195 research outputs found
Naser Ferri, Statusi shoqëror-ekonomik i të liruarve në provincën romake
No full textPërzhita Luan. Naser Ferri, Statusi shoqëror-ekonomik i të liruarve në provincën romake. In: Iliria, vol. 29, 1999. pp. 343-345
Reducible contributions to quantum electrodynamics in external fields
No full text© 2019, The Author(s). We consider one-particle reducible (1PR) contributions to QED and scalar QED processes in external fields, at one-loop and two-loop order. We investigate three cases in detail: constant crossed fields, constant magnetic fields, and plane waves. We find that 1PR tadpole contributions in plane waves and constant crossed fields are non-zero, but contribute only divergences to be renormalised away. In constant magnetic fields, on the other hand, tadpole contributions give physical corrections to processes at one loop and beyond. Our calculations are exact in the external fields and we give strong and weak field expansions in the magnetic cas
A Hypothesis about the Author of Aja’ib al-Dunya
No full textAja’ib al-Dunya is one of the most famous Books of Wonders in Persian which has had a great impact on later works. Some scholars reject the attribution of this book to Abol-moayyed Balkhi, but identifying the author is a question that has so far remained unanswered. In the book Aja’ib Va Ghara’ib, Azari Esfarayeni referred to this book 14 times. In one of them, he attributed the book to Naser Khosrow. In this research, the author seeks to verify the accuracy of this attribution. The study demonstrates that the quotations made by Azari are available in the mentioned sources, and we can trust his honesty. Comparing those 14 stories shows that Azari used the same Aja’ib al-Dunya which is now available. Additionally, the examination of biographies and Naser Khosrow's works shows that he was probably interested in this branch of knowledge in an episode of his life. Therefore, it can be concluded that Azari Esfrayeni's statement is probably true and the book Aja’ib al-Dunya may have been composed by Naser Khosrow before converting to the Isma’ili thought and being entitled “Hojjat of Khorasan Island”
Veneration of Local and Imported Divinities’ Cults in Houses and Temples of the Roman Dardania
No full textPrije rimskoga osvajanja malo se zna o vjerovanjima, kultovima božanstava i o svetištima u Dardaniji, pa se samo na temelju latinskih natpisa može stvoriti neka slika o dardanskim štovanjima božanstava. Čini se da su pr. Kr., a i u 1. st. posl. Kr. u nastambama štovana domaća, izvorna božanstva kao što Deus Andin(us), Dea Dardania, Zbeltiurdud, Deus Attonipal, Liber Pater, Silvan (Silvester), Dracco i Dracena, kao i drugdje do sada nepoznata božanstava Atta Sacra i Deus Mund(ritus). Na javnim su se mjestima štovala nepoznata domaća božanstva poistovjećena s Jupiterom, koja se na natpisima spominju kao Iuppiter Optimus Maximus Melcid, Iuppiter Optimus Maximus Melanus, Iuppiter Optimus Maximus Ulpianensis, Iuppiter Optimus Maximus Propulsator i Iuppiter Optrimus Maximus Cohortalis. Poslije rimskog osvajanja Dardanci su počeli štovati uvezena božanstva istočnoga podrijetla u hramovima i na kultnim mjestima u Skupiju, Janjevu blizu Prištine, Zllakuqanu kraj Kline i selu Bajskë nedaleko od Kosovske Mitrovice. Božanstva prihvaćena iz rimskoga panteona kao što su Diana, Mars, Merkur, Neptun, Apolon, Herkul, Terra Mater, Fortuna i druga njima slična božanstva, Dardanci su štovali u kućnim svetištima, na javnim mjestima, a isto tako štovali su i kultove nimfi, genija mjesta, vojnih jedinica i sl., kao i kult vladajućega cara.The Dardanians mostly lived in hillforts up to the beginning of our era, or more precisely until the arrival of the Romans. When the Romans came to Dardania, they adopted the existing settlements and modified them to suit the “modern” way of life. Consequently, the colonies Scupi te Municipium Ulpianum, Municipium DD, and Municipium Naissus were founded, as were a number of small settlements and posts such as Vicianum, Vendenis, Therada and the beneficiarius posts in Mitrovica, Prizren and Kačanik. Nevertheless, a number of hillforts continued to exist even after the Roman conquest. Radical changes were also introduced into the spiritual life