Shkrim i botuar në Francë, në vitin 1653: Kush ishte Gjergj Kastrioti?

ssssPrifti, At Nicolas Caussin, ka lindur në vitin 1583 në qytetin francez të Troyes. Ndërroi jetë në 1651. Dy vite më vonë, më 1653, u publikua libri i tij me titullin “Oborri i shenjtë i At Nicolas Caussin”, me një volum prej 748 faqesh. Në këtë libër gjejmë shkrimin i tij të shkurtër, por tepër interesant, për heroin tonë kombëtar, princin e Matit dhe mbretin e Shqiptarëve, Gjergj Kastriotin, Skënderbeun.

Nga Aurenc Bebja

Shkrimi titullohet: “Georges Castriot”. Rikthimi i tij në shqip ishte disi i vështirë, sepse është shkruajtur në frëngjishten e vjetër. Si fillim, më është dashur ta risjell atë në frëngjishten e tanishme, dhe në vijim ta përshtas në gjuhën tonë. Jam munduar t’u qëndroj besnik fjalëve të autorit, megjithëse nuk ishte një mision tepër i lehtë, por mundi ia vlen për vepra të tilla, të cilat janë të rralla dhe me rëndësi kombëtare.

Fillimet e Gjergj Kastriotit

Shoh në Kastriotin, dikë më të madh se Leonidasi dhe Themistokli, shoh Pirron, shoh Aleksandrin e Madh, edhe pse armiqtë e tij ishin më të fortë sesa ata të maqedonasit, pra guximi i tij nuk duhet nënvleftësuar. Ai ishte ushtar para se të bëhej burrë, dhe natyrshëm u gjet me shpatë në dorë dhe kurajo në zemër.

I madh, me një fytyrë magjepse, i fuqishëm dhe i shëndetshëm, sytë e tij kompozoheshin mes ylberit dhe rrufesë, duart e tij qenë krijuar për të mbajtur shkëndijat e rrufesë, këmbët e tij nuk ngjasonin me asnjeri, të gjitha këto tipare paralajmëronin famën (suksesin) e tij.

Si Shqiponjë e vogël, filloi që në fëmijëri të luajë me rrufetë. Këtij Herkuli iu desh të fillojë dhe tu marrë frymën gjarpërinjve të djepit të tij, iu desh të ushqehej në mes të armiqve dhe të luftojë që i mitur kundra të rriturve. I ati, Gjon Kastrioti, i cili kishte pak forca dhe shumë fatkeqësi, u detyrua ta dërgojë peng dhe të rritet tek Turqit e Muratit.

Pallati sulltanor i imponoi emrin Skënderbe, që është ai i Aleksandrit, emër i cili i solli mbarësi dhe e respektoi me plot fjalën. U trajnua në të gjitha ushtrimet e milicisë së akademisë turke, ku ia arriti me forcë, aftësi, e miratim, dhe ku secili e shikonte atë si një mbështetës të veçantë të Perandorisë së Muhamedit.

Por, ai, në zemër kishte gjithmonë Jezusin, mendonte gjithmonë të gjente mënyra për tu shkëputur nga Perandoria. Në brendësi të shpirtit të tij, kishte një flakë, e cila e përvëlonte për zellin që kishte për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve.

Dyshimet dhe kurthet e Sulltan Muratit

Sulltan Murati filloi të kishte frikë nga skllavi i tij, dhe pati frikë të ushqejë në Pallatin e tij një luan që një ditë do të ishte i aftë ti tregonte dhëmbët.

Në beteja të ndryshme, tentoi ta fuste në kurth për ta zhdukur duke përfituar nga guximi i pafundëm i Skënderbeut. Një “ scythe” (banor i lashtë i Azisë qendrore) kishte ardhur në oborrin e Muratit për t’u ndeshur në një kafaz të mbyllur me rivalë të tjerë për jetë a vdekje. Fitoi duele të shumta dhe kishte besim të tepërt në forcën e tij. Secili rrotull kishte frikë kur guximtari Kastriot u ndesh me të, por ai i drodhi qafën me një dorë, dhe e vrau me tjetrën. Ata që nuk u mërzitën e duartrokitën.

Meqë ky duel i doli huq Muratit, ai gjeti një rast tjetër nëpërmjet një kalorësi persian, i cili kërkonte me ngulm të bënte duel me heshtë (shtizë). Ishte një burrë që e njihte mirë këtë profesion, i cili lëvizte nëpër qytete dhe provinca, ku kërkonte përballje me kundërshtarë për tu përmirësuar dhe rritur reputacionin e tij.

Duhej një David për këtë Goliat, Aleksandri ynë i ri, vrapon drejt tij si një shqiponjë, e tërheq zvarrë dhe e shtrin për tokë persianin, i cili villte shpirt e gjak.

Por, Murati, i cili luante personazhin e Saulit (mbretit të parë të izraelitëve), nuk reshti kurrë së gjeturi raste të tjera për të ushtruar Davidin e tij. Në luftë, i dha punë nga më të ndryshmet, por Skënderbeu korrte gjithmonë sukses, transformonte në trofe të gjitha çështjet që mund të shkaktonin rrënimin të tij dhe kthehej i gjallë nga goja e luanëve.

Ngjitja e Gjergj Kastriotit, rënia e Sulltan Muratit

Sulltan tradhtari i thurte fjalë (lavde) të bukura Skënderbeut…I premtonte se do ti dorëzonte Shtetet (Tokat) pas vdekjes së babait, por ditën e fundit të jetës së Gjon Kastriotit, fjalë e tij dëshmuan se ishin mashtrime dhe premtimet i mori era.

Skënderbeut i kishte sosur durimi dhe vendosi të marrë Mbretërinë e Shqipërisë me një lojë taktike delikate. Lajmi bujshëm shkon në Pallatin e Sulltanit, dhe të gjitha qëllimet e Muratit ishin hakmarrja. Hali Bassa (Ali ose Halit Pasha) dërgohet me 40 mijë ushtarë për t’i dhënë fund kësaj situate. Por, të gjithë trupat e tij u shpartalluan dhe nuk u mbeti asgjë për tu krenuar, përveçse ndoshta humbja ndaj Kastriot trimit…

Çfarë mund të themi më shumë për madhështinë e Skënderbeut? Fytyra tiranike dhe e ashpër e sulltanit, e cila pati qenë e tillë gjatë gjithë jetës së tij, u zbut dhe mori shenjat e një lutësi. Ai kërkoi paqen, por ia refuzuan, kërkoi një marrëveshje por e përçmuan. Arrogant, i ndjerë i provokuar, erdhi me 200 mijë ushtarë në Krujë, në kryeqytetin e Kastriot guximtarit (Sulltani dështoi plotësisht). Ai që kishte jetuar me lavdi, vdiq nga trishtimi i poshtërimit të tij dhe mori me vete në botën tjetër pafuqinë dhe dëshirën e përjetshme të hakmarrjes.

Mehmeti, djali i tij, terrori i Universit, i cili rrëzoi dy Perandori, pushtoi 200 qytete, vrau 20 milion njerëz, erdhi dhe dështoi po në këtë vend shkëmbor. A ishte e nevojshme gjithë kjo gjakderdhje për të shkruajtur mbi trofetë e Kastriotit titullin i Pamposhtur?

Homazh për kontributin e Gjergj Kastriotit

Kush do ta kishte besuar së një njeri i vdekshëm do të arrinte deri në këtë pikë? Sigurisht, duhet pranuar se ai e huazoi emrin e tij tek Zoti për të gjitha këto, dhe anasjelltas Zoti i huazoi krahun e tij.

Thuhet për të që nuk refuzoi kurrë një betejë, kurrë nuk e ktheu shpinën, kurrë nuk u plagos, përveçse një herë fare lehtë. Ai ka vrarë dy mijë barbarë me dorën (shpatën) e tij. Mehmeti, djali i Muratit, dëshironte të prekte këtë shpatë të cilën Skënderbeu përdorte, e admiroj atë edhe pse ishte e larë me gjak turqsh. Atij i ra në dorë shpata e çelikut, por kurrë krahu që e përdorte.

O Kastriot trimi, në qoftë se katolikët mundën të shpëtonin nga tirania e Sulltanëve, kjo mund të ndodhte falë teje. Duhet pohuar që plagët tona ishin të pashërueshme, dhe përçarjet mes nesh na penguan ti sillnim ndihmë dorës tënde hyjnore. Ethet të morën jetën në qytetin e Lezhës…Pasi jetove si Komandanti më i admiruar, ti vdiqe si një fetar i vërtetë, duke prekur të gjithë zemrat e atyre që tu përkushtuan me shumë ndjeshmëri…

Dhe, tani, ti nuk ke nevojë që të të gjejmë varrin, sepse memoria jote ka gjetur po aq monumente sa ka zemra ndër shekuj.

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99 komente në “Shkrim i botuar në Francë, në vitin 1653: Kush ishte Gjergj Kastrioti?”

  1. Keno Beu says:

    Per ata qe nuk e dine akoma, Skenderbeu eshte heroi kombetar i kombit tone. Duhet te jesh komplet trung rrapi me doktorature nga UET ose UFO ose ndonje “U”niversitet tjeter Shqiptar qe mos te dish kaq gje. Te ishte Skenderbeu gjalle sot do te ta priste koken si bostan e do ua jepte kalamaqve per te lozur futboll, sepse nje koke bosh nuk hyn ne pune per asgje tjeter.

    https://kokqepa.com/2013/10/20/skenderbeu/

    1. gezim says:

      Prit tashti kur te dale ndonje shqiptar i ditur Maqedonie apo Kosove dhe te thote: ” E shikoni kishim te drejte! Skenderbeu nuk ka qene heroi yne por i francezve!”.
      Ua ka bere trute synet sulltan Erdogani!

      1. abc. says:

        “Por, ai, në zemër kishte Jezusin, mendonte gjithmonë për tu shkëputur nga Perandoria. Në shpirtin e tij, kishte një flakë, e cila e përvëlonte për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve”.

        O Idjota, o Qorra, edhe qe e lexoni akoma nuk Kuptoni se Skenderbeu ishte Heroi i Krishterismit !!!! Lexo ne artikull as edhe nje here nuk eshte shkruar emri “Shqipetar” …. apo JO. Si mund te shkruhej emeri “Shqipetar”, kur nuk ka me shume se 450 vjet qe eshte shpikur.

        1. tfgs1 says:

          hahahaha,po leri ore vrromotoukoshaket te vetmasturbohen per SKENDERBEUN e te gjitheve…..!!!! ABSURDE!
          plehra arabe,varu kkkkkkkkkkkkk…………….

          1. F.K says:

            Kujdes tfgs1,po loz lojen e atyre qe nuk i honeps me kete koment ,edhe ata thone te njeten gje ,ke hipur ne varken e gabuar

            1. abc. says:

              Me rastin e 563 vjetorit te renie se Kostandinopojes (1.100 vjecare) ne duart e Arabo- Mongolve- Otoman.
              Një gazetar turk, Argkis Eddin, i cili me anë të një artikulli në të përditshmen Sabah paraqet me objektivitet një seri të vërtetatsh historike.
              Titulli i artikullit është: “Bashkatdhetar Turq, të ndaloni festimet e Rënies se Kostandinopojes, dhune te mjaftueshme kemi dhënë ne Lindjen me veprimet tona ..”.
              Eddin Argkis thekson se turqit nuk duhet të mburret një pushtimin dhunshme, e cila u zhvillua para gjashtë shekujve. Vetem dhune te mjaftueshme kane sjell ne lindje. Nuk duhet më shumë.

              Lexo më shumë artikullin:

              – “Nëse organizohej një konferencë ne Athinë me Teme: ” Ne do të marrë përsëri Kostandinopojen’…
              – Në qoftë se ata talleshin me ushtarët qe u futen me forca ne murret e blinduara te qytetin … (si ne e bëjmë në Turqi çdo vit!)
              – Në qoftë se një djalë i veshur si grua i famshëm grek Nikiforos dhe pothuajse mitike Digenis Akritas i kapur nga toni Ouloumpatli Hassan dhe për të rrënuar më poshtë …
              – Nëse papritmas dikush hyri në qytet veshur perandori Kostandin në një kalë të bardhë dhe të ardhshëm në një tjetër si Loukas Notaras, si George Franxis dhe hyri si përfaqësues të qytetit … (si ne bëjmë në Turqi çdo vit!)
              – Në qoftë se ata bënin nje maket te Shen Sophia ku nuk do te kishte Minare por Kryq !! ….
              -Nëse digjte thimjan dhe lexonte himne tha, ne do të duam?
              Ne nuk do ti dëshironim dhe do të “digjnim” botën, kështu që ne do të mirnim në telefon ambasadorin tonë në Greqi.
              Pastaj, perse e bejme këtë çdo herë?
              Ata kaluan 556 vjet dhe festojme (Rënien) sikur të ishte dje?
              Për shkak se çdo vit në këtë kohë, (me këto festime, kur i bëjme) shpallin botës se:
              “Këto vende nuk kanë qenë tonat, kemi ardhur dhe i morrem me forcë.”
              Perse sillni në kujtesë një ngjarje te turpshme të gjashtë shekujve me pare?
              A në sub-koshiencen tuaj është frikë se Poli (Kostandinopoja) një ditë do të kthehet?
              Mos ki frikë, nuk është ajo që disa thonë se të trashë e Ergenekon në kushtet e 1919.
              Mos kini frikë, 9 milionë grekë nuk mund të marrë qytetin e 12 milion, edhe në qoftë se të marrë nuk mund të jetoj.
              Në qoftë se themi se shkatërruar dhe plackitem qytetin për tri ditë e tri net në vazhdimësi çfarë të përgjigjem?
              Ne do të mbrojmë veten në Gjykatën Evropiane të të Drejtave të Njeriut, ose të lënë atë të historianëve?
              Në vend të krenarisë në qytetet e pushtuara, le të mburremi se kemi krijuar, nëse ka ndonjë. Por nuk ka asnjë.
              Të gjitha ne Asin Lindore jane një rajon i pushtuar me forcë …

              1. linux_1Y says:

                LEXO SCHMID PER SKENDERBEUN NE ANGLISHT

                Scanderbeg’s life and uprising thus turned into a tragedy for his native land that was devastated and depopulated as no other region of the Balkans before the arrival of the Ottomans. His abandonment in the final days of this life is symbolic. The warrior who was intent on avenging his father, the foe of two sultans, the Athleta Christi, the new Alexander the Great – stood alone in the ruins of his work. The world he knew had vanished. Gone were the popes and rulers who had promised him aid and assistance, his Christian neighbours in the Slavic and Greek-speaking parts of the Balkans, many of his allies in Albania, and in particular his small but loyal group of followers. Posterity ignores his tragedy and looks back on him as a hero who took up the torch in the struggle against the Ottoman Empire. In the minds of Christians in the Balkans, Castriota the Great lives on as a glorious hero. Everyone has forgotten that he was in reality the tragic figure of his age.

              2. kuq e zi says:

                clidhje ka qyteti i kostandinit dardan me athinen???

          2. tfgs1 says:

            ja sa duan G.Kastriotin keta njethundrake arabe……………….

            https://www.youtube.com/watch?v=tZe-XSULmaA

        2. WEB says:

          Po pra !!!!!!i sollen turqit shqiptaret ,,ashtu thoshte hoxhe irfani ,ti ku ben pjese tek kjo acb ,,njerezish ????

