Macedonians

http://en.wikipedia.org/wiki/Epirus_(ancient_state)
Epirus has been occupied since at least Neolithic times, when hunters and shepherds inhabited the region and constructed large tumuli to bury their leaders. Mycenean tombs present in the region indicate an ancestral link between Epirus and the Mycenean civilization. Certainly, Mycenean remains have been found in Epirus, especially at the most important ancient religious sites in the region, the Necromanteion (Oracle of the Dead) on the Acheron river, and the Oracle of Zeus at Dodona.

The Molossian Aeacidae dynasty managed to create the first centralized state in Epirus from about 370 BC onwards, expanding their power at the expense of rival tribes. The Aeacids allied themselves with the increasingly powerful kingdom of Macedon, in part against the common threat of Illyrian raids, and in 359 BC the Molossian princess Olympias, niece of Arybbas of Epirus, married King Philip II of Macedon. She was to become the mother of Alexander the Great. On the death of Arybbas, Alexander the Molossian, uncle of Alexander the Great of Macedon, succeeded to the throne with the title King of Epirus.

In antiquity, Epirus was settled by the same nomadic Hellenic tribes that went on to settle the rest of Greece. Unlike most other Greeks of the time, who lived in or around city-states such as Athens or Sparta, the Epirotes lived in small villages and their way of life was foreign to that of polis of southern Greeks. Their region lay on the edge of the Greek world and was far from peaceful; for many centuries, it remained a frontier area contested with the Illyrian peoples of the Adriatic coast and interior. However, Epirus had a far greater religious significance than might have been expected given its geographical remoteness, due to the presence of the shrine and oracle at Dodona - regarded as second only to the more famous oracle at Delphi.

The Epirotes, though apparently speakers of an epichoric Northwest Greek dialect, different from the Dorian of the Greek colonies on the Ionian islands, and bearers of mostly Greek names, as evidenced by epigraphy, seem to have been regarded with some disdain by some classical writers. The 5th century BC Athenian historian Thucydides describes them as "barbarians", as does Strabo. Other writers, such as Dionysius of Halicarnassus, Pausanias and Eutropius, describe them as Greeks. Simon Hornblower interprets the vague, and sometimes even antithetical, comments of Thucydides on the Epirotes as implying that they were neither completely "barbarian" nor completely Greek, but akin to the latter. N.G.L. Hammond opines that the principal social structure of the Epirotes was the tribe and that they spoke a West-Greek dialect.
Plutarch mentions an interesting cultural element of the Epirotes regarding Achilles. In his biography of King Pyrrhus, he claims that Achilles "had a divine status in Epirus and in the local dialect he was called Aspetos" (meaning unspeakable, unspeakably great, in Homeric Greek).
 
Who says that?? Herodotus or Wikipedia??

Well if you are insinuating that when Herodotus described them as barbarians then they are emediatly Illyrian? What about the other Hellenic writers that define them Hellenes? do you just discard them because it doesn't suit you? And they did speak a north-western greek dialect, I have no idea where you thought they spoke Illyrian when there is no archeological evidence to support this, while there are plenty of primary evidence to describe them as hellenic.

I think this is more of a case of I see what I would like to see and not what is in front of me.
 
Well it seems

that some read about Thukididis fanatic Ionian and Demosthenes,
BUT NEVER READ THEOPOMPUS HEKATEUS OF MILETEUS AND PSEUDOSKYLLAX


First the Mollosian

EpirusMycynaen.jpg


As you see Mycenean Culture,
or the Myceneans were illyrians also ..... (cause someone that makes Alexander Albanian can make them also)
A number of Mycenaean remains have been found[8][9] in Epirus, especially at the most important ancient religious sites in the region, the Necromanteion (Oracle of the Dead) on the Acheron river, and the Oracle of Zeus at Dodona.[1]