of the population, which had to accept the Latin language, new beliefs in line with the new way of life, and many elements of the Roman culture. All things considered, it seems that even before the Roman conquest of Dardania, the Dardanians, as well as other Illyrian tribes, had no fixed pantheon of divinities, so little is known about the cults and divinities that the Dardanians venerated before the arrival of the Romans. Thanks to votive altars, a mosaic may be put together of divinities which the inhabitants of Roman Dardania worshiped after the Roman conquest to the beginning of the 4th century AD, or to the appearance of imperial edicts on religious tolerance and the final legalising of Christianity and the sporadic appearance of Christian epigraphic monuments in Dardania. Consequently, it results that the following domestic divinities were worshipped in the houses in the territory of Dardania, at least in the 1st century AD: Andin(us), Dea Dardania, Zbeltiurdud, Deus Attonipal, Silvanus, Dracco and Draccena, and the unknown divinities Atta Sacra and Deus Mund. There are also several unknown domestic divinities associated with Jupiter: Jupiter Optimus Maximus Ulpianensis, IOM Propulsator and IOM Cohortalis. The Dardanians, given that they had acquired a new way of life and new customs modelled on the Roman newcomers, started to accept the cults of the divinities of the official Roman pantheon: Jupiter (IOM) by himself or accompanied by the other two goddesses of the Capitoline Triad (Juno and Minerva), then Diana, Mars, Mercury, Neptune, Apollo, Hercules, Liber and Libera, Terra Mater and Fortuna, all of whom the Dardanians worshiped both in home shrines and in public places. The following were also worshiped: the cults of the nymphs, genii locorum and the cult of the current emperor. Gods and goddesses of oriental origin (Greece, Egypt, Persia and Syria), such as Aesculapius, Hygia, Telesphorus, Nemesis, Serapis, Isis, dea Syra (the Syrian goddess Atargatis), Eros, the muses, and oriental divinities which were identified with the supreme Roman god according to interpretatio romana: Jupiter Dolichenus, Jupiter Melanus and Jupiter Melcid, all seem to have been worshiped mostly in temples and public places. The veneration of the Indo-Persian god Mithra has been attested, although on rare occasions and only in temples. This god arrived in the area through the Danube basin provinces and was a serious candidate alongside Christianity to become the official religion of the Roman Empire. Based on data gathered from the mentioned monuments, it can be concluded that divinities were worshiped in domestic shrines and temples, and that in the 1st century AD the venerators of different cults and autochthonous Dardanian and official Roman and oriental divinities were members of the local population, Roman citizens and newcomers whose origins were in the East. All this speaks of a liberal Roman religious policy
Some Epigraphic Evidence of Navigation and of the Veneration of Water Divinities in Upper Moesia
No full textU doba Rimskoga Carstva osim carskoga brodovlja sa središtima u Missenumu (Classis Praetoria Missenatum) i Raveni
(Classis Praetoria Ravennatum) postojali su i dijelovi provincijskih flota kao što je to bio slučaj na Savi i Dunavu
gdje su djelovale Classis Flavia Pannonica do Singidunuma i Classis Flavia Moesica sa sjedištem u Viminaciju.
Postojanje i boravak carske provincijske flote u Meziji potvrđuju nalazi epigrafskih spomenika u Viminaciju, na obalama
Dunava i Naissusu, na rijeci Nišavi, na kojima se spominju pripadnici rimske vojske koja je u svojim vojnim staništima
imale svoje brodove i druge prateće službe, a čiji su vojnici-mornari nadzirali, izviđali i opskrbljivali mnoštvo vojnih postaja,
izviđačka mjesta i postrojbe na obalama Dunava i u unutrašnjosti.
Na jugu provincije nalazi epigrafskih spomenika uz rijeke Ibar, Sitnicu, Ljuštu, Drin, Tresku i Vardar, potvrđuju štovanje
božanstava rimskoga panteona, sinkretička, te božanstava podrijetlom s Istoka, bogova oceana, mora i vode općenito, zaštitnikâ
plovidbe i mornarâ, dok je u jednom slučaju u okolici grada Therande na Kosovu, blizu jedne rječice nađen i jedan
anepigrafski spomenik s predstavom dupina u reljefu.