          1. abc. says:

            “Por, ai, në zemër kishte Jezusin, mendonte për tu shkëputur nga Perandoria. Në shpirtin e tij kishte një flakë për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve”

            Ja perse Jeorgj Kastrioti ishte Orthodhoks ishte Fanatik Orthodhoks, per te cilen luftoj.
            – Nena Vojsava ishte Serbe Orthodhokse
            – Joan Kastrioti e pagesoi ne kishen Orthodhokse te Shen Nikolles Kruje (sipas shkrimeve Shqipe)
            – Jeorgj (ne Gr. Bujk) ose Gjergj (ne Al. !!!!! asgje) eshte Shenjtor Orthodhoks
            – Kruja si gjithe Ballkani ishte pjese e Religjionit Orthodhoks Bizant.
            – U martua me Androniki Komninu ne Monastirin Orthodhoks te Ardenices (e cila eshte dhe sot ne Fier)
            – Reposh Kastrioti u betua Murg ne Monastirin Hilandrit ne Malin e Shenjte Athos ne Greqi (aty ka edhe sot Varrin e tije)
            – Joan Kastrioti me firmen e vet dhe te 4 djemeve, dhuroje Monastirit ne Athos nje pjese te pasurise se pa luatshme (lexo Akt Dhurimin ne Shqip).
            – Kunata e Skenderbeut Shqipetarja Angjelina u shpall nga Serbet Shenjtore (lexo Wikipedia)
            – Te ghithe femijet e Joan dhe Vojsaves kishin emra Shenjtoresh Orthodhoks.
            – Flamuri qe Huazoj Skenderbeu eshte Flamuri i Bizantit Orthodhoks, shqiponja ne sfond te kuq ne kohe lufte dhe ne sfond te verdh ne kohe paqeje (shiko Flamurin e Kishes Orthodhokse Sote i njejti Identik)…..

            1. WEB says:

              D.m.th sipas teje çdo gjë që është e krishtere tek shqiptarët eshte e pagëzuar në kisha serbe apo greke,te krishtere shqiptare nuk kishte ,,,,ja ke kaluar hoxhë irfanit sepse sa do ekstremist këtë nuk ka pasur guxim ta thote,,ti po e thua

              1. abc. says:

                Jo o Web Merimange, nuk jane Greke dhe Serbe, por thjesht ne e tradhetuam Krishterismin dhe ja falem Serbit dhe Grekut, dikur Shqiperia ishte vatra e Krishterismit Orthodhoks bashke me Greqin, poe ne u Islamisuam u Asimiluam….dhe me e Keqia u beme Armiqt NR.1 te Krishterismit Orthodhoks te Skenderbeut (TURP).

                Lexo o Web Merimange, sa Shenjtore ka nxjere kjo Toke e Shenjte, qe e Shkretetuat ore Arnaut dhe vashdini akoma shkaterimin Shqipetar, qe te Kuptosh se cilet ishim dhe si u Katandisem:
                – Shen Joan Kukuseli (Durres), – Sh. Elefteri dhe Athina (Vlore), – Sh. Angjelina Araniti Komnino (kunata e Skenderbeut), – Sh. Flori dhe Laur (Prishtine), – Sh. Jeronim, – Sh. Naum, – Shen Nifon, – Sh. Niketa (Dardani), Sh. Nikodhimo (Vithkuq), – Sh. Donati (lindi ne Butrint, peshkop i Paramithis-Thesproti-Epir), – Sh. Terini (Butrint), – Sh. Vlashi (Berat)…..

                Historia e Periudhes Bisante (1.100 vjet) eshte me e lavdishmia dhe me e pa Njohura e Shqiperise. I tremben prandaj e Fshehin.

                1. tfgs1 says:

                  GABIM FATAL[nga ana jote],asnjehere tourkoshqipfolesit nuk kane qene ”kristiane”,jo me kot te paret tane i quanin turq myslimonet shqipfoles,gje e cila vazhdon edhe sot………………
                  Kshq per cilet ”shqiptare” e ke fjalen qe braktisen KRISHTERIMIN…..!!!!???
                  Asnje shqiptar kristian nuk braktisi KRISHTERIMIN,por edhe ”’……..edhe ne zjarre te dogja,por fene nuk munda te ta ndrroj……..ishin keto fjalet e sulltanit pas djegies se priftit ne turren e druve.

                  1. Dona says:

                    Ne historit e trubullta shume shqiptare ndryshonin fen nga nje tjeter te nje tjeter , duke u bere ortodoks, katolik myslyman si i sherbente interesave ne ate kohe . Feja nuk eshte kombesi, skenderbeu luftoi per vendin e tij , dhe jo per fe.

                    dhe vete babai is skenderbeut ndryshoi tre fe, se pari ai ishte katolik ne 1407, pastaj u be ortodoks ne vitin 1419 deri ne vitin 1426 pastaj e ndryshoi fene ne myslyman nga viti 1430 deri 1438
                    ——
                    E gjeni tek libri – History and social anthropology, Association of Social Anthropologists of the Commonwealth, I. M. Lewis – 1968, page 275

                    Such changes may seem curious to us, but it must be remembered that John Kastrioti, the father of the great Albanian Christian culture-hero, Skenderbeg, was a Catholic in 1407, Greek Orthodox from 1419 to 1426, Muslim from 1430 to 1438
                    ——–
                    Edhe Skenderbeu si babai i tij Gjon kastrioti ndryshoi fene disa here ne jeten e tij , u pagezua si kristian , u rrit myslyman, dhe u be kristian kur u rykthye ne vendi e tij ne Shqiperi.

                    Ku mund ta gjeni :

                    Religion and the politics of identity in Kosovo – Page 159

                    Gerlachlus Duijzings – 2000

                    Skanderbeg (like his father Gjon Kastrioti) changed religious allegiance several times during his lifetime: he was baptised as a Christian, raised as a Muslim, and became Christian again on his return to Albania
                    —-

                    Skenderbeu nuk ka luftuar vetem kundra turkut por dhe kundra grekut, serbit dhe te tjereve.

                    He even fought against Greeks, Serbs and Hungarians, and some sources says that he used to maintain secret links with Raguse, Venice, Vladislas of Hungary et Alphonse V of Naples. Sultan Murat II gave him the title Vali which made him the General Governor of some provinces in central Albania. He was respected everywhere but he missed his country.
                    Noli, Fan S.: George Castrioti Scanderbeg, New York, 1947
                    Logoreci, Anton: The Albanians, London, 1977.
                    http://www.mzv.cz/tirana/en/about_albania/gjergj_kastrioti_skenderbeg_1405_1468.html

                    Ketu kemi dhe letren e Skenderbeut drejtuar Princit te Torantos. Ketu tregohet qe ai e luftonte ate pavarsisht se kishin te njejten fe.

                    Skenderbeu ishte krenar per origjinen e tij shqiptare
                    Letter from Skanderbeg to the Prince of Taranto:

                    ÒGiorgio, gentleman of Albania, to Giovanni Antonio, Prince of Taranto, greeting.

                    I came to aid Ferrante, son of the king and seat of the Apostolica. I came opposing your unfaithfulness and innumerable great betrayals in this kingdom. (NeÕ?) will you ever be unpunished for your perjury. This is the reason for my war against you. I merit this no less than I merited making war against the Turks, nor are you less Turk than them. (ImperoccheÕ vi sono alcuni?) that guide you in a straight line not to be of some sect. You my opponents the French and the names of those people, and those for the religion wage grand war.

                    http://s14.invisionfree.com/AlbanianLibrary/ar/t144.htm

                    Me perkrenaren e kokes se dhise qe ishte simboli i paganizmit dhe e mbante ne koke Skenderbeu luftonte per fe!

                    Kurora e tij luftarake me kokën e dhisë, te Zotit te pellazgeve, te pareve te shqiptareve – Zeus. Kjo është një kurorë luftarake mbretërore qe e mbajti Pirua i Epirit, Aleksandri i Madh dhe me vone pasardhësi i tyre, siç e pohon vete heroi ynë ne letrat e tij, Gjergj Kastrioti Skënderbeu, kurore e shenjte qe nuk mund ta vendosi legjitimisht mbi koke asnjë serb, grek apo kushdo qofte, përveç pasardhësve te drejtpërdrejte te gjakut te shenjte fisnik Pellazgo-iliro- shqiptare

                    Kombi shqiptar me te drejte e ndien veten krenar se nga gjiri i tij doli Skenderbeu i cili per 25 vjet ne lufte e sakrifica ne mbrojtje te lirise dhe te qyteterimit evropian i la atij historine me te lavdishme duke e radhitur nder kombet me te nderuara te botes.

                    Historia ka deshmuar te verteten e pakontestueshme qe familja e Kastrioteve ishte me origjine iliro-arberore me nje autenticitet te paster nga nje dere fisnike e vjeter me gjuhe e tradita ne nje territor te caktuar me origjine krahinore nga Mati te cilin Stadtmyller dhe Eqrem Cabej e quajne epiqendra e kombit shqiptar

                    Nga lufta heroike e popullit shqiptar me ne krye Skenderbeun perfituan te gjitha vendet e perendimit, dhe me te drejte rilinadist shqiptar Naim Frashëri dhe Fan Noli te secilet kan shkruar versionet te historisë së Skënderbeut te shekullit të 14-të, për të ngjallur frymën patriotike te shqiptarët dhe për të kujtuar botës se sa qytetërimi perëndimor i detyrohet ketij kombi te vogel .

            2. Genci says:

              O MIK VOJSAVA NUK ISHTE SERBE,POR LEXOJE MIRE HISTORINE SE NGA KUSH FIS RRJEDH VOJSAVA E EMA E GJERGJ KASTRIOTIT.

            3. xheni says:

              Shqiponja eshte simbol i lasht pellazgo ilir dhe eshte trasheguar qe nga lashtesia.Mbreti Pirro quhej shqiponje dhe ushtaret e ti i quante bijet e shqipes,kjo sa i perket flamurit me tbukur ne bot… E sa i perket ortodoksizmit e krishterimit qe thua se e mbante ne zemer sa per info kur u marr peng mosha 9 vjeqare si fillim e kan konvertu ne musliman u rrit u eduku ne nje vend islamik me rregulla islame dhe sigurisht ju ka permbajt kshtu qe nuk ka pas mundesi me dit qfar edhte krishterimi nese ka luftu per krishterim si thua ti ateher nuk do te mund ti bashkonte gjith shqiptaret perkrah ti kan luftuar musliman te krishter e ortodoks .Eshte dhe mbetet heroi me i madh i kombit por tipat si ti nuk mund ta kuptojn kurr vleren e ti sepse jan bije mongolesh … Eeee sa i perket vojsaves ishte shqiptare rrjedhte nga fisi tribaldet qe shtriheshin ne mal te zi e ty qe ta ka hkru historij turku ni dit edhe nena e adem jasharit ka me thon ka qen serbe apo ku di un respekt dhe ndere per tmerrin e otomaneve flliqsirave i lart qoft emri yt GJERGJI

        3. Kico1 says:

          Hero i Krishterimit ishte more qelbesire e erDOGanit dhe me gjak ishte SHQIPTAR ndrysha nga ju spermat turko-arabe. I krishtere shqiptar dhe mbrojtes i Arberise nga PUSHTUESI turk. E verteta eshte qe turku erdhi me pushtuar dhe nga pushtimi ju perdhunoi ato gjyshet tuaja putana dhe dolet ju kopilet turko-arabe allahuakbariste!!!!!!! Ik pirdhuni ne xhami tani se po preket teknologjine eshte haram dhe te pallon hoxha pastaj!!!

        4. Illyrians says:

          ju grekqirat nuk keni asnje ndryshim nga turko-arabet shqipfolsa, ata thone qe Gjergji ishte shkije, luftoi per kryqin, vrau myslimane, bla bla bla, ju grekqirat thoni qe Gjergji dashuronte Jezusin, luftoi per Krishtin, bla bla bla.. Asnje nga ju halet, qofte islamike qofte grekqire, nuk thote ate qe eshte thelbi i luftes se Gjerjgit, pra çlirimi i trojeve arberore dhe afrimi me Europen, sepse vetem afrimi me Europen ishte shpetimi i vetem i shqiptareve.
          Po ç’te merresh kot me ju plehra islamike dhe greke, jeni i njejti mut i ndare pergjysem..

      2. Xboom says:

        E ti shqipkar i ditur shypnie, nga dia e madhe ke çitë motrat, kusherirat, nonën e gjithçka tjetër që ç…, rrugëve të qyteteve greke, italiane e gjithandej nëpër Europë. E ti shqypkar shqypnie që çonë motrën te Shukriu brekshkymi, që mbasi mamaja ishte plakur dhe Shukriu donte mish taze, dhe vetem e vetëm të fitosh të drejtën e asylit merr guxim dhe flet kundër shqipetarëve të Kosovës dhe Maqedonis. Ti mor shqypkarë Shqypnie , shqipetarët e KS, MK janë 1 shekull para ty, dhe dinë të vlerësojnë dhe gjykojnë, prandaj e dhe rastin Skënderbe e gjykojnë realishtë, realishtë pra; si një kaçak që luftoi kundra osmanlisë po me efektë negativë dhe fatalë për shqiptarët, në radhë të parë për familjen e vetë, e cila u detyru ta lëshojë trojet e veta, dhe ky ashtë fryti i asaj trimërie. E dinë ti si në atë kohë osmanlitë, në Elbasan kishin kazermën më te madhe në Europ dhe pergatiteshin për të dalë në anën tjetër të Adriatikut, dhe se lufta e Skkenderbeut ishte më tepër sulm kusarësh e asgjë tjetër dhe nuk i çonte peshë shumë atyre. Mos harro se luftetarët, zaptojnë lugiina dhe toka pjellore dhe jo maja dhe shkrepa malesh ku vetëm dhitë e egra mbijetojnë. Shih ti Hunët që vin nga skaji i Azisë, nguliten në luginë të Panonisë, dhe në pragë të Vatikanit, dhe pikërishtë kur Skenderbeu u dashtë të masë trimërin me pasardhësin e ktyre Hunëve, Huniadin pra; i mbathë, keshtu të pakten e paraqesin historianët e tjerë, dhe se ajo ishte tradhti. Se ti kundervihes sulltanit nuk ashtë tradhti, por ti shërbesh dhe ti leshë ushtrinë në fushbetejë ashtë gjithsesi tradhti të pakten bile ndaj ushtarëve qe te njohin për udhëheqës dhe zbatojnë urdherat e tu.

        1. tfgs1 says:

          pis sunit,historine e G.Kastriotit nuk mund shkruajne apo komentojne kopilat e Sulltanit……………..

          1. Xboom says:

            Pirdhu kopil turku, të parët e tu shërbyen turkun në mënyr shembullore dhe kur u erdhi koha shfarosën shqiptarët. Shko ç… me Kara-gunisat e Kara-manlisat e shum Kara-… që ti la turku.

        2. A.Artani says:

          Xboom qenka nje mbeturine osmane!

    2. Arberor says:

      Skenderbeu u be Heroi i Europes qe para vdekjes se Tij per qendresen qe beri. Figura e Tij nga gjithe prijesit europian, madje edhe Venedikasit qe ishin kundershtaret e Tij u perdor si nje figure idhulli, dhe gjigandi ne luften e tyre kunder osmanllinjve. Jo me kot ne ate khe pati nje shperthim perdorimi i figures se Tij nga shkrimtare, kompozitore, dramaturg. Skenderbeu eshte figura qe vertet shpetoi Europen me psikozen e Tij per vetvendosje dhe lufte per liri, edhe pse ne fatkeqsisht u rrenuam pikerisht sepse luftuam me ashper se kushdo osmanet dhe keto jane fakte historike.

  2. S says:

    Ky eshte figura historike me e madhe e popullit shqiptar (le ta lexojne lafshpreret se kush Jane shqiptaret e vertete )

    1. abc. says:

      “Por, ai, në zemër kishte Jezusin, mendonte gjithmonë për tu shkëputur nga Perandoria. Në shpirtin e tij, kishte një flakë, e cila e përvëlonte për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve”.

      O Idjota, o Qorra, edhe qe e lexoni akoma nuk Kuptoni se perse luftoj Skenderbeu…. Osmanllinjt nuk kishin synim zaptimin e Trojeve por Asimilimin ne Islamik te popullsive te Ballkanit dhe te Europes.

