Macedonarmân History

THE OLD LITERATURE AND THE FIRST WRITINGS The first document of Macedonarmân language are the words “Torna, torna, fratre!” (Turn back, turn back, brother!) dating back to the year 587. These words can be found at the Byzantium chronicler Theophanes, who tells about a fight of a Byzantine army against the Avars - a barbarian people. The chronicler Simokattes had also written about this event a hundred years before. Both Simokattes and Theophanes are saying that because of some soldiers in the Byzantine army who were shouting at the height of their voices retorna (according to Simokattes) or torna, torna, fratre (according to Theophanes), the Byzantine army nearly lost their battle against the Avars. And this is what the two chroniclers tell us: “While following a mountain path on their loaded mules, one of the Byzantine soldiers walking ahead had his loaded saddle falling off the mule. His companions behind shouted to him “in their country’s language” (epihorio ti ylotti – Simokattes) or “in their mother’s tongue” (ti patroxori – Theophanes) to turn back and fasten the saddle on the mule. These words brought about a big confusion among the Byzantine army who believed they were a military command and started running away while shouting as loud as they could “torna, torna (get back, get back.) In like manner both the Avars and the Byzantines started running away in disarray. These words stand as a proof that during that time the Latin language was alive in the Balkans and that there existed a Latino-phone people, which were the Macedonarmâns. The words “Torna, torna, fratre” are also a witness to the fact that in the Byzantine army the military commands were being made in Latin. However, military commands could not include the word “fratre” (brother), reason for which several scholars, such as Al. Philipidde, C Jirecek, P. Násturel, Eugen Coseriu, said that this word was added by Theophanes. About this first document of Macedonarmân language has been written a lot. G. Calinescu in his “History of Romanian Literature” made the following affirmation: “Torna, torna, fratre” is for the Macedonarmâns what the “Oath of Strasburg” (842) is for the French language or Carta Capuana (960) for the Italian language. The second document of Macedonarmân language is the “Inscriptsia alu Nectarie Târpu” (Nectarie Târpu’s Inscription) from 1731, Ardenitsa, the Ottoman Empire (today Albania). The text says the following: “Viryira, muma-alu Dumnidză, oarâ trâ noi picâtoshlli…” (The Virgin, our Lord’s mother, is wishing us the sinners…) The same text is also written in Albanian on the same icon, at the top on the right, and at the bottom, in Greek. The icon was found by Dh. S. Shuteriki. “The Inscription on the Shimota Dish” – is an undated text and the scholars said that it might date from the 18th century. It is a beautiful wine bowl that has a text written in Macedonarmân on the one side and in Greek on the other side. Both texts are written in Greek characters and here is what they say: “My fellow Câlâritu, drink from this wine like from yours/ Don’t drink too much so you don’t vomit./ And so that it won’t harm you/ and that I don’t get you drunk/ Just drink once, and go home.” (Câlâritlu-a meu, bea yinu ca pi-a tău/ Multu s-nu beai, si nu ti vumeai./ Tra s-nu-ts facâ-arău/ Tra s-nu ti-ambetu eu/ Unâ oarâ s-beai shi-acasâ tsi s-vai (s-vâiseshshtsâ)). The fellow Câlâritu was a Macedonarmân person from the village Câlari. (Câlâritu, besides meaning “an inhabitter of Câlari”, could also mean traveler; an interpretation that should not be excluded.) The same as with other peoples, the first writings of the Macedonarmâns were connected to church or religion. The most important religious text in Macedonarmân is the Macedonarmân Liturgy Book (Lituryierlu Armânescu), found in Albania. It is an anonymous manuscript and it was first printed by Prof. Matilda Caragiu-Marioteanu, in 1962, with the Romanian Academy Publishing House, Bucharest. The Liturgy Book was found in Korce, Albania, in 1939 by the scholar Ilo Mitke-Qafezezi. According to Caragiu this text could be dated at the beginning of the 18th century. It has 24 pages of Macedonarmân text written in Greek characters and one page containing a text in Greek language. The Liturgy Book displays two kinds of writings: one in black ink for the Macedonarmân text, and one in red ink, in Greek language, which gives instructions to the priest with regards to what to do and which prayer to say. This stands for the fact that the priests knew the Greek language, but the Macedonarmâns were supposed to attend the Liturgy in their mother language, as they could not understand Greek. M. Caragiu-Mariotseanu stated the following: “The Macedonarmân Liturgy is of great importance; it is the oldest text in Macedonarman, dating from the beginning of the 18th century or even from an earlier date. Also, it is the oldest church text in the mother language of the Macedoarmâns, a witness to how early in time the liturgy was being delivered in Macedonamân so the people could understand it.” Another Macedonarmân Liturgy is “From God Liturgy to the one at the bosom of John the Golden Mouth, the Archbishop of Constantinople” (Di la Dumnidzău Lituryii a tsilui ditu Sinlu a pârintilui a nostu Ioan Gura di-Amalmâ, Arhiipiscopu ali Constantinopoli), edited by the Cultural Society Balcania, Paris, 1967 (in 42 pages). The name of the translator is unknown. One of the most beautiful Liturgies is “The Saint Liturgy of Saint John the Golden Mouth” (Sâmta Lituryii a sâmtului Oani Gurâ di Malâmâ), for many voices, printed by the Macedoarmân Society “Santa Dzurdzu” in Shtip, FYROM/Slavic Macedonia. It was translated in Macedonarmân by Dina Cuvata and musically notated by Iane Cogeabashia. It is the first time in the modern times that we have such a liturgy written in an exquisite Macedonarmân language. CODEX DIMONIE is a manuscript found by Gustav Weigand , who called it by the name of the family where he found it, in Ohrid, today FYROM or Slavic Macedonia. It’s also undated and anonymous. There seems to be several authors who wrote it as it shows differences from one text to the other. Matilda Caragiu-Mariotseanu says that “according to the type of language, it seems that the text was translated into Macedonarman at the beginning of the 19th c. The first part of the manuscript was transcribed and then translated into German by one of Weigand’s students, Paul Dachselt, in volume 1 of G. Weigand’s annual magazine (Jahresbericht Leipzig, 1894). Matilda Caragiu, who spent a lot of time over this manuscript, said: “Codex Dimonie is a collection of church texts which the translating-authors named ‘didahii’”. There are 15 texts. For further information look up Matilda Caragiu-Mariotseanu’s article “The Bible at the Macedonarmâns”, in the Revista de istorie si teorie literară, Bucuresti, 1991, pp 306-315. The discovery of “Codex Dimonie” is of major importance for the spiritual history of the Macedonarmâns. It bears witness to the Macedonarmans’ permanent search for spiritual enlightenment through their mother language. The manuscript is written in a clear Arman language especially beautiful for its unique form, a form which never the manuscripts, written after the contacts with Romania and particularly after the contact with the schools of Rumanian language opened for the Macedonarmâns, would display again. FURTHER RELIGIOUS WRITINGS In the article “The Bible at the Macedonarmâns”, Matilda Caragiu-Mariotseanu is giving us an overview of all the religious writings in Macedonarman language. Here it is interesting to see some common words in the two languages, the Macedonarman and the Latin; the former still alive, while the second, though extensively written about two millennia ago no longer in use today. Dumnidză – Lat. domine, deus – God Bâsearicâ – Lat. basilica – church Crishtinu – Lat. cristianus – Christian Crutsi – Lat. crux – cross Preftu – Lat. presbiter – priest (preftulu) cântâ – Lat. canto, cantari – to sing, singing (preftulu) oarâ – Lat. oror; orari – to wish, wishing (preftulu) pâteadzâ – Lat. baptizare – to baptize (preftulu) cumânicâ – Lat. communicare – to take communion (preftulu) ncurunâ – Lat. coronare – to bless/sanctify the marriage of the newly-weds (omlu) blastimâ – Lat. blastimare – to curse Llertu – Lat. liberto – to forgive Tsearâ – Lat. cera – wax candle Tseru – Lat. caeium – sky Dracu – Lat. draco – devil Murmintu – Lat. monumentum – monument Dari, dare – Lat. do, dare – to offer libation, to give, to sacrifice Pâreasińi – Lat. quadragesimae – fasting Cârciunu – Lat. creationis – Christmas Pashti – Lat. Pascha, ae – Easter Dumânica – Lat. domenica – Dominus’ day, Sunday Sân-/Sâm-/Sum – Lat. sanctus – saint The Macedonarmans developed their spiritual culture under the Greek influence and vice-versa. They drew upon each other’s cultures for thousands of years. The Rumanians fell under the Slavic influence, while the Polish, the Tchechs, the Hungarians, under the Latin, the Catholic one. During that time the language used officially was the church language. In the Byzantine world, where the Macedonarmans belonged, it was Greek. With the Rumanians, the Serbs, the Bulgarians it was the Slavonic, while with the other European peoples it was Latin. These three languages were the languages of education as well as the languages of the church liturgy. It took a long time for the languages of all the Christian peoples to become what they are today. Therefore there should be no wonder why the Macedonarmans had their own first writings in Greek characters. When they started to write in their own language they did it in Greek letters just as the Rumanians did it in Slavonic Kirilik characters. The Macedonarmans started to translate their church texts just about the same time as all the other Balkan peoples. Unfortunately, due to the deeply troubled and threatening history of the Balkans, many of our original manuscripts vanished and today we are having trouble finding out when the first Macedonarman text was really written. Matilda Caragiu-Mariotseanu affirmed that we don’t have an integral bible of the Old and New Testament in Macedonarman. We only have fragments of both and more of these from the New Testament, which is mostly material for reading in the church. For certain, fragments from the Old Testament used to circulate before the 18th c. The Old Testament It is known Dimitri Athanasescu’s “A shortening of the Sacred History for the Romans on the right side of the Danube, worked out from the Text of a Sacred Scripture by D.A., Bucharest, 1867. It is a booklet of 100 pages, written in Latin alphabet. It is a very brief narration of the Old Testament, to be understood by everybody. The language used by D. Athanasescu is widely Rumanianized and full of foreign words used even when there was an Macedonarman word quite at hand to choose. Short fragments of this sacred book are circulating around as early as the 18th c., in the book of Constantin Ucuta the Moscopolean – The New Pedagogy (Nea Paedayoyia), 1977, Vienna. We will refer later to this book again. Right is Matilda Caragiu-Mariotseanu when she says: “These can’t be the only written texts surviving from the Old Testament. Some of them we may not have found yet, others must have been lost. Surely there must have been the Psalms, which was the main book of faith for the Macedonarmans, as it was often read/sung in the church, read at home, and most importantly in schools. And as I am writing about the instruction at the Macedonarmans, Pericle Papahagi used to say that, at school, they first studied the Alphabet, then the Oktoiheion, then the Psalms, next the Oroloyion, and finally the Apostle and the Gospel. When they went through all these books, they were all ready to become priests or teachers. Where are all these books? What has happened to them?” The New Testament   We do not possess a translation of the whole New Testament. We only have fragments of this book of Christianity: 1. The Gospels by Mathew, Mark and Luke). 2. The Facts of the Apostles 3. The Apostles’ Epistles. Most of the surviving texts are Gospel texts from the 19th c, when Rumanian Schools were being opened, for Macedonarmans, in Macedonia (1864). The Macedonarman language was being heard in churches in many of the villages. In a book published by The Biblical Society for Anglicans and Foreigners, London, 1899, besides those 320 languages and dialects from all over the world in which a part of the Gospel by John was translated, it is also mentioned Macedo-Roman, a language spoken in “Macedonia, Albania, and Thessaly.” The Macedonarman text given here is a fragment from the Gospel by Mathew. We are giving below the names of the text from the Gospel: The Saint and Godly Gospel in Macedo-Roman dialect, 1881, The Printing House Thiel & Weiss, Bucharest. The name of the author is unknown. The Gospel by Matthew in Macedo-Roman dialect, Bucharest, The Printing House of the Albanian Society, “Dituria”, 1888. The author mentions his name at the end thus: “This Gospel is translated into Macedo-Roman dialect by Lazulu alu Dumi/Lazarus of Dumi (Pisodrenu – from the village of Pisoderi). The text has 28 chapters. The language is full of Daco-Rumanianisms and Latino-Roman neologisms; however, the Macedonarman isn’t entirely destroyed. The Saint Gospel by Mark, in Macedonarman language by Apostol Caciuperi, The Avdella Publishing House, 1984 (50 pages). Doubtlessly there were a lot more Gospels written for and by the Macrdonarmans and published much longer before the ones mentioned above. Gustav Weigand said: “In Macedonia, it is said that in many churches are being used old translations of Boiagi from the Gospel, translations which, after the national movements of the Macedonarmans, were hunted and destroyed by the Greek episcopate, reason for which no copy has survived. In his book The Macedonarmâns (Die Aromunen), Leipzig, 1895, Gustav Weigand reported that the bishop of Berat (Albania) told him about two very beautiful old “Codices”: the older one included the Gospels by Mathew and Mark, written in silver letters which got worn out with time. The color of the parchment altered; the other, the newer one, which kept in great shape, written in gold letters, includes all four gospels.” In the Balkan, the Macedonarmâns used to spread written culture. Big or small businessmen, tradesmen, the Macedonarmâns kept the books and records of the movement of merchandize as well as of their profits. If in some churches one could only hear Greek, we are aware that there were churches in which the Gospel was read /chanted in Macedonarmân. The Macedonarmâns were known not only for their business of keeping sheep but also for being well-known merchants. Commerce in the Balkans, in its largest part, was in their hands. Thus started to come into birth the Macedonarmân centers in Epirus, then part of the Ottoman Empire, such as Ianina, Aminciu, Calari, Siracu, and in western Macedonia, part of the Ottoman Empire, Macedoarmân towns such as Moscopole, Gramoste, Niculitsa. The towns in Epirus were having connections with harbors in Italy and mostly with those of Venetia. Foreign travelers like Poukeville, Cousinery, Heuzey, Leake, Holland, Thunmann, Kanits, Cvijic, Dusan Popovici, have left us lots of information about the cultural life of the Macedonarmans. From the written historical documents of those travelers we can see that the Macedonarmans used to have trading links with France ever since the time of Louis XIV, and ever since the 17th c they would travel all the way to Venetia, Trieste, Ancona, Genova, Ragusa, Livorno, Neapoli, Sicilia, Sardinia, Malta. Many get as far as Cadiz, Spain. During the Austro-Hungarian Empire they formed out large colonies in Vienna, Pesta, Misckoltz. We will find them in Belgrade, Poli (Istambul), in the three Rumanian countries, Poznan (Poland), Moskow, and Egypt. Obviously, all these Macedonarman merchants, who traveled and held connections with the whole world, could not have been uneducated people. Poukeville, France’s consul to Ali Pasha of Ianina, during the time of Napoleon 1st said: “The Vlachs (as the Greeks call the Macedonarmâns) who travel – and they are so many – speak