{"id":21868,"date":"2015-03-16T17:06:58","date_gmt":"2015-03-16T17:06:58","guid":{"rendered":"http:\/\/www.marianagurza.ro\/blog\/?p=21868"},"modified":"2015-03-16T17:07:55","modified_gmt":"2015-03-16T17:07:55","slug":"prof-dr-gheorghe-constantin-nistoroiu-cine-sunt-hunii-ungro-maghiarii","status":"publish","type":"post","link":"https:\/\/www.marianagurza.ro\/blog\/2015\/03\/16\/prof-dr-gheorghe-constantin-nistoroiu-cine-sunt-hunii-ungro-maghiarii\/","title":{"rendered":"Prof. dr. Gheorghe Constantin Nistoroiu: Cine sunt hunii-ungro-maghiarii ?!?"},"content":{"rendered":"

\u00a0 \"\"<\/a>(partea a III-a)<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0\u00a0 Tensiunea interetnic\u0103 \u00eentre dou\u0103 sau mai multe \u0163\u0103ri apare atunci c\u00e2nd statul acelei na\u0163iuni, semin\u0163ii sau rase, renun\u0163\u0103 prin germenii lui politici la principiul autorit\u0103\u0163ii \u015fi demnit\u0103\u0163ii de sine instituit de Dumnezeu-Atotcreatorul tuturor neamurilor, respectiv na\u0163iunilor, de a-\u015fi p\u0103stra caracteristica unicit\u0103\u0163ii, tradi\u0163iei, religiei, culturii, menirea \u015fi responsabilitatea sa \u00een istorie privind raportul \u0163\u0103rii respective cu Biserica lui Hristos, cu Na\u0163iunea propriu-zis\u0103, cu celelalte na\u0163iuni \u00een drumul ei spre m\u00e2ntuire, prin testamentul divin l\u0103sat tuturor popoarelor de M\u00e2ntuitorul Iisus: unitate \u00een diversitate!<\/em><\/strong><\/p>\n

\u00a0\u00a0 Abaterea de la aceast\u0103 dumnezeiasc\u0103 deviz\u0103: unitate \u00een diversitate!<\/em><\/strong>, pentru a \u00eemprumuta o ideologie atee, str\u0103in\u0103, care este deopotriv\u0103 contrar\u0103 Na\u0163iei c\u00e2t \u015fi Bisericii, promoveaz\u0103 \u00een r\u00e2ndul statelor care includ \u015fi bisericile lor na\u0163ionale chiar dac\u0103 sunt sau nu surori<\/em><\/strong> \u00eentru Hristos-Capul lor, o tensiune constant\u0103, ce se contureaz\u0103 apoi \u00eentr-o criz\u0103 politic\u0103, conflict diplomatic, expansiune armat\u0103, hegemonie samavolnic\u0103, ur\u0103 acut\u0103, antisemitism cronic, iredentism acerb, toate \u00eenve\u015fm\u00e2ntate \u00eentr-un anacronism istoric \u015fi politic.<\/p>\n

\u00a0\u00a0 Tocmai de aceea societ\u0103\u0163ile se grupeaz\u0103 \u00een state mici<\/em><\/strong> <\/em>sau mari<\/em><\/strong>, \u00een func\u0163ie de r\u00e2vn\u0103, de ambi\u0163ie, de invazie, de acaparare, de r\u0103pire, de ajutorul acordat de anumite Cancelarii, prin hrisoavele fals-emise care fac oficiul arbitrajului noilor frontiere \u015fi nicidecum prin spirit, cultur\u0103, credin\u0163\u0103, adev\u0103r ori martiriu \u00eentru Jertfa \u015fi Crucea Hristic\u0103.<\/p>\n