      1. Arberor says:

        Po pa diskutim, me ane te kesaj ideologjie islamike do zaptonte edhe tokat ne emer te islamit sic beri ne qyteterimet e arta te Persise, Irakut, Egjiptit, etj. Mos harro se ne ate kohe edhe pse Arberoret(dicka qe thuhet ne te gjitha kronikat) e kishin me te theksuar vetedijen e etnise, feja(besimi) ishte nje percaktues gjithashtu.

      2. I.Hoti says:

        Pse o zog gomari…shqiptari nuk mund te kete ne zemer edhe krishtin???? Shko mor tru-shperlare kimikaz ortho grekis rusiss!!!! EEEE KU ESHTE EUROPA ….e ku jane mijte grekiss!!

        1. abc. says:

          Kjo eshte e keqia, qe Sot 75 % Shqipot Arnaut kane ne shpirt Sulltan Novrusin, Bajromin, Kuranin, Iftarin, Ramasonin, Kurbanet, Xhamit, Medreset, Erdokaret,…. duke luftuar Krishterismin Orthodhoks te Skenderbeut.

    2. abc. says:

      “””Por, ai, në zemër kishte Jezusin, mendonte gjithmonë për tu shkëputur nga Perandoria. Në shpirtin e tij kishte një flakë për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve””””.

      O DEBIL, shtyp “Ctrl + F” dhe kerko ne artikull fjalen “Shqiperi” ose “Shqip”…. a do ta gjesh te shkruar kete Fjale ne Artikull. Ti o i Goditur, o Kok Shtypur, ku e lexove qe ishte Krenar qe ishte Shqipetar, kur dihet qe fjala Shqipetar nuk ka me shume se 450 vjet qe eshte Shpikur.

      1. arban says:

        O idiot, kjo eshte pikepamja franceze e asaj kohe mbi Skenderbeun. Ata e komentojne Skenderbeun sipas politikes se tyre fetare apo politike. Sipas interesave te tyre. Edhe Rusia thote sot qe Kosova eshte Serbi, por kjo s’ eshte e vertete.

        1. abc. says:

          Mut qe te Haaaaash o NALLBAN.

  3. maximus says:

    i bej thirje ministrise se kultures qe te mblidhet nje fond dhe te lidhet nje kontrate me hollivudin, per te bere nje film per kete TRIM dhe UDHEHEQES i paepur i trojeve shqiptare , SI NJE NGA BURRAT ME TE FORTE QE KA LINDUR KY PLANET, se vetem keshtu mbase evropa do te z’mbrapset sadopak nga urrejtja pêr shqiptaret, sepse ishte I MADHI GJERGJ KASTRIOTI , qe shpetoi evropen nga shpata barbare e anadolleve te saharase, shikoni se ç’fare i bene shqiperise ata barbare pas vdekjes se TIJ, e pra e njejta gje mund te ndodhte edhe me kristianizmin dhe kulturen e evropes. i paharuar qofte I MADHI GJERGJ KASTRIOTI, nje burre qe kurre nuk do ta linde kjo toke, e zaptuar padrejtesisht nga byrazeret dhe sternipat e atyre qe luftoi I MADHI KASTRIOTI

    1. ys says:

      Fiks, por duhet nje film si “Troja”, madheshtor e me yje te Hollywood-it qe te beje buje, se nje film e kane bere por pa bereqet. Vetem shqiptaret e shohin!!!

    2. ys says:

      Fiks maximus, por duhet nje film si “Troja”, si “Gladiatori”, madheshtor e me yje te famshem te Hollywood-it qe te beje buje, se nje film e kane bere por pa bereqet. Vetem shqiptaret e shohin!!!

  4. andromeda says:

    Ç’mund të thonë ca palohistorianë të sotëm të tipit Schmit, Lubonja, Plasari, etj pasi lexojnë këtë shkrim të kohës? A u vjen turp vallë atyre që duan ta çmitizojnë si një kaçak hakmarrës?

    1. undefined says:

      Keto gjera keto palohistorian i bejn per interesa personale dhe jo nga bindja prandaj nuk ja vlen te merresh me te tille sharlatane qe nuk kane asnje ndryshim nga goret e Janulles qe per 300 euro bejne po te njejten propagande shpifjesh e trillimesh si ky kkkk ketu posht me nick Haliti thjesht hale

      1. abc. says:

        “””Por, ai, në zemër Jezusin, mendonte mënyra për tu shkëputur nga Perandoria. Në shpirtin e tij, kishte një flakë e cila e përvëlonte për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve””.

        O Arnauta c’lidhje kishte Skenderbeu me Juve…. a nuk eshte e vertet qe pas Kthimit ne Kruje Therri te gjithe Shqipetaret e Konvertuar ne Islamik (lexo Historin e Skenderbeut ne Shqip). Lexo Marlin Barletin qe e cileson ne Kopertinen e librit te tije “Princ i Epirit”. Lexo ne Shqip ne Internet “Vula e Skenderbeut” e shkruar ne Greqisht ne museun e Kopenhagenit, Lexo per Reposh Kastrioton “Murg Orthodhoks ne Malin e Shenjte” ne Greqi….

        Pasi te lexosh keto mendohu me ke ka me shume lidhje me ato qe beson Janullatosi apo me ty o Kopil.

        1. kd says:

          Ik ore rrote kkkk pi ilacet se na je bere si pordha neper breke ne kete forum me shkrimet e tua qe u ka dale boja me kohe shkerdhate pjatash supe

          1. abc. says:

            Qetesohu KiD, une shkruaj per faktet e artkullit, ti po ke ndonje argument shkruaje … bolle dhjeve nga Goja, se na qelbe. Sa do qe te hidhni te zezen mbi te bardhen e keni te kote, se Ju ka dale Boja prej kohesh. Te fala Mamit.

        2. ABC says:

          Qenke kokrra e injorantit. Si fillim Gjergj Kastriotit ishte katolik i pagezuar dhe qe shume shkrime jane bere ne gjuhen greke nuk domethene qe ishte grek por qe edhe greket dhe kisha ortodokse greke flisnin per te me fjalet me te mira dhe gezoheshin per betejat e fituara prej tij por ne heshtje. Kete mund ta verifikosh nga ndihma me numer ZERO qe erdhi nga greket apo kisha ortodokse. Mbase deshin qe te gjenin nje Kastriot ( HERO) te tyre por kjo nuk u arit kurre por per kundrazi Kastriotet qe e cliruan ate shtet prej Otomaneve ishin pasardhesit e Kastriotit te vertete dhe kjo eshte FAKT. Mos u perpiq kot se kisha ortodokse greke mbyllte syte edhe veshet ne perjuden e sundimit Otoman per krimet qe beheshin ndaj popullsise se saj. Pervec se ishte nje luftetar shume i zoti ishte dhe shume i studjuar dhe I zgjuar dhe e dinte se lufta dhe jo “thjesht” betejat fitoheshin jo vetem me shpat ne dorre por edhe me politike. Pikerisht ne kete moment hyri ne loje dhe At Nikola, gjithashtu katolik dhe jo ortodoks, qe u be ndermjetesi i tij me Vatikanin dhe mori rolin e ambasadorit, ministrit te jashtem e ter atyre posteve qe i nevojiteshin popullit Shqiptare. Shqiperia pas vdekjes se Gjergj Kastriotit Skenderbeut u be nje vend i pa jetueshem dhe kjo ishte hakmarja e sulltanit ndaj vendit tone. Shume prej njerezve emigruan si ne Greqi apo ne jug te Italise si pershembull Arvanitet apo Arbereshet. Por… ..eshte per tu theksuar se Arvanitet u shtypen nga politikat greke ndersa Arbereshet u lane te lire. Mbase kjo te ben te kuptosh ndryshimin midis katolikeve ne nje ane dhe perngjashmerine e “Janullatosit” Kishes Ortodokse Greke dhe Otomaneve ne anen tjeter.

        3. grameno says:

          Ore ti ABC,kupton se je akoma shume me shum ,PRIMITIV,si ne koke ashtu edhe ne ndjenja,seq ishin njerezit ne shekullin XIV,qka kam lexuar une i Madhi SKENDERBE,ka luftuar normal mese shumti hordhite turke,sepse rreziku i ARBERISE ishte nga turku,por se ka bere luftera edhe kunder te krishterve ,ka bere apo jo ?!!!!.Skenderbeu i madh se pari ndihej,e ndiente veten si pasardhes i te madhit PIRRO,arberore ,ai kishte qe ne ate kohe koncepte shume shume me PERPARIMTARE ateher se sa ke ti sot ne ket kohe te tekonologjise marramendese te zhvilluar,ti sikur te ishe rritur dikund ne ndonje kopshte te eksperimenteve biologjike per te pare se sa je imun ndaj mose zhvillueshmeris si qenje njerezore i ndare nga njerzimi dhe kletu siq po shiofet nga ,mendimi juaj rrezultati ekseperimentuesve paska dhene produktin.(PURO PRIMITIV)Qe ka marr nderime nga bota krishtere sdo komnet,ishte njeri qe sguxonte kush ti dilte para shpates,dhe duke e pare se vetum skenderbeu i bente rrezistence nje pernadorie perbindeshe siq ishte perandoria osmane,ata e nderuan ,me lloj lloj qmime,merre shqioje shekullin XVII VETUM NE FRANCE DHE ANGLI SA nderime me lloj lloj operash e librash e aktivitetesh nderohej ky vigan.por ne jemi krenar qe kemi pasur nje njeri te tille,pa marr parasysh se q’jemi me konfeksion.Vetum edhe nje jam shum i lumtur kur po dalin kso shkrime,se viruset greko serrb, ,spo munden me ta shtremberojne HISTORIN.

    2. Gjin Bue Shpata says:

      Edhe une e kam lexuar librin e Shmit-it, por Skenderbeu nuk me del hic me i vogel. Skenderbeu ishte luftetar dhe cdo idealizim mbi karakterin e tij e tipit “i mire me popullin dhe i ashper me armikun” eshte thjesht nje mit dhe krejt i pavend. Skenderbeut i eshte dashur te jete pehlivan i madh dhe kur duhej dhe i pameshirshem. Por dielli me shoshe nuk mbulohet. Me sa duket eshte fakt qe ai perkunder pjesmarrjes ne beteja te panumerta ka dale gjithnje pa nje gervishje (Aleksandri i Madh u plagos disa here rende ne beteja) me ben te mendoj se ky njeri ka qene i prekur prej Zotit te Gjithpushtetshem. Quajeni po te doni mit…

  5. Haliti says:

    Per mua Skenderbeu ishte nje tradhtar i madh qe na futi ne lufte kot me vllezrit mijeravjecare Osmanet. Ne Shqiperi Osmanet o kok lopa nuk erdhen si pushtues por si clirues. Ata hoqen qafen i Bizantit i cili sundonte na rajon. Mos harroni se Osmanet me ushtri ne e tyre heroike fituan Serbet ne 1389 duke na dhene mundesine e neve te vendosemi ne Kosove. Gjithe Shqiptaret respektoheshin nga Osmanet e kishin poste te larta ne Administrim e ne ushtri. Me Osmanet kemi qen gjithmone vllezer. Skenderbeu tradhtar prishi kete mardhenje vllzerore duke bashkpunuar me Paleologosin nga nje ane e tjetren me Papen Nikolaus . Per mua Skenderbeu ishte nje armik, e aspak hero. Duhet ne te ardhmen te rishikohet historia, se vetem problemet sjell midis mardhenjeve tona me popujt e tjere.

    1. Korabi says:

      Qe kur kane mesuar serbet si ty te shkruajne shqip?

    2. F.K says:

      Bravo halit arabi,per bindjet e tua fetare te ndryshojme historine, ,,,,por kur ti nje dite te ndryshosh bindjet e tua cfare i ngeli historise?

      1. tr says:

        E ka me ironi o F.K apo ke probleme me te kuptuarin e gjuhes shqipe hahahahahaha

        1. F.K says:

          A thua ?Sepse nuk eshte hera e pare qe i lexoj keto shkrime ,po ti nga e kuptove

    3. Pelasgian says:

      Mos je gje sternipi i Halit Pashes ?

      Shqiptaret kan jetu ne Dardani mijera vjet para serbve dhe turqve o shka i pist !

      1. the Punisher says:

        Haliti nuk eshte sternip i Halit Pashes. Eshte bastard Janulle. Per sot e fitoi tasin me corbe per darke.

    4. Petro says:

      O Halit! C jashqitje je o injorant? Po 500 vjet keta miqte e tu nuk hapen nje shkolle shqipe.Te mesohej gjuha e nenes te shkruhej?Kete ta ben miku apo armiku?Ik or idiot injorant andej nga ke ardhur, ne shkretetirat arabike.

    5. Brezi i djegur says:

      Feja e shqiptarit eshte shqiptaria o koqe, dhe zoti yne eshte Kastrioti..!! Ne jemi ktu para krishtit para muhemedit para serbeve para grekeve e para te gjith mutrave te tjere… Tokat e shqiptareve shtrihen deri ne brigjet e Danubit, studio historine po s’tu mbush mendja koqe kandari ..!!

    6. joel shkodra says:

      O Halit, shqiptaret ngriheshin ne poste te larta nga turqit sepse u kthyen ne myslimane. Nuk di ndonje shembull qe te kete pasur poste te larta ndonje shqiptar katolik apo ortodoks.

    7. ABC says:

      Halit. Te paska zene keq sot. E paske mar mallin e prishur.

    8. ABC says:

      Kokrra e debilit Halit.

  6. faro says:

    Ah!
    Cfar heroi kombetar dhe madje nderkombetar! Figure e paarritshme! Te pakten sa gjysma e tij te kishim ndonje sot!
    Sa i domosdoshem !
    Jemi sh prane Europes. Me prane se kurre.

  7. Real faith says:

    …prandaj prifti e paska admiruar shume aleksandrin se ky i fundit paskesh qene mbrojtesi i te krishtereve dhe e donte shume krishtin, apo jo?

  8. Dyrrahu says:

    Mire do te ishte te shkoni te Fatos Lubonja e t’i thoni : Ja; Prift At Nicolas Cassin, ne mes te shekullit 15, tregon Gjergj Kastrioti ishte shqiptar, kurse flliqeria jote thote qe nuk ishte shqiptar.
    Edhe pse jam kunder diktatures per keta njerez vetem burgu eshe nje vendi i tyre.

    1. abc. says:

      “””Por, ai, në zemër kishte Jezusin, mendonte gjithmonë për tu shkëputur nga Perandoria. Në shpirtin e tij kishte një flakë për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve””””.

      O DEBIL i rrahur dy herene Koke, shtyp “Ctrl + F” dhe kerko ne artikull fjalen “Shqiperi” ose “Shqip”…. a do ta gjesh te shkruar kete Fjale ne Artikull. Ti o i Goditur, o Kok Shtypur, ku e lexove qe ishte Krenar qe ishte Shqipetar, kur dihet qe fjala Shqipetar nuk ka me shume se 450 vjet qe eshte Shpikur.

