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There is no reason to deny the Macedonians' own traditions about their early kings and the migration of the Macedones[..] The basic story as provided by Herodotus and Thucydides, minus the interpolation of the Temenid connections, undoubtedly reflects the Macedonians' own traditions about their early history.

— Eugene N. Borza In the Shadow of Olympus: The Emergence of Macedon (1990)

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Both Herodotus and Thycidides describe the Macedonians as foreigners, a distinct people lying outside the frontiers of the Greek-city states.

In the Shadow of Olympus: The Emergence of Macedon (1990)

While the 1971 OED may regard the use of the word "ethnicity" as obsolete, no adequate substitute for the word exists.

Who Were (and Are) the Macedonians? (1996)

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.

In the Shadow of Olympus: The Emergence of Macedon (1990)

Only recently have we begun to clarify these muddy waters by revealing the Demosthenean corpus for what it is: oratory designed to sway public opinion and thereby to formulate public policy. That elusive creature, Truth, is everywhere subordinate to Rhetoric; Demosthenes' pronouncements are no more the true history of the period than are the public statements of politicians in any age.

In the Shadow of Olympus: The Emergence of Macedon (1990)

Their daughter, who would be the half-sister of Alexander the Great and, later the wife of Cassander, was appropriately named Thessalonike, to commemorate Philip's victory in Thessaly. In 315 Cassander founded at or near the site of ancient Therme the great city that still bears her name.

In the Shadow of Olympus: The Emergence of Macedon (1990)

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