\u00a0\u00a0 Este arhicunoscut faptul c\u0103 dimensiunea continuit\u0103\u0163ii dacorom\u00e2nilor \u00een Vatra lor str\u0103mo\u015feasc\u0103 milenar\u0103 nu a fost contestat\u0103 p\u00e2n\u0103 la sf\u00e2r\u015fitul veacului al XVIII-lea. Dup\u0103 unirea tuturor dacorom\u00e2nilor de c\u0103tre cel mai mare voievod valah Mihai Viteazul, \u00eentr-o Dacie Nou\u0103, Imperiul Habsburgic a reac\u0163ionat pentru distrugerea dorin\u0163ei \u015fi a men\u0163inerii unit\u0103\u0163ii na\u0163ionale, de teama pierderii principatului transilvan, n\u0103scocind teorii absurde ca cele sus\u0163inute de Robert Roesler \u00een Rom\u00e2nische Studien, <\/em>de Franz Joseph Sulzer la 1781, \u00een Geschichte des transalpinischen Daciens, <\/em>de Johann Christian Engel \u00een Fortsetzung der allgemeinen Welthistoire durch eine Gessellschaft von Gelehrten in Deutschland und England ausgeferigel, <\/em>de John Iacob Gebaur la 1804, \u00een Geschichte<\/em> des Ungarischen Reiches<\/em> und seiner Neberlander <\/em>\u015fi la 1813, <\/em>\u00een Geschichte des Ungarischen Reiches<\/em>, de Joseph Karl Eder la 1778, \u00een Supplex Libellus Valachorum Transylvaniae iura tribus receptis Nationibus communia postliminie sibi adseri postulatium.<\/em><\/p>\n

\u00a0\u00a0 \u00cen tab\u0103ra Adev\u0103rului <\/strong>\u00eens\u0103, se <\/strong>g\u0103sesc multe personalit\u0103\u0163i str\u0103ine marcante care sus\u0163in dimpotriv\u0103 \u015fi deopotriv\u0103 continuitatea ne\u00eentrerupt\u0103 a dacorom\u00e2nilor: Poggio Bracciolinii la 1451, \u00een Disceptationes convivales<\/em><\/strong>, papa Pius al II-lea alias Enea Silvio Piccolomini la 1489, \u00een Historia rerum ubique gestarum locorumque descriptio<\/em><\/strong>, J. Vadianus la 1534, \u00een Epitome trium terrae partium Asiae, Africae, et Europae compendiarium locorum descriptione, continentes<\/em><\/strong>, Tiguri, \u00a0Johannes Lebel la 1542, \u00een De oppido Thalmus<\/em><\/strong>, <\/em><\/strong>Antonius Bonfinius, la 1568, \u00een Rerum Ungaricarum decades quatuor cum dimidia<\/em><\/strong>, Basileae, Antonio Maria Graziani (1537-1611) \u00een De Ioanne Heraclide Despota<\/em><\/strong>, Johann Troster la 1666, \u00een Das Alt-und Neu-Teutsche Dacia, Das ist Neue Beschreibung des Landes Siebenburgen<\/em><\/strong>, Nurnberg, E. Gibbon la 1788, \u00een The History of the Decline and Fall of the Roman Empire<\/em><\/strong>, Paul Joseph Schafarik la 1844, \u00een Slavische Alterthumer<\/em><\/strong>, Leipzig,\u00a0 J. A. Vaillant tot la 1844, \u00een La Roumanie<\/em><\/strong>, <\/em><\/strong>A. D. Gerando la 1845, \u00een La Transylvanie et ses habitants<\/em><\/strong>, Paris, <\/em><\/strong>\u00a0I. C. Schuller la 1855, \u00een Zur Frage uber den Ursprung der Romanien und ihrer Sprache<\/em><\/strong>, \u00a0<\/em><\/strong>Sibiu, Amedee Thierry la 1856, \u00een Histoire d\u2019 Attila<\/em><\/strong>, Paris, E. A. Bielz la 1857, \u00een Handbuck der Landeskunde Siebenburgens<\/em><\/strong>, <\/em><\/strong>Sibiu, M. Felmer la 1867, \u00een Kurzgefasste Historische Nachricht von der Wallachischen Volkerschaft uberhaupt und derjenigen isonderheit der heut zu Tage in dem Kayserlichen Koniglichen Erb-Furstenthum Siebenburgen anzutreffen ist<\/em><\/strong>, \u00een \u201eArchiv des Vereins fur siebenburgische Landeskunde, Julius Jung la 1876, \u00een Die Anfange der Rom\u00e2nen, Kritisch-ethnographische Studien, <\/em><\/strong>\u00een \u201eZeitschrift fur Oesterrei-chischen Gymnasium\u201d, <\/em>Josef Ladislau Pic la 1880, \u00een Uber die Abstammung der Rum\u00e2nen<\/em><\/strong>, Leipzig, A. Dopsch la 1923, \u00een Wirtschafliche und soziale Grundlagen der europaischen Kulturentwicklung<\/em><\/strong>, Berlin, Gustav Kisch la 1926, \u00een Siebenburgen im Lichte der Sprache, ein Beitrag zur Kulturgeschichte des Karpathenlander<\/em><\/strong>, Leipzig, Giono Lupi la 1931, \u00een Intorno all\u2019 origine dei Romeni<\/em><\/strong>, Jaroslav Muller la 1932, \u00een Nasi rum\u00e2nsti sousede<\/em><\/strong>, Praha, R. W. Seton-Watson la 1934, \u00een A History of the Roumanians from Roman times to the completion of Unity, <\/em><\/strong>Cambridge, M. Besnier tot la 1934, \u00een Histoire des Hongrois et de l\u2019 Etat magyar<\/em><\/strong>, Paris, Marcel Emerit la 1939, \u00een Les derniers travaux des historiens roumains, <\/em><\/strong>F. Altheim tot la 1939, \u00een Die Soldaten-kaiser<\/em><\/strong>, Frankfurt am Main, <\/em><\/strong>K. Jaber la 1940, \u00een Die Rum\u00e2nische Sprach-Atlas und Struktur des daco-rum\u00e2nischen Sprachgebites<\/em><\/strong>, Ernst Gamillscheg la 1940, \u00een Uber die Herkunft der Rum\u00e2nen<\/em><\/strong>, Berlin, Hans Koch la 1940, \u00een Die neue Propylaen-Weltgeschichte<\/em><\/strong>, Berlin, Mario Ruffini la 1941, \u00een Il problema della romanita nella Dacia. Studio storico-filologico<\/em><\/strong>, Roma, \u015f.a… (Milton G. Lehrer-Ardealul P\u0103m\u00e2nt Rom\u00e2nesc. Editura \u015etiin\u0163ific\u0103 \u015fi Enciclopedic\u0103, Bucure\u015fti, 1989, p. 31)\u00a0\u00a0 <\/em><\/strong><\/p>\n