      1. ABC says:

        Qenke kokrra e injorantit. Si fillim Gjergj Kastriotit ishte katolik i pagezuar dhe qe shume shkrime jane bere ne gjuhen greke nuk domethene qe ishte grek por qe edhe greket dhe kisha ortodokse greke flisnin per te me fjalet me te mira dhe gezoheshin per betejat e fituara prej tij por ne heshtje. Kete mund ta verifikosh nga ndihma me numer ZERO qe erdhi nga greket apo kisha ortodokse. Mbase deshin qe te gjenin nje Kastriot ( HERO) te tyre por kjo nuk u arit kurre por per kundrazi Kastriotet qe e cliruan ate shtet prej Otomaneve ishin pasardhesit e Kastriotit te vertete dhe kjo eshte FAKT. Mos u perpiq kot se kisha ortodokse greke mbyllte syte edhe veshet ne perjuden e sundimit Otoman per krimet qe beheshin ndaj popullsise se saj. Pervec se ishte nje luftetar shume i zoti ishte dhe shume i studjuar dhe I zgjuar dhe e dinte se lufta dhe jo “thjesht” betejat fitoheshin jo vetem me shpat ne dorre por edhe me politike. Pikerisht ne kete moment hyri ne loje dhe At Nikola, gjithashtu katolik dhe jo ortodoks, qe u be ndermjetesi i tij me Vatikanin dhe mori rolin e ambasadorit, ministrit te jashtem e ter atyre posteve qe i nevojiteshin popullit Shqiptare. Shqiperia pas vdekjes se Gjergj Kastriotit Skenderbeut u be nje vend i pa jetueshem dhe kjo ishte hakmarja e sulltanit ndaj vendit tone. Shume prej njerezve emigruan si ne Greqi apo ne jug te Italise si pershembull Arvanitet apo Arbereshet. Por… ..eshte per tu theksuar se Arvanitet u shtypen nga politikat greke ndersa Arbereshet u lane te lire. Mbase kjo te ben te kuptosh ndryshimin midis katolikeve ne nje ane dhe perngjashmerine e “Janullatosit” Kishes Ortodokse Greke dhe Otomaneve ne anen tjeter.

        1. abc. says:

          “Por, ai, në zemër kishte Jezusin, mendonte për tu shkëputur nga Perandoria. Në shpirtin e tij kishte një flakë për të rimëkëmbur altarët e krishterëve të vrarë dhe të shkatërronte Shtetin e osmanlinjve”

          Ja perse Jeorgj Kastrioti ishte Orthodhoks ishte Fanatik Orthodhoks.
          – Nena Vojsava ishte Serbe Orthodhokse
          – Joan Kastrioti e pagesoi ne kishen Orthodhokse te Shen Nikolles Kruje (sipas shkrimeve Shqipe)
          – Jeorgj (ne Gr. Bujk) ose Gjergj (ne Al. !!!!! asgje) eshte Shenjtor Orthodhoks
          – Kruja si gjithe Ballkani ishte pjese e Religjionit Orthodhoks Bizant.
          – U martua me Androniki Komninu ne Monastirin Orthodhoks te Ardenices (e cila eshte dhe sot ne Fier)
          – Reposh Kastrioti u betua Murg ne Monastirin Hilandrit ne Malin e Shenjte Athos ne Greqi (aty ka edhe sot Varrin e tije)
          – Joan Kastrioti me firmen e vet dhe te 4 djemeve, dhuroje Monastirit ne Athos nje pjese te pasurise se pa luatshme (lexo Akt Dhurimin ne Shqip).
          – Kunata e Skenderbeut Shqipetarja Angjelina u shpall nga Serbet Shenjtore (lexo Wikipedia)
          – Te ghithe femijet e Joan dhe Vojsaves kishin emra Shenjtoresh Orthodhoks.
          – Flamuri qe Huazoj Skenderbeu eshte Flamuri i Bizantit Orthodhoks, shqiponja ne sfond te kuq ne kohe lufte dhe ne sfond te verdh ne kohe paqeje (shiko Flamurin e Kishes Orthodhokse Sote i njejti Identik)…..

  9. SHQIPTARE DHE KRENARE says:

    Bashkekombas Të mi pershendetje
    Komentet per Strategun jane te teperta
    Heroin e Kombit tone nuk e larteson apo nenvlerson
    shkrimin I nji Prifti Franceskan apo do lekurëshitur
    ketu
    Gjergji I Madhi beri histori kur detyroj 2 superfuqite e asaj kohe ti kerkonin armpushim

    1. Projekti says:

      domethene dy superfuqite, pra nuk vlereson vetem luften kunder osmaneve, bravo, bravo, jo si ca turko-sllavo-greko-pontiko-rrace e piset dhe inferiore qe theksojne vetem luften kunder Sulltanit qe e rriti dhe e edukoi ne shtepine tij anadollake. Skenderbeu eshte hero vetem, por vetem i shqiptareve, jo i Krishterimit apo armik i Islamit

  10. I drejtohemi halitit lart: serber ishin ata qe i ftuan osmanllinjte ne ballkan, osmanllinjte erdhen ne ballkane sedhendur te serbve! Serbia u be e madhe dhe efuqishme vetem prej osmanllinjeve anadollak! Skenderbeu bere ate qe ti o kopil turke nuk e kupton-VRAU ARMIKUN TON ME TE MADHE, vrau turqe e preu koka neperke turke!

  11. Zana says:

    Asgjë të re nuk ka për Skënderbeun në këtë shkrim “tepër interesant”, siç thotë përkthyesi. Këto legjenda shkruesi francez i ka lexuar nga Barleti, që është autori më i hershëm i jetëshkrimit të Heroit tonë: edhe ai jo i saktë, Dhe nuk është një shkrim “bashkëkohor” siç shprehet një komentues. Autori francez i kësaj copëze ka lindur plot 115 vjet pasi Skënderbeu kishte ndërruar jetë, ndërsa shkrimi është botuar plot 185 vjet pas vdekjes së Kryetrimit,. Deri atëherë kur ishin shkruar dhjetëra romane e poema në të gjithë botën, së paku në Europë. Këto “përralla” ishin në modë asokohe: jo po mbyti dy gjarpërinj qyshkur ishte foshnjë në djep, jo po e çau buallin në mes me një të rënë të shpatës…

    1. Lion says:

      Ndersa tani ti Zana qit breckat ne Instagram, kto jane historite e bukura. Shko moj mbushu debile.

      1. stil says:

        po prandaj je kaq i ditur dhe i edukuar ti se vetem brecka ne istangram sheh. shko mbushu

    2. stil says:

      Bravo! me ne fund nje lexues me tru. me kurseve kohen mua se do kisha bere te njejtin koment. Te uroj jete te gjate!

  12. Gjergj Kastriotin ,nuk ka moter…e qe ta mohoje ,pervec udbasheve ne Kosove ,Maqedoni dhe Shqiperi !
    Jam krenar qe jam pasardhes i tij .
    Por ,ndihem akoma me shume krenar ,qe pasardhesit e tij jetojne kaq afer dhe ne nuk i njohim.
    shikojeni !
    http://www.oranews.tv/vendi/pasardhesi-i-gjergj-kastriotit-xhorxho-maria-ka-ardhur-koha-te-njihemi-zyrtarisht/

  13. Dyrrahu says:

    Edhe nje here dua t’iu them zemer serbeve se Gjergj Kastriotin po mundohen te gjethe popujt ta mvetesojne sepse jane admiruar nga guximi dhe sukseset e tija gjate lufterave te pareshtura que i beri Skenderbeu, Gjergj Kastrioti.
    Edhe nje here po i them Fatos Lubonjes (Lubes) se vetem per Napalion Bonaparten eshte shkruar me shume sesa per Gjergj Kastriotin. Mbi 1500 libra, analiza, romane, novela dhe shkrime nga te huajte jane shkruar per Gjergjin e madh, pse shpirtezia jote mundohet t’ia dhuroje armiqeve?!!!!!!!!!!!

  14. shqiptar says:

    Per Gjergj Kasttriotin nji nder Strateget me te medhenj te kohes ,
    qe frymezoj gjithe europen
    e cila dridhej nga permasat e pushtimeve bemat dhe egersia e perandorise largqoftit turk,
    shkkruajten Historit e tij cuditur nga madheshtia e ktij Shqiptari ,
    ne cdo shtet te europes, te cilat zgjaten deri ne shekujt qe pasuan edhe mbas vdekjes se
    Heroit Kombetare Shqiptare deri ne shekullin e 17- et.

    Fakti qe Shqiperise mbas vdekjes se Gjergj Kastriotit ju largua ne drejtim te Italise Jugut -Venedikut -Spanjes-Frances
    gjithe familjet Fisnike te Konte-ve te Principtatave me te shquara te kohes ne Ballkan ,
    dhe ngeljen ne Shqiperi te nji pjese vetem fshatare ,beri qe edhe dinjiteti shqiptarit te binte ne ato nivele ,
    sa te rrezikonte edhe vet ekzistencen e kombit Shqiptare .
    Ashtu si ndodhi perse mbas komnizmit ,largimi i pjeses me intelektuale e qytetare .
    Dhe nqs do shikojm se cfar ndodh me kte vend qe ka tashme nji surrat te islamizuar – injorantesh e kriminelesh
    qe shkaterruan ate vend , qe nuk dun me dit per Atdhe madje fyejne Heroin tone Kombetare ,duke u ndjere
    pjella te jevgjiteve e kermave qenve te eger te anadollit

  15. Reliteti me i fort se zbukurimi says:

    Ky poeti qe qenkerka dhe prift ju kenaqi pa mase dhe ju u lumturuat si cdo here kur ju sjellin nje “” Shans “” ne dore.
    Trapa ishit , trapa ngelet . del nje poet ose nje prift qe cmund te shkruaj tjeter per te personifikuar nje figure qe i intereson shume dhe gjen nje figur letrare dhe e zbukurun dhe e zmadhon nga vetja dhe ju u perlotet.

    Po ta shikosh kete shkrim ky nuk eshte tregim i ngjarjeve te ndodhura por i deshirave dhe pasjoneve te atij fare prifti…

    Dhe nje gje dhe fak qe ky prift e ka thene juve ju ka “” Shpetuar “” dhe nuk e zini ne goje dhe ky fakt permendet dhe nga HISTORJANE ( jo prifterinj ) te tjere, ate qe: Skenderbeun nuk e ndihmuan aspak te krishteret perendimore dhe dihet dhe fati i tij i fundit dhe i familjes se tij..

    Pse nuk e ndihmoi Franca e ketij prifti dhe te tjeret ate ??

    Se ishim te percare thot poeti prift.

    Por clidhje kishte percarja kur secili shtet mund ta ndihmonte vete ate.

    Te krishteret jo vetem qe se ndihmuan por sic pranon dhe prifti e sabotuan ( venetiku )

    Sulltani e fuste ne “” duele “” per ta azgjesuar dhe nga ana tjeter e linte komandant ne krye te ushtrise ne kohe ekspeditash.. fantazira poetesh dhe shpifje..

    Po te dyshonte sulltani tek loja qe po i bente ky tradhetari nxitur nga serbet dhe agjentet perendimor ja kepuste koken kur te donte dhe nuk kishte kush e ndalte .

    Kjo eshte nje poezi emocionale , hiperbolike, me golia etj, por nuk eshte ASPAK nje FAKT ose ARGUMENT HISTORIK.

    Si gjithmon ju me mashtrime, emocione femijesh dhe dezinformime kenaqeni , mirpo realiteti eshte me i fort se zbukurimi ose poetet enderrimtar qe vetem filozofojne me sforcim mbi “” Bemat “” e tyre “” Poetike “”

  16. fillozofi i botes se lasht me lloz perjasht says:

    halit osmon myslimoni vallahi bilahi ka t drejt.
    skneri I beut ishte nji kopuk trathtori qe hongri buken(e sulltanit),e permysi kupen (e sultan madhnis)
    nuk dhitet aty ku ha,tuberstafullah.
    duke bo kto turpe te permasave kozmike,skneri edhe u emertu pri sulltonve si njer pa nder,s ka nder per be,skanderprbe,Skenderbe. kjo esht prejardhja e emrit skenderbe. qe domethon ;per be qe nuk ka nder.
    pse nder asht me shku ke tjetri mik shpije,me honger me pi me u shkollu dhe me I rras derrin me e tradhtu?!
    vec shqiptari I bo kto turpe dhe I qun ndere.
    shikjo ca boni ai tjetri n itali. vrasje per nder e quan. ca nderi esht ta qellosh tjetrin mas shpine dhe t rresh n polici ,m sulmoji dhe u vetmrojta!!!!!!!
    skenderbeu ishte nji tipik shqiptar si kta t sotmit,qe shesin drog dhe kurva neper pernim,pranej jan “properndimor”.edhe sknerbeu,iku nga sulltanati myslimon per pidh europjon,
    sknerbeu ishte nji kriminel qe lidhej me kedo per lek. demel,kumarxhi,kurvar,pijanec,sherrxhi,dobic,nonqim,(nonen e kish kurv serbe qe I kishte ngel n dor babes s sknerbeut si debil qe ishte~)
    baba I sknerbeut shkoj per tregti n Beograd.
    atje ne mejhone pa nji kurv serbe qe kercente neper tavolina gjyslakuriq.
    kjo kenka per mue tha gjon kastrioti dhe e rrembeu me dhun,e palloi me dhun dhe e mur per gru me dhun duke e grabit.
    kurva serbe kishte nji cet dobicash qe kish le me par duke u pallu me hajnat serb .emrat e ktyne “vlleznve” te adoptu serb te sknerbeut dihen:reposh,millosh,milica,vojsave,sllavisha,serbisha…
    dhe qysh ateher lindi bashkim vllaznimi serbo shqiptar,ku skenderbeu ka rrol si tito I jugosllavis.
    nga ky bashkim vllaznim u kriju kombi geg,qe ndrysho nga trungu shqiptar tosk ne gjenetik,kultur,mentalitet. tosket jan civilizim. gegert ,si dobica te shartum serbo shqiptar,bastard pra,jan shpellar neandertalas.
    esht njilloj si sot.
    “skenderbeun e demokracis” ,salen pra,”perandorija amerikane” e cilson “kalors te demokracis”,”burr shteti”…etj etj.
    a nuk ngjajn kto me etiketimet qe I bente perndimi dikur skenderbeut “gjigand I krishtnimit”?
    po ne qe e dijm se kush esht sal bythqimi,me pak fantazi mund te bejm edhe paralelet me skenderin e njohur.

    1. antidebil says:

      filozof je gjigand kam qesh shume dhe ke thene te verteta te medha.

  17. Beni_d says:

    Aurenc te falenderoj pa mase per gjetjen dhe puplikimin sepse shteti ne vend te gjurmoje e mbeshtese te tilla kerkime merret me halabaket

  18. kapterr nishanxhiu says:

    sipas te dhenave me te fundit qe gjenden ne vatikan,skenderbeun e perzun nga sulltanati sepse e kapen ne flagranc me nje sherbtore.
    e perjashtun nga shkolla dhe e denun me 10 her futje huri n byth. denim Osman ky. po skneri ja mbathi lepurishtce.
    esht identike me historin e enverit ne franc. palloji nji murgesh dhe e perjashtun nga shkolla duke e dbu.
    enveri u kthy n shqipni dhe si skenderbeu u bo lider. ka kopju skenderbeun prandaj dhe e vuri n mes t sheshit.

    1. !'! says:

      kapterro e ke ul shume posht pazarin ,
      e verteta osht se Skenderbeu sipas doreshkrimeve jo vetem ato te venedikut ,atyre qe gjenden ne Athine e Rome ,
      kishte nji harem personal sepse sipas grades ne perandorin e trukut kishe edhe favoret ,
      dhe qe mos te zhgjatem sepse nuk o vendi ktu me bo Humor Historik , si shpesh keni qejf ktu ,
      ne haremin e Skenderbeut ishin 19 nga vajzat e Sulltanit e madje njeren prej tyre ,e cila ishte nga e jema e krishtere ,me origjine midis serbose dhe hungarise e merrte me vehte ne gjithe betejat e fundit ,perpara se te kthehej ne ARBERI , madje ajo jetoj prane Skenderbeut deri ne vdekjen e tij . Ka shume aq shume Histori te pashfletuar nga ky Gjigand i KRISHTERIMIT .
      Ne MONZA E VENEDIG ne bibliotekat e tyre te lexosh mbi SKENDERBEUN E SHQIPTARET – nuk i beson syve per madheshtine qe kann gezuar SHQIPTARET JO VETEM GJERGJI I MADH por pothuaj gjithe PRIJSIT E PRINCIPATAVE SHQIPTARE te cilat dominonin gjithe gadishullín BALLKANIK . Kerkoni e do gjeni shume me shume shkruhet hapur edhe pse sot e jo vetem sot ka nji bllokim te hapjes se HITORISE VERTETE TE SHQIPTAREVE pr arsye qe shume i dijne si psh Via Schmitt ect .

