Κυριακή ΙΕ Λουκά, Αρχιμ Επιφάνιος Χατζηγιάγκου 26 01 2014

Ο αλβανικός Τύπος για τις εκλογές στην Ελλάδα

«Εκλογές στην Ελλάδα. Η Αριστερά προηγείται από τη Νέα Δημοκρατία. Η Χρυσή Αυγή αναδεικνύεται η τρίτη πολιτική δύναμη. Το ΠΑΣΟΚ πέφτει στην έκτη θέση»

Οι χθεσινές βουλευτικές εκλογές στην Ελλάδα, με τη νίκη του ΣΥΡΙΖΑ, επικρατούν στα σημερινά πρωτοσέλιδα και δημοσιεύματα του αλβανικού Τύπου.

«Ιστορική νίκη του ΣΥΡΙΖΑ στην Ελλάδα» είναι ο τίτλος της εφημερίδας Shqip, ενώ η Σέκουλι σημειώνει: «Εκλογές στην Ελλάδα. Η Αριστερά προηγείται από τη Νέα Δημοκρατία. Η Χρυσή Αυγή αναδεικνύεται η τρίτη πολιτική δύναμη. Το ΠΑΣΟΚ πέφτει στην έκτη θέση».

«Οι Έλληνες αρνούνται τους όρους της ΕΕ, τις εκλογές κερδίζει ο ΣΥΡΙΖΑ» γράφει η Πανοράμα, ενώ η ΜΑΠΟ σημειώνει: «Ο ΣΥΡΙΖΑ κερδίζει τις εκλογές στην Ελλάδα, κάτι που προκαλεί ανησυχία στην ΕΕ».

aftonomi.gr

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Οι χθεσινές βουλευτικές εκλογές στην Ελλάδα, με τη νίκη του ΣΥΡΙΖΑ, επικρατούν στα σημερινά πρωτοσέλιδα και δημοσιεύματα του αλβανικού Τύπου.

«Ιστορική νίκη του ΣΥΡΙΖΑ στην Ελλάδα» είναι ο τίτλος της εφημερίδας Shqip, ενώ η Σέκουλι σημειώνει: «Εκλογές στην Ελλάδα. Η Αριστερά προηγείται από τη Νέα Δημοκρατία. Η Χρυσή Αυγή αναδεικνύεται η τρίτη πολιτική δύναμη. Το ΠΑΣΟΚ πέφτει στην έκτη θέση».

«Οι Έλληνες αρνούνται τους όρους της ΕΕ, τις εκλογές κερδίζει ο ΣΥΡΙΖΑ» γράφει η Πανοράμα, ενώ η ΜΑΠΟ σημειώνει: «Ο ΣΥΡΙΖΑ κερδίζει τις εκλογές στην Ελλάδα, κάτι που προκαλεί ανησυχία στην ΕΕ».

Εγγραφή στην λίστα ενημερώσεων του himara.gr

Πηγή: www.himara.gr

Πηγή: www.aftonomi.gr

Ιπποκράτειος Όρκος - Betimi i Hipokratit ( Betimi universal i mjekëve, në disa gjuhë)

Ιπποκράτειος Όρκος - Betimi i Hipokratit

Ελληνικά                                                                  Shqip (Albanian)