several languages and hold libraries full of collections of French and Italian books. They also possess good editions of the classical Greeks. However, what is very impressive about them is the spirit of order and cleanliness you can see in their cities and houses.” We know lots of names of Macedonarmans from Moscopole, Aminciu, Gramusti, Vlaho-Clisura etc, who, during the 18th c, studied theology, philosophy, mathematics, medicine in universities of Italy, Germany, the Netherlands, and England. While studying Latin they immediately had a sense of their roots also connecting with Rome. The cultural life of the Macedonarmans is most tightly linked to the city of Moscopole, in western Macedonia of the Ottoman Empire. In 1788, Moscopole counted 60.000 people and at that time it was the largest cultural center in the Balkans. After Constantinople, it was the second largest city in the empire – founded and populated mostly by Macedonarmans. (Athens was counting at that time only 9.ooo inhabitants!) An inhabitant at the time wrote: “The City of Moscopole is situated in Macedonia, at the boundary with Albania; it is the largest city not only in all Greece but also in the whole Turkish Empire, a city endowed not only with extraordinary privileges and freedoms, but also with important advantages from the Turkish Empire.” This Latin document about Moscopole is to be found in the “State Archives” in Budapest and it was printed for the first time by Gh. Alexici, in the Convorbiri Literare magazine, Rumania. To Moscopole are linked the names of the first learned Macedonarmans who wrote in Macedonarman. Moscopole had a printing house (one of the few in the Balkans), an Academy, and Superior Schools where humanist sciences were being taught. The Macedonarmans were educated in Greek; however, they were also using Macedonarman written in Greek characters. Greek language was being used in the whole southeast of Europe in education and philosophical writings, just as Latin was being used in Western Europe. THE CULTURAL MOVEMENT OF MOSCOPOLE Much has been written about this movement. Unfortunately, thus far no in-depth new research has been done about this European Balkan cultural phenomenon. What is the character of this movement? Is it only Greek, as the Greeks claim? How much of it was Macedonarman? – considering that fact that it was founded and grown up by Macedonarmans. And more interestingly, it is fascinating to see in this movement an initial start of the development of the European spirit in the Balkans. Just as Byzantium had not been only Greek, although Greek was the language of writing, likewise, the cultural movement of Moscopole could not bear witness to only one culture. Moscopole gave birth to a multicultural movement. Here lived together Macedonarman, Greek, Albanian, and Slavic cultures. All academics were Macedonarman though! They became aware of the need of communication, of a spiritual togetherness of all the Balkan peoples. For this modern European Balkan spirit was Moscopole highly commended by so many foreign scholars from the West! At Moscopole’s printing house were being published Macedonarman books under the aegis of the New Academy (Nea Academia), lead and counseled by the great Macedonarman scholar Theodor Anastasie Cavalioti. The work at the typography started in 1740 and lasted for two years. There had been printed many church books. Weigand said that: “The birth of this typography in the 18th c in the Ottoman Empire should not make us wonder. We know how big and rich Moscopole was at that time and how much its commerce, industries, and science were developed there. According to George Constantin Roja many Macedonarman books had been printed there, but non have been found so far.” Professor Max Demeter Peyfuss, who has written one of the most important books for the Macedonarmans – “Die Aromunische Frage” (Vienna, 1972) is one of those scholars who for many years has been doing research in order to find out and bring to light the activity of Moscopole’s typography. In the cultural movement of Moscopole we can distinguish two directions: one that was trying to teach the Macedonarmans only Greek and the other one which was promoting education in their mother language as well. Moscopole was set on fire twice, and many of the books printed there vanished in its ashes forever. For the books written in Macedonarman were hated and chased by the Patriarchy at Constantinople, who believed there was only one God’s language to be committed to writing – Greek. Moscopole was the birthplace of the Macedonarman enlightenment just as later on “The Ardealean School” in Transilvania would be the birthplace for the Romanian enlightenment, whose birth and development happened only by the help of the Moscopolean Macedonarmans living in exile in Vienna and Budapest. To Moscopole’s cultural movement are linked names of learned people such as Th. Anastasie Cavallioti, Daniil of Moscopole, Constantin Ucuta, George Constantin Roja, Mihail G. Boiagi, N. Ioanovici, Dimitri Nicola Darvari, Constantin Emanoil Ghica of Djanfalva, Ioan Nicolidi of Pindu, who left books of major interest for philosophy, history, and science. TEODOR ANASTASIE CAVALLIOTI was the head of the New Academy of Moscopole, at that time the highest institution of education in the Balkans. He was the author of a number of books of grammar, philosophy and poetics. From Johan Thunmann we are learning that Teodor Cavallioti had written books in all fields of science at the time, but no one of them have been published during our time. He wrote “The First Learning” (Protopiria), published at Venetia, in 1770. It is a book for reading written in Greek, with biblical texts, which at the end includes a lexicon of 1.170 words in Greek, translated into Macedonarman and Albanian. The book had a practical and functional purpose and it was published by the help of George Tricupa Cosminski, a Macedonarman merchant who did business with wines in Poland and Hungary. Just like a mystery, a copy of Cavallioti’s Protopiria is still extant today. While a student at the University of Halle, the Macedonarman Constantin Hagi-Ceagani gave that copy to Professor Johan Thunnman. Thunmann immediately appreciated the value of that book and its importance for the written culture in the Balkan. He reprinted it in his book of great historical interest: “A Research in the History of Eastern European Peoples”, Leipzig, 1774. And this is how the first and only book showing the beginning of Macedoarman writing fell under the scrutinizing eye of a philologist at that time. Another complete copy of Protopiria was never to be found. Gustav Meyer, a researcher in Albanian culture, found an incomplete copy and published it in “Albanian Studies.” The student Constantin Hagi-Ceagani spent three years at Halle and gave professor Thunmann lots of information about the Macedonarmans: their language, their number, their country. Thunmann left words of commendation about this Macedonarman student, who studied languages, philosophy and mathematics at the University of Halle. Three manuscripts of Cavallioti’s: A Treatise of Logics, A Treatise of Physics, and A Treatise of Metaphysics are part of the collection of books at St. Sava Library of Greek Academy, in Bucharest. The Treatise of Logics is an autograph, handwritten and dated by Cavallioti himself: 5th of February 1755. At that time Cavallioti was 27. These treatises were the subject-matter for his lectures at The New Academy. The other two treatises were handwritten by one of his students, Naum Anastasie Data. With regards to Cavallioti’s life we have a lot of information from the German Johan Thunmann as well as from the Greek historians Zaviras, Sathas, and Vretos. In “Nea Ellas”, Zaviras said: “Theodor Athanasie Cavallioti of Cavala (sic), was a genius. By the help of the coppersmiths he was sent to Ianina, where he was instructed by Eugeniu Bulgari.” Thunmann said that Cavallioti “is a learned man, the most learned of his people, who studied languages, philosophy, and mathematics, with great success.” V. Papacostea said: “A lofty air of classicism