  19. Projekti says:

    Skenderbeu ishte hero dhe trim i shqipetareve, ai nuk kishte asnje qellim ne lidhje me Papen, pervec qellimit per te perfituar nga Papati. Skenderbeu ne fakt nuk ishte hero i Krishterimit, por Papa e vleresonte ashtu per te treguar se “ja sesi luftojne burrat per nder te fese”. Me kete Papa i jepte guxim dhe shtyse botes se Krishtere ne lufte me boten Islame (turqit dhe arabet). Disa na dalin e na thone se ja heroi kombetar ishte i krishter i devotshem, OK, por pse e refuzoi ftesen e Papes per t’u bere komandant i nje Kryqezate kunder myslimaneve. Pergjigja ndoshta eshte sepse nuk donte te peshtynte mbi myslimanet qe i dhane buke dhe e rriten, ose me mire akoma sepse si cdo njeri normal me menderisht ne rregull Skenderbeu shihte interesat e tij, qe perfaqesoheshin me se mire ne Shqiperi.

  20. ylli says:

    Halit dhe Abc.Fatkeqsisht kjo toke ka nxjerre shume te tille.Edhe me diplome madje.Vellezerit tane mijevjecare osmanllinj !?!?!?!?.Osmanllinjt erdhen si clirimtare ne kete vend !?!?!?!?.Skenderbeu eshte tradhetar se vrau shqiptare islamik !?!?!?. Sa mund te duroj njeriu nga keto idiotizma ligesie.?? Skenderbeu ishte nje hero legjendar i shqiptareve.I patjetersueshem sado qe si zakonisht greket dhe serbet fillojne garen e mashtrimit.Shkruante greqisht sepse ishte shkolluar ne nje territor bizantin ku greqishtja mbizoteronte.Atij qe i permend fene dua ti them se ne malin Athos ,eshte shtepia e xhaxhait te Skenderbeut ku ne hyrje lexohet Shtepia e Arbrit.Epiri nuk ka qene kurre vend i banuar nga greket por nga epiriotet.Jo cdo gje bizantine eshte greke me gjithe kembenguljen djallezore te ketyre te fundit.Qe nga nobelisti James Joyce me romanin Skenderbeu e deri te Verdi me operan Skenderbeu ,heroi ishte nje nga figurat legjendare te Europes te asaj kohe.Por sic ndodh rendom ,duke i perkitur nje populli te vogel e shekuj te braktisur nga fati ,nuk permendet shume me kalimin e viteve.Mos harrojme se ishte i vetmi mbret qe ishte i pari me shpate ne dore ne krye te trupave.Nuk zgjidhte tenden ,por betejen.Keta haliloglut e abicdervishet ,jane mbeturina osmane.I tille ishte dhe Haxhi Qamili.Fundi dihet.

  21. Ledio says:

    Ju dogj ne dore Lubonjezezes platforma e miratuar nga Akademia e Shkencave te Beogradit per te hedhur balte mbi historine e popullit Shqiptar. Por mos u gezoni me kaq pak sepse pltaformen me te reezikshme e ka ne dore Sali Serbi , platforme qe ka 25 vite qe po e zbaton. Shkatero, degrado, vrit shpresen, fut percarjen krahinore , fetare, vidh pa fund, nderto institucione sa per te kaluar rradhen, emero ne krye vasal te Sales edhe spiun te Serbit e Grekut… etc . Ja kjo eshte platforma e Sal Serbit. Hapni syte edhe mendjen edhe mos fluturoni me nje shkrim te vetem.

  22. Rajub says:

    I madhi Skenderbe nuk eshte se ka luftuar vetem per krishterimin ai luftoi kryesisht per trojet Shqipetare pasi luftoi kunder Turkut,luftoi kunder Venedikut ,luftoi kunder Serbit dhe kunder franceseve pra nuk bente lufte fetare por lufte patriotike per mbrojtjen e territoreve Shqipetare.Turku ishte fuqia me e madhe e asaj kohe dhe ishte rreziku me i madh prandaj ai luftoi me shume kunder turkut duke bere nje fare marreveshje armepushimi me venedikun i cili bente allyshverishe me Turkun duke bere tregeti .Po keshtu edhe Serbet u bene aleat me Turkun duke i dhene gocen e carit per cunin e sulltanit dhe i dolen kundra Skenderbeut po Skenderbeu i shkaterroi dhe beri gjakederdhje te madhe duke vrare e prere c gjente perpara,Kjo ja uli pak vlerat ne sy te Europes,por tradhetareve mire iua beri se e meritonin.

  23. evgjitngrenesi says:

    problemi yne nuk jane as libanogreket as serbet e uraleve. problem jane shqiptaret e hallakatur qe kane humbur besimin tek vetja. i gjithe gadishulli ilirik(ballkanik nga turqit) eshte shqiptar. kur ta kuptoje populli kete, qe ne fakt eshte pak e veshtire sepse faktet jane manipuluar kryesisht nga kombi artificial grek, atehere ajo qe sot konsiderojme si shqiperi e madhe do te duket si nje copez e vogel !. te gjithe c’jane rrace e bardhe ne ballkan jane shqiptare te asimiluar. jevgjit ua kemi falur atyre qe erdhen nje shekull me pare nga turqia!
    kemi shansin historik per ta rishqiptarizuar gadishullin ilirik. por kjo kryhet kur te zgjedhim atdhetaret ne ktye dhe jo faren e keqe te saliut dhe isa mustafes.

  24. Musulmani I vertet says:

    Po si asht kjo pun ?? Hoxhe Kasemi ke xhamia na ka thon se Turqit kan ardh me na shpetu nga Serbi dhe Greku ??????? Shyqyr o zot se me ke dhon me lexu vet , se do ngeleshja Injorant ton kohen .

    1. Hoxha Kasemi asht trans turqie nga fisi shpelles Pelasgian
      qi s’kan te ngop me gojore ,
      lindur ne shpellat e vicidolit nga inceste pederash
      i adoptum nga ariu dashnori sheqires pri vicidoli

  25. fredi says:

    Gjergj Kastrioti eshte heroi kombetare.ai ju perket gjithe shqiptareve,nuk eshte heroi i katolikeve ashtu sic nuk eshte Ismail Qemali heroi i myslimaneve por i gjithe shqiptareve.Kurdistani eshte shtet mysliman por turqise nuk i intereson feja por territori kurd .edhe po te ishte mysliman skenderbeu do te kishte ba te njejten gja se e ka therritur fati i kombit te vet per ta ba te pavarun nga turku ashtu si fati ja solli kosoves me u shkepute nga serbi.eshte normale qe katoliket europiane e mbajne edhe si heroin e tyre,por kjo nuk don me thane se ai ka luftua per fene katolike.ai ka luftua per trojet shqiptare.

  26. beni says:

    Ta marre vesh Blushi, Lubonja, Schmid oliver dhe Klosi “i vetevarur” qe tentuan ta demistifikojne dhe ta denigrojne kete madheshtor heroik. keto plehra te kombit, qe sot duan te cbejne historine nuk ka as gjak dhe as zemer shqiptari, por te paguar nga sllavet dhe greket duan te bejne gjithcka te ulin kombin e tyre

  27. MOHIKANI says:

    KING POWER
    we will rise again

  28. kozma shukriu nga devriu says:

    kjo puna e skenderbeut osht me teper nji mith sesa realitet.
    trimerit e skenderbeut ngjajn me “trimerit” e shqiptarve per vendosjen e demokracis,apo “trimerit” per ngrejtjen e flamurit ne vlon.
    heroizmat e fatbardh pikaloshit mo.
    skenderbeu ishte nji cub qe la shkollen ne kryeqytetin e superfuqis se kohes,dhe u ngjit maleve pasi ishte “person ne kerkim”.
    aty ai gjeti komplet nji komb qe ishin kriminela,qe s donin shtet rregull ligj,dhe u be nje band kriminelash.
    si tashti qe,kto banda kriminelash I duhen politikes.
    edhe ne ate koh lufta politike ishte midis perndimit te krishter kundra lindjes myslo osmane. dhe perndimi politik I perdori kriminelat bandite skenderbegas per qellimet e veta.
    a nuk I perdorin kriminelat “e fort” edhe sot partit politike per zgjedhje dhe qellime partijake?!
    njisoj si sot,edhe atehere “partija” me e madhe politike perndimore ,kisha pra me “kryetar partije” papen e romes,perdori “te fortin” e shqipnis per qellimet politike “partijake”.
    ne njifar menyre skenderbeu esht Emiljano Shullazi I asaj kohe,vecse perfytyro sikur emiljano te marr pushtetin ne shqipni dhe te perdoret nga amerika ne luft kunder Rusis. kjo esht paralelja.
    tashti, a ishte I mir skenderbeu?
    shum I mir! sepse ishte shqiptar dhe beri ate qe duhej bo.
    te gjith shqiptaret qe bejn cdo gje per te miren e shqipnis dhe shqiptarve jan te mir.
    kurse ata qe bejn keq shqiptarve dhe shqipnis jan t kqinj.
    kjo esht formula.
    edhe enveri beri mir se beri shtet shqiptar.
    zogu?
    tradhtar I shtetit shqiptar.
    sal serbisha?! debil shejtan budalla I keq. negative. spiun serb.pengoj dhe shkatrroj demokracin e vertet
    tos nano? pozitiv. boni demokraci.
    ramiz alija?
    ndrroji sistemin me qellim te mir. pozitiv
    ed rama?
    pikturist, tralala zura nji gal. s do mbahet mend. hi ne er.
    mithi I skenderbeut ishte I nevojshem per me kriju iden e mbrojtsit te fort .luftetarit te fuqishem..
    ka plot mithe te tjer mbi dhe. esht mithi I jezu krishtit pershembull.
    jezu krishti u martu me meri magdalenen dhe beri edhe fmij, por bible e ben te vdekur dhe ringjall etj etj.
    edhe mithi I Judes si tradhtar ka gjasa s esht I vertet,sepse mendohet qe Jezu Krishti e pergatiti vet “kombinacjonin” qe gjoja Juda do ta spiunonte dhe Jezusi do flijohej pasandaj..
    ka gjasa qe Krishti e coji vet Juden n shtet si “spiun” ne menyr qe te dramatizonte situaten por situate doli jasht kontrolli gje qe coji qe edhe vet Juda te vriste veten. pasi u damkos spiun pa qen I till.
    ka edhe plot mite te tjera.
    psh. sot esht miti I demokracis. dhe pompohet qe demokracija perndimore me ekonomi tregu esht zgjidhja me e mir per shoqnin njerzore
    por ne te ardhmen,kur te gjehet zgjidhje me e mir atehere njerzit do qeshin me kte qe po bejm ne sot.
    ka plot mithe,te mdhenj a te vegjel
    psh. mithi I marlin monros,e cila merret si elaton sjellje edhe nga Armina Mevlani e Zen Sal Berishs.
    maril monro ishte nje pidh I bukur,kurv klasi,prostitut profesjonale.
    ajo pallohej edhe me mafjozet amerikan me ne ze,edhe me president dhe politikan amerikan ne te njejten dit ne orare te ndryshme ne shtreter te ndryshem. natyrisht perfitimi I saj monetar,influecjal socjal shoqnor ishte I madh.
    sot esht ikon e bukuris femnore. mith.
    ishte thjesht nje kurv qe dinte te qeshte me shpirt dhe te pallohej me zjarr. thejsht pallohej me cdo klient sikur kishte ra n dashni.
    mund te quhet prostitute naïve.
    te tilla ishin vajzat shqiptare te semaforve italjan qe palloheshin me klientet sikur po shkonin me dashnorin aqsa ca gjeten edhe burra italjan nga kjo klientel.

    1. Pelasgian says:

      Fatbardh Pikaloshi ….qqqqqrrrrrrrrr …….ama per i gjo ke admirimin tim , ke vullnet te tmerrshem per me njoft cdo gje shqiptare deri ne detajet me te vogla .

      PS Monro me pak fjale ishte si zhenja jote …vec se zhenja jote nuk ka aq influence shoqnore sa Monro ….

  29. Illyrian says:

    Folën edhe historianët (komentuesit) e krit.
    Keno Beu… komplet hajvan. Ndërsa Haliti, është grek që në deje nuk ka gjak, por shurrë.

  30. Eqerem Bej Vlora says:

    Skenderbeu ishte njelloj si Sali Berisha qe u rrit ne oborrin e Sulltan Enverit dhe Ramizit.
    Pastaj u kthye demokrat qe te behej mbret per vete dhe tha demokracine e solla une.

  31. albani says:

    GJERGJ KASTRIOTI SKENDERBEU.
    BERI NJE LUFTE KOMBETARE DHE JO FETARE.
    LUFTOI PER KOMBIN SHQIPETAR dhe nuk luftoi as per Gerrke dhe as per Serbke.
    ESHTE DHE NJIHET DHE BOTERISHT SI HERO SHQIPETAR, KOMBIT DHE SHTETIT SHQIPETAR.
    LUFTOI PER GJAKUN DHE JO PER FENE,NE TE KUNDERT DO TE QENDRONTE NE KOSTANDINOPOJE,KRYEQYTETIN KRISTIAN TE PERANDORISE LINDORE E CILA U PUSHTUA NGA TURQIT NE 1453,KUR TOKAT E ARBRIT GJERGJI I KISHTE CLIRUAR.
    Cdo gje tjeter nuk ja vlen te komentohet,sepse eshte e shkruajtur nga komentues injorante,abc,fk,ccb,tfgs,lesh me qime,eshte e ndotur ashu sic jane ndotur qenjet e tyre te shpifura qe te bejne te vjellesh,ne librat shkollore serbke dhe gerrke jo me kot nuk shkruajne as dhe nje rresht per GJERGJ KASTRIOTIN TONE TRIM.
    C’do gje Shqipetare duan te na e pervetesojne Serbket dhe Gerrket,cdo gje Shqipetare u shijon,por ka dicka qe u shijon me shume se te tjerat.
    eshte “shtiza”te cilen e kemi gjithmone te ngritur dhe gati ti shpojme nga perpara dhe mbrapa,serbke dhe gerrke,bashke me disa pjella te tyre qe komentojne duke mbjellur percarje nder Shqipetare,komentues plehra kunder kombetare.
    Ju pjerdhsha fene dhe besimin,LUFTA E GJERGJIT PER KOMBIN SHQIPETAR ESHTE E CERTIFIKUAR.

  32. ALBANIAN_FAR_CRY says:

    ARTIKULL I PLOTE I OLIVER SCHMID PER SKENDERBEUN

    That the figure of George Castriota, known as Scanderbeg (1405-1468), is of major importance for the identity of the Albanians is seen in the fierce controversy that arose over the publication of a new biography on Scanderbeg by Swiss historian Oliver Jens Schmitt (b. 1973), professor at the University of Vienna. After much research in northern Italian archives, Schmitt was able to paint what he regards as a more accurate picture of Scanderbeg, analyzing him as an historical figure rather than presenting him as the traditional, larger-than-life national hero. Schmitt’s discoveries shocked the Albanians, almost rocking the foundations of the Albanian state, and the debate that arose in the autumn of 2008, involved passionate arguments and counter-arguments in the media, the public, and even in the Albanian government. The concluding chapter of the book, presented here, contains a synthesis of Schmitt’s interpretation of the life of Scanderbeg, a tragic figure of his age.