ΟΜΝΥΜΙ ΑΠΟΛΛΩΝΑ ΙΗΤΡΟΝ ΚΑΙ ΑΣΚΛΗΠΙΟΝ ΚΑΙ ΥΓΕΙΑΝ ΚΑΙ ΠΑΝΑΚΕΙΑΝ ΚΑΙ ΘΕΟΥΣ ΠΑΝΤΑΣ ΤΕ ΚΑΙ ΠΑΣΑΣ ΙΣΤΟΡΑΣ ΠΟΙΟΥΜΕΝΟΣ, ΕΠΙΤΕΛΕΑ ΠΟΙΗΣΕΙΝ ΚΑΤΑ ΔΥΝΑΜΙΝ ΚΑΙ ΚΡΙΣΙΝ ΕΜΗΝ ΟΡΚΟΝ ΤΟΝΔΕ. ΗΓΗΣΕΣΘΑΙ ΜΕΝ ΤΟΝ ΔΙΔΑΞΑΝΤΑ ΜΕ ΤΗΝ ΤΕΧΝΗΝ ΤΑΥΤΗΝ ΙΣΑ ΓΕΝΕΤΗΣΙΝ ΕΜΟΙΣΙ, ΚΑΙ ΒΙΟΥ ΚΟΙΝΩΣΕΣΘΑΙ ΚΑΙ ΧΡΕΩΝ ΧΡΗΖΟΝΤΙ ΜΕΤΑΔΟΣΙΝ ΠΟΙΗΣΕΣΘΑΙ ΚΑΙ ΓΕΝΟΣ ΤΟ ΕΞ ΑΥΤΟΥ ΑΔΕΛΦΕΟΙΣ ΙΣΟΝ ΕΠΙΚΡΙΝΕΕΙΝ ΑΡΡΕΣΙ, ΚΑΙ ΔΙΔΑΞΕΙΝ ΤΗΝ ΤΕΧΝΗΝ ΤΑΥΤΗΝ, ΗΝ ΧΡΗΙΖΩΣΙ ΜΑΝΘΑΝΕΙΝ, ΑΝΕΥ ΜΙΣΘΟΥ ΚΑΙ ΞΥΓΓΡΑΦΗΣ. ΠΑΡΑΓΓΕΛΙΗΣ ΤΕ ΚΑΙ ΑΚΡΟΗΣΙΟΣ ΚΑΙ ΤΗΣ ΛΟΙΠΗΣ ΑΠΑΣΗΣ ΜΑΘΗΣΙΟΣ ΜΕΤΑΔΟΣΙΝ ΠΟΙΗΣΕΣΘΑΙ ΥΙΟΙΣΙ ΤΕ ΕΜΟΙΣΙ ΚΙΑ ΤΟΙΣΙ ΤΟΥ ΕΜΕ ΔΙΔΑΞΑΝΤΟΣ ΚΑΙ ΜΑΘΗΤΑΙΣΙ ΣΥΓΓΕΓΡΑΜΜΕΝΟΙΣΙ ΤΕ ΚΑΙ ΩΡΚΙΣΜΕΝΟΙΣ ΝΟΜΩ ΙΗΤΡΙΚΩ ΑΛΛΩ ΔΕ ΟΥΔΕΝΙ. ΔΙΑΙΤΗΜΑΣΙ ΤΕ ΧΡΗΖΟΜΑΙ ΕΠ'ΩΦΕΛΕΙΗ ΚΑΜΝΟΝΤΩΝ ΚΑΤΑ ΔΥΝΑΜΙΝ ΚΑΙ ΚΡΙΣΙΝ ΕΜΗΝ, ΕΠΙ ΔΗΛΗΣΕΙ ΔΕ ΚΑΙ ΑΔΙΚΙΗ ΕΙΡΞΕΙΝ. ΟΥ ΔΩΣΩ ΔΕ ΟΥΔΕ ΦΑΡΜΑΚΟΝ ΟΥΔΕΝΙ ΑΙΤΗΘΕΙΣ ΘΑΝΑΣΙΜΟΝ, ΟΥΔΕ ΥΦΗΓΗΣΟΜΑΙ ΞΥΜΒΟΥΛΙΗΝ ΤΟΙΗΝ ΔΕ ΟΜΟΙΩΣ ΔΕ ΟΥΔΕ ΓΥΝΑΙΚΙ ΠΕΣΣΟΝ ΦΘΟΡΙΟΝ ΔΩΣΩ. ΑΓΝΩΣ ΔΕ ΚΑΙ ΟΣΙΩΣ ΔΙΑΤΗΡΗΣΩ ΒΙΟΝ ΤΟΝ ΕΜΟΝ ΚΑΙ ΤΕΧΝΗΝ ΤΗΝ ΕΜΗΝ. ΟΥ ΤΕΜΕΩ ΔΕ ΟΥΔΕ ΜΗΝ ΛΙΘΙΩΝΤΑΣ, ΕΚΧΩΡΗΣΩ ΔΕ ΕΡΓΑΤΗΣΙΝ ΑΔΡΑΣΙΝ ΠΡΗΞΙΟΣ ΤΗΣΔΕ. ΕΣ ΟΙΚΙΑΣ ΔΕ ΟΚΟΣΑΣ ΑΝ ΕΣΙΩ, ΕΣΕΛΕΥΣΟΜΑΙ ΕΠ' ΩΦΕΛΕΙΗ ΚΑΜΝΟΝΤΩΝ, ΕΚΤΟΣ ΕΩΝ ΠΑΣΗΣ ΑΔΙΚΙΗΣ ΕΚΟΥΣΙΗΣ ΚΑΙ ΦΘΟΡΙΗΣ ΤΗΣ ΤΕ ΑΛΛΗΣ ΚΑΙ ΑΦΡΟΔΙΣΙΩΝ ΕΡΓΩΝ ΕΠΙ ΤΕ ΓΥΝΑΙΚΕΙΩΝ ΣΩΜΑΤΩΝ ΚΑΙ ΑΝΔΡΕΙΩΝ, ΕΛΕΥΘΕΡΩΝ ΤΕ ΚΑΙ ΔΟΥΛΩΝ. Α Δ'ΑΝ ΕΝ ΘΕΡΑΠΕΙΗ Η ΙΔΩ Η ΑΚΟΥΣΩ, Η ΚΑΙ ΑΝΕΥ ΘΕΡΑΠΕΙΗΣ ΚΑΤΑ ΒΙΟΝ ΑΝΘΡΩΠΩΝ, Α ΜΗ ΧΡΗΠΟΤΕ ΕΓΚΑΛΕΣΘΑΙ ΕΞΩ, ΣΙΓΗΣΟΜΑΙ, ΑΡΡΗΤΑ ΗΓΕΥΜΕΝΟΣ ΕΙΝΑΙ ΤΑ ΤΟΙΑΥΤΑ. ΟΡΚΟΝ ΕΝ ΟΥΝ ΜΟΙ ΤΟΝΔΕ ΕΠΙΤΕΛΕΑ ΠΟΙΕΟΝΤΙ ΚΑΙ ΜΗ ΞΥΓΧΕΟΝΤΙ ΕΙΗ ΕΠΑΥΡΑΣΘΑΙ ΚΑΙ ΒΙΟΥ ΚΑΙ ΤΕΧΝΗΣ, ΔΟΞΑΖΟΜΕΝΩ ΠΑΡΑ ΠΑΣΙΝ ΑΝΘΡΩΠΟΙΣ ΕΣ ΤΟΝ ΑΙΕΙ ΧΡΟΝΟΝ, ΠΑΡΑΒΑΙΝΟΝΤΙ ΔΕ ΚΑΙ ΕΠΙΟΡΚΕΟΝΤΙ, ΤΑΝΑΝΤΙΑ ΤΟΥΤΕΩΝ.