\u00a0\u00a0 Atuul cronicilor maghiare, \u00een spe\u0163\u0103 Gesta Hungarorum-de Ladislau cel Sf\u00e2nt (1077-1095) <\/em>\u015fi Gesta Hungarorum a lui Simonis de Gheza (1272-1290), <\/em>care sus\u0163in \u201edovada\u201d<\/em> enclavei maghiarilor din estul Ardealului \u00eel constitue descenden\u0163a secuilor din ramura hunilor<\/em>, omi\u0163\u00e2nd inten\u0163ionat s\u0103 se precizeze antica anterioritate a dacilor fa\u0163\u0103 de huni \u015fi secui \u00een Transilvania prototrac\u0103.<\/p>\n

\u00a0\u00a0 Istoricul Karoly Szabo vede \u00een secui pe urma\u015fii Chazarilor, <\/em>Iosif Thury <\/em>\u00eei consider\u0103 huno-avari, <\/em>J. Karacsonyi le d\u0103 apartenen\u0163\u0103 bulgar\u0103\u00a0 apoi, dintr-o ramur\u0103 a gepizilor, iar Ladislau Rethy \u00eei consider\u0103 descenden\u0163i ai pecenegilor. (Kir\u00e2lyi telepitvenyesek-e a szekelyek?<\/em> T\u00eergu Mure\u015f, 1884; A szekelyek eredete, <\/em>Cluj, 1898, \u00een \u201eErdelyi Muzeum\u201d, <\/em>1898, p. 216; A szekelyek eredete es Erdelybe valo telepulese, <\/em>\u00a0Budapesta, 1905; A szekely nev, <\/em>\u00een \u201eEthnographia\u201d, 1890)<\/p>\n