    The history of Scanderbeg revolved around a twenty-five-year-long uprising, a complex muddle of battles and obscure diplomatic struggles that are difficult to interpret. Castriota’s rise constituted, without a doubt, the greatest challenge to the Ottoman subjections of the Balkans. Yet, a mere account of the historical events is insufficient. One must endeavour to provide an interpretation that places the uprising in a broader context and elucidates what was behind it. The historical events themselves can be seen at two levels: the anatomy of the uprising, an interpretation of the revolt against the sultan, and the figure of Scanderbeg himself. It is the memory of him that has survived the centuries. He was revered in the Balkans and in the West long after his death. The uprising and its leader are inseparable.

    To understand the momentous events that took place in the mountains and forests of the Western Balkans, one must ask who the people were who rose to challenge the might of the sultan and what drove them to act. One must also remember that many chose not to support the uprising.

    With this in mind, it becomes evident that what separated the rebels from the followers of the sultan was not a clear-cut geographical, social or linguistic division. The uprising in the region between the Adriatic and the slopes of the Polog Mountains created a clear rift between the supporters and opponents of the new imperial order in the Balkans, between town and countryside. The urban centres of the north were under Venetian rule. Not only did they refuse to support Scanderbeg, they opposed him in battle on numerous occasions. Castriota did not succeed in wrenching these groups from Venice, not even by waging war on them. He also failed in the southern regions under the control of the Ottomans. Berat, Vlora and Gjirokastra remained outside of his sphere of influence. The townspeople and the country folk spoke the same language, but this was of no importance. No one behind town walls moved a finger to help the rebels. Indeed, the rebels were defeated and repulsed in Berat. In the east, too, the gates of the mighty towns of Ohrid and Skopje remained shut. The townspeople were looking after their own interests: free trade routes, fields and pastureland that they wanted to keep from the clutches of rebellious nobles and their followers. Scanderbeg led his mountain forces and the herdsmen into the valleys to rob and plunder there. It was the highlands vs. the lowlands, and the mountain people pillaged whatever they could not find in their meagre alpine abode. This was hardly conducive to getting the townspeople to support Scanderbeg. The Ottomans and the Venice held onto their fortresses because they provided the townspeople with protection.

    The helmet of Scanderbeg, preserved in the Kunsthistorisches Museum in Vienna

    The helmet of Scanderbeg, preserved
    in the Kunsthistorisches Museum
    in Vienna

    Scanderbeg was left with the countryside and a few minor castles. But even here, he was unable to win over the population to any substantial extent. The townspeople refused to be ruled by noblemen from up-country; they preferred the orderly administration of the Venetians and the Ottomans, as did many farmers. In the lowlands, Venice and the Ottomans had built up a class of village leaders and spahees, men who would have had much to lose if the nobles from the mountains had taken power: Scutarine patricians and village elders thus fought the rebels as did the privileged Orthodox villages of western Macedonia and southern Albania, and the well-paid Muslim and Orthodox timariots. Even in the highlands, many men refused to support the rebels. The mountains of Dukagjin successfully resisted and held out against Scanderbeg’s attempts to conquer them. This can be explained in good measure by the social, economic and cultural differences between the highlands and the lowlands, but further explanation is needed because Scanderbeg never even received the support of all the highlands or of all the country people.

    All that the rebels had was a rather small strip of territory, devoid of major settlements, around Kruja, in the Mat Valley and Dibra, and in northern central Albania, the hinterland of Durrës and along the Shkumbin River. This region, opening southwards, consisted of areas under the control of the Araniti, Balšić, Thopia and Castriota families. It was almost continuously under attack from the Ottomans who brought about the downfall or military destruction of these families. With regard to the social structure of the rebel movement, one can see a clear split running right through Albanian territory. Much of the Ottoman elite consisted of Albanians who had converted to Islam, be they scions of old families such as the Muzaki, Zenebish and Dukagjin, or social climbers who were grateful to the sultan for their privileges. The military commanders, leaders and simple soldiers, i.e. the whole army fighting against Scanderbeg, consisted of local Albanians, Bulgarians, Serbs and Vlachs. There were also Turkish Muslims in the Ottoman forces who owned timar lands. On the whole, it is evident that the rebels were not opposed by “foreign” invaders, but by local forces loyal to the new empire who were willing to fight members of their own ethnic groups longing for pre-Ottoman times. Many Albanians had good reason not to join the uprising. The movement was not fostered by language or any feeling of belonging to an ethnic group.

    Religion was somewhat more of an element of division, but one must be cautious here, too. There is no doubt that the rebels were Christians, but their exact religious affiliation, whether Orthodox of Catholic, is less clear. Both affiliations were present in Albania, and often in the same regions. Loyalty to Rome came later and reached its zenith after 1460. The allegiance of the rebels to Christianity was a sign of their solidarity to one another and of their opposition to the empire. The uprising was fostered primarily by converts who made their fallout with the sultan known by proclaiming their return to the Christian faith. All the rebels were Christians or renegades who embraced their original faith publicly. There were no Muslims among them. Yet, the uprising did not affect large sections of the Christian population on Albanian territory. The Catholics in Venetian Albania and many Orthodox subjects in the south or in western Macedonia kept their distance. Some Christian officials maintained their loyalty to the sultan. Christian timariots, Christians tasked with guarding mountains passes, and many auxiliary Christian troops took part in quelling the uprising. Of course, the main body of Ottoman forces were Muslims, but there was no religious conformity on the Ottoman side. Scanderbeg’s uprising may be called Christian because it was supported by the Christians, but it was not because it was in itself a general uprising of the Christians. In fact, it is difficult to assess the religious component of the uprising. It may be taken for granted that many people at the time thought in categories of Christian vs. Muslim, but it is not clear what exactly they meant. Was a Muslim primarily a supporter of the sultan and expressed this support of religion to show that he belonged to the new imperial elite? Or were the rebels fighting not only the supporters of the sultan, but their religion in general? Things seemed clear in the West. Papal rhetoric and the political language used by the Catholic powers in the Adriatic celebrated Scanderbeg as the “Athleta Christi” and defender of the faith. It would be too simplistic, from our modern agnostic perspective, to view Scanderbeg’s actions simply as a struggle for power and to deny him any element of religious sentiment, just as it would be to regard his uprising as a holy war. Sources near to Scanderbeg show that the rebel leader thought in religious categories by dividing his friends and foes into “Christians” and “foes of Christianity.” Among the latter he included Christians such as his rival Leka Dukagjin. It is also known that in the last decade of his life, Scanderbeg used Christian rhetoric that he had learned from his spiritual advisors. But here again, it would be too simplistic to regard Scanderbeg’s allegiance to Christianity as an exertion of influence on the part of Albanian Catholic priests. Scanderbeg evinced strong political will and was no doubt able to set the pace and direction of his activities himself. He had a good relationship with some of the popes, Calixtus II and Pius II, indeed a very close relationship to the latter. Even though this changed under the pontificate of Paul II who was less interested in Albania, Scanderbeg’s ties with the Catholic Church in Albania remained exceptionally important. By 1450, at the latest, the Catholic Church in northern and central Albania was the only institution supporting the uprising. As opposed to the other allies and supporters of the rebellion, it was not sapped by treachery.

    Scanderbeg did not have a stable or socially cohesive community of followers. One must firstly distinguish between the nobles among his allies, who joined him in a military alliance against the Ottomans in the spring of 1444, and those who followed him for reasons of personal loyalty, i.e. his actual supporters. The nobles did not regard the alliance as a means of creating an expansive State in the southeastern Adriatic. They were more interested in restoring the largely anarchic conditions that had been prevalent between the fall of Serb rule over Albanian territory (in the 1370s) and the consolidation of Ottoman control (which became definitive around 1430). They refused to pay the new imperial taxes, to recognize the new laws and to submit to its supremacy. They understood “freedom” as the right to rule over groups of supporters and minor, local rulers who had escaped from all imperial authorities at the end of the 14th century. Yet, they themselves had no policies as a new alternative to Ottoman rule. Their objective with this alliance was to pursue their petty feuds, in particular against those living in the towns of Scutari and Drivasto under Venetian rule. Few of these leaders had much support of their own, and, what is most notable, they were never willing to subordinate themselves to Scanderbeg, to whom they had pledged allegiance in 1444. As far as can be seen from the source material, none of these leaders ever gave up command over their own men. It is to be noted that the followers had pledged allegiance to their direct masters who had pledged, for their part, to care for them, and not to Scanderbeg who was the commander of rival forces. At best, the nobles co-operated with one another, but it remains uncertain whether Scanderbeg was actually their primus inter pares or was just one leader among several. The alliance of nobles used up most of its energy in feuds with Venice and the towns of northern Albania, wars that it waged in conjunction with the Serb despot and the leader of Montenegro on behalf of the Kingdom of Naples. This alliance collapsed during the attack of the sultan in 1450. Only the core of the alliance under Scanderbeg and Araniti Comino fought on. The weaker leaders preferred to trim their sails to the wind according to prevalent power structures at the time in question. When the sultan was in the country, they gave him their support. When he withdrew, their quickly reconsidered their position and joined Scanderbeg. Since the nobles also possessed a good portion of the little farmland and pastures in the lowlands, their interests were contrary to those of Scanderbeg. Castriota was dependent on the export of grain and salt to pay his troops and to buy arms. He thus did not hesitate to suppress anyone harshly who refused to submit to him and to provide troops and land to the uprising. It is no wonder that many nobles looked for support from foreign powers. The Ottoman Empire, Venice and Naples willingly took in any leaders whom Scanderbeg had insulted or oppressed. They all deserted him at one time or another. His father-in-law, Araniti Comino, and his relative Stefan Crnojević ended their days as Venetian captains. The Balšić were expelled and deported to Italy. Castriota got his hands on the territory of the Thopias, whose supporters were defeated near Berat in 1455. The Muzakis, whose land was close to the Ottoman border, fell into decline. Moses of Dibra was elevated by the Ottomans for a certain period as an alternative ruler. Only the Dukagjins manage to evade the force of Scanderbeg’s rule. What began as a rising of nobles ended as a solitary struggle on the part of Scanderbeg. A wedge was driven not only between the nobles, who were never particularly united anyway, but also, and even more so between members of Scanderbeg’s own family. He could only rely to a limited extent on his relatives, even though blood ties had always been very important in western Balkan society. His brothers had either died before the start of the revolt or played very minor roles. His brother-in-law gave him only very modest support. His nephews had difficult relations with their overpowering uncle. Some of them died for him, but others, whose fathers had, like the Thopias, been unfairly treated by Scanderbeg or who, like Hamza Castriota, hoped to succeed him, not only refused to submit to him, but defected repeatedly to the Ottomans. It is no coincidence that Repoš Thopia, son of the Muzaki who fell in 1455, whose land had been seized by Scanderbeg, took advantage of Ottoman support to get his uncle’s land back when the latter died. Nor is it a coincidence that Hamza Castriota, the most dangerous leader among those who defected to the Ottomans, had been one of Scanderbeg’s original supporters.

    Among the nobles, Scanderbeg received most of his support from younger men whose families had declined substantially in power or who were being directly threatened by the Ottomans. But these were usually village leaders, most of whom were Orthodox priests from the mountainous regions of Tumenisht (around Kruja), Mat and Dibra. Their supporters consisted of farmers and shepherds who were wont to descend from the harsh highlands to pillage in the fertile lowlands, something that they continued to do right into the early twentieth century. Many of these men had felt loyalty towards Scanderbeg’s father and continued to accord it to his son, whose martial deeds in the Ottoman army they respected and whose desire for revenge they shared.

    Portrait of Scanderbeg, Magdeburg 1606

    Portrait of Scanderbeg,
    Magdeburg 1606

    The existent source material does not allow us to define the core of Scanderbeg’s support with any great accuracy. It is, however, apparent that social structures were involved which have been typical for the highlands of the Balkans until quite recently: a rural society, no urban population, living in a heavily forested and inaccessible mountain region. The people in the lowlands lived off farming and orchards whereas those in the highlands depended on herding (mostly sheep) for their livelihood. Up until the twentieth century, the population of the Balkans was still largely composed of semi-nomads, who lived in the highland pastures in the summer and descended to the lowlands with their herds in the winter. These herdsmen had no objections to moving around. They were frugal, tenacious and knew the geography of the region intimately. Since the highland regions could not support many troops, Scanderbeg’s supporters usually consisted of two to three thousand men, often less than that. Scanderbeg recompensed his mobile forces with booty, with funds deriving from trading activities and with money from Italy sent to assist him. He also ensured that their families were protected and provided for. It was not a rigidly structured feudal system but rather one based on loyalty and close personal ties. The men supported their leader and literally saved his life. In the innermost circle of support were some chancellors, Dalmatian merchants, and members of the Catholic clergy in central and northern Albania – abbots, monks, bishops and archbishops. It is because of them that Scanderbeg became a well-known figure in the West and not just another rebel in the distant mountains of the Balkans. These men approached foreign rulers and councils, procured funds and purchased weapons. Ethnically, they were a mixed group: Albanian clergymen, Ragusan patricians and Slavic Dalmatian intermediaries, the latter often having business interests in Scanderbeg’s realm. This core of men may have been few in number and their positions and status may have been modest, yet they acted with great talent and flexibility and thus managed to avoid Ottoman attacks better than the chancellors and courts of the Orthodox realms of the Balkans. Scanderbeg’s uprising was not a one-dimensional struggle against the Ottomans. He was almost always fighting on several fronts at the same time. He was continuously involved in feuds with his Christian neighbours. He and his nobles conducted disputes with towns in northern Albania over fields and pasturelands. Scanderbeg struggled fiercely with the Dukagjin clan. If we include all the infighting within the Castriota dynasty, we realise that the Christian Albanians in the region were almost constantly at his throat.

    Seen from another perspective, one could say that Scanderbeg was drawn into a power struggle between Venice and Naples over rule in the Adriatic. For centuries, the Albanian coast had been the theatre of such struggles for hegemony. Castriota was unable to extract himself from the demands of regional geopolitics. He had originally turned to Naples for support and in 1451 had sworn an oath of allegiance. This provided him with protection and support from King Alfonso V, but it made his forces party to the war against the Republic of San Marco. Like his feudal liege, he fought on two fronts, against the Ottomans and against the Signoria. His realm was no more than a link in a broadly spanned chain of Neapolitan vassals in the Balkans against which Venice had spun a net of regional princes in its pay. As such, the Balkans were the theatre of inner-Italian warfare to which Scanderbeg would eventually fall victim and perish. Castriota’s star declined definitively in 1467 when the Venetians expelled the Neapolitans from central Albania. His hostility towards Venice, influenced at least by Naples, was the reason for his downfall.

    However, it was not the Serenissima but the Ottomans who finally defeated Scanderbeg after decades of battle. Castriota was confronted not with the sultan himself, but with his mighty commanders in the Vardar Valley and Thessaly, men who stemmed from Ottoman military dynasties, were extremely wealthy and had substantial military forces at their command. These were talented figures, equal in every respect to Scanderbeg who before 1443 had been his ally in their common endeavours under the sultan. These old veterans of the sultan’s army knew one another well before they extended the war throughout the western Balkans. Scanderbeg drew one advantage from the fact that the sultan’s main forces were engaged for years on end in other conflicts. The task of putting down unrest in the mountains of the west was given to subordinate leaders. Whenever the sultan intervened personally, his mere presence at the head of vastly superior forces was sufficient to put the rebels under enormous pressure. Murad II’s attack on Kruja in 1450 was repulsed, but it brought Scanderbeg to the verge of annihilation. When the sultan finally decided to defeat the rebels by all means, he succeeded in doing so, even though it involved a huge bloodbath, massive destruction and a virtual depopulation of enemy territory. Though Mehmed II’s campaigns in the northern Balkans and Asia Minor contributed substantially to keeping the flame of revolt alive much longer, Scanderbeg did not stand a chance against the armies of the sultan in 1466 and 1467 when thrown back to his own power base.