was breathing at Moscopole.” Cavallioti was one the forerunners of comparative linguistics. Later on scholars such as Thunmann, G. Meyer, Fr. Miklosich, Emil Picot would use his book in their writings about Balkan Latinity. The purpose of Cavallioti’s “The First Learning” (Protopiria) was to spread Greek language among the Macedonarmans. But to reach this purpose he had to write the Macedonarman language as well and thus it got written for the first time; and the effect was the opposite! This outcome maddened the Patriarchy at Constantinople who started chasing this book, which in fact was meant to teach the Macedonarmans Greek. The Patriarchy realized that this book was in fact awakening the Macedonarmans to the realization that their language could be written! For the Patriarchy at Constantinople the only language in which Christ’s word was supposed to be heard was Greek! That is why only one copy of Cavallioti’s Protopiria survived, and it fell into the right hands – Thunmann’s. It is also of great interest to be mentioned that Theodor Athanasie Cavallioti was greatly inspired by the German culture. The trading affairs after 1700s made it felt more and more deeply all over Balkans, particularly among the Macedonarmans, who were at the heart of trading and held the monopoly of logistics. After the Peace Agreement of Pasarovits between Austria and Turkey, links among the German and Balkan peoples increased. Many of the Macedonarman merchants took their children to study in the west and soon this would become a tradition among the Macedonarmans, who would start sending their children to universities in Germany and Austria. In those centers of education a new field for scientific and philological research was being opened and Leibniz’s theories were fairly respected. DANIIL THE MOSCOPOLEAN, by his full name “Daniil Mihali Adami Hagi the Moscopolean,” wrote a book of Reading in four languages – Lexicon Tetraglosson – which was part of a greater work “Teachings for Beginners,” a book which had both a religious and scientific goal. The sentences were written in Greek, Macedonarman, Bulgarian, and Albanian. The book has got down to our days in two editions: the first edition – undated, and the second dated 1802. The first edition was reproduced by William Martin Leake in “Researches in Greece,” published in London, 1814. Daniil’s book is of greater importance than the Cavallioti’s because it includes not only words but also full sentences of language. In it we can find the beautiful language of the time. In 1841 a Bulgarian edition of the Tetraglosson was published, in Thessaloniki. Again, the purpose of this book was to spread Greek among the Balkan peoples. And here is what Daniil the Moscopolean says: “Enjoy yourselves you Bulgarian, Albanian, and Arman youth…/ Wake up from your deep sleep of ignorance/ Learn the Greek language, the mother of wisdom.” But this book contributed again to the awakening to their national identity as Macedonarmans, by seeing that their language could be put to writing. Again the patriarchy got mad and again it took up a book chase. CONSTANTIN UCUTA – a protopope in Prusia, descendent from Moscopole, printed in Vienna, in 1797, a book of major interest – “A New Pedagogy”, “an easy ABC for children to learn the Macedonarman language.” The major part of this book is its preface where we can see that at that time Moscopole was preparing to introduce their language in schools. He is the first who in a conspicuous manner talked to his people straightforward about the enlightenment through their mother language. The book was printed at the printing shop of the marquises Pulliu, who themselves were Macedonarmans. Even more than at his predecessors: Cavallioti and Daniil the Moscopolean, Ucuta’s book was furiously chased by the patriarchy while the author was excommunicated. Here is Ucuta’s heroic, direct address of his nation knowing that this will cost him his position in the church: “To the reader. Wait for this little light to be used in our families, for I believe you’ve been pining for long to see this beginning for our nation.” (Adhyivâsitorlui. Ashteaptâ-u luńina aistâ putsânâ trâ ufilisirea a fumelliloru a nostor, câ pistipsescu di multu câ tsâ eara doru s-u vedz aestâ arhizmâ (ahurhitâ) tru fara a noastâ.) And like a real grammarian, Ucuta issues rules of phonetics, morphology, and syntax for the Macedonarman language. This is how Ucuta supports the idea of learning the mother language: “As the apostle Paul writes to the Corinthians: for if I pray in a foreign language, my soul is praying, but my mind is fruitless.” (Câ scrie apostolu Pavlu la Corinthiańi: se fure câ mi-ancllinu cu limbâ xeanâ, suflitlu-ńi si-ancllinâ, ma mintea ńi-easti ârâ carpo.” Another great humanist idea which Ucuta advanced was the need to approach foreign words “without embarrassment”. “Do not be embarrassed to take letters from the Greeks or to borrow from other languages, for all the existing languages are borrowing from each other. All the other nations borrowed from the old Hellenes; they borrowed letters, words, and nobody can stop or hide this for their letters can be seen and their words can be understood, just as with us.” In the first part of his work, which is more didactic, Ucuta adapts the Greek letters to the Macedonarman pronunciation. In the second part, he translates Psalms from the Bible such as “Our Father”; a prayer for after lunch or dinner; “the Creed” and “the Ten Commandments of God.” (See M. Caragiu-Mariotseanu – The Bible at the Macedonarmans, p. 308). GHEORGHE CONSTANTIN ROJA (1786-1847) With Roja begins the movement towards the adoption of Latin letters for the Macedonarman writing. This beginning will be further advanced by Mihail G. Boiagi but with much greater scientific progress. MIHAIL. BOIAGI is one of the first grammarians in the Balkans. We don’t know much about Boiagi’s life. We know he was born in Budapest in 1780 and was coming from a family of Macedonarmans from western Macedonia of the Ottoman Empire. When he published his grammar he was a teacher at the National School of the Greek Church in Vienna and continued to reside here even after he was excommunicated. It seems that he died in 1828. In an encyclical, the patriarch at Constantinople excommunicated not only Boiagi but also all those who believed in the words “of an erratic who rebels against the language in which God spoke and speaks (- Greek).” In 1813, signed in German by the name of Michael Bojadjchi, in Greek letters Mihail (Rumanian version of Mihali) Boiatzi, which in Macedonarman it would be Mihali Buigi, a book was published in Vienna called “Gramatiki Romaniki, or Makedonovlahiki,” a title also given in German as such: “Romanische, or Macedonowlachische Sprachlehre”. We have to spend some time over the title of this book, which has always been translated in versions meant to suit political purposes. Boiagi writes “romaniki” in Greek and “romanische” (not “rumänische”, which is Rumanian, as it was wrongly translated). For Boiagi these names mean “Macedonarmans” and “Roman” (from Rome!). There is a huge difference between the German words “romanisch” (Roman from Rome) and “rumänisch” (Rumanian from Rumania, a word that entered linguistics much later, after the formation of the modern national state Rumania). All the German scholars called the Macedonarmans “mazedoromanisch” (macedo-roman and not “mazedoromänisch”/macedo-rumanian, as it was translated in Rumania) or “aromunen” (see G. Weigand) and not “arumänen” (aromâni). Therefore, the Rumanian translation given to the title of Boiagi’s book: “Gramatica Română or Macedo-română” (Rumanian or Macedo-rumanian Grammar), published by Pericle Papahagi, in 1915, was incorrect and unjust. A correct translation of the title was made by the edition published by Professor Barba in 1988, Freiburg: “Gramatica armânâ icâ macedonovlahâ” (Arman or Macedonovlach Grammar), which accurately fits the original title: “Romanische or Macedonovlachische Sprachlehre (in German), and Gramatiki Romaniki, or Makedonovlahiki (in Greek). Here is what Matilda Caragiu-Mariotseanu says in