\u00a0\u00a0 Cronicarul sas Georg Reichersdorffer afirm\u0103 pe la 1550, c\u0103 secuii de fapt \u00ee\u015fi afl\u0103 originea \u00een ob\u00e2r\u015fia ramurei sci\u0163ilor<\/em><\/strong>.<\/em> (\u00een Chronographia Transilvaniei, Viena, 1550, publicat\u0103 de J. Bongars, Rerum Hungaricarum Scriptores, Frankfurt, 1600, p. 582-589; A Prospect of Hungary and Transilvania. London, 1664, p. 33-40; Schwandtner, Scriptores Rerum Hungaricarum veteres, Viena, 1746, p. 800-810) <\/em><\/p>\n

\u00a0\u00a0 Un mare specialist rom\u00e2n \u00een problema secuiasc\u0103, G. Popa-Lisseanu afirm\u0103 c\u0103 anterior venirii secuilor \u00een Ardeal ei se aflau ca mercenari r\u0103sp\u00e2ndi\u0163i \u00een diferite regiuni ale Ungariei, p\u0103zind burgurile \u015fi castrele, servientes regis.<\/em>(Sicules et roumains. Un proces de denationalisation, <\/em>Bucure\u015fti, 1939, p. 18)<\/p>\n

\u00a0\u00a0 Alte cronici vechi ungure\u015fti ca cea a lui Simonis de Gheza, pomenesc de a\u015fezarea dacorom\u00e2nilor \u015fi a c\u00e2nezatelor lor \u00een teritoriile locuite ulterior de secui. (Gesta Hungarorum, Scriptores<\/em>, I, cap.21, p. 162-163; G. Popa-Lisseanu, Originea secuilor \u015fi secuizarea rom\u00e2nilor<\/em>, vol. II, 1938, p. 117)<\/p>\n

\u00a0\u00a0 \u00cenceputul dezna\u0163ionaliz\u0103rii vlahorom\u00e2nilor din secuime este oficializat prin politica de stat a maghiariz\u0103rii dacorom\u00e2nilor, inaugurat\u0103 de regele Ludovic de Anjou la 1366, prin excluderea rom\u00e2nilor ardeleni din via\u0163a politic\u0103, pentru a nu constitui o amenin\u0163are la adresa nobilimii ungare \u015fi pentru a pre\u00eent\u00e2mpina instituirea unui voievodat rom\u00e2n \u00een Transilvania, capabil de unire prin voievodul s\u0103u cu confra\u0163ii din cele dou\u0103 principate valahe, surori, Moldova \u015fi \u0162ara Rom\u00e2neasc\u0103.<\/p>\n

\u00a0\u00a0 \u00cempropriet\u0103rirea \u015fi \u00eennobilarea unei p\u0103r\u0163i a rom\u00e2nilor era condi\u0163ionat\u0103 strict politic \u015fi religios: maghiarizarea \u015fi catolicismul. \u00a0Singura opozi\u0163ie \u00een Ardeal a venit din partea boierilor \u015fi a \u0163\u0103ranilor f\u0103g\u0103r\u0103\u015feni care \u015fi-au p\u0103strat autoritatea, curajul, demnitatea \u015fi credin\u0163a valah\u0103 cu \u015fi prin confra\u0163ii lor de dincolo de Carpa\u0163i.<\/p>\n

\u00a0 \u0162\u0103r\u0103nimea ardeleneasc\u0103-Iarba verde de Acas\u0103<\/em><\/strong>,<\/em> tradi\u0163ionalist\u0103 \u015fi conservatoare a influen\u0163at energic \u00eens\u0103 popula\u0163ia secuiasc\u0103 spre ritul ortodox, astfel \u00eenc\u00e2t a fost nevoie la 1234, de interven\u0163ia expres\u0103 a papei Grigore al IX-lea ca s\u0103 opreasc\u0103 migra\u0163ia spre ortodoxie, culmin\u00e2nd astfel cu Sinodul de la Buda<\/em> din 1299, care interzicea rom\u00e2nilor s\u0103 participe la Liturgia cultului lor ori s\u0103 ridice sfinte l\u0103ca\u015furi ortodoxe. (\u015etefan Lup\u015fa, Catolicismul \u015fi rom\u00e2nii din Ardeal \u015fi Ungaria p\u00e2n\u0103 \u00een 1556<\/em>, Cern\u0103u\u0163i, 1929, p. 59)<\/p>\n