    Castriota was well aware of this from the start of the uprising and devised his plans accordingly. He never envisaged himself at the head of a vassal kingdom at the edge of the Ottoman Empire. It was all or nothing for him from the beginning. His goal was the destruction of the Ottoman Empire pure and simple, a massive attack from all sides. He thrice endeavoured to realize this ambitious objective with his allies. And the prospects of success were not that small. In 1443, Ibrahim of Karaman advanced from the east, John Hunyadi and George Branković from the north, and Burgundian and Venetian ships approached from the west. In the Balkans, Christians rose in Albanian territory, in the Pindus Mountains, on the Peloponnese, and in Serbia and Bulgaria, but the venture failed due to over-extended lines of communication that impeded detailed planning. However, the Ottoman Empire was struggling for its very survival. A decisive role was played by the Balkan leaders who had turned Turk, but who at the decisive moment sapped Ottoman resistance in the Morava Valley by deserting. Five years later, surprisingly soon after the massive defeat of the Hungarians near Varna (November 1444), the strategy was attempted once again. John Hunyadi attacked anew from the north and Scanderbeg from the west, though too late. Savage battles were fought once more and the very survival of the Ottoman Empire was in question. A third attempt was undertaken in 1463 and 1464 by Pope Pius II, Venice and Matthias Corvinus. The death of the pope and the western policies of the young king of Hungary impeded its success. All three offensives were characterized by the same alliance: Scanderbeg’s friendship with the house of Hunyadi, personified by the Hungarian vice-regent John Hunyadi, an unrelenting foe of the Ottomans, and then by his son Matthias Corvinus. This shows that Scanderbeg did not rely on the Italians, but on the largest Christian army in southeastern Europe: the Hungarian Panzerreiter (knights). These well-armed troops who forced their way down the Morava Valley looked more likely to bring victory than the frightened Italian condottieri. John Hunyadi and Scanderbeg no doubt first met during Scanderbeg’s attack on Transylvania when he was in pursuit of the Ottoman army in the early 1440s. The two of them were resolved not only to defeat the Ottomans, but to destroy them entirely. Both were charismatic military leaders and no doubt respected one another. Scanderbeg relied on the Hungarians for two decades. When Matthias Corvinus turned westwards to his feud with the Emperor Friedrich III after his defeat in Bosnia (1464), the pressure exerted on the Ottomans at the Danube was relieved. Their advance towards the Adriatic was now unimpeded. Scanderbeg thus paid the price for the Austrian and Bohemian adventures of Corvinus. The Kingdom of Hungary was, however, not the only southeastern European neighbour upon whom Castriota relied. His uprising was at least as interconnected with the rulers of his Byzantine and southern Slavic neighbours. The Orthodox aristocracy in the Balkans was so closely interrelated by marriage that it can be viewed as one group, united by its Byzantine heritage and Orthodox beliefs. Ethnic origin was of little significance when Greeks, southern Slavs and Albanians allied themselves with one another in marriage. But there was a deep cleft in this elite, too. Most of the old families were divided into pro-Ottoman and anti-Ottoman factions, although this did not mean that relations between the two sides were necessarily severed. As a result of the Ottoman advance, there was little unity among the ruling class in the Balkans. The only assistance they could hope for against the rising Empire was from the Catholic West, but most of the Orthodox princes rejected this out of deeply held religious convictions. In Serbia and Herzegovina where the heretical Bosnian Church still had some influence, many tried to position themselves between the sultan and the Catholic princes of the West, and to play the great powers off against one another. This required considerable diplomatic skill, manoeuvrability and flexibility because pressure was increasing from East and West every year for them to take a clear stance. The Castriotas were not old aristocracy. However, the impulsive Ivan and his famous son George soon achieved renown and this served them well to build up a broad network of marriage alliances with more important Albanian dynasties. Relations had always been close to the Serb princely dynasty of the Brankovići. Blood ties seem to have existed since the time of Scanderbeg’s father. The younger generation of the Castriotas certainly had ties: Scanderbeg’s son Ivan married Irene Branković whose mother was a Byzantine princess of imperial lineage. The two families, i.e. the famous old Brankovići and the young and dynamic Castriotas gave support to one another. The Castriotas gave shelter to the Brankovići when they were on the run and reinforced their mutual ties by marriage. This, however, does not mean that the two families held the same political convictions. George Branković regarded himself as an Orthodox prince and therefore accepted the sultan’s offer to reign as an Ottoman vassal. Scanderbeg, who was originally an Orthodox Christian, too, rejected vassal status and, as opposed to the Serb dynasties, turned to Catholic Europe. He was the sole Orthodox ruler in the Balkans to ally himself consequently with the West. Elsewhere, in Serbia, Byzantium and the Peloponnese, the Catholic Church and the “Latins” were rejected. Scanderbeg’s western orientation is thus something of great significance. It removed him from Balkan Orthodoxy and made him presentable as a potential ally in European courts. The political change of course brought about a change of religious affiliation, too. The Orthodox Christian became a Catholic Christian, something quite unusual at the time. This alignment with the West did not mean that Scanderbeg had cut off ties with his Orthodox neighbours. All the rules of Albania were Orthodox, as were the Crnojevići in Montenegro, and his Greek relatives (the Ralles and the Palaeologi) in the Peloponnese. All of the southeastern Adriatic was either related or had political ties with Scanderbeg. Castriota also enjoyed much prestige in the interior of the peninsula. Though we do not have an accurate picture of the situation due to a lack of archival material, the rulers of Bosnia and Herzegovina had not only heard of the theatres of war conducted by Scanderbeg, they also exchanged emissaries with him and maintained trade ties, and requested his assistance in the year 1463. The most powerful men of the mediaeval Balkans, the king of Bosnia, Stefan Vukčić from Herzegovina, and the Serb despot George Branković, regarded Scanderbeg as their equal, an honour accorded otherwise only to the venerable Araniti Comino. However, these men never actually managed to help one another. There were natural divides between them that hindered the flow of information and impeded the exchange of warriors between the southern Slavic and Albanian parts of the Balkans. What is more, the Bosnians, Herzegovinians and Serbs were always under threat themselves, caught up in domestic quarrels and therefore not in a position to go on the attack. There is, however, little doubt that there was a sense of common concern and mutual support among them. This is evinced by the transfer of Serb funds, by Albanian grain shipments, and Bosnian calls for assistance.

    Scanderbeg looked increasingly towards the West for support in the Adriatic. His rule was propped up by his close ties with the feudal lords of southern Italy, by his military alliance with the house of Hunyadi to the north and by his connections with his southern Slavic neighbours, support he could not rely upon among the nobles of Albania itself. With the assistance of Alphonso V, Castriota appealed to the West, though not to the German Empire and northern Europe. Smaller states such as Siena were not able to assist him. Even the larger ones such as Milan were under threat. Yet, the echo of his cry for help was heard from the Balkans. Even in distant Burgundy, preparations for crusades made twice, though of course not simply because of Scanderbeg. These were crusades in which he was an ally. Of all the Western powers, it was the pope who provided the most support to the Christian rebels in Albania. Scanderbeg was one of the most important allies of Calixtus III and Pius II who both initiated attacks on the Ottomans and whose planned attacks were to be focussed on the Albanian coastline. Calixtus III celebrated Scanderbeg as a shining example for Western princes, as a true Athleta Christi. He and his successor, Pius II, thus laid the foundations for Scanderbeg’s reputation as a heroic defender of the faith, renown that lasted in Europe for centuries. This was not simply rhetoric for the crusades. The popes meant it seriously. This renown lavished upon him by the popes, provided him with concrete political advantages. The alliance with the Holy See allowed him to extricate himself from his dependency on Naples, a determined foe of Venice. The offer of Pius II to crown Scanderbeg as king was particularly enticing because the Holy See, as a third power in Italy, disrupted the stalemate between Venice and Naples over the eastern bank of the Adriatic. The creation of a Catholic kingdom of “Epirotes and Macedonians” as it was to be formulated in the age of Humanism, was not as unlikely as one might have imagined. Since the high Middle Ages, the popes had been crowning or offering to crown the rulers of southeastern Europe. For him to accept the proposal would simple have been to follow the tradition set by major Serbian and Bulgarian rulers and thus gain tremendous legitimacy for his new and unconsolidated reign. That this project, linked to Scanderbeg’s attack on the sultan, failed, became his undoing. He had reached for the stars, put all his cards on the table, and lost everything.

    Scanderbeg’s political strategy of attack wherever possible and of avoiding defence arose from his experience in earlier uprisings and the training he received in the Ottoman army. Indeed, all of his offensives failed: 1444, 1448 and 1464. It was impossible to coordinate an attack among allies from all over Europe and Asia Minor to work at the same time. The Ottomans always had the advantage of being on the inner side of the front and thus had shorter communications lines to bridge. Yet, as opposed to many schemes devised at Western courts, these attacks actually took place. Scanderbeg and his lightly armed troops were certainly never the keystone of a comprehensive strategy, but he was an important link between the Italy and the Balkans. Castriota could never defeat the sultan, but he was in a position to cause him great harm. The end of the struggle confirmed that the strategy of attack was the right one. Scanderbeg was not able to overcome the might of the sultan’s main forces.

    * * *

    The great Christian rebellion would never have taken place without Scanderbeg, and would never have lasted twenty-five years. The uprising is hard to understand without comprehending the basic personal, biographical dimensions involved. The sources for this do not permit us to go into any depth here. Scanderbeg’s deeds can be more or less reconstructed, but his motives and plans are not well understood. They can only be deduced from his actions. From the existing information, we must endeavour to paint the portrait of a man who lived in a variety of cultures at a defining moment.

    His world was multilingual and one comprising a whole gamut of beliefs from the two great religions, Christianity and Islam. Knowing several languages was nothing unusual for the ruling classes in the Balkans, but few leaders knew as many languages as the much-travelled Scanderbeg. What distinguishes him even more from other rulers was that he changed his religion at will. Many young Orthodox nobles had converted to Islam, but none had returned to the religion of their ancestors. Scanderbeg did not just become a Muslim. He did so among the dervishes who had often had tense relations with the Sunni community of the sultan. Raised as an Orthodox Christian and converted by the dervishes, he would no doubt have presented himself as a Sunni Muslim. In 1443, he publicly returned to Christianity. It is unclear whether he returned to his original Orthodox beliefs as one would expect, or whether he was already taking steps towards Catholicism. In the early years of the uprising, he used Orthodox symbols such as the double-headed eagle, and his turn towards the Church of Rome only occurred when he lost important reaches of his territory in the east, and, in particular after 1450, when he was in desperate need of support from the Catholic clergy, both in Albania and in Rome. His status as a vassal of Naples also brought him closer to the Catholic world. Scanderbeg thus turned openly to the West, as opposed to all the other rulers of the Balkans. This political dimension of religion is evident in the source material since his profession of faith was understood as a political statement. It is, however, much more difficult to say anything about Scanderbeg’s personal religious beliefs. The few letters and documents we possess from his chancellery prove that he regarded himself as a Christian ruler. The profession of faith can only be seen in his acceptance of a common war with the pope in 1463. It can only be speculated as to what extent the years of dissimulation at the Ottoman court and the various changes of religion left marks on his soul. Little attention is paid to religion in the few reports from the men who actually knew him, but other characteristics are stressed: his sense of loyalty, in particular to the house of Aragon, a sort of feudal relationship since it continues after the death of the feudal lord and is transferred to his son without a new oath of allegiance; an undeniable sense of pride and honour in his dealings with the sultan and with the Adriatic powers, personal courage, cunning and skill (e.g. the ambushes in the Apulian War), and clear strategic thinking as evinced in the notes from his discussions with the diplomatic representatives of Milan. Contemporaries regarded Scanderbeg as an unusual figure because he fulfilled some expectations, e.g. ideals of Balkan heroism, but did not fulfil others. Italian rulers were quite puzzled by his arms supplies to Ferrante because the principle of unconditional loyalty was unimportant to them, in particular when it involved great personal sacrifice. Castriota appears in the source material both as a Balkan nobleman and as a figure of the Renaissance. Essentially, he was the product of the interior of the Balkans, a man from a society that had definite views on what a leader ought to be and where oral songs celebrated heroic warriors. Scanderbeg can be seen as a protagonist of the “heroic lifestyle” (Gerhard Gesemann) that survived until very recently, something quite foreign to the post-WWII western reader. The term “heroic” when dealing with Scanderbeg must therefore be seen within the context of southeast European traditions. Castriota’s fame among many peoples in the peninsula derives from the fact that he incarnates the heroic ideals of the Balkan highlanders, as seen in Albanian and Serbian folksongs. Contemporary sources prove that as an historical figure Scanderbeg accorded with this image. His deeds on the battlefield were what brought him glory among friends and foes. He rejected the lifestyle of southeastern European monarchs who preferred to live in palaces, surrounded by courtiers, secretaries and scholars. He was more of a highlander, a warrior by nature who was particularly resilient. He was forty years old at the start of the uprisings, almost an old man at that period. When he was in his fifties he took part with his men in the Battle of Berat and fought his way out of it, as a Venetian patrician tells us. When he was almost sixty, he captured an Italian nobleman and heaved the fellow all by himself onto his horse, to the horror and amazement of the other Italians present. He was sixty-two in 1467 when he relieved Kruja. Rare were leaders of his age group in Europe who were still in the vanguard of battle. Scanderbeg proved his skills not only in the use of arms, but as a commander. He had gathered much experience in the service of the Ottoman army, in Anatolia, in the Balkans and in Transylvania. He keenly observed the military strategies of the Ottomans and their opponents, and had seen the Janissaries, the Hussite war wagons, and Anatolian horsemen in action. A detailed knowledge of his foe, and the mentality of those supporting the other side, as well as familiarity with the topography, enabled him to adapt his military strategy to his needs. His fighters, lacking armour and equipped with only light weapons, were no match in pitched battle for the armed cavalry and the Janissaries of the Ottomans, but they sufficed to terrify the Turks groping their way through Balkan gorges where his men lay in ambush, appeared from out of the forests with lightning speed or attacked from the cliffs or during the night, only to retreat into the dark forests again. Scanderbeg became the epitome of the Balkan guerrilla fighter whose closest allies were the forests and mountains. His charisma captivated and mobilised supporters from the highlands again and again. He and his men avoided open battle on flatland and around fortifications. They were not equipped for this, and they had learned from experience in Kruja in 1450 just how perilous it was to be surrounded in one spot by superior forces. The Ottomans, for their part, were full of admiration for Scanderbeg as a model warrior. It was they who had given him the title Iskender Bey. But their admiration soon turned to trepidation when they tried to advance through the wooded gorges of Dibra. Magic powers were attributed to Scanderbeg, even after his death. His bones were considered talismans and were believed to provide support and protection in battle. The trepidation that Ottoman soldiers felt in the dark forests and mountains was certainly heightened by their vision of Scanderbeg as a rebel leader with wondrous powers.

    Italian observers would not have understood the Balkan side of Scanderberg; their vision of him as a hero was quite different. It was marked by the Crusades and humanistic ideals of the age. They viewed Scanderbeg as the Athleta Christi and the new Alexander the Great. Papal rhetoric and official correspondence, infused with the ideals of humanism, celebrated him while he was still a little known figure in the distant mountains of the Balkans, before he had reached fame. When Castriota visited Italy, which he did on numerous occasions, he was accepted as part of the political world of the Renaissance, though an exotic figure, a warrior who not only gave commands but who stood in the frontline of battle himself, a cruel fighter who preferred to kill rather than to negotiate, the leader of a nebulous mass of supporters from a foreign world in which war was not art but a savage struggle for survival. Scanderbeg appeared not only as a foe of the Turks, but intervened briefly in Italian affairs. This brought him praise and adulation from his allies of the period, but did not protect him from the mechanics of Italian power politics. The virtues which his royal and princely eulogists celebrated – unselfishness, self-sacrificing loyalty – were soon to be to his detriment. He was regarded as exotic not only for his martial deeds, but also for his manner of thinking that proved to be his downfall in a new age.