her foreword to this edition: “Boiagi’s Grammar is not Rumanian or Macedo-rumanian, as Pericle Papahagi interpreted it, but it is a Macedonarman or a Macedono-vlach Grammar, just as Boiagi named it, and here Boiagi showed a deep intuition of a learned man.” It is the first scientific Grammar written in Latin letters in the mother language of the Macedonarman people. In her foreword Matilda Caragiu-Mariotseanu also adds: “Boiagi’s language is the language his parents spoke around the years 1750s, in and around the city of Moscopole; it is the language of Nectarie Târpu’s inscription (1731); it is the language Th. A. Cavallioti, of Daniil the Moscopolean and of Constantin Ucuta. Boiagi’s language and particularly the language of the Texts – is purely Macedonarman…” Boiagi’s Grammar was written for the Macedonarmans in their own motherland, where Greek was the language of education, as well as for the Macedonarmans living in compact communities in exile, all over Europe, particularly for those living in Austro-Hungary, after the destruction of their cities and villages. That’s why it was written in Macedonarman and in two other languages, Greek, for those at home, and German, for those in exile in Austro-Hungary. Right is Matilda Caragiu when she says: “Boiagi’s Grammar is the official document of the language of a European people, which is neither Albanian, nor Greek, nor Serbian, nor Turkish, but a language of its own among all the other Balkan languages.” Boiagi’s Grammar has a foreword (Vorrede) which is the most important document for the awakening of our people, which has its own identity, a people with its own language who is entitled like any other people to keep it and use it freely. Rightly does Boiagi say: “Every language is a mark of the human spirit. The more languages does a human being learn, the more paths will his spirit open. Just as Ennius once said: Quot linguas calles, tot homines vales”, or “Had the Vlachs/Macedonarmans been Hottentots, yet would they have had the right to speak their own language and grow in it, the best way of all.” Boiagi was not only a great Macedonarman patriot but also a great humanist of his times. We should keep in mind that large communities of Macedonarmans lived as exiles in Austro-Hungary (Vienna, Budapest, Mishkoltz), and Boiagi was trying to help them keep their mother language. Boiagi’s foreword is a modern “Demand”, “avant la lettre” of the “Demand 1333”, a request to the European world, an appeal to all brothers of Latin languages, in order to help their little sister, the Macedonarman, and stop its extinction. Boiagi further adds in his foreword: “The sister languages which I mentioned before (Italian, French, Spanish) were, in the beginning, in the same situation or even with less help and poorer, as it can be seen from their old books, and despite this, today, as a paradigm, the Italian language has become the general language of song in the whole of Europe, even though in those places German, English, French are being spoken and written!” And also says Boiagi: “That is why the Macedonarmans should not be ashamed of their language; on the contrary, they should feel proud of it, and when they will cultivate and enrich their spirit, their language will follow it happily just as it happens with many other languages.” And here are more of Boiagi’s words: “I have used the Latin alphabet for the Macedonarman language, just as all the other daughters of Latin did it a long time before me.” Boiagi’s book of grammar contains Texts at the end, which are original as well as being the first literary texts in Macedonarman literature. They are fables, comic stories, and other short stories, all beautifully written. To get a full understanding of how special and important is Boiagi’s Macedonarman Grammar in the Balkans, we would like to draw attention to the fact that all the other Balkan languages wrote and published their grammars after Boiagi had written and published his own: - Greece: in 1888, Yiannes Psuchares, by his book “To Taxidi” was able to make it easy for the spoken language (the dhimotiki) to enter the written one (the katharevusa). - Serbia: in 1814, a year after Boiagi’s grammar, Vuk Karagic published the Serbian Grammar. - Rumania: in 1828 was published Heliade Rădulescu’s Grammar. - Bulgaria: in 1835, Neofit Rilski published the first Grammar of modern Bulgarian language. In 1840 “Dacia Literară”, M. Kogălniceanu’s magazine, in Romania, was still being written in Kirilik Slavonic alphabet. Hence we can understand Boiagi’s place among the most learned linguists in the Balkans. His Grammar is also written in a great European language – German, which is another sign of European integration of Macedonarman culture, about which K. M. Gauss has written extensively. M-D. Peyfuss said about Boiagi: “His national Macedonarman pride did not allow his mind to bother about the linguistic analogies between Macedonarman and Rumanian languages…” Professor Vasili Barba said: “This Grammar could also be a sound basis for further linguistic studies of which the Macedonarmans are in great need, now when a great emphasis is being placed all over Europe on the preservation of all languages and cultures born and developed in this old continent.” We are now going to end our word on Boiagi by quoting Professor Matilda Caragiu: “Boiagi wrote with passion and love for the Macedonarmans. He will be heard, be given consideration and deeply comprehended. He will bring light and joy into the Macedonarmans’ homes. This is “intention” and “creation”, no matter how modest it will be. Boiagi’s weeping and love for the language and the people who speak it, lest it or they should perish, it seems today, after 175 years, as though we heard them yesterday. That is why when we are holding this book in our hands, our soul should bow just as a Christian man’s soul bows when he is holding the Bible in his hand.” Apridutsearea tu anglika Mihali Prefti     LITIRATURA VEACLJI - PROTILI ANYRÂPSERI Protlu documentu di limba armâneascâ suntu zboarâli "Torna, torna, fratre!" di la anlu 587. Aesti zboarâ s-aflâ la cronicarlu bizantinu Theofanes cari pirmithuseashti unâ alumtâ di-a ashcheriljei bizantini cu avarilji (populi varvari). Aestâ pirmithuseari u featsi cu unâ sutâ di-anji ma ninti shi cronicarlu Simokattes. Shi Simokattes shi Theofanes aspunu câ ti sibepea/itiia a niscântoru ashchirladz (soldats) ditu ashcherea bizantinâ cari aurla cu boatsi mari retorna (cumu dzâtsi Simokattes) icâ Torna, torna, fratre (cumu dzâtsi Theofanes) eara, trâ niheamâ, sâ-s chearâ alumta a bizantinjloru cu avarilji. Aestâ easti pirmithusearea di la doilji cronicari bizantini: imnânda pi cârãrli di munti pi yumari icâ muli cu sâmarlu ancârcatu, unlu di-ashchirladzlji bizantinji sh-chiru sâmarlu di pi yumaru/mulâ. Sotslji lj-aurlarâ "tu limba-a vâsiliei a loru"( epihorio ti ylotti - Simokattes) icâ " tu limba a loru di dadâ" ( ti patroxoni - Theofanes) tra s-toarnâ shi s-andreagâ sâmarlu pi yumaru. Aesti zboarâ featsirâ mari mintâturâ tu-ashcherea bizantinâ tsi minduirâ câ easti unâ cumândâseari militarâ shi-ahurhirâ s-fugâ azghirânda câtu putea "torna, torna". Ashitsi ahurhirâ s-fugâ shi avarilji shi bizantinjlji, fârâ aradhâ. Aesti zboarâ ditu cronicarilji bizantinji suntu unâ mârtirii câ tu-atselu chiro limba latinâ bâna tu Balcanu shi câ eara unu populu latinofonu tsi eara Armânjlji. "Torna, torna, fratre" easti shi unâ mârtirii câ tu-ashcherea bizantinâ cumândâserili s-fâtsea tu limba latinâ. Ma cumândâserili nu s-fâtsea cu zborlu "fratre" tr-atsea multsâ anvitsats (Al.Philipidde, C.Jirecek, P.Nãsturel , Eugen Coseriu) dzâsirâ câ aestu zboru fu adâvgatu di Theofanes. Trâ aestu protu documentu di limbâ armâneascâ s-anyrâpsi multu shi multsâ dzâsirâ câ easti protlu documentu di "limbâ românâ"(!!). Ma, ia tsi dzâtsi G.Cãlinescu tu "Istoria literaturii române": "Torna, torna,fratre" este ceea ce pentru limba francezã este "Jurãmântul de la Strasburg"(842) sau Carta Capuanã (960) pentru limba italianã ... (...) au crezut unii cã "torna, torna, fratre" pe care, dupã Cronografia bizantinului Theofanes, le-ar fi strigat la