Ορκίζομαι στον Απόλλωνα τον Ιατρό και τον Ασκληπιό και στην Υγεία και στην Πανάκεια και σε όλους τους Θεούς επικαλούμενος τη μαρτυρία τους, να τηρήσω πιστά κατά τη δύναμη και την κρίση μου αυτό τον όρκο και το συμβόλαιό μου αυτό. Να θεωρώ αυτόν που μου δίδαξε αυτήν την τέχνη ίσο με τους γονείς μου και να μοιραστώ μαζί του τα υπάρχοντά μου και τα χρήματά μου αν έχει ανάγκη φροντίδας. να θεωρώ τους απογόνους του ίσους με τα αδέλφια μου και να τους διδάξω την τέχνη αυτή αν θέλουν να τη μάθουν, χωρίς αμοιβή και συμβόλαιο και να μεταδώσω με παραγγελιές, οδηγίες και συμβουλές όλη την υπόλοιπη γνώση μου και στα παιδιά μου και στα παιδιά εκείνου που με δίδαξε και στους άλλους μαθητές που έχουν κάνει γραπτή συμφωνία μαζί μου και σε αυτούς που έχουν ορκιστεί στον ιατρικό νόμο και σε κανέναν άλλο και να θεραπεύω τους πάσχοντες κατά τη δύναμή μου και κατά την κρίση μου χωρίς ποτέ, εκουσίως, να τους βλάψω ή να τους αδικήσω. και να μη δώσω ποτέ σε κανένα, έστω και αν μου το ζητήσει, θανατηφόρο φάρμακο, ούτε να δώσω ποτέ τέτοια συμβουλή, ομοίως, να μη δώσω ποτέ σε γυναίκα φάρμακο για να αποβάλει. να διατηρήσω δε τη ζωή μου καθαρή και αγνή, και να μη χειρουργήσω πάσχοντες από λίθους, αλλά να αφήσω την πράξη αυτή για τους ειδικούς και σε όποια σπίτια κι αν μπω, να μπω για την ωφέλεια των πασχόντων αποφεύγοντας κάθε εκούσια αδικία και βλάβη και κάθε γενετήσια πράξη και με γυναίκες και με άνδρες, ελεύθερους και δούλους. Και ό,τι δω ή ακούσω κατά την άσκηση του επαγγέλματός μου, ή κι εκτός, για τη ζωή των ανθρώπων, που δεν πρέπει ποτέ να κοινοποιηθεί, να σιωπήσω και να το κρατήσω μυστικό. Αν τον όρκο μου αυτό τηρήσω πιστά και δεν τον αθετήσω, είθε να απολαύσω για πάντα την εκτίμηση όλων των ανθρώπων για τη ζωή μου και για την τέχνη μου, αν όμως παραβώ και αθετήσω τον όρκο μου να υποστώ τα αντίθετα από αυτά.