Ti spomenici pripadaju razdoblju između 1. i 4. st. posl. Kr., dok su njihovi dedikanti bili rimski građani, vojnici-mornari,
članovi različitih kolegija često istočnoga podrijetla, među kojima je bilo i robova, koji su, u različitim svojstvima, služili
u postrojbama rimske provincijske flote.The Roman imperial fleet (Classis Praetoria Missenatum and Classis Praetoria Ravennatum) was supplemented
by minor fleets based in the Empire’s provincial centres on the banks of large rivers. The Classis Flavia Pannonica, a
fluvial fleet, controlled the River Sava and Upper Danube to Singidunum, while the Lower Danube was controlled
by Classis Flavia Moesica, based in Viminacium, the capital of the province of Moesia.
There is epigraphic evidence of the presence of the Roman imperial provincial fleet in the Upper Moesia. An
inscription observed on a monument from Naissus mentions discens epibeta, which was a soldier of the Legio VII
Claudiae in the service of the Danube fleet. An inscription discovered in Viminacium mentions quinquennalis collegii
nautarum, a member of the collegiums nautarum (in the service of the Lower Danube fleet), which provided military
units with food and other necessities.
In addition to epigraphic evidence of members of the Roman imperial fluvial fleet in Viminacium, there are also
preserved epigraphic votive monuments dedicated to Neptune and Matris deum. This speaks of the worship of
Neptune and the presence of temples dedicated to this divinity.
Although there are no major bodies of water, and rivers are only partially navigable or not navigable at all in the
south of the province (the area of what was once Dardania), preserved epigraphic evidence of the veneration of sea
divinities has been discovered. Thus, votive monuments dedicated to Neptune have been found in the area between
the Ibra, Sitnica and Ljušte rivers, the area of the municipium of Ulpiana (by the River Drin) and the municipium
of Dardanorum. Two epigraphic monuments and possible remains of a temple dedicated to the supreme Syrian
goddess Atargatis (in the shape of a mermaid), better known as Dea Syria, have been found in the territory of the
colony of Scupa, where the two modern-day rivers, the Vardar and Treska, are no longer navigable. Apart from the
Upper Moesia, the veneration of Atargatis has also been confirmed in Dalmatia and Dacia. In addition, a votive
monument dedicated to the Egyptian goddess Isis has been found (among the architectural remains of a temple) by
the River Drin near Klina in the vicinity of Peć in modern Kosovo (the territory of the ancient Ulpiana). It has been
attested that Isis was, among others, the patroness of sailors. A fragmented Roman relief monument with a dolphin
depicted on it, has been discovered near Suva Reka, on the road between Pristina and Prizren.
Based on epigraphic evidence, we can conclude that numerous military and other supporting vessels of the Legio
VII Claudiae and the Legio IV Flaviae were present on the navigable rivers in the territory of the Upper Moesia from
the 1st to the 4th centuries AD. These vessels patrolled, observed, transported troops, executed military tasks and
supplied the army and possibly also the civilian population. In addition, divinities linked with the sea, rivers and
sailors were venerated in the south of the province
The Resistance of the Dardanians to Roman Conquests and Romanisation
No full textStari su rimski pisci Dardance (gr. Δαρδάνιοι) počeli spominjati već u 4. stoljeću prije Krista. Unatoč tomu, na temelju arheoloških nalaza može se pretpostaviti da su imali uređeno društvo koje su predvodili kneževi (u povijesno doba kraljevi) stoljećima prije, a u velikim dardanskim gradovima kovan je novac od plemenitih kovina. Prvi susreti Dardanaca s Rimljanima ostvarili su se u obliku vojnih saveza protiv zajedničkoga neprijatelja Makedonije, da bi se, od 168., odnosno od 148. godine pr. Kr., ti savezi pretvorili u neprijateljstvo koje je potaknulo duge i okrutne ratove, okončane nakon rimske pobjede 29./28. godine pr. Kr. formalnim pokorenjem Dardanije. Ipak, oružani je otpor Dardanaca, veći ili slabiji, u različitim oblicima nastavljen do konca antike. Osim oružjem, Dardanci su se Rimljanima suprotstavljali i mirno, na različite načine, i time uspjeli izbjeći uništenje i nestanak mnogih etnokulturoloških čimbenika.Roman written sources began to mention the Dardanians in the 4th century BC. They had already had an