anul 579(?) un soldat din armata condusã de Martin shi Comentiolus impotriva avarilor. Adevãrul este cã vorbele acestea n-au nici unul din caracterele esentiale limbii române si sunt numai vestigii de grai romanic". (Adutsemu aminti câ protlu documentu di limbâ rumânâ easti "Scrisoarea lui Neacshu" - Cartea alu Neacshu - di la anlu 1521.) Doilu documentu di limbâ armâneascâ easti "Inscriptsia alu Nectarie Târpu" di la anlu 1731, Ardenitsa, Arbinishie. Textulu easti aestu: "Viryirâ, mumâ-alu Dumnidzá, oarâ trâ noi picâtoshlji". Textulu easti anyrâpsitu pi unâ icoanâ, cu yrami gârtseshtsâ. Pi idyia icoanâ aestu textu easti anyrâpsitu nsusu, nandreapta easti textu pi-arbinisheashti shi dighiosu pi gârtseashti. Icoana fu aflatâ di Dh.S.Shuteriqi. "Inscriptsia pi vaslu Shimota" - easti unu textu fârâ datâ shi-anvitsatslji dzâsirâ câ poati s-hibâ ditu eta XVIII. Easti unu musheatu vasu trâ yinu: pi-unâ parti a vaslui easti textulu armânescu shi pi-alantâ parti atselu gârtsescu. Doauli texti suntu cu yrami gârtseshtsâ. Ia tsi-nyrâpseashti: " Câlâritlu-a meu, bia yinu ca pi-a tãu/ Multu si nu beai, si nu ti vumai./ Tra s-nu-ts facâ-arãu/ tra s-nu ti-ambetu eu/ Unâ oarâ s-beai, shi-acasâ tsi s-vai (s-ti duts)" (Cãlaritu eara armânu ditu hoara Câlari.) La Armânji, ca shi la alti populi balcanitsi, protili anyrâpseri furâ atseali bâsiritseshtsâ/riligioasi. Nai ma di simasii textu di bâsearicâ tu limba armâneascâ easti LITURYIERLU ARMÂNESCU, aflatu tu Arbinishie. Easti unu manuscrisu fârâ numâ (anonimu). Fu tipusitu trâ prota oarâ di Prof. Matilda Caragiu-Marioteanu, la 1962, Editura Academiei Române, Bucuresti. Lituryierlu fu aflatu Curceaua (Korce) tu Arbinishie, la 1939, di-anvitsâtorlu Ilo Mitke- Qafezezi. Prof. Matilda Caragiu dzâtsi câ textulu easti ditu ahurhita etâljei XVIII. Ari 24 di frândzâ di textu armânescu anyrâpsitu cu yrami gârtseshtsâ shi unâ frândzâ di textu gârtsescu. Lituryierlu ari doauâ turlii di anyrâpseari: unâ cu milani laie trâ textulu armânescu shi cu milani aroshi trâ urnimiili dati a preftului (tsi s-facâ preftulu, tsi rigeaie s-dzâcâ), tu limba greacâ. Aestu lucru aspuni câ preftsâlji shtea limba greacâ ama Armânjilji lipsea sâ-shi ascultâ lituryia tu limba loru di dadâ, câ nu-acâchisea limba greacâ. M.Caragiu-Mariotseanu dzâtsi: " Lituryierlu armânescu easti di mari simasii, easti nai ma vecljiulu textu tu armânâ (tu-ahurhita di eta XVIII i, poati sh-ma vecljiu); easti nai ma vecljiulu textu di bâsearicâ tu limba di dadâ a Armânjiloru, mârtirii câ di multu ayonjia, lituryia s-fâtsea pi-armâneashti, tr-acâchisearea a tutâloru". Unâ altâ Lituryii armâneascâ easti Di la Dumnidzãu Lituryie a tsilui ditu sinii pârintilui a nostu Ooni Gurâ-di-Malâmâ, Arhiepiscopu ali Constantinopole, editatâ di Societatea Culturalã Balcania, Paris, 1967 (42 di frândzâ). Numa a apriducâtorlui nu easti tricutâ. Unâ di nai ma musheati Lituryii easti "Sâmta Liturghii a sâmtului Oani Gurâ di Malâmâ", ti coru misticatu, tipusitâ di Sutsata Armânjiloru "Santa Dzurdzu" di Shtip, Makidunie. Easti bâgatâ pi noti muzicali di Iane Cogeabashia shi apridusâ pi-armâneashti di Dina Cuvata. Easti trâ prota oarâ, tu chirolu modernu tsi avemu unâ ahtari lituryii, pi unâ limbâ dealihea armâneascâ. CODEX DIMONIE easti unu manuscrisu aflatu di Gustav Weigand tsi-lj deadi aestâ numâ dupu numa a fumealjei di Ohrid (Makidunie) la cari fu aflatu. Shi-aestu manuscrisu easti fârâ datâ/anu shi fârâ numa atsilui tsi lu-nyrâpsi. S-pari câ suntu ma multsâ autori câ s-ducheashti aestu lucru dupu turlia cumu suntu anyrâpsiti textili. Matilda Caragiu-Mariotseanu dzâtsi: " dupu turlia a limbâljei, s-pari câ textulu fu apridusu pi-armâneashti tu-ahurhita a etâljei XIX. Prota parti di manuscrisu fu transcrisâ shi-apridusâ pi ghermanâ di unu elevu di-alu Weigand, Paul Dachselt, tu volumlu I ditu "Anuarlu" alu Gustav Weigand (Jahresbericht, Leipzig, 1894). Matilda Caragiu tsi s-aplicã multu pisti aestu manuscrisu dzâtsi: "Codex Dimonie easti unâ adunari di texti bâsiritseshtsâ tsi autorilji-apriducâtori lj-acljimarâ "didahii". Suntu 15 di texti. Trâ ma multi informatsii mutrits articollu ali Matilda Caragiu-Mariotseanu - "Biblia la Aromâni", Revista de istorie si teorie literarã, Bucuresti, 1991, p-306-315. Aflarea a manuscrislui "Codex Dimonie" easti di mari simasii trâ isturia spiritualâ a Armânjiloru. Elu easti unâ dealihea mârtirii câ Armânjilji câftarâ sâ-shi lunjineadzâ suflitlu tu limba loru di dadâ. Manuscrislu easti anyrâpsitu tu unâ spâstritâ/chischinâ limbâ armâneascâ, di unâ mushuteatsâ ahoryea tsi nu va u mata aibâ manuscrisili di dupâ tsi ahurhi contactulu cu Rumânia shi cu sculiili tu limba rumânâ trâ Armânji. MINAREA CULTURALÂ DI MOSCOPOLE S-anyrâpsi multu tr-aestâ minari ma nu s-featsi pânâ tora unâ câftari ahândoasâ, nauâ alushtui fenomenu culturalu balcanicu shi evropeanu. Tsi haractiru ari aestâ minari? Easti mashi gârtseascâ, cumu dzâcu Gretslji? Câtu easti armâneascâ? Shi ma intirisantu easti s-videmu tu aestâ minari unâ protâ ahurheari di amintari a spiritlui evropeanu tu Balcanu. Ashi cumu Bizantsulu nu fu mashi gârtsescu (a s-hibâ câ tuti anyrâpserili suntu tu greacâ) tutu ashi minarea culturalâ di Moscopole nu poartâ damca mashi ali unâ culturâ. Moscopole deadi unâ minari multiculturalâ. Aoa bânarâ deadunu cultura greacâ, armânâ, slavâ, arbineasâ. Acâ tuts anvitsatslji furâ Armânji! Elji duchirâ ananghia a comunicariljei, a lucurlui spiritualu deadunu, anamisa di populili balcanitsi. Tr-aestu spiritu balacanicu modernu shi evropeanu fu alâvdatâ minarea di Moscopole di-ahântsâ anvitsats xenji ditu Ascâpitatâ! Tu tipografia di Moscopole s-tipusirâ cãrtsâ armâneshtsâ sumu semnulu a Nauâljei Academie (Nea Academia), urnipsitâ shi cumândâsitâ di marili anvitsatu armânu Theodor Anastasie Cavalioti. Lucurlu a tipograrfiljei ahurhi la 1740 shi tsânu ndoi anji. S-tipusirâ cãrtsâ trâ bâsearicâ. Gustav Weigand dzâtsea: "Amintarea alishtei tipografii tu eta XVIII tu Amirâriljia Anturtseascâ nu lipseashti s-nâ njirâ. Shtimu câtu di mari shi-avutâ eara tu-atselu chiro Moscopolea shi tsi multu sâ developarâ emburlâchia, industria shi shiintsili. Dupu dzâsa alu Gh.C-tin Roja, s-tipusirâ aoa shi cãrtsâ armâneshtsâ. Pânâ adzâ nu s-aflã canâ." Prof. Max Demeter Peyfuss tsi-anyrâpsi unâ di nai ma di simasiili cãrtsâ trâ Armânji - "Die Aromunische Frage"(Viena, 1972), easti atselu tsi di anji lucreadzâ trâ aflarea shi scutearea tu miydani a activitatiljei di la tipografia di Moscopole. Tu minarea culturalâ di Moscopole videmu 2 cãljuri: unâ tsi vrea s-lj-nveatsâ pi-Armânji mashi gârtseashti shi-alantâ tsi pistipsea tu anvitsâmintulu tu limba armâneascâ. Arsâ di doauâ ori, tu cinushea-a Moscopolei dormu shi multi cãrtsâ armâneshtsâ. S-nu-agârshimu câ multi chirurâ câ furâ avinati di Patriarhia gârtseascâ di Poli, tsi nu mutrea cu oclji bunji itsi minari culturalâ faptâ tu altâ limbâ nafoarâ di greacâ. Moscopole s-amintã iluminismulu armânescu ashi cumu ma amânatu s-amintã "Shcoala Ardeleanâ" tu Transilvania, tsi putu s-amintâ shi s-bâneadzâ mashi cu agiutorlu a Armânjiloru moscopoleanji di Viena shi Budapesta. Di minarea culturalâ di Moscopole s-leagâ numa anvitsatsloru: Theodor Anastasie Cavallioti, Daniil Moscopoleanlu, C-tin Ucuta, Gh.C-tin Roja, Mihail G.Boiagi, N.Ioanovici, Dim.Nicola Darvari, C-tin Emanoil Ghica de Djanfalva, Ioan Nicolidi de Pindo tsi alâsarâ cãrtsâ sinferu filosoficu, istoricu, medicalu. TEODOR ANASTASIE CAVALIOTI easti directorlu ali Nea Academia (Noaua Academie) di Moscopole, tu-atselu chiro nai ma analta Sculie/Academie tu Balcanu. Easti autoru di cursuri di gramaticâ, filosofie, poeticâ. Di la Thunmann aflãmu câ Teodor Cavalioti avea anyrâpsitâ trâ tuti shtiintsili filozofitsi ditu atselu chiro ma tsiva di eali nu s-tipusirâ. Anyrâpsi Protopiria icâ Prota anvitsâturâ, tipusitâ tu Venetie, la 1770. Easti unâ carti di adyivâseari, anyrâpsitâ pi gârtseashti, cu texti ditu Biblie shi tu soni cu unu lexiconu di 1.170 di zboarâ ditu greacâ, apridusi pi armâneashti shi arbinisheashti. Cartea fu anyrâpsitâ cu scupó practicu shi cu hãrgiurili alu Gh.Tricupa (cunuscutu sh cu numa Cosminschi), unu emburu armânu tsi armânea multu chiro tu Polonia, iu fâtsea emburlâchi/comertsu cu yinuri ditu Ungarie.   