Betohem tek Apollon Mjeku dhe Aslipion dhe në Hygeian dhe në Panakeian dhe në të gjitha Zotat duke kërkuar dëshminë e tyre, që të ruaj me përpikmëri sipas gjykimit dhe forcës sime këtë betim dhe këtë kontratë timen. Të konsideroj atë që më mësoi këtë art të barabartë me prindërit e mi dhe  të ndaj gjërat e mia dhe paratë e mia nëse ka nevojë përkujdesjeje, të konsideroj pasardhësit e tij të barabartë me vëllezërit e mi dhe t’iu mësoj këtë art, nëse duan ta mësojnë, pa shpërblim dhe kontratë dhe të transmetoj me porosi udhëzime dhe këshilla, të gjithë njohuritë e mia e tjera dhe në fëmijët e mi dhe në fëmijët e atij që më mësoi dhe tek  nxënësit e tjerë që kanë  bërë marrveshje të shkruar me mua dhe tek ata që janë betuar në ligjin mjekësor dhe tek asnjë  tjetër dhe të shëroj të sëmurët sipas fuqisë time dhe sipas gjykimit tim pa dëmtuar apo kryer padrejtësi kurrë me dashje  dhe të mos jap kurrë tek askush qoftë dhe sikur të ma kërkojë, ilaç vdekjeprurës, as të jap kurrë të tillë këshillë, njësoj, të mos jap kurrë ilaç tek një grua që të dështojë të ruaj jetën time të pastër dhe të qashtër dhe të mos operoj të sëmurë nga gurë por ta le këtë veprim për specialistët  dhe në çfarë do shtëpie që të hyj, të hyj për të mirën e të sëmurëve duke ju shmangur çdo gjëje të padrejtësie me dëshirë dhe dëmi dhe çdo veprimi gjenetal dhe me gra dhe me burra të lirë dhe skllevër. Dhe çfarë do që të shoh apo të dëgjoj gjatë ushtrimit të profesionit tim ose dhe jashtë, për jetën e njerëzve, që nuk duhet të bëhet publike, të hesht dhe ta mbaj sekret. Nëse këtë betimin tim e mbaj me përpikmëri dhe nuk e shkel, uroj të shijoj gjithmonë vlerësimin e të gjithë njerëzve për jetën time dhe për artin tim, por nëse shkel apo nuk mbaj betimin tim të pësoj të kundërta nga këto.

Hippocrates Omnes (Latin)

Per Apollinem medicum et Aesculapius Hygiamque et Panaceam Juro, et deos deasque omnes testes cito, me pro viribus et judicio meo hoc jusjurandum et hanc stipulationem plane observaturum. Victus rationem, quantum facultate et judicio potero, aegris utilem praescribam eosque precibus adductus cuiquam medicamentum letale dabo, neque hujus rei auctro ero. Pariter neque mulieri pessum subditicium ad fetum corrumpendum exhibebo, sed castam et ab omni scelere puram et vitam et artem meam perpetuo praestabo.

Neque vero calculo laborantes secabo, sed magistris ejus artis peritis id munus concedam. In quamcumque autem domum ingressus ero, ad aegrotantium salutem ingrediar, alienus ab omni injuria voluntaria et corruptela cum alia, tum praesertim in rebus veneriis, erga mulieres aeque ac viros, liberos item ac servos. Quae vero in vita hominum, sive medicinam faciens sevi privatus, vel videro vel audivero, quae in vulgus efferre non oporteat, ea arcana esse existimans silebo.

Si igitur hoc jusjurandum religiose observavero, mihi liceat cum summa apud omnes existimatione perpetuo vita felicem agere et artis maximum fructum percipere.Quod si illud violavero et pejeravero, contraria mihi contingant.

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Hippocrates' Oath (English)

I SWEAR by Apollo the physician, and Aesculapius, and Health, and Allheal, and all the gods and goddesses, that, according to my ability and judgment, I will keep this Oath and this stipulation to reckon him who taught me this Art equally dear to me as my parents, to share my substance with him, and relieve his necessities if required; to look upon his offspring in the same footing as my own brothers, and to teach them this art, if they shall wish to learn it, without fee or stipulation; and that by precept, lecture, and every other mode of instruction, I will impart a knowledge of the Art to my own sons, and those of my teachers, and to disciples bound by a stipulation and oath according to the law of medicine, but to none others. I will follow that system of regimen which, according to my ability and judgment, I consider for the benefit of my patients, and abstain from whatever is deleterious and mischievous. I will give no deadly medicine to any one if asked, nor suggest any such counsel; and in like manner I will not give to a woman a pessary to produce abortion. With purity and with holiness I will pass my life and practice my Art. I will not cut persons labouring under the stone, but will leave this to be done by men who are practitioners of this work. Into whatever houses I enter, I will go into them for the benefit of the sick, and will abstain from every voluntary act of mischief and corruption; and, further from the seduction of females or males, of freemen and slaves. Whatever, in connection with my professional practice or not, in connection with it, I see or hear, in the life of men, which ought not to be spoken of abroad, I will not divulge, as reckoning that all such should be kept secret. While I continue to keep this Oath unviolated, may it be granted to me to enjoy life and the practice of the art, respected by all men, in all times! But should I trespass and violate this Oath, may the reverse be my lot!

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Hippokrateen Vala (Finnish)

Mina VANNON laakari Apollonin kautta ja Asklepioksen ja Hygieian ja Panakeian ja kaikkien jumalten ja jumalattarien kautta, kutsumalla heidat todistajiksi, etta tulen taytamaan kykyni ja harkintani mukaan taman valan ja kirjallisen sitoutumuksen.