So Mollosean were Greeks



2 the Chaonians
lets see
Epeirus - Apeirus -CHAONIA
in fact Epeirus means Chaonia

now lets see the Chaonians
According to Strabo, the Chaonians (along with the Molossians) were the most famous among the fourteen tribes of Epirus, because they once ruled over the whole of Epirus.[3] The Illyrians occupied the coastal and hinterland regions further north; however, the Periplus of Pseudo-Scylax makes a clear distinction between the Chaonians and the Illyrian tribes.[4] The Illyrians and Chaonians appear to have had — at least at times — a confrontational relationship; Polybius recounts a devastating raid mounted in 230 BC by the Illyrians against Phoenice, the chief city of the Chaonians. The incident had major political ramifications. Many Italian traders who were in the town at the time of the sacking were killed or enslaved by the Illyrians, prompting the Roman Republic to launch the first of the two Illyrian Wars the following year.[5]

Other terms for office were grammateus (Greek: Γραμματέυς, "secretary"), demiourgoi (Greek: Δημιουργοί, "creators"), hieromnemones (Greek: Ιερομνήμονες, "of the sacred memory") and synarchontes (Greek: Συνάρχοντες, "co-rulers").

The Chaonians claimed that their royal house was of Trojan descent, asserting ancestry through the eponymous hero Chaon (Ancient Greek: Χάων) who gave his name to Chaonia. The stories are unclear as to whether he was the friend or the brother of Helenus, the son of Priam of Troy, but in either case, he accompanied him to the court of Neoptolemus, the son of Achilles who was credited with founding the city of Buthrotum

According to Hekateus of Miletues (600 BC) CHAONIANS AND DEXRI SPOKE GREEK

the Illyrians
the only Illyrian Tribes that share land with Epeirus were Amantes and Bylliotes who Hellenized at time around 400-200 BC

The clear Illyria strarts above Chaonia

The Epirus at it most Glory times

Epirus_antiquus_tabula.jpg


and Zeus was born In Crete that why Europa maid In Crete
Myceneans were not Illyrians but Mess people (E-V13)
and Pelasgic is similar to Ionian J2b similar to tosk and achaic is similar to gek similar to E-V13

In fact Doric were pelasgic Thettalians
Illyrians and Greeks are after Pelasgic cultures
simply another Alliance who created its own culture and language and Greeks created another culture and Language
.
Cadmus sons and Pelasgic people first created Theba and after Illyria
Illyrians became satem due to nearby Thracians and Greeks stayed in centum,
Illyrians are connected with Messapic language and Greeks with Anatolians
 
Iapetoc
Yes. Nationalism and fundamentalism tries against science, but fortunately science progresses.
It has a very interesting observation on the research Dienekes about haplogroups Arbres in Italy, where E is expressed but there is almost no J, also Dienekes gave another material on the time of origin specific populations in Balkans carriers of E haplogroup, both would make sense for this discussion about Epirotes.
 
According to Hekateus of Miletues (600 BC) CHAONIANS AND DEXRI SPOKE GREEK

This doesn't hold any water because Hecateus of Miletues did not left any written account (it has been vanished in the course of centuries) but many old writers cited pieces of Hecateus to elaborate anything. I bet that Hecateus never said that Chaonians were Greeks or something like that. He just said that Dexari were one of north-eastern Chaonian sub-tribes.

the Periplus of Pseudo-Scylax makes a clear distinction between the Chaonians and the Illyrian tribes
Actually Ps-Scylas says nothing about any ethnic distinction between Illyrians and Chaones. The biggest error you celebrate is citing selective phrases that suits to your claim.

ΧΑΟΝΕΣ. Μετὰ δὲ Ἰλλυριοὺς Χάονες. Ἡ δὲ Χαονία ἐστὶν εὐλίμενος· οἰκοῦσι δὲ κατὰ κώμας οἱ Χάονες. Παράπλους δ' ἐστὶ Χαονίας ἥμισυ ἡμέρας.

translation

CHAONES. AFTER the Illyrians, Chaonians. Chaonia has good harbours: the Chaonians live in villages. And the coastal voyage of Chaonia is a half of a day
As you see the only distinction if we may call, is geographical and not ethnical. Even Liburnians (whose Illyrian being is admitted unanimously by most of historians) are portrayed as 'distinct' from Illyria. Does this means that they were not Illyrians?