Easti trâ ciudie cumu armasi unu exemplaru di Protopiria alu Cavalioti: studentulu armânu C-tin Hagi-Ceagani agiungânda la Universitatea di Halle dhurusi a Prof. Johann Thunmann unu exemplaru di-aestâ carti. Thunmann aduchi câ easti zborlu di unu lexiconu di mari simasii trâ cultura anyrâpsitâ tu Balcanu shi u riprodusi tu cartea lui di sinferu istoricu: "Câftãri trâ isturia a populiloru evropeani ditu Datâ (estu)"(Untersuchungen über die Geschichte des östlichen europäischen Völker, Leipzig, 1774) shi-ashi agiumsi prota carti di ahurheari a anyrâpseariljei pi-armâneashti tu mutrita shtiintsificâ a filologhiloru ditu atselu chiro. Altu exemplaru completu nu s-mata aflã. Gustav Meyer - albanologlu - aflã unu exemplau nintregu (eara xichi multi frândzâ ditu soni) shi lu tipusi tu "Albanische Studien". Studentulu C-tin Hagi-Ceagani shidzu 3 anji Halle shi-lj deadi a profesorlui Thunmann multi hâbãri, informatsii trâ Armânji: limbâ, asprândiri, numirlu-a   loru. Thunmann avu zboarâ di aleaptâ tinjiseari trâ aestu studentu armânu, tsi-avea studiatâ limbi, filosofie shi matematicâ. Tu biblioteca Academiljei gârtseshtsâ di la Sf.Sava (Bucureshti) s-aflarâ 3 manuscripti gârtseshtsâ di-alu Cavalioti: "Tratatu di loghicâ"; "Tratatu di Fisicâ" shi "Tratatu di Metafizicâ". Tratatlu di Loghicâ easti unu autografu, anyrâpsitu di mâna alu Cavalioti shi ari shi dzua pi elu: 5-li di Shcurtu 1755. Atumtsea avea Cavalioti 27 di anji. Aesti tratati eara cursurili tsi li tsânea Cavalioti la Naua Academie. Alanti dauâ tratati furâ anyrâpsiti di unu di scularlji-a lui, Naum Anastasie Data. Trâ bana alu Cavalioti avemu multi informatsiuni di la Johan Thunmann shi di la istoritslji grets: Zaviras, Sathas shi Vretos. Zaviras tu "Nea Ellas" dzâtsea: "T.A.Cavalioti di Cavala, bârbatu ghenialu. Cu agiutorlu a zânâceariloru di halcumâ/bâcâri fu pitricutu Ianina, iu fu anvitsatu di Eugeniu Bulgari" Thunmann dzâtsea trâ Cavalioti: " Er ist ein gelehrter Mann, der gelehrteste unter seinem Volke, der Sprachen, Philosophie und Mathematik mit Nutzen studiert hat" V.Papacostea dzâtsea:"Moscopole adiljia unu analtu clasitsismu". Cavalioti easti unu nâinti-imnâtoru a lingvisticâljei comparati. Ma amânatu, anvitsatslji J.Thunmann, G.Meyer, Fr.Miklosich, Emil Picot ufilisirâ cartea alu Cavalioti tu anyrâpserili-a loru trâ latinitatea balcanicâ. Scupolu a "Protopiriljei" alu Cavalioti eara s-asprândeascâ limba greacâ anamisa di Armânji. Ma, cu-aestâ furnjie, fu anyrâpsitâ, trâ prota oarâ, limba a noastâ! Aestu lucru nu lu-astrâxi Patriarhia din Poli, cari avinã aestâ carti cu mari inati acâ scupolu-a ljei eara s-lj-anveatsâ pi-Armânji gârtseashti! Avea duchitâ câ aestâ carti putea s-dishteaptâ tu armânami sinferlu trâ anyrâpsearea a limbâljei armâneshtsâ. Shi trâ Patriarhia din Poli, singura limbâ tu cari lipsea sâ s-avdâ zborlu a Hristolui eara mashi greaca! Tr-atsea cu greu ascâparâ ndoauâ cumãts di-aestâ carti. Easti intirisantu s-dzâtsemu câ T.A.Cavalioti fu multu fotisitu (inspiratu) di cultura ghermanâ. Ligâturili di emburlâchi featsirâ sâ s-ducheascâ, dupâ 1700, influentsa ghermanâ tu Balcanu shi ma multu la Armânji. Dupu acâchisearea Avstriei shi a Turchiljei cu "Tratatlu di irinii di la Pasarovitz (1718) crescu ligâturili anamisa di lumea Balcanlui shi atsea ghermanicâ. Multsâ armânji tsi fâtsea emburlâchi shi-dutsea ficiorilji sâ-nveatsâ. Ashi s-featsi unâ dealihea adeti/traditsiuni ca Armânjlji avuts sâ-shi pitreacâ ficiorilji sâ studiadzâ tu Avstrie shi Ghirmânie. Tu aesti universitãts s-dishcljidea unâ cali noauâ trâ câftãrili shtiintsifitsi di filologhie shi teoriili-alu Leibniz eara multu tinjisiti. DANIIL MOSCOPOLEANLU, cu numa-ntreagâ "Daniil Mihali Adami Hagi Moscopoleanlu", anyrâpsi unâ carti di conversatsiuni/ acâchiseari tu 4 limbi - Lexicon Tetraglosson - cari tsânea di unâ ma mari lucrari "Anvitsâtura Ahurhitoari", carti cu haractiru bâsiricos, shtiintsificu. Frazili suntu anyrâpsiti tu: greacâ, armânâ, vâryarâ shi-arbineasâ. Cartea alu D.Moscopoleanlu agiumsi pânâ la noi tu 2 editsiuni: unâ ma veaclje, fârâ anu shi-unâ ma nauâ, di la 1802. Prota editsiuni fu riprodusâ di Wiliam Martin Leake tu "Researches in Greece", tipusitâ Londra, la 1814. Cartea alu D.Moscopoleanlu easti di ma mari simasii di-alu Cavalioti: nu suntu tricuti mashi zboarâ (lexiconu), ma frazi-ntredz. Shi aflãmu unâ multu musheatâ shi chischinâ limbâ armâneascâ. La 1841, Sârunâ, s-tipusi shi-unâ editsiuni vâryâreascâ a Tetraglosson-lui. Shi-aestâ carti avea scupo s-asprândeascâ limba greacâ anamisa di populili balcanitsi. Dzâtsi D.Moscopoleanlu: "Hârsits-vâ tiniri vâryari, arbineshi shi-armânji .../ Dishtiptats-vâ ditu ahândoslu somnu a nishteariljei/ Anvitsats limba romaicâ (greaca), dada a mintiminljiljei". Ma aestâ carti agiutã ma multu la dishtiptarea a identitatiljei natsionali la Armânji, cari vidzurâ câ limba loru poati s-hibâ anyrâpsitâ. Shi-aestâ carti adusi mari-nfârmâcari shi-avinari di la Patriarhia din Poli. CONSTANTIN UCUTA - protopopu di Posen (Prusia), di zârtsinâ moscopoleanu, tipusi Viena, la 1797 unâ carti di mari simasii - "Nea Pedagoghia" (Noaua Pedagoghie) icâ "Abecedarlu lishoru trâ anvitsarea a ficiuritsloru limba armâneascâ". Nai ma di simasii lucru la aestâ carti easti "Protuzborlu"( Nâinti zboru) di iu s-veadi câ, tu-atselu chiro, Moscopole, s-andridzea bâgarea tu sculii a limbâljei armâneshtsâ. Easti protlu tsi vru s-lunjineadzâ mintea Armânjiloru tu limba loru di dadâ. Cartea s-tipusi tu tipografia a marchizloru Puljiu, tsi eara Armânji. Ma multu di cãrtsâli alu Cavalioti shi D.Moscopoleanlu, cartea alu Ucuta fu avinatâ di Patriarhia di Fanaru shi autorlu fu excomunicatu. Adyivasits tsi musheatâ limbâ armâneascâ: "Adyiuvâsitorlui. Ashteaptâ-o lunjina aistâ putsânâ trâ filisearea a fumeiljoru a nostor, câ pistipsescu di multu tsâ eara doru s-u vedz aestâ arhizmâ (ahurhitâ) tru fara a noastâ". Ca unu dealihea gramaticianu, Ucuta da reguli di foneticâ, morfologii, sintaxâ di limbâ armâneascâ. Ia cumu andrupashti Ucuta idheea trâ anvitsarea a limbâljei di dadâ: "Câ scrie apostolu Pavlu la corinthiani: se fure câ mi-ancljinu cu limbâ xeanâ, suflitlu-nj si-ncljinâ, ma mintea nj-easti fârâ carpo". Shi unâ altâ mari idhee umanistâ: ananghea di-aprucheari "fârâ arushini" di zboarâ xeani (neologhismi): "Shi si nu u-ai trâ arushini câ trâ tsi lomu yramili a Elinjiloru i câ trâ tsi nâ-mprâmutãmu di la altâ limbâ, câ tute limbile tsi suntu tru etâ se-mprâmuteadzâ unâ di la-alantâ: câ di la Elinji-ncoa se-mprâmutarâ tuti plãsili (miletsli) sh-cu yrami, sh-cu zboarâ shi tsiniva (canu) nu poati s-o-arniseascâ aistâ, câ lâ si vedu shi yramili sh-lâ si acâchisescu shi zboarâli (ca sh-noi)." Tu prota parti - cu haractiru didacticu - Ucuta adapteadzâ anyrâpsearea gârtseascâ la azburarea (pronuntsiunea) armâneascâ. Tu doaua parti avemu Psalmi; "Tata a Nostu" ; Rigeaie di dupâ prândzu, tsinâ, "Credzlu" shi "Dzatsili dimândâciunji al Dumnidzá" (vedz tu M.Caragiu- Mariotseanu - Biblia la Aromâni, p.308). GH.CONSTANTIN ROJA (1786-1847), s-amintã Bituli (Makidunie). Di la 8 anji agiumsi cu pârintsâlji Timisoara. S-trâdzea ditu unâ fumealje di Armânji moscopoleanji. La 1809, la 23 di anji, Roja, "Yiatru la Spitalu Universitatiljei ungureshtsâ di Pesta", tipuseashti Buda: "Mãiestria ghiovãsirii româneshti cu litere latineshti care sunt literele Românilor ceale vechi". Roja ufiliseashti alfabetlu latinu trâ limba noastâ. Pripuni unâ limbâ armâneascâ, chischinâ latinâ (cumu va s-facâ ma amânatu I-H-Rãdulescu): tu loclu-a zboarâloru gârtseshtsâ s-hibâ bâgati atseali latini. Roja avea ligâturi buni cu-anvitsatslji rumânji di Transilvania (Sculia Ardeleanâ) shi-aestâ lu featsi s-minduiascâ la amintarea di unâ limbâ litirarâ deadunu trâ Armânji shi Rumânji. Fu unâ utopii: canâ limbâ nu s-alâsã "adratâ" di anvitsats". Roja vrea s-ayuneascâ zboarâli slavi ditu limba rumânâ shi s-bagâ tu loclu-a loru atseali armâneshtsâ, tsi eara latini: "vrut" trâ "drag"; "lândzitu" trâ "bolnav"; "dimândari" trâ "poruncã", "cerere". N.Saramandu tinjiseashti modernitatea a minduiariljei lingvisticâ alu Roja shi lu numâseashti