    What distinguished Scanderbeg from all the other Balkan leaders was his unconditional will to fight. As opposed to his neighbours, he not only strove to ensure his political survival by manoeuvring between the great powers, but was also determined to bring an end of Ottoman rule in Europe. His motive was unflinching and personal: revenge for the death of his father. This motive is of decisive significance. It serves to explain his tenacity, his absolute refusal to compromise with the sultan, as other Balkan leaders had done. The uprising, which was soon to have an impact upon the whole of European history, was motivated initially neither by religion nor by politics. It was Castriota defending his sense of dignity that had been infringed upon, his honour in line with the values of Albanian customary law. He acted in accordance with tradition and the expectations of his society. The uprising was thus, though not exclusively a private quarrel with the Ottoman dynasty, a personal clash with the two sultans, Murad II and his son Mehmed II. The relationship between the foes will never be understood entirely because the motives of his conversion in 1443 remain in the dark. It was characterized by Castriota’s thirst for revenge, by the power-hungry young prince Mehmet, behind whom stood the enigmatic figure of Sultana Mara Branković, and by the murder of the Ottoman crown prince that led to a conspiracy among the power-hungry leaders of the Balkans at the time. This conspiracy turned into a fight to the death, interrupted only by periods of negotiations and brief ceasefires with no prospective of permanent settlement; a struggle that would inevitably end in victory or defeat.

    Scanderbeg prepared his uprising carefully since he was resolved to take this path to its bitter end. It was in the six years between the death of his father and the uprising, a period about which we know little, that the constellation of relationships crystallized that would mould the following quarter of a century. What is true of the highest echelon of a rebellion – an almost intimate relationship between the opponents – is reflected at lower levels, too. There was rivalry between the Balkan Christians – nobles and farmers who had converted to Islam. Hostility arose with Hizir Bey over who was to own the fortress of Kruja, a conflict that lasted over thirty years. Hizir Bey’s family fought the Castriotas for three generations and, in the end, they took possession of Castriota land. A second conflict arose between Scanderbeg and his father’s one-time follower, Balaban, whose family was also involved in the fight against Scanderbeg. Scanderbeg’s uprising was characterized by his profound personal disgust of the sultan and of the Albanians who supported him. He also fought against his compatriots who had converted to Islam, against Jakub Bey Muzaki, and against the governor of Tetovo from the house of Zenebish. Intimate ties and personal hostilities were always at play. He also opposed the governor of Skopje, Isa Bey, whose father had subjected Scanderbeg’s father. Here once again, the conflict between closely linked families carried on for generations. The same can be said of Scanderbeg’s earliest allies, John Hunyadi, probably George Branković, and later of neighbouring rulers in Montenegro, Herzegovina and Bosnia. On the Ottoman side there were Christian warriors who were related to one another or were at least from the same social class or region. The proximity made the fight so bitter. It tore families and closely-knit tribes apart. Many of the nobles who had converted to Islam had no reason to support Scanderbeg, and it is uncertain whether Scanderbeg would have risen in revolt had the sultan had not murdered his father.

    Notable are the regions that remained beyond the reach of Scanderbeg. These were first and foremost the urban centres with the above-mentioned patrician and village elite in the lowlands. Castriota was and remained a highlander. He loved the mountains and feared the sea. One strength of his character can be seen in the fact that he overcame his natural fear of the sea to sail over to Italy and to Dalmatia on several occasions.

    Scanderbeg intended to restore a vanished world by destroying the new empire that had taken over the Balkans. He regarded himself initially as a second Balša III. His thinking was thus regional and traditional, in particular in order not to scare off the other nobles. When they refused to support him, he changed his plans and strove to create a larger realm under Neapolitan suzerainty, hoping to create a kingdom of his own under the aegis of the pope. He took on the role of a new Alexander the Great, a Western hero fighting against the Orient, the founder of a new empire in the Balkans. His plans were lofty and his fall was profound. In the end, with his supporters all killed or dead, Scanderbeg stood alone, betrayed by many noblemen, even his close relatives, a victim of Italian power politics. When he died, he left behind a ravaged, depopulated land.

    Although we know much about the basic fabric of the population that rose in revolt, it is nonetheless difficult to determine what moved Scanderbeg and his supporters to rise. It is impossible to find one motive that united all those who took part in the revolt. The various groups involved were too diverse, and the war that lasted for over a quarter of a century had its own dynamics. Some elements would, however, seem apparent. There was Scanderbeg, the leader of the revolt, who was driven by a need for personal revenge. This did not make him blind; it drove him to participate in a broad conspiracy against the Ottoman Empire in which much of Balkan nobility was involved. He sapped the force of the Ottoman army by his desertion. For this conspiracy he needed allies in the Ottoman elite and support from the sultan’s dissatisfied subjects. He acquired both. There seems to have been substantial personal tension among the Balkan Christians who had recently converted to Islam, some of them remained loyal to the sultan, others did not. But Scanderbeg would not have survived long if he had only had the support of a few rebellious officers. There were the country people of Dibra, Mat and the Kruja region who took to arms to regain their “ancient freedoms” They rejected the Ottoman Empire and its new regulations, taxes and justice system. They tolerated no foreign judges among them and no interference in local affairs from a distant ruler. These isolated mountain regions opposed the new empire. Contemporary observers noted that the mountain people had a mentality of their own. The war offered them an opportunity to descend from their barren highlands to the fertile fields of the lowlands to pillage Ottoman and Venetian territories. Many noblemen from the southwestern Balkans had similar objectives. They had already lost much of their land to the Ottomans and now feared that they would be deposed by the sultan. They longed for the return of their “ancient freedoms,” and liberty to rule without a mighty emperor above them, without taxes and military service. There was also the Catholic Church that was intent on preserving a prosperous province and Catholic rites on the Balkan Peninsula, on defending ancient archdiocese, diocese and monasteries from the advance of the Muslim Ottomans. Many motives were involved that are difficult to distinguish from one another, in particular in view of the violent dynamics of war, betrayal, flight and repeated regroupings among the rebels. Adherence to the Christian faith acted as an identifying marker against the Muslim foe. But religion, though certainly a significant factor, was not the sole motor of the rebellion. The identity of the rebels influenced how they were perceived in the West, in particular when Scanderbeg was offered a role in papal plans for a major crusade. The struggle for freedom among the mountain inhabitants of the southwestern Balkans would not have survived without support from southern and western Europe. Yet, even with this support, provided time and again, the prospects of success were slim from the very start. The impoverished rural regions of Tumenisht, Mat and Dibra, devoid of urban centres, were in no position to bear the brunt of war. Scanderbeg’s life was no triumphant advance, but a long-term struggle for survival. It was marked by defeat, hopeless situations and yet many fortuitous twists of fate. Without the strong will of their leader, Scanderbeg’s exhausted supporters would have been defeated by the Ottomans at a very early stage. At the same time, it was Castriota’s unswerving will for victory that caused the fall of the highlanders. He asked too much of them by demanding that they accept and take part in his unconditional war against the Ottomans. The sultans showed no mercy with the rebels.

    Scanderbeg’s life and uprising thus turned into a tragedy for his native land that was devastated and depopulated as no other region of the Balkans before the arrival of the Ottomans. His abandonment in the final days of this life is symbolic. The warrior who was intent on avenging his father, the foe of two sultans, the Athleta Christi, the new Alexander the Great – stood alone in the ruins of his work. The world he knew had vanished. Gone were the popes and rulers who had promised him aid and assistance, his Christian neighbours in the Slavic and Greek-speaking parts of the Balkans, many of his allies in Albania, and in particular his small but loyal group of followers. Posterity ignores his tragedy and looks back on him as a hero who took up the torch in the struggle against the Ottoman Empire. In the minds of Christians in the Balkans, Castriota the Great lives on as a glorious hero. Everyone has forgotten that he was in reality the tragic figure of his age.

  33. kalari says:

    po prodhohet nji film I ri porno me titull “skenderbeu ne harren sultan”!
    rrolin e skenderbeut e ka mor persiper nji pidhar I partis demokratike.
    skenat xhirohen ne plazhet e himares ku sulltaneshat bythperjashta I thurin komplote njera tjetres per te fitu skenderbeun. kemi intriga me kupa helmi,kemi futje gjarpri ne krevat,hithra ne dyshek,
    me ne fund ato pranojn qe te pallohen njekohsisht nga heroi yn kombtar I cili rri dit e nat me pallen perpjet ashtu sic e pershkruan historija dhe shoku enver :”skenderbeu e ka car rrugen e historis me pall ne dor”
    pallimi zgjat shtat dit e shtat net pa nderprerje dhe pallohen rreth 129 kurva harremi.
    diten e tet ne harem ra heshtja. te gjith kurvat ishin te shpartallume dhe I zuni gjumi. dicka po levizte ne agim. u hap dera e cadres dhe dul nji cop huri dhe pas tij skenderbeu duke kerku dicka. palla ishte ne pozicjon luftarak.
    “a ka njel nanji pajdh gjall a”>? thrriti heroi kombtar/. heshtje.
    pajdhnat po flinin nga lodhja.
    “u pa puna. po boj nji xhiro n itali per pajdh” tha skenderbeu dhe I hypi vaporrit. u shtri me kurriz ne kuvert dhe ne maj te palles qe I rrinte kryperpjet si gjithmon lidhi flamurin kombtar.
    cante anija adriatikun,cante palla qiellin kaltnor. valvitej flamuri arbnor..

    1. Pelasgian says:

      hahahahahhahahahahah …….e bukur kjo !

      Te honksha zhenen ne bir te sumes!

    2. antidebil says:

      Je njesh hahahaha

  34. Dona says:

    Ne historit e trubullta shume shqiptare ndryshonin fen nga nje tjeter te nje tjeter , duke u bere ortodoks, katolik myslyman si i sherbente interesave ne ate kohe . Feja nuk eshte kombesi, skenderbeu luftoi per vendin e tij , dhe jo per fe.

    dhe vete babai is skenderbeut ndryshoi tre fe, se pari ai ishte katolik ne 1407, pastaj u be ortodoks ne vitin 1419 deri ne vitin 1426 pastaj e ndryshoi fene ne myslyman nga viti 1430 deri 1438
    ——
    E gjeni tek libri – History and social anthropology, Association of Social Anthropologists of the Commonwealth, I. M. Lewis – 1968, page 275

    Such changes may seem curious to us, but it must be remembered that John Kastrioti, the father of the great Albanian Christian culture-hero, Skenderbeg, was a Catholic in 1407, Greek Orthodox from 1419 to 1426, Muslim from 1430 to 1438
    ——–
    Edhe Skenderbeu si babai i tij Gjon kastrioti ndryshoi fene disa here ne jeten e tij , u pagezua si kristian , u rrit myslyman, dhe u be kristian kur u rykthye ne vendi e tij ne Shqiperi.

    Ku mund ta gjeni :

    Religion and the politics of identity in Kosovo – Page 159

    Gerlachlus Duijzings – 2000

    Skanderbeg (like his father Gjon Kastrioti) changed religious allegiance several times during his lifetime: he was baptised as a Christian, raised as a Muslim, and became Christian again on his return to Albania
    —-

    Skenderbeu nuk ka luftuar vetem kundra turkut por dhe kundra grekut, serbit dhe te tjereve.

    He even fought against Greeks, Serbs and Hungarians, and some sources says that he used to maintain secret links with Raguse, Venice, Vladislas of Hungary et Alphonse V of Naples. Sultan Murat II gave him the title Vali which made him the General Governor of some provinces in central Albania. He was respected everywhere but he missed his country.
    Noli, Fan S.: George Castrioti Scanderbeg, New York, 1947
    Logoreci, Anton: The Albanians, London, 1977.
    http://www.mzv.cz/tirana/en/about_albania/gjergj_kastrioti_skenderbeg_1405_1468.html

    Ketu kemi dhe letren e Skenderbeut drejtuar Princit te Torantos. Ketu tregohet qe ai e luftonte ate pavarsisht se kishin te njejten fe. Skenderbeu ishte krenar qe ishte shqiptar.

    Letter from Skanderbeg to the Prince of Taranto:

    ÒGiorgio, gentleman of Albania, to Giovanni Antonio, Prince of Taranto, greeting.

    I came to aid Ferrante, son of the king and seat of the Apostolica. I came opposing your unfaithfulness and innumerable great betrayals in this kingdom. (NeÕ?) will you ever be unpunished for your perjury. This is the reason for my war against you. I merit this no less than I merited making war against the Turks, nor are you less Turk than them. (ImperoccheÕ vi sono alcuni?) that guide you in a straight line not to be of some sect. You my opponents the French and the names of those people, and those for the religion wage grand war.

    http://s14.invisionfree.com/AlbanianLibrary/ar/t144.htm

    Me perkrenaren e kokes se dhise qe ishte simboli i paganizmit dhe e mbante ne koke Skenderbeu luftonte per fe!

    Kurora e tij luftarake me kokën e dhisë, te Zotit te pellazgeve, te pareve te shqiptareve – Zeus. Kjo është një kurorë luftarake mbretërore qe e mbajti Pirua i Epirit, Aleksandri i Madh dhe me vone pasardhësi i tyre, siç e pohon vete heroi ynë ne letrat e tij, Gjergj Kastrioti Skënderbeu, kurore e shenjte qe nuk mund ta vendosi legjitimisht mbi koke asnjë serb, grek apo kushdo qofte, përveç pasardhësve te drejtpërdrejte te gjakut te shenjte fisnik Pellazgo-iliro- shqiptare

    Kombi shqiptar me te drejte e ndien veten krenar se nga gjiri i tij doli Skenderbeu i cili per 25 vjet ne lufte e sakrifica ne mbrojtje te lirise dhe te qyteterimit evropian i la atij historine me te lavdishme duke e radhitur nder kombet me te nderuara te botes.

    Historia ka deshmuar te verteten e pakontestueshme qe familja e Kastrioteve ishte me origjine iliro-arberore me nje autenticitet te paster nga nje dere fisnike e vjeter me gjuhe e tradita ne nje territor te caktuar me origjine krahinore nga Mati te cilin Stadtmyller dhe Eqrem Cabej e quajne epiqendra e kombit shqiptar

    Nga lufta heroike e popullit shqiptar me ne krye Skenderbeun perfituan te gjitha vendet e perendimit, dhe me te drejte rilinadist shqiptar Naim Frashëri dhe Fan Noli te secilet kan shkruar versionet te historisë së Skënderbeut te shekullit të 14-të, për të ngjallur frymën patriotike te shqiptarët dhe për të kujtuar botës se sa qytetërimi perëndimor i detyrohet ketij kombi te vogel .

  35. KRUJA says:

    ABC ti ose je filo grek ose lexo vetem libra grek se cke ngaterru atje mesiper se marrvesh. Ti ca ke lexu vetem pas 1821 se atehere jane sajuar grekerit e sotem dhe atehere eshte shik feja ortodokse atje se me pare vetem turq ka pas. Pastaj lexo pak nga viti 1 i shekullit te pare e ktej se ka shummundesi te gjesh se ILIRIA ka qene shteti i pare pas romes qe ka mbeshtet fene katolike dhe atehere nuk ka pas asnji lloj feje tjeter dhe me cfare formule e nxjerr ti qe kastriotet pasken qene ortodoks kur prejardhjen e kane katolike. Pastaj ne kohen e Gjergj Kastriotit ka qene nje prift qe quhej Marin Barleti dhe ky nuk kishte lidhje me kishat greke apo serbe por me vatikanin sepse ishte prift katolik. Un jam nga Kruja por per pos kesaj kam lexuar ato qe duhen lexuar jo ato qe me japin ose dua te lexoj. Keshtu bej dhe ti.

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