\u00a0\u00a0 Regele Ungariei Sigismund, decidea la 1428, ca: \u201es\u0103 se despoaie de avere to\u0163i nobilii \u015fi c\u00e2nezii care \u0163in pe mo\u015fiile lor preo\u0163i ortodoc\u015fi, ce duc poporul \u00een r\u0103t\u0103cire, iar preo\u0163ilor care vor boteza vreun copil \u00een religia ortodox\u0103 s\u0103 li se confi\u015fte averea.\u201d<\/em><\/strong> \u00a0<\/em>(\u015etefan Lup\u015fa, op. cit. p. 74)<\/p>\n

\u00a0\u00a0 Este lesne de \u00een\u0163eles la ce supraeforturi psiho-moral-sociale erau expu\u015fi rom\u00e2nii ardeleni din partea neamului lui Attila \u015fi cu ce riscuri \u015fi-au p\u0103strat cei care au rezistat martiric odorul credin\u0163ei str\u0103bune.<\/p>\n

\u00a0\u00a0 S\u0103 amintim \u015fi faptul deloc lipsit de importan\u0163\u0103 c\u0103 papa Silvestru l-a \u00eencoronat pe \u015etefan cel Sf\u00e2nt,<\/em> ca rege al Ungariei.<\/p>\n

\u00a0\u00a0 Dup\u0103 catastrofala \u00eenfr\u00e2ngere de la Mohacs din 1526, Buda ajunge pa\u015fal\u00e2c otoman, iar Ardealul devine un principat autonom condus de ardeleni trecu\u0163i la calvinism, nesl\u0103bind prigoana \u00eempotriva rom\u00e2nilor ortodoc\u015fi, ba dimpotriv\u0103 \u00eent\u0103rind-o prin hot\u0103r\u00e2rea Dietei de la Sibiu de la 1566: \u201eEpiscopii rom\u00e2ni, fie preo\u0163i sau c\u0103lug\u0103ri, care n-ar voi s\u0103 se lepede de erezie, \u015fi ar continua s\u0103 duc\u0103 poporul spre pieire, s\u0103 fie sco\u015fi din \u0163ar\u0103.\u201d<\/em><\/strong>(\u015etefan Mete\u015f, Istoria bisericii \u015fi a vie\u0163ii religioase a rom\u00e2nilor din Ardeal \u015fi Ungaria, <\/em>Arad,1918, p. 41; G. Popa-Lisseanu, op. cit., p. 74)<\/p>\n

\u00a0\u00a0 Pentru vremurile mult mai vechi, statisticile privind raportul popula\u0163iei dacorom\u00e2ne \u00een cadrul enclavelor secuisto-maghiare lipse\u015fte, dar se \u015ftie c\u0103 dup\u0103 1700 d. Hr., rom\u00e2nii au sc\u0103zut \u00een intervalul a dou\u0103 secole din cadrul popula\u0163iei secuie\u015fti, de la 55% la 5%, astfel c\u0103 la 1733, din cele 100 de comune ale jude\u0163ului secuiesc Trei Scaune<\/em>, 94 erau predominant rom\u00e2ne\u015fti \u015fi c\u0103: \u201e\u00centr-adev\u0103r, \u00een acele vremuri nu a existat nici o comun\u0103 \u00een regiunea secuiasc\u0103 \u00een care s\u0103 nu se fi g\u0103sit rom\u00e2ni.\u201d<\/em><\/strong> (G. Popa-Lisseanu, op. cit., p. 154)<\/p>\n

