“There is no doubt that this tradition of a superimposed Greek house was widely believed by the Macedonians[…] There was a persistent, well attested tradition in antiquity that told of a group of Greeks from Argos -descendants of Temenus, kinsman of Heracles- who came to Macedonia and established their rule over the Makedones, unifying them and providing a royal house.”

Source: In the Shadow of Olympus: The Emergence of Macedon (1990), p. 80

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Eugene N. Borza12

American historian 1935

N. G. L. Hammond (1907–2001) British classical scholar

"A History of Greece to 323 BC", Cambridge University, 1986 (p 516)

“Our understanding of the Macedonians' emergence into history is confounded by two events: the establishment of the Macedonians as an identifiable ethnic group, and the foundation of their ruling house. The "highlanders" or "Makedones" of the mountainous regions of western Macedonia are derived from northwest Greek stock; they were akin both to those who at an earlier time may have migrated south to become the historical "Dorians", and to other Pindus tribes who were the ancestors of the Epirotes or Molossians. That is, we may suggest that northwest Greece provided a pool of Indo-European speakers of Proto-Greek from which were drawn the tribes who later were known by different names as they established their regional identities in separate parts of the country… First, the matter of the Hellenic origins of the Macedonians: Nicholas Hammond's general conclusion (though not the details of his arguments) that the origin of the Macedonians lies in the pool of proto-Greek speakers who migrated out of the Pindus mountains during the Iron Age, is acceptable.”

Eugene N. Borza (1935) American historian

"Makedonika", Regina Books, Claremont CA

“Philip was born a Greek of the most aristocratic, indeed of divine, descent… Philip was both a Greek and a Macedonian, even as Demosthenes was a Greek and an Athenian…The Macedonians over whom Philip was to rule were an outlying family member of the Greek-speaking peoples.”

N. G. L. Hammond (1907–2001) British classical scholar

"Philip of Macedon" Duckworth Publishing, February 1998

“Friendship in the Greek tradition, in the Roman tradition, in the old tradition, was always viewed as the highest point which virtue can reach.”

Ivan Illich (1926–2002) austrian philosopher and theologist

We the People interview (1996)
Context: Friendship in the Greek tradition, in the Roman tradition, in the old tradition, was always viewed as the highest point which virtue can reach. Virtue, meaning here, "the habitual facility of doing the good thing," which is fostered by what the Greeks called politaea, political life, community life. I know it was a political life in which I wouldn't have liked to participate, with the slaves around and with the women excluded, but I still have to go to Plato or to Cicero. They conceived of friendship as a supreme flowering, of the interaction which happens in a good political society.

“Certainly the Thracians and the Illyrians were non-Greek speakers, but in the northwest, the peoples of Molossis (Epirot province), Orestis and Lynkestis spoke West Greek. It is also accepted that the Macedonians spoke a dialect of Greek and although they absorbed other groups into their territory, they were essentially Greeks.”

Robert Morkot (1957) British archaeologist and Egyptologist

"The Penguin Historical Atlas of Ancient Greece", Penguin Publishing USA, January 1997

“"The language spoken by these early Macedonians has become a controversial issue in modern times. It seems not to have been so in antiquity. As we have seen, Hesiod made Magnes and Macedon first cousins of the Hellenes, and he therefore regarded them as speakers of a dialect (or dialects) of the Greek language. That he was correct in the case of the Magnetes has been proved by the discovery of early inscriptions in an Aeolic dialect in their area of eastern Thessaly. Then, late in the fifth century a Greek historian, Hellanicus, who visited the court of Macedonia, made the father of Macedon not Zeus but Aeolus, a thing which he could not have done unless he knew that the Macedonians were speaking an Aeolic dialect of Greek. A remarkable confirmation of their Greek speech comes from the Persians, who occupied Macedonia as part of their conquests in Europe c.510-480. […] Disagreements over this issue have developed for various reasons. In the second half of the fifth century Thucydides regarded the semi-nomadic, armed northerners of Epirus and western Macedonia as "barbarians", and he called them such in his history of events in 429 and 423. The word was understood by some scholars to mean "non-Greek-speakers" rather than "savages." They were shown to be mistaken in 1956, when inscriptions of 370-68, containing lists of Greek personal names and recording in the Greek language some acts of the Molossians, were found at Dodona in Epirus. This discovery proved beyond dispute that one of Thucydides "barbarian" tribes" of Epirus, the Molossians, was speaking Greek at the time of which he was writing. Demosthenes too called the Macedonians "barbarians" in the 340s. That this was merely a term of abuse has been proved recently by the discovery at Aegae (Vergina) of seventy-four Greek names and one Thracian name on funerary headstones inscribed in Greek letters.”

N. G. L. Hammond (1907–2001) British classical scholar

"The Miracle That Was Macedonia", Palgrave Macmillan (September 1991)

“Here we have seen that their early history is still largely an open question. They may have had Greek origins: Whatever process produced the Greek-speakers (of that is how one defines "Greek") who lived south of Olympus may have also produced the Makedones who wandered out of the western mountains to establish a home and a kingdom in Pieria.”

Eugene N. Borza (1935) American historian

Source: In the Shadow of Olympus: The Emergence of Macedon (1990), pp. 277-278