Tulen pitamaan vanhempieni arvoisena sita, joka on opettanut minulle taman taidon, ja jakamaan hanen kanssaan elatukseni, ja hanen tarvitessaan apua tulen sita antamaan. Hanen poikiaan olen pitava veljinani ja opettava heille, mikali he niin haluavat, taman taidon ilman palkkaa ja sopimusta. Opastusta ja luentoja seka kaikkea muuta opetusta olen antava pojilleni ja opettajani pojille seka niille oppilaille, jotka ovat sitoutuneet kirjallisesti ja valallisesti laakarilakiin, mutta en kenellekaan muulle.

Elintapoja koskevia ohjeita tulen antamaan sairaiden hyvaksi kykyjeni ja harkintani mukaan: Tulen torjumaan kaiken, mika voi olla vahingoksi ja tuhoksi. En tule antamaan kenellekaan mitaan tappavaa myrkkya, jos minulta sellaista pyydetaan, enka mitaan neuvoa sellaisen valmistamiseen. Myoskaan en tule antamaan naiselle sikiota tuhoavia aineita. Puhtaasti ja hurskaasti olen viettava elamani ja harjoittava tointani. En tule leikkaamaan veitsella rakkokivista karsivia, vaan luovutan sen niille, jotka ovat perehtyneet sellaisen toimen harjoittamiseen.

Niihin taloihin, joissa kayn, menen auttaakseni sairaita tekematta tahallisesti mitaan vaaryytta ja vahinkoa seka pidattyen rakkaudesta naisten ja miesten, vapaiden ja orjien kanssa.

Mikali parannustyossani tai sen ulkopuolella ihmisten parissa naen tai kuulen sellaista, mita ei pida levitettaman, vaikenen ja pidan sita salaisuutena. Jos taytan taman valan enka riko sita, sallittakoon minun nauttia seka elamasta etta taidostani kaikkien ihmisten ikuisesti arvostamana. Mutta jollen sita pida, vaan teen vaaran valan, tapahtukoon painvastoin.

Η συνέντευξη ενός "οικονομικού δολοφόνου"- Intervista e një vrasësi "ekonomik" (ndoshta do të ndryshoni mendie për shumë gjëra)

Stephen Miller - Letter to Archaeology Magazine

January 22, 2009

Editor, Archaeology Magazine

36-36 33^rd Street

Long Island City, NY 11106

U.S.A.

Dear Sir,

I opened the January/February issue of Archaeology today and eagerly turned to “A Letter from Macedonia” only to discover that it was actually a letter from ancient Paionia – the land north of Mt. Barmous and Mt. Orbelos. Livy’s account of the creation of the Roman province of Macedonia (45.29.7 and 12) makes clear that the Paionians lived north of those mountains (which form today the geographically natural northern limits of Greece) and south of the Dardanians who were in today’s Kosovo. Strabo (7. frag 4) is even more succinct in saying that Paionia was north of Macedonia and the only connection from one to the other was (and is today) through the narrow gorge of the Axios (or Vardar) River. In other words, the land which is described by Matthew Brunwasser in his “Owning Alexander” was Paionia in antiquity.

While it is true that those people were subdued by Philip II, father of Alexander, in 359 B.C. (Diodorus Siculus 16.4.2), they were never Macedonians and never lived in Macedonia. Indeed, Demosthenes (Olynthian 1.23) tells us that they were “enslaved” by the Macedonian Philip and clearly, therefore, not Macedonians. Isokrates (5.23) makes the same point. Likewise, for example, the Egyptians who were subdued by Alexander may have been ruled by Macedonians, including the famous Cleopatra, but they were never Macedonians themselves, and Egypt was never called Macedonia (and so far as I can tell does not seek that name today).

Certainly, as Thucydides (2.99) tells us, the Macedonians had taken over “a narrow strip of Paionia extending along the Axios river from the interior to Pella and the sea”. One might therefore understand if the people in the modern republic centered at Skopje called themselves Paionians and claimed as theirs the land described by Thucydides.

But why, instead, would the modern people of ancient Paionia try to call themselves Macedonians and their land Macedonia? Mr. Brunwasser (p. 55) touches on the Greek claims “that it implies ambitions over Greek territory” and he notes that “the northern province of Greece is also called Macedonia.” Leaving aside the fact that the area of that northern province of modern Greece has been called Macedonia for more than 2,500 years (see, inter alios, Herodotus 5.17; 7.128, et alibi), more recent history shows that the Greek concerns are legitimate. For example, a map produced in Skopje in 1992 (Figure 1) shows clearly the claim that Macedonia extends from there to Mt. Olympus in the south; that is, combining the ancient regions of Paionia and Macedonia into a single entity. The same claim is explicit on a pseudo-bank note of the Republic of Macedonia which shows, as one of its monuments, the White Tower of Thessalonike, in Greece (Figure 2). There are many more examples of calendars, Christmas cards, bumper-stickers, etc., that all make the same claim.