established social system several centuries earlier, firstly led by their princes (as shown by the find of a double grave of a princely pair from the 6th century BC in Banja e Pejës, Pećka Banja and afterwards, in the historical period, by kings. Before the coming of the Romans, the Dardanians had their cities, a large army with more than 20,000 soldiers, and other institutions. In the big Dardanian centres, silver coins were struck (drachmas and tetradrachmas were struck in Damastion from the 4th century BC). The first encounters of the Dardanians and the Romans were in the form of military alliances against a common enemy, Macedonia. After the Illyrian Wars of 168 and the conquest of Macedonia in 148 BC, particularly after its conversion into a demilitarised province (provincia inermis), the previous alliance was unsatisfactory to the Dardanians (who had not gained the expected conquered areas in Paionia, only the right to the salt trade). Afterwards there was open hostility, which led to long years of debilitating wars under the leadership of the consul Lucius Cornelius Sulla in 98 and 85, and Appius Claudius in 81, then the so-called Bellum Dardanicum in 75 BC waged by the proconsul Scribonius Curio and in 59 BC led by Mark Anthony. The ultimate aim was the subjugation of the tribes to the north of Macedonia and Rome’s arrival at the Danube. It peaked after the incursion of the consul Marcus Licinius Crassus Dives in 29 and 28 BC, the Dardanians being formally conquered, and yet not finally subjugated. After the conquest, at the beginning of the 1st century AD, Dardania became a part of the province of Moesia, and after the division during Domitian in 86, of Upper Moesia (its capital being in Viminacium on the Danube). Cities built on the foundations of the former old Dardanian settlements are mentioned. They were built according to Roman laws: Colonia Scupi, Municipium Dardanorum, Muncipium Naissus, a municipium of an unknown name , near today’s Pecs (Pejë), perhaps a municipium in Dresnik by Kline (Klinë) close to Pecs (Pejë), and several smaller settlements (Timacum maius, Timacum minus, Ad Herculem, Aquae Bass(ianae?), Vendenis, Theranda, Vicianum and so on). Still, even after the conquest, the resistance of the Dardanians to the Romans went on in various degrees and forms and lasted until the end of the Ancient period. During the 2nd and 3rd centuries AD, in the area of Dardania, there was an organised insurrectionary movement of the Dardanian bandits (latrones Dardaniae), against whom the Romans fought for long without success, deploying auxiliary forces. Emperor Marcus Aurelius used various underhand methods: he placed control points manned by beneficiarii and won over the leaders and respectable insurrectionaries, giving them offices in the Roman army and administration. He worked on reducing the number of rebels and the danger of them to the Romans and the domestic population loyal to the conquerors. At the same time they confided to them care for the security of certain parts of the province. As well as armed resistance, there were various forms of non-violent, passive resistance to Romans and Romanisation, thanks to which many legendary ethnic cultural factors of Dardanian culture have been saved from destruction and appropriation. These include personal names (Andia, Ania, Sita, Dassius, Pasades, Dardanus, Rhedon, Scerdulaedus, Bizo, Dalmina and Dalmana, which appear together with an Illyrian patronymic), the name of the legendary deities of the indigenous people (the goddess Dardania, the gods Andin, Tato, Silvan, the dragon-shaped divine duo Dracco and Draccena, the unknown deities Atta and Mundritus), the clothing (a long shirt and a covering for the head, shoulders and back of the women), jewellery (a necklace typical only of the Dardanians with three medallions, a big one on the chest and two smaller ones on the shoulders), their customs (ancestor cult, mound burials) and so on. There are written testimonies to these by ancient writers and data from texts, epigraphs from the area that covered ancient Dardania (today NW Macedonia, the whole of Kosovo and central Serbia), from which it can be concluded that the least Romanised part of Dardania, that is, the place where the most old Dardanian factors have been preserved are today’s Dukagjini Plain (Rfafshi and Dukagjinit) in Kosovo (Peć-Pejë, Đakovica-Gjakovë, Prizren, Suva Reka-Suharekë, Orahovac-Rahavec).