\u00a0\u00a0 Premisele unui efort sus\u0163inut \u015fi continuu privind hegemonia maghiarilor asupra Transilvaniei s-au intensificat odat\u0103 cu intrarea lor \u00een componen\u0163a Imperiului Habsburgic, prin odiosul dualismn de la 1867: \u201e\u00cenfr\u00e2ngerile austriecilor la Koniggratz \u015fi Sadova din 1866 \u00een fa\u0163a armatelor prusace l-au determinat pe Francisc Iosif I s\u0103 sanc\u0163ionaze, la 8 Iunie 1867, \u00eencorporarea Marelui Principat al Transilvaniei la Ungaria, anul\u00e2nd autonomia multisecular\u0103 a acestui principat \u015fi legile votate de Dieta de la Sibiu din anii 1863 \u015fi 1865.\u201d<\/em> (Traian Valentin Poncea-Lupta rom\u00e2nilor din Transilvania \u00eempotriva legisla\u0163iei \u00eenv\u0103\u0163\u0103m\u00e2ntului \u00een primii ani ai dualismului austro-ungar (1867-1876), \u00een <<Muzeul Na\u0163ional>>, anuar al Muzeului Na\u0163ional de Istorie, Bucure\u015fti, an. VI (1982), p. 335)<\/p>\n

\u00a0\u00a0 Germenii dezna\u0163ionaliz\u0103rii <\/em>se afl\u0103 aprioric \u00een gena hunilor \u015fi de aici consecin\u0163a r\u0103m\u00e2neri lor sub aura <\/em>xenofobismului barbar.<\/p>\n

\u00a0\u00a0 Dac\u0103 ne arunc\u0103m pe scurt privirea asupra celor dou\u0103 scrisori celebre dintre doi politicieni la fel de celebri, baronul Nicolae Wesselenyi \u015fi Ludovic Kossuth, care analizeaz\u0103 problema na\u0163ional\u0103, cea a propriet\u0103\u0163ii, a drepturilor cet\u0103\u0163ene\u015fti ale celorlalte popoare, observ\u0103m c\u0103 totul graviteaz\u0103 \u00eens\u0103 \u00een jurul clasei dominante. Pentru salvarea nobilimii Kossuth este de p\u0103rere c\u0103 aceasta trebuie s\u0103 desfin\u0163eze repede natura raporturilor feudale, c\u0103ci: \u201eastfel nobilimea cade sub ascu\u0163i\u015ful coasei \u015fi acest praznic al t\u0103ierii va fi totodat\u0103 \u015fi ziua mor\u0163ii constitu\u0163iei maghiare \u015fi a na\u0163ionalit\u0103\u0163ii maghiare.\u201d<\/em>(David Prodan, Transilvania \u015fi iar Transilvania. Ed. Enciclopedic\u0103, 2002, p. 65)<\/p>\n

\u00a0\u00a0 Mo\u015ftenirea predominant\u0103 a semin\u0163iei huno-ungro-maghiar\u0103 este obsesia dezna\u0163ionaliz\u0103rii, pe care au \u00eenfiat-o \u00een goan\u0103 din fa\u015fa de pe \u015feile cailor: \u201eNu trebuie s\u0103 uit\u0103m,<\/em> scrie Wesselenyi, c\u0103 \u00een aceast\u0103 nobilime exist\u0103 acum na\u0163ionalitatea noastr\u0103… La noi acea mare majoritate <\/em>(a celorlalte neamuri) e egal\u0103 cu zero \u015fi numai num\u0103rul nobilimii are valoare. \u00cen acest num\u0103r, desigur, majoritatea e maghiar\u0103, \u015fi de aceea, numai de aceea, nu este o absurditate ca limba ei \u015fi neamul ei s\u0103 stea deasupra celorlalte.\u201d<\/em> (ibid., p. 66)<\/p>\n

\u00a0\u00a0 Sub egida trecutului lor glorios,<\/em> de\u015fi scurt, aristocra\u0163ia \u00een colaborare cu intelectualitatea ungar\u0103, \u00eencurajate din r\u00e2ndul celorlalte na\u0163ionalit\u0103\u0163i de anumite p\u0103turi obediente, maghiarimea a promovat o politic\u0103 acerb\u0103 de dezna\u0163ionalizare a celorlalte popoare din cadrul Imperiului Austro-ungar, dup\u0103 acel act m\u00e2r\u015fav din anul 1867.<\/p>\n