22. ILLYRIOI. And after Libyrnians are the Illyrian nation, and the Illyrians live along beside the sea as far as Chaonia by Kerkyra, the island of Alkinoös.
But let's go some lines below. Ps-Scylax wrote as well:

33. AMBRAKIA. And after Molottia, Ambrakia, a Hellenic city: and this is distant from sea 80 stades. And there is also upon the sea a fort and an enclosed harbour. From here Hellas begins to be continuous as far as Peneios river and Homolion, a city of Magnesian territory, which is beside the river. And the coastal voyage of Ambrakia is of 120 stades.
It cannot be more clear than that. Hellas begins from Ambracia, which was the first Hellenic city. All of Epirus has been excluded from Hellas.

the Illyrians
the only Illyrian Tribes that share land with Epeirus were Amantes and Bylliotes who Hellenized at time around 400-200 BC
How do you come up with that conclusion? You're avoiding all the proofs we accumulated here that proves an Illyrian affiliation of the three main tribes of Epirus. If Molossians were at least related to Greeks, then explain me why Ps-Scylax differentiated them from Hellenes:

ΑΜΒΡΑΚΙΑ. Μετὰ δὲ Μολοττίαν Ἀμβρακία πό-
λις Ἑλληνίς·


AMBRAKIA. And after Molottia, Ambrakia, a Hellenic city
 
Iapetoc
Yes. Nationalism and fundamentalism tries against science, but fortunately science progresses.
It has a very interesting observation on the research Dienekes about haplogroups Arbres in Italy, where E is expressed but there is almost no J, also Dienekes gave another material on the time of origin specific populations in Balkans carriers of E haplogroup, both would make sense for this discussion about Epirotes.

Garrick what do you mean?
 
Garrick what do you mean?

Iapetoc
This about Arbreshe haplogroups is extremely important discovery that approaches the explanation of where the Albanians could come in the recent past.

Arbreshe emigrated to the Italy in 15th and 16th century.


http://dienekes.blogspot.com/2010/07/y-chromosomes-of-arbereshe-from.html


Look at this table:

http://4.bp.blogspot.com/_Ish7688voT0/TCs7IF2KuhI/AAAAAAAACfw/3ldKuf3iq9s/s1600/arbereshe.jpg

1) Haplogroup I

I-M170 is the most common Balkan haplogroup (Pericic et al. 2005a,b) and the second most frequent Arbereshe clade. Nevertheless, analysis of its network reveals unexpected results: most of the Arbereshe I-M170 haplotypes are not included in the Balkan cluster (Figure 3), but are located in the long branches containing mainly Italian chromosomes. Comparisons with literature data (Semino et al. 2000; Barac et al. 2003, Rootsi et al. 2004) show that the core haplotype of the Balkan cluster (16-14-15-13-31-24-11-11-13; locus order as above) is consistent with the almost Balkan exclusive I2a (formerly I1b) clade. The proposed interpretation of the Arbereshe as a proxy of the founder Albanian population leads us to hypothesize that the I2a clade was less common in the southern Balkans 500 years ago than nowadays. The very tight shape of the I2a cluster in the network suggests a very recent expansion of this haplogroup in the southern Balkans. Furthermore, I2a is still rare in
mountain populations such as the Albanians of Kosovo (Pericic et al. 2005a,b) and in a randomly selected Arbereshe sample from Rootsi et al. (2004).

Dienekes discovered that I among Arbreshe is the Italian and that is not connected with the Balkan I2a which led to the assumption that the I2a once in the Albanian population was still less than today.

Cit.

“The I2a-deficiency of the Arbereshe also gives support to the theory that the Albanians are relatively recent arrivals from the northeast; this theory has been upheld in the past on the basis of the (i) their historical obscurity until the last millennium, and (ii) the paucity of native sea terms and Greek loanwords in Albanian, which is difficult to explain if Albanians always occupied their current location on the Adriatic.”


2) Haplogroup J

The situation with J2 is also quite interesting as this is rarer in Arbereshe (3%) than Albanians (17%).
The scarcity of J2 chromosomes in the Arbereshe sample (1/40) is very difficult to explain, given that they are very common in both the Italian peninsula and the southern Balkans. Literature data on J2 indicate that most of the haplotypes included in the Balkan (B) cluster of the network (Figure 3) have an STR configuration consistent with the J2-M12 sub-clade (Di Giacomo et al. 2004; Semino et al. 2004; Cruciani et al. 2007). In contrast, most of the haplotypes in the other clusters agree with the STR configuration given for the J2-M67 clade, with its sub-clade J2-M92 (Di Giacomo et al. 2004). It is unconvincing to attribute the rarity of J2 in the Arbereshe to random sampling or to the effect of genetic drift. Furthermore, the Arbereshe sample analysed by Semino et al. (2004) also completely lacks the typically Balkan J2-M12 chromosomes. If we interpret our Arbereshe sample as representative of the founding Albanian population, we may hypothesize that the J2 haplogroup was considerably less diffuse in the southern Balkans five centuries ago than today.
Dienekes think that in recent times occurred Albanization Greeks because Arbreshe almost have no Haplogroup J(!) and most J carriers in the Balkans is among the Greeks.