structuralistu "avant la lettre". Cu 100 di anji nintea-alu Ferdinand de Saussure, pârintili-a structuralismului, C-tin Roja azbura di ligâtura anamisa di contsinutu shi expresiuni tu limbâ: "Limba i azburarea easti adunarea a zboarâloru cu cari fâtsemu cunuscut alântoru minduierili-a noasti . Va s-dzâcâ, zboarâli suntu seamni a minduieriloru". Roja azburashti shi di haractirlu socialu a limbiloru. Cartea lui ari unu haractiru practicu shi teoreticu. C-tin Roja tipusi Pesta, la 1808 shi anyrâpsearea "Untersuchungen über die Romanier oder sogenannten Wlachen, welche jenseits der Donau wohnen". Cu Roja ahurheashti minarea anyrâpseariljei a limbâljei armâni cu yrami latini. Aestâ ahurhitâ va s-hibâ dusâ nâinti cu ma mari hâiri shtiintsificâ di Mihail G. Boiagi. MIHAIL G. BOIAGI easti unlu di protslji gramaticeanji tu Balcanu. Nu-avemu multi hâbãri trâ bana alu Boiagi. Shtimu câ s-amintã Budapesta, la 1780 shi eara ditu unâ fumealje di Armânji ditu Arbinishie. Cându tipusi Gramatica eara profesoru la Sculia natsionalâ a bâsearicâljei gârtseshtsâ di Viena shi-armasi aoa shi dupu tsi fu excomunicatu. S-pari câ muri la 1828. Patriarhulu tu unâ enciclicâ nu-afurisea mashi Boiagi ma shi tuts atselji tsi pistipsea zboarâli a "unui ereticu tsi s-muta contra a limbâljei tu cari azburâ shi-azburashti Dumnidzá"(greaca -s.n.). La 1813 tipusi Viena "Gramatiki Romaniki icâ Makedonovlahiki" shi pi ghermanâ "Romanische oder Makedonowlachische Sprachlehre". Lipseashti s-dânâsimu niheamâ la aestu titlu tsi fu apridusu daima cu sinferu "politicu". Boiagi dzâtsi "romaniki" pi gârtseashti shi "romanische" (nu "rumänische"- va s-dzâcâ "românu", cumu fu apridusu) pi ghermanâ. Trâ Boiagi aesti numi va s-dzâcâ: "armânji" shi "romanu"(di la Roma!). Easti unâ mari dheafurauâ anamisa di zboarâli ghermani "romanisch"("romanu"di la Roma) shi "rumänisch" ("Român" di la România, zboru intratu amânatu tu lingvisticâ/filologie, unâ oarâ cu amintarea a cratlui natsionalu România). Tuts anvitsatslji ghermanji cându azburârâ di Armânji, dzâsirâ "mazedoromanisch"(macedo-roman shi nu mazedorumänisch"/ macedo-românu, cumu s-apridusi tu România) icâ "Aromunen", (vedz G.Weigand) shi nu "Arumänen" (Aromâni). Tr-atsea dzâtsemu câ nu easti ndreaptâ apridutsearea tsi s-featsi a titlului a Gramiticâljei alu Boiagi: "Gramatica Românã sau Macedo-românã"(??), tipusitâ di Pericle Papahagi, la 1915. Nai ma-ndreapta apridutseari a titlului easti atsea ditu editsiunea tipusitâ Freiburg, di Prof.Vasili Barba, la 1988: "Gramatica armânâ icâ macedonovlahâ" Shi Matilda Caragiu-Mariotseanu tu zborlu-a ljei la aestâ editsiuni dzâtsi: "Gramatica alu Boiagi nu easti unâ Gramaticâ românã icâ macedo-românã cumu u interpretã Pericle Papahagi ma easti Gramatica armânâ icâ Macedono-vlahâ, ashi cumu-lj dzâsi Boiagi, cu multâ-ndriptati shi intuitsiuni di omu anvitsatu". Easti prota Gramaticâ shtiintsificâ anyrâpsitâ cu yrami latini tsi s-ari adratâ trâ limba di dadâ a Armânjiloru. Tu idyiulu zboru Matilda Caragiu-Mariotseanu dzâtsi: "Armâna alu Boiagi easti limba tsi u zbura pârintsâlji a lui câtâ anjilji 1750, tu pãrtsâli a Moscopolei; easti limba a inscriptsiljei alu Nectarie Târpu (1731); limba alu Th.A. Cavalioti, Daniil Moscopoleanlu shi-alu C-tin Ucuta. Limba alu Boiagi shi, ma multu, a Textiloru - easti curatu armâneascâ." Gramatica alu Boiagi easti anyrâpsitâ trâ Armânjilji ditu Balcanu - iu limba greacâ eara atsea di sculie shi tr-atselji ditu Avstro-Ungarie. Tr-atsea easti anyrâpsitâ tu doauâ limbi, easti bilingvâ: tuti regulili(normili) di-anyrâpseari, azburari,congiugari, suntu dati tu greacâ shi ghermanâ. Ghini dzâtsi Matilda Caragiu:"Gramatica alu Boiagi easti actulu di oficialidzari a unâi limbi a unui populu evropeanu, cari nu easti nitsi arbinisheascâ, nitsi gârtseascâ, nitsi sârbeascâ, nitsi nturtseascâ - unâ limbâ cari easti altutsiva, anamisa di-alanti limbi balcanitsi". Gramatica alu Boiagi ari unu Protuzboru (Vorrede) tsi easti nai ma di simasii documentu trâ dishtiptarea noastâ ca populu cu identitati ahoryea, unu populu cu limba lui shi tsi ari-ndreptu sâ shi-u aveaglje shi s-u lucreadzâ: "Itsido limbâ easti unâ damcâ (amprentâ) a spiritlui uminescu. Cu câtu ma multi limbi ari nvitsatâ omlu, ahântu ma multi cãljiuri va si-nveatsâ s-dishcljidâ spiritlu-a lui. Tr-atsea ninga di la Ennius s-tsâni zborlu aestu vecljiu: Quot linguas calles, tot homines vales" icâ "Hotentots s-eara vlahilji shi tutu va lâ armânea-ndreptulu shi câshtiga sâ si cultivâ tu limba loru, calea atsea ma buna di tuti." Boiagi easti unu mari patriotu armânu ma shi unu mari umanistu atsilui chiro. S-nu-agârshimu câ tu Avstro-Ungarie bâna mãri comunitãts armâneshtsâ (Viena, Budapesta; Mishkoltz) shi Boiagi vrea tra s-lj-agiutâ s-nu shi-agârsheascâ limba di dadâ. Protluzboru alu Boiagi easti ca unâ "Dimândari" modernâ, "avant la lettre" a "Dimândariljei 1333", unâ câftari câtâ lumea evropeanâ, câtâ fratslji di limbâ latinâ, tra s-agiutâ s-nu chearâ njica loru sorâ latinâ, armâna: "Limbili surãri tsi li dzâshu ma ninti ( italiana, franceza shi spaniola) eara, tu ahurhitâ tutu ashi i ninga cama multu fârâ agiutoru shi oarfâni, cumu s-veadi dupâ vecljili cãrtsâ a loru shi cu tuti aesti, trâ urnechi, limba italianâ easti adzâ limba gheneralâ a cânticlui tu tutâ Evropa, a s-hibâ câ tu locurili-atseali sâ zburashti shi s-anyrâpseashti ghermana, engleza, franceza!"... "Tr-atsea a Armânlui nu ari trâ tse si-lj hibâ arshini di limba a lui, din contra el va si-aduchiascâ pirifanu cu ea, sh-cându elu va-shi mushuteadzâ, va-shi cultivâ duhlu, limba va-lj calcâ torlu, tra s-dzâcu ashi, cu harauâ, cumtse s-hibâ ma cu harauâ ca multi alti limbi." Gramatica ari tu soni texti tsi suntu orighinali shi suntu protili texti litirari ditu litiratura armâneascâ. Suntu Fabuli, Pârvulii shi Isturii anyrâpsiti cu multâ hazi shi cu hari. Suntu texti anyrâpsiti di unu omu anvitsatu câ va s-aflãmu multi maximi (zboarâ mintimeni) latini, gârtseshtsâ shi ditu alti culturi. Tra s-aduchimu tsi locu aleptu shi di frâmti ari Gramatica armâneascâ alu Boiagi(1813) tu Balcanu va s-adutsemu aminti câ tuti alanti limbi balcanitsi shi-anyrâpsirâ/tipusirâ gramatitsli dupu Boiagi: - Gârtsia: la 1888 putu Giannes Psuchares cu cartea lui "To taxidi" s-lishureadzâ intrarea a limbâljei azburâtâ tu populu (dimotika) tu-atsea anyrâpsitâ (katarevusa); - Sârbia: la 1814 (unu anu dupâ Boiagi) Vuk Karagic - Gramatica sârbeascâ; - România: 1828 - Gramatica alu Heliade Rádulescu; - Vâryâria: 1835 - Neofit Rilski tipusi prota Gramaticâ a limbâljei moderni vâryâreshtsâ (La 1840 "Dacia Literarâ", rivista alu M.Kogalniceanu, tu România, s-anyrâpsea nica cu chirilitsi!). Mashi ashi putemu s-lu bâgãmu Boiagi tu-atsea ma nalta tesi a anvitstsloru lingvishtsâ ditu Balcanu. Gramatica lui easti shi singura tsi easti anyrâpsitâ shi tu unâ mari limbâ evropeanâ: ghermana. Nica unu semnu di proto-evropenismulu a culturâljei armâneshtsâ, di cari anyrâpsi ahântu ghini avstriaclu Karl Markus Gauss.   Prof. Max Demeter Peyfuss dzâtsea trâ Boiagi:" Pirifanjea lui natsionalâ armâneascâ nu lu-alâsá sâ-shi frimitâ mintea cu câftãrili di soie lingvistitsi anamisa di armânâ shi rumânâ ..." Prof. V.Barba: " Gramatica aestâ poati s-hibâ shi-unu bunu thimeljiu trâ alti lucrãri lingvistitsi di cari Armânjilji au mari ananghi tora cându tu tutâ Evropa si zburashti trâ tsânearea - tu avearea culturalâ evropeanâ - a tutâloru limbiloru shi culturiloru cari s-amintarâ shi criscurâ suti shi suti di anji tu-aestu vecljiu continentu." Prof. Matilda Caragiu-Marioteanu: "Boiagi ascrie cu doru sh-cu vreari ti armânami, nâsu va s-hibâ avdzâtu, bâgatu tu isapi, aduchitu, nâsu va s-aducâ lunjinâ shi harauâ tu casili a Armânjiloru: aestâ easti "intentsie" shi aestâ va s-dzâcâ "creatsie" câtu modestu va s-hibâ ea. Plângulu shi vrearea alu Boiagi ti limba shi ti oaminjilji tsi u zburãscu, ta s-nu chearâ nitsi ea nitsi elji, nâ si pâru astâdz, dupu 175 di anji, (la tipusearea a editsiunuljei di Freiburg, 1988) canda le-avdzâmu aseara: ti-atsea, cându tsânemu tu mânâ cartea aestâ, suflitlu a nostu lipseashti si s-apleacâ ashi cumu suflitlu-a crishtinlui si-ncljinâ cându tsâni tu mânâ Biblia."