Further, Mr. Brunwasser has reported with approval (International Herald Tribune 10/1/08) the work of the “Macedonian Institute for Strategic Research 16:9”, the name of which refers “to Acts 16:9, a verse in the New Testament in which a Macedonian man appears to the Apostle Paul begging him: ‘Come over into Macedonia, and help us.’" But where did Paul go in Macedonia? Neapolis (Kavala), Philippi, Amphipolis, Apollonia, Thessaloniki, and Veroia (Acts 16:11-17:10) all of which are in the historic Macedonia, none in Paionia. What claim is being made by an Institute based in Skopje that names itself for a trip through what was Macedonia in antiquity and what is the northern province of Greece today?

I wonder what we would conclude if a certain large island off the southeast coast of the United States started to call itself Florida, and emblazoned its currency with images of Disney World and distributed maps showing the Greater Florida.

Certainly there was no doubt of the underlying point of “Macedonia” in the mind of U.S. Secretary of State Edward Stettinius on December 26, 1944, when he wrote:

“The Department [of State] has noted with considerable apprehension increasing propaganda rumors and semi-official statements in favor of an autonomous Macedonia, emanating principally from Bulgaria, but also from Yugoslav Partisan and other sources, with the implication that Greek territory would be included in the projected state. This government considers talk of Macedonian ”nation”, Macedonian “Fatherland”, or Macedonian “national consciousness” to be unjustified demagoguery representing no ethnic nor political reality, and sees in its present revival a possible cloak for aggressive intentions against Greece.”

[Source: U.S. State Department, Foreign Relations vol viii,Washington, D.C., Circular Airgram (868.014/26Dec1944)]

Mr. Brunwasser (a resident of Bulgaria), however, goes on to state, with apparent distain, that Greece claims “Alexander III of Macedon (Alexander the Great) . . . as Greek.”

This attitude mystifies me. What is there to “claim”? Alexander’s great-great-great grandfather, Alexander I, was certified as Greek at Olympia and, in the words of the father of history “I happen to know that [the forefathers of Alexander] are Greek” (Herodotus 5.22). Alexander’s father, Philip, won several equestrian victories at Olympia and Delphi (Plutarch, Alexander 4.9; Moralia 105A), the two most Hellenic of all the sanctuaries in ancient Greece where non-Greeks were not allowed to compete. If Philip was Greek, wasn’t his son also Greek?

When Euripides – who died and was buried in Macedonia (Thucydides apud Pal. Anth. 7.45; Pausanias 1.2.2; Diodorus Siculus 13.103) – wrote his play Archelaos in honor of the great-uncle of Alexander, did he write it in Slavic? When he wrote the Bacchai while at the court of Archelaos did he not write it in Greek even as it has survived to us? Or should we imagine that Euripides was a “Macedonian” who wrote in Slavic (at a date when that language is not attested) which was translated into Greek?

What was the language of instruction when Aristotle taught Alexander? What language was carried by Alexander with him on his expedition to the East? Why do we have ancient inscriptions in Greek in settlements established by Alexander as far away as Afghanistan, and none in Slavic? Why did Greek become the lingua franca in Alexander’s empire if he was actually a “Macedonian”? Why was the New Testament written in Greek rather than Slavic?

On page 57 of the so-called “Letter from Macedonia” there is a photograph of the author standing “before a bronze statue of Alexander the Great in the city of Prilep.” The statue is patently modern, but the question is whether the real historic Alexander could have read the Slavic inscription beneath his feet. Given the known historic posterity of Slavic to Greek, the answer is obvious.

While Mr. Brunwasser’s reporting of the archaeological work in Paionia is welcome, his adoption and promotion of the modern political stance of its people about the use of the name Macedonia is not only unwelcome, it is a disservice to the readers of Archaeology who are, I imagine, interested in historic fact. But then, the decision to propagate this historical nonsense by Archaeology – a publication of the Archaeological Institute of America - is a disservice to its own reputation.

Let it be said once more: the region of ancient Paionia was a part of the Macedonian empire. So were Ephesos and Tyre and Palestine and Memphis and Babylon and Taxila and dozens more. They may thus have become “Macedonian” temporarily, but none was ever “Macedonia”.

Allow me to end this exegesis by making a suggestion to resolve the question of the modern use of the name “Macedonia.” Greece should annex Paionia – that is what Philip II did in 359 B.C. And that would appear to be acceptable to the modern residents of that area since they claim to be Greek by appropriating the name Macedonia and its most famous man. Then the modern people of this new Greek province could work on learning to speak and read and write Greek, hopefully even as well as Alexander did.