Cit.

"The source of J2 is less clear, and could be either the Albanization of Greeks (the only Balkan population with a sizeable J2 frequency) or remnants of Muslim Anatolians from Ottoman times. However, modern Albanians belong mainly to clade J2b, while Anatolians belong to J2a. Thus, I tend to dismiss the Anatolian connection."

Conclusion
Dienekes thinks that the Albanians have only relatively recently come from a mountainous area and that this norteast Balkan, might any mountain part of Romania.

This means that Epirotes and others on the South Western Balkans are no Albanians.

Dienekes at one another post arguments explained that he thinks the Illyrians are not the ancestors of Albanians.
 
Zajaz
read PROVES


Bylliones

Bylliones (Greek,"Βυλλίονες") was an Illyrian tribe[24] They were affected by a partial cultural Hellenisation.[25]

^ a b c d The Cambridge Ancient History, Volume 6: The Fourth Century BC by D. M. Lewis (Editor), John Boardman (Editor), Simon Hornblower (Editor), M. Ostwald (Editor), ISBN 0521233488, 1994,page 423, "Through contact with their Greek neighbors some Illyrian tribe became bilingual (Strabo Vii.7.8.Diglottoi) in particular the Bylliones and the Taulantian tribes close to Epidamnus"


what else you want

Chaonia was Greek Bylliones and amantes were illyrians
 
Zajaz
read PROVES

what else you want Chaonia was Greek Bylliones and amantes were illyrians

Let's take aside for a moment this issue which has been very discussed in recent pages of this read. Since our primary discussion is about Macedones, I'd like to ask you if you have any detailed info where and when is attested this Macedonian word:

Batra.
Another possibly non-Makedonian word, found between other words beginning with the same first letter in Hysixio's manuscripts, meaning most likely the house, the place of fire same as the Greek word Estia.
I couldn't find anything concrete! Do you know where is exactly used this word in Hesychiu's lexicon?
 
ok

your answer

Batra -> Bathra th as thought and Athra

Bathro
is the foundation, the sacrifice ceremony of the rooster and also the family root
The patriarchical system deep root is batro βαθρο
comes from deep, far beyond but also the root of the tree and the foundation
Athra
A-nthrak-as is the coal for fire ανθρακας not burning
A-nthrak-is or ia is the hot ashes of fire place finshed burning, not burning
Thrak-ia is the burning red coals, today word is Carbun-o (Carbon)
Thrak-a is the object that you burn coals, you light Fire
modern is turkish mangkal - Brazier

in Fact still you make the same mistake
cause the ancient Makedonian word could be Phathra
In fact it is similar with today modern Greek Photia -> fire

syn Pharos -> lighthouse
Pha-thra the light that comes from fire


In which edition you find it?
cause the only official by Royal Danish academy is still to letter T and not Φ
ph= Φ
so probably you have not from royal Danish academy, then from where?

Estia is the godess that helps Pyr not to turn off,
Estia is also the warmness, the feeling of Gathering, the eat together, the area you barbeque,
BUT NOT FIRE.
Fire is
Pyr Πυρ
Photia Φωτια (fire for light)
Flox flame ΦλοΞ
Thraka etc (no flame fire and cinder and fire place)
Anthrax not burn carbon

Tzaki from Jestia (simmilar kallas language) fire place
Jestia is simmilar to ESTIA
as an example
Jeste -> Zesti Ζεστη = warm to body temperature
Jeei-> Ζεει = hotter than body temperature Ουτος Ζεει = Ηe got Fever
Jei -Ζει (zi) = has body temperature - HE IS ALIVE (not cold)
if delete e Jestia -> Tza +ki modern fire place for woods (the structure)