\u00a0\u00a0 Secuizarea for\u0163at\u0103, violent\u0103, \u00een\u015fel\u0103toare, mistificatoare a atins o adev\u0103rat\u0103 exterminare a rom\u00e2nilor. Prin scoaterea din statisticile lor maghiare, prin m\u0103surile cele mai dramatice asupra popula\u0163iei dacorom\u00e2ne a continuat s\u0103-i \u00eemping\u0103 pe rom\u00e2nii ardeleni \u00een bra\u0163ele calvinilor \u015fi a catolicilor p\u00e2n\u0103 \u00een perioada primului r\u0103zboi mondial, ba chiar \u015fi sub vremea domina\u0163iei rom\u00e2ne\u015fti, \u00eempinindu-se astfel secolul dezna\u0163ionaliz\u0103rii celei mai diabolice: \u201eS\u0103 l\u0103s\u0103m la o parte, <\/em><\/strong>scria \u00een bro\u015fura Politica na\u0163ional\u0103<\/strong> scriitorul Geza Kosztelsky, minciuna conven\u0163ional\u0103 conform c\u0103reia noi pretindem c\u0103 nu vrem s\u0103 ucidem na\u0163ionalit\u0103\u0163ile nemaghiare. <\/strong><\/em>DA-NOI VREM S\u0102 LE SUPRIM\u0102M \u015eI TREBUIE S\u0102 LE SUPRIM\u0102M! <\/strong>(Nemzeti politika a Feldvideken-Politica na\u0163ional\u0103 \u00een \u0162inutul de Sus-Slovacia, Budapest, 1898, p. 23)<\/p>\n

\u00a0\u00a0 La rubrica na\u0163ionalit\u0103\u0163ilor, dacorom\u00e2nii erau trecu\u0163i insignifiant ca num\u0103r, or se \u015ftie c\u0103 doar rom\u00e2nii ardeleni apar\u0163ineau religiei ortodoxe \u015fi greco-catolice, unde num\u0103rul lor era destul de ridicat, cov\u00e2r\u015fitor.<\/p>\n

\u00a0\u00a0 La 1910, \u00een jude\u0163ul Orhei, erau trecu\u0163i la na\u0163ionalit\u0103\u0163i 2840 de rom\u00e2ni, iar la ritul ortodox \u015fi greco-catolic 5528… \u00cen comuna Micfal\u0103u-Trei Scaune, la na\u0163ioanalit\u0103\u0163i erau trecu\u0163i 6 rom\u00e2ni, iar la cultul ortodox \u015fi greco-catolic figurau 918 suflete. (G. Popa-Lisseanu, op. cit., p. 140)<\/p>\n

\u00a0\u00a0 <\/strong>La 1907, Dr. Reiner Zsigmond, secretarul Consiliului de Mini\u015ftri maghiar, sublinia aprig dolean\u0163a sa: \u201ePrincipiul necesar \u015fi general afirmat pentru unitatea na\u0163iunii maghiare \u015fi manifestarea hat\u0103r\u00e2t\u0103 a energiilor ei este a maghiariza.\u201d<\/em><\/strong> (A Keleti vallasu magyar nemzeti egyhaz szervezese\/ Organizarea bisericii na\u0163ionale maghiare de rit r\u0103s\u0103ritean, Budapest, 1907, p. 13)<\/em><\/p>\n

\u00a0\u00a0 \u00cen locul din apropierea Schitului Iezerul din jude\u0163ul V\u00e2lcea, numit \u201eCrucile Mo\u015filor\u201d<\/strong>, citim urm\u0103toarea inscrip\u0163ie martiric\u0103:<\/p>\n

,,\u00a0 \u00ceN ACEST LOC SUNT \u00ceNGROPA\u0162I<\/em><\/strong><\/p>\n

\u00a0\u00a0 PE ALBIA R\u00c2ULUI APROAPR 300<\/em><\/strong><\/p>\n

\u00a0\u00a0 C\u0102LUG\u0102RI AI VECHIULUI SCHIT-<\/em><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 IEZERUL<\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u00a0\u00a0 PE LA ANII 1545-1554 VOIEVODUL MIRCEA <\/em><\/strong><\/p>\n