Sincerely,

Stephen G. Miller

Professor Emeritus,

University of California,

Berkeley

PS: For a more complete examination of the ancient evidence regarding Paionia, see I. L. Merker, “The Ancient Kingdom of Paionia,” Balkan Studies 6 (1965) 35-54

cc: C. Brian Rose, President, Archaeological Institute of America

Hillary Rodham Clinton, Secretary of State of the United States of America

Dora Bakoyiannis, Minister of Foreign Affairs of Greece

Antonis Samaras, Minister of Culture of Greece

Olli Rehn, European Commissioner for Enlargement

Erik Meijer, Member, European Parliament

Άγιος Γρηγόριος ο Θεολόγος - Grigor Theologu i Konstandinopojës.

Grigor Theologu i Konstandinopojës. Ishte fryt i Shën Grigorit, episkopit të Nazianzit në Kapadoqi të Azisë së Vogël (1 janar) dhe i shën Nonës (5 gusht), e cila më vonë bëhet hallë e shën Amfilokut, episkopit të Ikonisë (23 nëntor). Çifti nuk lindte fëmijë për shumë vjet por falë lutjeve të bashkëshortes lindën shën Gorgoninë (23 shkurt), shenjtorin tonë Grigorin dhe shën Qesarin (9 mars). Grigori u lind në vitin 328 në Arianzi, afër Nazianzit të Kapadoqisë. I ndjeshëm dhe poetik studioi filologji dhe retorikë në Qesari, Aleksandri dhe Athinë (350-359). Atje studentët, sipas rregullit të atëhershëm, e shpallën profesor. Kur u kthye në Nazianz u pagëzua dhe dha mësime të retorikës, por duke qenë “teoricien”, misticist, i la të gjitha ashtu si edhe veproi në vazhdim, për t’u bërë asket në Pont në vitin 360, me shën Vasilin e Madh (1 janar). U kthye shpejt dhe bindi babain e tij shumë të moshuar filoarian të kthehej në besimin e vërtetë, i cili e mori të birin për ndihmës, duke e hirotonisur prift (361 ose 362). Por vitin tjetër shkon sërish te miku i tij, i cili e bindi të kthehej dhe të ndihmonte babain e moshuar. Në vitin 370, duke iu bindur të atit, shkoi në Qesari dhe kontribuoi në hirotonisjen e Vasilit të Madh, i cili e vendosi episkop të Sasimit në vitin 372 pa dëshirën e tij, një fshat i vogël por i rëndësishëm. Grigori e vizitoi këtë fshat por nuk meshoi. Në vitin 374 fjeti episkopi i Nazianzit dhe Grigori, që të mos ia ngarkonin atij episkopatën, iku në manastir ku qëndroi derisa sinodi i mbledhur në Antioki e dërgoi në Konstandinopojën e atëhershme ariane. E ribëri orthodhokse për dy vjet me fjalët e tij theologjike në kishën e vogël të vetme “Anastasia” (d.m.th. ngjallja e besimit), që kishin në fillim orthodhoksët. I trishtuar nga një komplot kundër tij, organizuar nga një njeri të cilin e kishte ndihmuar shumë u largua, por lotët e besimtarëve e sollën përsëri. U shpall zyrtarisht Kryepiskop i Konstandinopojës (381) nga Sinodi i Dytë Ekumenik, të cilin ai e drejtoi. Ndërkohë si diplomat i ngathët shkaktoi reagime. Kështu për çudinë e të gjithë Sinodit dha dorëheqjen, përshëndeti grigjën e vet në mënyrë prekëse me një fjalim të famshëm dhe u tërhoq në vendlindjen e tij, ku fjeti në vitin 391.Kremtohet dhe më 30 janar së bashku me Vasilin e Madh (1 janar) dhe Joan Gojartin (13 nëntor). Më 19 janar kremtohet transferimi i lipsanit të tij (në Konstandinopojë në shekullin e 10-të). Koka ruhet në Malin e Shenjtë, ndërsa trupi afër Kavallës, në Greqi (ose në Romë nëse në Kavallë është trupi i të atit).Mësuesi ynë Ekumenik ishte më letrari ndër Etërit. Ruhen 45 fjalime të tij, 240 letra, 17.000 vargje, si dhe fjalimi i përmortshëm para kufomës së të atit në prani edhe të Vasilit të Madh. Gjithashtu ai mbajti edhe dy fjalime të përmortshme për dy vëllezërit e tij. Në mënyrë origjinale ai theologoi për Trininë e Shenjtë dhe ndikoi mbi shumë himnshkrues dhe dogmatikë. Grigor, greqisht = i shpejt, i gatshëm.