Is it in royal Danish academy Lexicon?

in Fact Makedonian Language is a small connection from southern Greek to Thracian
if south slavic is Thracian
 
your answer
Batra -> Bathra th as thought and Athra
Bathro
is the foundation, the sacrifice ceremony of the rooster and also the family root The patriarchical system deep root is batro βαθρο
comes from deep, far beyond but also the root of the tree and the foundation
Athra
Thank you very much for providing such correct information! Actually I knew that 'Bathra' meant something close to fire/sacrifice/light etc, but however I wasn't so sure.
in Fact still you make the same mistake
cause the ancient Makedonian word could be Phathra
In fact it is similar with today modern Greek Photia -> fire
I saw this word for the first time in Wikipedia and I wanted to know much more about its etymology because it wasn't elaborated properly. I find as strange why now is deleted by the editors of Wiki:
http://en.wikipedia.org/wiki/Ancient_Macedonian_language
...but the text was as following:
Batra.
Another possibly non-Makedonian word, found between other words beginning with the same first letter in Hysixio's manuscripts, meaning most likely the house, the place of fire same as the Greek word Estia.
Then I searched this word in many ancient Greek dictionaries but I couldn't find what I wish.
n which edition you find it?
cause the only official by Royal Danish academy is still to letter T and not Φ
ph= Φ
so probably you have not from royal Danish academy, then from where?
I found in the following edition of Heychius's account. Its underlined with yellow color "βατρα"
http://books.google.com/books?id=fM...m=1&ved=0CCoQ6AEwAA#v=onepage&q=βατρα&f=false
 
in

http://books.google.com/books?id=fMMPAAAAQAAJ&pg=PR144&dq=%CE%B2%CE%AC%CF%84%CF%81%CE%B1+hesychius&hl=en&ei=9-psTf_zOcXesgagpejRBQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCoQ6AEwAA#v=onepage&q=%CE%B2%CE%B1%CF%84%CF%81%CE%B1&f=false

the word is Βατρα-χις not batra, possily someone forget the - or did not see it
the words for fire are -thra- athrak probably comes from far ancient atra or patra(rch) p-> V vatra, the family fire, The word Anthrax-kos is far ancient,
I don't know if comes from a pre-culture
If is Greek and became northern Balcanic
or if it is Thracian or Illyrian
But
Pater = Father
Patrian Patran the traditional patriarchic (from fathers descend)
Bathra is the deep, the foundation, the root
(a)thra (atra) is synonym to fire

Cleopatra Κλεοπατρα (patriarchical Glory, The Glorius fathers or Father's Glory)
Patris (homeland country)

In homeric we see nostos
nostos nost-algia nost-emon νοστος νοσταλγια νοστιμον
nostos the return home, the memories of home, the wiiling to go back to child age in home
nost-algia algia from algos (=pain) the sentimental pain to go back
nost-emon emon(=mine) today tasty, but means, reminds me home food, my mom's food
n-ost- probaly is connected as en+est(ia) ->nest ->nost
nost is the will to return to nest
althouth some have connected with en+aust (in exile) German ost en+ost
I can not tell which is more correct
simply en+ost (aust) is more IE seems more correct in nostalgia and nostos (pain to return back)
en+est is more Greek and seems more correct in word nostemon (mother's food) Νοστιμον
caution tasty food has 2 words
Nostemon -> tasty as my mother's food
Ευγεστον Eygeston tasty, can be eaten, good taste (-Γε- probably Yem slavic eat or Armenian Hum taste, German Gesmack albanian shije,, but we found it in far ancient as Geysis Γευσις (taste, sour salty sweet etc) so the connection could be far beyond even to PIE



Batra-chis (the yellow mark) is the frog the bretkoce (female)
syn
Pontic Greek Φορθακ-α female Forthak-a
Cretan Αφορθακος male Aforthakos
Φορθυξ -Φορθυγoς Forthyx-gos female
Βοθρυξ-γος Vothryx-gos female
Bothrakas male
etc
 
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Iapetoc don't try to debate with Albanians on linguistic stuff they think that modern Albanian is closer to archaic Greek than modern Greek and they base their arguments on Greek and Latin loanwords now used in Albanian,in Indo-European types still preserved in it or simply in fake etymologies. They can't even understand that Albanian is a satem language while ancient Greek like modern are centum.
 