\u00a0\u00a0 CIOBANUL, \u00ceMPREUN\u0102 CU SO\u0162IA SA DOAMNA<\/em><\/strong><\/p>\n

\u00a0\u00a0 CHIAJNA, AU REF\u0102CUT SCHITUL, \u00ceNGROP\u00c2ND<\/em><\/strong><\/p>\n

\u00a0\u00a0 LA TEMELIA ACESTUIA UN CAZAN CU AUR.<\/em><\/strong><\/p>\n

\u00a0\u00a0 MAI T\u00c2RZIU, GINERELE VOIEVODULUI, UN <\/em><\/strong><\/p>\n

\u00a0\u00a0 NEME\u015e UNGUR DIN TRANSILVANIA, AFL\u0102 DE <\/em><\/strong><\/p>\n

\u00a0\u00a0 LA SO\u0162IA SA DE COMOAR\u0102. TRECE MUN\u0162II<\/em><\/strong><\/p>\n

\u00a0\u00a0 CU O CEAT\u0102 DE SLUJITORI, UCIDE C\u0102LUG\u0102RII,<\/em><\/strong><\/p>\n

\u00a0\u00a0 FUR\u0102 AURUL, D\u0102R\u00c2M\u0102 SCHITUL \u015eI TRECE<\/em><\/strong><\/p>\n

\u00a0\u00a0 \u00ceN \u0162ARA SA.<\/em><\/strong><\/p>\n

\u00a0\u00a0 LOCUL UNDE ODIHNESC SUFLETELE C\u0102LU-<\/em><\/strong><\/p>\n

\u00a0\u00a0 G\u0102RILOR UCI\u015eI, ESTE MARCAT PRIN TREI <\/em><\/strong><\/p>\n

\u00a0\u00a0 CRUCI<\/em><\/strong> D\u0102LTUITE \u00ceN ST\u00c2NC\u0102, NUMITE <\/strong><\/em><\/p>\n

\u00a0\u00a0 \u201eCRUCILE MO\u015eILOR\u201d<\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u00a0\u00a0 <\/strong>Poate, c\u0103 neme\u015ful era cre\u015ftin?..<\/p>\n

\u00a0\u00a0 Poate, c\u0103 a r\u00e2vnit doar aurul?…<\/p>\n

\u00a0\u00a0 Poate, c\u0103 sacrificiul c\u0103lug\u0103rilor era plata <\/em>pentru efortul deplas\u0103rii?<\/p>\n

\u00a0\u00a0 Poate, pentru dezgropatul aurului, c\u0103 de, era ginere de os domnesc?<\/p>\n

\u00a0\u00a0 Poate, i-a redus la t\u0103cere pe monahi ca s\u0103 nu fie ispiti\u0163i?<\/p>\n

\u00a0\u00a0 Poate, ca s\u0103 nu-\u015fi piard\u0103 c\u0103lug\u0103rii m\u00e2ntuirea?<\/p>\n

\u00a0\u00a0 Poate, cine mai poate \u015fti?!?…<\/p>\n

\u00a0\u00a0 <\/strong><\/p>\n

 <\/p>\n

Gheorghe Constantin Nistoroiu<\/strong><\/p>\n

\u00a0\u00a0\u00a0 ( fragment din CINE SUNT HUNII-UNGRO-MAGHIARII )<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 (partea a III-a) \u00a0 \u00a0\u00a0 Tensiunea interetnic\u0103 \u00eentre dou\u0103 sau mai multe \u0163\u0103ri apare atunci c\u00e2nd statul acelei na\u0163iuni, [&hellip<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-21868","post","type-post","status-publish","format-standard","hentry","category-articole"],"_links":{"self":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/21868","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/comments?post=21868"}],"version-history":[{"count":3,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/21868\/revisions"}],"predecessor-version":[{"id":21871,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/posts\/21868\/revisions\/21871"}],"wp:attachment":[{"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/media?parent=21868"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/categories?post=21868"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.marianagurza.ro\/blog\/wp-json\/wp\/v2\/tags?post=21868"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}