Άγιος Γρηγόριος ο Θεολόγος Ο Άγιος Γρηγόριος ο Θεολόγος γεννήθηκε το 329 μ.Χ. στην Αριανζό, κωμόπολη της Καππαδοκίας, από τον Γρηγόριο, επίσκοπο Ναζιανζού (1η Ιανουαρίου) και την Νόννα (5 Αυγούστου). Έχει δύο αδέρφια: τον Καισάρειο (βλέπε 9 Μαρτίου) και τη πασίγνωστη για την ευσέβειά της αδερφή Γοργονία (βλέπε 23 Φεβρουαρίου). Στη Ναζιανζό, διδάσκεται τη στοιχειώδη εκπαίδευση, ενώ τη μέση στη Καισάρεια, όπου γνωρίζεται με το συμμαθητή του Μέγα Βασίλειο (βλέπε 1 Ιανουαρίου). Έπειτα, πηγαίνει κοντά σε περίφημους διδασκάλους της ρητορικής στη Παλαιστίνη και στην Αλεξάνδρεια και, τέλος, στα Πανεπιστήμια της Αθήνας. Οι σπουδές του διήρκεσαν 13 ολόκληρα χρόνια (από 17 έως 30 ετών). Μετά τις σπουδές στην Αθήνα ο Γρηγόριος επιστρέφει στη πατρίδα του μονολότι του πρόσφεραν έδρα Καθηγητή Πανεπιστημίου. Εκεί, ο πατέρας του, επίσκοπος Ναζιανζού, τον χειροτονεί πρεσβύτερο. Αλλά ο Άγιος Γρηγόριος προτιμά την ησυχία του αναχωρητηρίου στο Πόντο, κοντά στο φίλο του Βασίλειο, για περισσότερη άσκηση στη πνευματική ζωή. Μετά, όμως, από θερμές παρακλήσεις των δικών του, επιστρέφει στην πατρίδα του και μπαίνει στην ενεργό δράση της Εκκλησίας. Στα 43 του χρόνια ο Θεός τον ανύψωσε στο επισκοπικό αξίωμα. Έδρα του ορίστηκε η περιοχή των Σασίμων την οποία ποτέ δεν ποίμανε λόγω των Αρειανών κατοίκων της. Όμως, ο θάνατος έρχεται να πληγώσει τη ψυχή του, με αλλεπάλληλους θανάτους συγγενικών προσώπων. Πρώτα του αδερφού του Καισαρείου, έπειτα της αδερφής του Γοργονίας, μετά του πατέρα του και, τέλος, της μητέρας του Νόννας. Μετά απ’ αυτές τις θλίψεις, η θεία Πρόνοια τον φέρνει στην Κωνσταντινούπολη (378 μ.Χ.), όπου υπερασπίζεται με καταπληκτικό τρόπο την Ορθοδοξία και χτυπά καίρια τους Αρειανούς, που είχαν πλημμυρίσει την Κωνσταντινούπολη. Η κατάσταση ήταν πολύ δύσκολη. Όλοι οι ναοί της Βασιλεύουσας ήταν στα χέρια των αιρετικών. Όμως ο Άγιος δεν απελπίζεται. Μετατρέπει ένα δωμάτιο στο σπίτι που τον φιλοξενούσαν σε ναό και του δίνει συμβολικό όνομα. Ονομάζει το ναό Αγία Αναστασία δείγμα ότι πίστευε στην ανάσταση της Ορθόδοξης Πίστης. Οι αγώνες είναι επικίνδυνοι. Οι αιρετικοί ανεβασμένοι πάνω στις σκεπές των σπιτιών του πετούν πέτρες και έτσι ο Άγιος Γρηγόριος δοκιμάζεται πολύ. Στο ναό της Αγίας Αναστασίας εκφωνεί τους περίφημους πέντε θεολογικούς λόγους που του έδωσαν δίκαια τον τίτλο του Θεολόγου. Μετά το σκληρό αυτό αγώνα, ο Μέγας Θεοδόσιος τον αναδεικνύει Πατριάρχη Κωνσταντινουπόλεως (381 μ.Χ.). Η Β’ Οικουμενική Σύνοδος τον αναγνώρισε ως Πρόεδρό της. Όμως μια μερίδα επισκόπων τον αντιπολιτεύεται για ευτελή λόγο. Τότε ο Γρηγόριος, αηδιασμένος, δηλώνει τη παραίτησή του, αναχωρεί στη γενέτειρά του Αριανζό και τελειώνει με ειρήνη τη ζωή του, το 390 μ.Χ. Ο Άγιος Γρηγόριος ο Θεολόγος άφησε μεγάλο συγγραφικό έργο. Ιδιαίτερο ενδιαφέρον παρουσιάζουν τα φιλοσοφημένα 408 ποιήματά του 18.000 περίπου στίχων. Είναι από τα μεγαλύτερα πνεύματα του Χριστιανισμού και από τους λαμπρότερους αθλητές της ορθόδοξης πίστης. Η τίμια κάρα του φυλάσσεται στην Ιερά Μονή Βατοπεδίου, στο Άγιο Όρος ενώ το ιερό σκήνωμα του φυλάσσετε στον ομώνυμο Ναό του στην Νέα Καρβάλη.

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