now about the bull

I mentioned that cause
Bolos
Bol
Bo
Bolinthros
same BOL

but muschar and telec
meaning that 1 is imported or fixed after
the most possible is that telec came with Slavic invasion to Thracian Bolo
and not the muschar wich is similar to moschos

actually, there is word Vol/Vo in Serbia
it is about ox

while bull is "bik"
it's about being male or not male bull
distinction between V sign and 3-finger salute
look for more details at
http://www.eupedia.com/forum/showthread.php?p=368536#post368536
 




Who is Nassau William Senior???
http://www.offalyhistory.com/article...862/Page1.html





unitedmacedoniamapimageqs9.jpg



The Historic Map of Greece, printed by the Greek Parliament, which includes parts of today's Albania and Turkey, and also prints several toponyms in today's Macedonia in Greek language.
greater-greece.jpg

The map is taken from a Greek irredentist site (enotitanpride.tripod.com/ellada), which claims all these territories as "Greek". The site, among other things, calls for war to "reunite" Macedonian southern provinces with Greece.

While the Greek government keeps talking about the "expansionist propaganda of Macedonia against Greece", no one bothers to discuss the way Greece threats territorial matters. The map, printed in 2000 by the Parliament, has a legend saying "The Unification of Greece".
 
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The lion has always been a symbol of Macedonia and the Macedonians, the relation among all of the symbols concerning Alexander and Macedonia as perceived during the Medieval period "cannot be denied".


The coat of Alexander Macedonian is present in european tradition since 14th century. It is part of group ''nine worthy'' and it is shown in five manuscript. Most time it is present like golden lion on red platform-field.

Nine Worthies (Alexander the Great) - 14th Century



Nine Worthies (Alexander the Great)


Korenich Rolls (Macedonia) - 16th Century


Ohmucevic Rolls (Macedonia) - 17th Century


VMRO Symbol (Macedonia) - 20th Century



The first three are Christian kings, the second Pagan and the third Jewish kings.
gallery_22_123388.jpg


Nine Worthies as females in which case the Pagan one's are Lucretia, Veturia and Virginia; Christian are Helena of Constantinople, Bridget of Sweden and Elizabeth of Hungary; and the Jewish are Esther, Judith and Jael.
an0005hf2.jpg


Folios 2&3 Julius Caesar & Alexander the Great

From the book - The Slains Roll






Coats of Arms from Bavarian Library Armorial, 1530

Konnig Allexander von Macedonien
new-5.PNG


Alexander Magnus
new-5.PNG


Alexander Magnus
new-7.PNG


Der macedonisschen Konig
new-2.PNG


Der Konig von macedonien
new-3.PNG


Alexander Magnus
%D1%99%D1%99%D1%99%D1%99%D1%99%D1%99%D1%99%D1%99%D1%99.png



Take a look at the lion on the flag and the shield:
It's a book from 1541 with poems.

This famous poem is known as "Alexandreis, sive Gesta Alexandri Magni" writen by Walter of Châtillon (also known as GAUTIER DE LILLE, GUALTERUS DE INSULIS, or GAUTIER DE CHATILLON, GUALTERUS DE CASTILLIONЕ)

http://oce.catholic.com/index.php?ti...r_of_Chatillon

He lived in the end of ХII till the first half of XIII century.

Here is more info about the book

http://books.google.com/books?id=kh4...age&q=&f=false

http://www.hs-augsburg.de/~harsch/Ch.../gua_intr.html




http://digitalgallery.nypl.org/nypld...s=20&pos=7&e=w

The edition we see upper is dated 1541 published by Alexander Weissenhorn in the edition "Alexandreidos Galteri Poetae Clarissimi, libri decem"
 
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The Literary Gazette and Journal of the Belles, Lettres, Art Sciences &c 1845 Page 102


The Literary Panorama Volume 2 Charles Taylor 1807 September page 1031


1854IntroductionToHeraldryPage2.png

An introduction to heraldry: containing the origin and use of arms; rules for blazoning and marshalling coat armours; the English and Scottish regalia; a dictionary of heraldic terms; orders of knighthook, illustrated and explained; degrees of the nobility and gentry; tables of precedency, etc., titles and duties of great officers of state; and of the officers of the College of arms, etc., and a new chapter on heraldry as in conjunction with architecture ...