All these factors, and many others, during the Roman rule, that are not covered here, were then part of resistance, either armed or passive, to Roman rule and Romanisation, and contributed considerably to the preservation of traditional ethnic and cultural factors in areas with a Dardanian population, from prehistory, Antiquity, the Middle Ages and the present day
Ironic remarks in Divan of Naser Khosrow and works of schlegel brothers
No full text1.Introduction Iran and Germany are two countries with fruitful history and traditions in literature and philosophy, but there are not enough works in the field of comparative study between the works of their thinkers and poets. In this study, some works of Naser Khosrow (394-481 A.H) and the Schlegel brothers Friedrich Schlegel (1772-1829 A.D) and A.W Schlegel (1767-1845 A.D) as some representatives of these two countries are studied in an especial field: Irony. This research intends to show how they use this figure of speech in their works and also compare their uses. Irony is a satirical figure of speech which Naser Khosrow and The Schlegel brothers liked and used. There is a variety of definitions for irony. This figure of speech shows the paradoxical aspects of the things: Paradoxes between the world of matter and the world of mind, between the world of word and the world of act or etc. A thinker may build an ideal world in his mind therefore he would see some defects in the real world, so he can use the ironic expression to show those defects. The comparative study of the works of Naser Khosrow and The Schlegel brothers shows why and how they use irony, and how their worldviews affect their use of irony. 2.Methodology This research is descriptive, analytic and comparative and the data were collected thorough a library study by taking notes. First, various definitions of irony were collected thorough the creditable sources. Second, the ironic remarks of Naser Khosrow and the Schlegel brothers were extracted from these books: Fragmets of Friedrich Schlegel, A course of lectures on dramatic art and literature of A.w Schlegel, Divane Ash'ar and Vaj'he deen of Naser khosrow. Third the extracted data were classified and analyzed based on the laws of comparative study of literature. 3.Discussion What is Irony? Irony which is a humorous and indirect expression is used by an author attempting to show up two or more aspects of an object or a thought. Friedrich Schlegel said our world is paradoxical and only irony can show its paradox. This figure of speech should introduce a mixture of pain and laugh. In fact an ironist hides his or her grief behind a happy word and when the readers or audiences recognize that the author's goal was opposite of what he or she said, experiences a disdainful defeat. By using irony we say something and mean something else which is opposite of it. It seems that Naser Khosrow is a serious and starchy poet, often disdaining his opposites who love the material world. But there is also a kind of paradox in his poem. He beautifully describes the beauties of the nature and suddenly says that is not important to love the nature, and everybody who loves these things is a donkey! But why? Because according to his belief, paying attention to the material world can get the man away from the spiritual world. Human is human but lives as a donkey because he sees the World like an animal, and it is an ironic situation! Naser Khosrow criticizes the manner of some clergymen. He says they are men of religion but sometimes, some of them give the orders against the religion. One can get some orders from one clergyman and some from another one and up to these, there is no especial religious order, and this is an irony. He as a follower of religion of Esma'eeli, says that we should interpret the orders of our religion because they have meanings which we must know. And we must also know the soul of them. He believes that there is a distance and then a difference between the word and the meaning, such a paradox can be a basis to see the World ironic. Romanticism was born in eighteenth century and the romanticists said that Determinism could not explain and interpret the World. Romanticism was against the Determinism because it saw the World as a mechanical system based on mathematical laws. The romanticist said that the World has a soul and they wanted to know and express it by art, wit and irony. Friedrich Schlegel as a member of new movement used irony so much. A.W Schlegel sees the irony as a balance between the reality and the fantasy in Drama. The philosophical irony is a common point of view in the poems of Naser Khosrow and the fragments of Friedrich Schlegel, because they use irony to a confession: disability of the understanding the truth! This introduces a painful laugh, so they don't use this figure of speech to say banal things. Friedrich Schlegel once said Philosophy is the real place of irony. Our world is paradoxical but how can we go out of this paradoxical situation? Friedrich Schlegel says that irony shows the essential paradoxes in the nature of the World. We cannot explain the truth but we must do this! We should simultaneously be aware of the impossibility and the necessity of the expressing the truth: the World has an unlimited anarchy and the way which we should go to get out of this situation is the awareness. But the way of Naser Khosrow is different. He believes in his religion and says only animals don't believe in the religion. He wants to stay away from the essential anarchy of the nature of the World by accepting the unlimited power of God which is represented in religion. Poetry is an appropriate atmosphere for irony, because it is not necessary for poet to be rational. Poem is based on imagination and fantasy, and it means that poetry does not need the laws like mathematics, so paradoxes can be putting in the same place. Poet can mix wit, thought and feeling. Naser Khosrow could do this mixture well. He brought in a poem the philosophical ideas with the literary beauties. Through this, he could use feeling and thought without leaving any of them. Thus he could introduce his ironies in the poetic texture. Friedrich Schlegel admitted that the irony can be the base of a new aesthetic by which we can mix the philosophy and the poem. Nevertheless he used the Fragment, because he wanted to use the facilities of both of them: poem and prose. Socratic irony is a kind of irony based on the question. In Fragments we see many Socratic ironies because the Schlegel brothers like the style of Socrates in philosophical irony. Naser Khosrow also used this method to represent the paradoxes in the thought of his opponents. A point that we must emphasize it, is that these thinkers had an ideal world in their minds and compared the things of the real world with it, so they saw some paradoxes, and chose ironic expression to show the paradoxes which they saw. 4.Conclusion Man wants to know the secrets of the existence but he cannot do it, because of the limitation of the human's mind: so a point of view based on the doubt and protestation is introduced. This is the basis of irony, when this point of view is mixed with a satirical expression, irony is born. Irony can be used to show the paradoxes between the word and the practice or between what really exists and what is acclaimed exist. This figure of speech can be also used as an arm against the opponents, as Naser Khosrow and The Schlegel brothers do so. They show the paradoxical aspects of the thinks of their opponents and say that the think of their opponents is paradoxical and so is satirical and ironic. In this ground the ideas of Naser Khosrow and the Schlegel brothers about irony are similar but there is an important difference between them. Naser Khosrow is a follower of Esma'eeli religion and the Schlegel brothers are two founders of the Romanticism. The think of Naser Khosrow is in the circle of religion so his worldview is religious therefore his ironies are in this field. The Schlegel brothers are romanticists and see the World through the window of art, criticism and philosophy so their ironies are in the field of art, criticism and Philosophy. Keywords :Divan of Naser Khosrow, Schlegel brothers, Comparative research, Irony, satirical
Mithraizmi-rival i krishtërimit në garë për religjion zyrtar të perandorisë romake
No full textKulti i hyjit indo-persian Mithra u krijua në Indi dhe bazohej mbi parimin e luftës së vazhdueshme mes së mirës dhe së keqës. Nga India kulti i Mithrës u transferua në Persi prej nga arriti në Romë, ndërsa nga Roma u përhap anembanë Perandorisë dhe u bë kulti më i ri pagan në Perandori
Ndikimet nga mesdheu në Dardaninë pararomake dhe romake
No full textDardanët dhe shteti i tyre, i vendosur në
udhëkryqin që lidh Evropën Veriore me Ballkanin e Jugut dhe Greqinë si
dhe brendësinë e Ballkanit me bregdetin ilir, fillojnë të përmenden në veprat
e autorëve antikë në shekullin IV para erës sonë, por dëshmitë arkeologjike
sugjerojnë se qysh në shekullin VI, para erës sonë, dardanët kishin pasur një
shoqëri të organizuar, të udhëhequr nga princër dhe që qysh në atë kohë
kishte pasur ndikime nga Mesdheu. Ndikimet e qytetërimeve të ndryshme
nga Mesdheu janë dëshmuar që nga periudha parahistorike, para së gjithash,
përmes gjetjeve të enëve prej argjile, të stolive dhe të pajisjeve të luftës të
importuara nga Mesdheu si dhe të monedhave të prodhuara nëpër punëtoritë
monedhëprerëse ilire të cilat vepronin nëpër qytetet buzë Adriatikut që
pjesërisht ishin me origjinë dalmate. Pas pushtimit romakët Mbretërisë
Dardane dhe të krijimit të provincës Mezia (Moesia) brenda të cilës ishte
integruar trojet dardane, këto ndikime ishin bërë më të shpeshta përmes
Romës dhe të brigjeve të Adriatikut dhe pasqyrohen përmes të gjetjeve të
monumenteve epigrafike të ushtarëve romakë, një pjesë e të cilëve kishin
qenë me origjinë nga Dalmacia.
Romakët dhe ata që erdhën me ta në Dardani sollën me vete dhe e
përhapen anembanë Mesdheut gjuhën latine dhe onomastikën latine e
greko-orientale si dhe nderimin e kulteve të hyjnive romake të ujit, por edhe
të hyjnive të tjera me origjinë greko-orientale, madje edhe kultet e njerëzve
të vdekshëm e të hyjnizuar pas vdekjes së tyre, kurse në fund edhe krishterimi
kishte arritur dhe ishte përhapur në Dardani përmes botës romake
Mbishkrime të përzgjedhura të periudhës Osmane në Kosovë – kosova kitabeleri (mbishkrimet në Kosovë)...
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