Hugh Clark, Thomas Wormull H. Washbourne, 1854 Page 2



Coat of arms of Alexander the Great from 16th century

In the middle


First from left


91y-PORT-0.jpg



Title: Alexander III. (der Große), König von Makedonien
Date: unknown
Creator: Alexander III. (der Große), König von Makedonien
Description: Alexander III. (der Große), König von Makedonien
Language: de-DE
Format: image/jpeg
Source: SLUB/Deutsche Fotothek
Rights: Deutsche Fotothek
Provider: Deutsche Fotothek ; Germany


Title: Alexander Magnus, Blatt 4v
Date: 1540
Creator: Richter, Regine (Fotograf) ; Alexander der Große, König von Mazedonien
Description: Alexander Magnus, Blatt 4v
Language: de-DE
Format: image/jpeg
Source: SLUB/Deutsche Fotothek
Provider: Deutsche Fotothek ; Germany
More
Less
Identifier: http://www.deutschefotothek.de/obj81067111.html
Subject: Foto; Fotos
Coverage: Dresden; SLUB
Type: image

gmm-344512.jpg

Ptolemy mourns at the tomb of Alexander
(c. 1430)
kb.nl

pi-344512.jpg

Alexander defeats King Porus in single combat
(c. 1430)
kb.nl

3js-344176.jpg

Scene, paying Homage to Gadifer of Epheson. Behind Gadifer are four men, including Alexander the Great
MS G.24 fol. 19v, Morgan Library

ph8-344258.jpg

Alexander the Great- Scene, greeted by Fesonas
Morgan Library. MS G.24 fol. 69v

xwg-344176.jpg

Alexander the Great- Scene, fighting Cassiel the Baudrain
MS G.24 fol. 88r., Morgan Library


iee-bbbbbb.jpg

Title: Oratio habita Norinbergae coram senatu principum & omnium ordinum Sacri Ro. imperii, pro expeditione in Turcos suscipienda, III. Cal. Decembr. M.D.XXII.
Oratio Habita Norimbergae coram Senatu Principum & omniu[m] Ordinum Sacri Ro. Imperij, pro expeditione in Turcos suscipienda, III. Cal. Decembr. M.D.XXII.
Date: [1522]; [1522]
Creator: Ladislaus
Language: la
Format: [9] Bl. : Ill. (Holzschn.) ; 4
Data provider: Bayerische Staatsbibliothek
Provider: Bayerische Staatsbibliothek ; Germany
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Identifier: bvb-id : BV022539395; oclc : 213511548; urn : urn:nbn:de:bvb:12-bsb00013223-1; vd16 : VD16 M 20
Publisher: [Nürnberg] : [Peypus]
Type: Druck

[URL="http://www4.slikomat.com/10/0302/35-344429.jpg"]
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Alexander defeats King Porus in single combat
(West Flanders; c. 1325-1335)
kb.nl

[URL="http://www4.slikomat.com/10/0302/s3u-344429.jpg"]
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The battle between Alexander and Darius
(West Flanders; c. 1325-1335)
kb.nl


http://en.wikipedia.org/wiki/Nine_Worthies
The Nine Worthies are nine historical, scriptural, mythological or semi-legendary personages who were established in the Middle Ages as a set of heroes personifying the ideals of chivalry. All may loosely be termed "Princes", whether kings, rulers, sons of kings, dictators, or simple leaders. In French they are Les Neuf Preux, meaning "Nine Valiants",[1] which term gives a slightly more focussed idea of the sort of moral virtue they were deemed to represent so perfectly, that of soldierly courage and generalship. The study of the life of each would thus form a good education for the aspirant to chivalric status. In Italy they are i Nove Prodi.

http://www.heraldica.org/topics/worthies.htm
Arms of the Nine Worthies

Sources: Hans Burgkmayr (1473-1531), a prominent engraver from Augsburg, who made a suite of Nine Worthies engravings in 1516 (HB). Barthélémy de Chasseneuz: book, 1586, Frankfurt (BC). Jerome de Bara, 1581 (JB). A 15th c. tapestry in Basel (B15). The tapestry suite at the Cloisters Museum, French ca. 1400 (NYC).
 

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