Albanian folk beliefs
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Albanian folk beliefs (
In Albanian mythology, the physical
Albanian myths and legends are organized around the
Documentation
Albanian collectors
Albanian myths and legends are already attested in works written in Albanian as early as the 15th century,[17] however, the systematic collection of Albanian folklore material began only in the 19th century.[18]
One of the first Albanian collectors from Italy was the
The
Another important Albanian folklore collector was Thimi Mitko, a prominent representative of the Albanian community in Egypt. He began to take an interest in 1859 and started recording Albanian folklore material from the year 1866, providing also folk songs, riddles and tales for Demetrio Camarda's collection. Mitko's own collection—including 505 folk songs, and 39 tales and popular sayings, mainly from southern Albania—was finished in 1874 and published in the 1878 Greek-Albanian journal Alvaniki melissa / Belietta Sskiypetare (The Albanian Bee). This compilation was a milestone of Albanian folk literature being the first collection of Albanian material of scholarly quality. Indeed, Mitko compiled and classified the material according to genres, including sections on fairy tales, fables, anecdotes, children's songs, songs of seasonal festivities, love songs, wedding songs, funerary songs, epic and historical songs. He compiled his collection with Spiro Risto Dine who emigrated to Egypt in 1866. Dino himself published Valët e Detit (The Waves of the Sea), which, at the time of its publication in 1908, was the longest printed book in the Albanian language. The second part of Dine's collection was devoted to folk literature, including love songs, wedding songs, funerary songs, satirical verse, religious and didactic verses, folk tales, aphorisms, rhymes, popular beliefs and mythology.[22]
The first Albanian folklorist to collect the oral tradition in a more systematic manner for scholarly purposes was the
From the second half of the 20th century much research has been done by the
Foreign collectors
Foreign scholars first provided Europe with Albanian folklore in the second half of the 19th century, and thus set the beginning for the scholarly study of Albanian oral tradition.
The next generation of scholars who became interested in collecting Albanian folk material were mainly philologists, among them the
In the first half of the 20th century, British anthropologist Edith Durham visited northern Albania and collected folklore material on the Albanian tribal society. She published in 1909 her notable work High Albania, regarded as one of the best English-language books on Albania ever written.[27] From 1923 onward, Scottish scholar and anthropologist Margaret Hasluck collected Albanian folklore material when she lived in Albania. She published sixteen Albanian folk-stories translated in English in her 1931 Këndime Englisht–Shqip or Albanian–English Reader.[28]
Origin
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Indo-European topics |
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The elements of Albanian mythology are of
Albanian mythology inherited the
History
Albanian
Prehistoric Illyrian symbols used on funeral monuments of the pre-Roman period have been used also in Roman times and continued into
Among the Illyrians of early Albania the Sun was a widespread symbol. The spread of a
The historical-linguistic determination of the Albanian Christian terminology provides evidence that Albanians have already joined the process of conversion to Christianity in the Balkans since the
At the time of the South Slavic incursion and the threat of ethnic turbulence in the Albanian-inhabited regions, the Christianization of the Albanians had already been completed and it had apparently developed for Albanians as a further identity-forming feature alongside the ethnic-linguistic unity.[49] Church administration, which was controlled by a thick network of Roman bishoprics, collapsed with the arrival of the Slavs. Between the early 7th century and the late 9th century the interior areas of the Balkans were deprived of church administration, and Christianity might have survived only as a popular tradition on a reduced degree.[50] Some Albanians living in the mountains, who were only partially affected by Romanization, probably sank back into the Classic Paganism.[51]
The reorganization of the Church as a cult institution in the region took a considerable amount of time.
Between the 16th and 18th centuries, in Albania arrived also the
Albanian folklore evolved over the centuries in a relative isolated tribal culture and society,[4] and although several changes occurred in the Albanian belief system, an ancient substratum of pre-Christian beliefs has survived until today.[66][3][67] Ancient paganism persisted among Albanians, and within the inaccessible and deep interior it has continued to persist, or at most it was partially transformed by the Christian, Muslim and Marxist beliefs that were either to be introduced by choice or imposed by force.[68] Folk tales, myths and legends have been orally transmitted down the generations and are still very much alive in the mountainous regions of Albania, Kosovo and western North Macedonia, among the Arbëreshë in Italy and the Arvanites in Greece.[20][69]
Deities and divinities
CosmologySupreme BeingGood and Evil, Cosmic RenewalDestiny |
SkyEarthPhenomena
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Nature deities
Sky, weather
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Earth, vegetation
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Burn, fire, hearth |
Water, sea
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Societal deities
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Sacred animals
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Concepts
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Mythical beings
- Serpentine dragons
- Abe (phantom wearing a cloak)[151]
- Angu (shapeless ghost who appears in dreams)[152]
- Avullushe (spirits that suffocate people with their breath)[153][32]
- Bardha (pale, nebulous spirits who dwell under the earth) [154]
- Bariu i mirë (the good shepherd)[155]
- Baloz (dark knight, huge monster)[156][32]
- Bushtra (bad omen-wishing female witch)[157]
- Çakalloz (mighty being, slightly deranged hero)[158]
- Dhampir (half-vampire, half-human)[152][159]
- Dhevështruesi (half human and half animal)[152][160]
- Dhamsutë (deaf and dumb mare)[152][160]
- Djall (god of death and evil)
- Divi (ogre)[161]
- Drangue (winged warrior that kills dragons)
- Flama (restless evil ghost)[162]
- Gjysmagjeli[163]
- Gogol (bogeyman)[164]
- Grabofç (monstrous two headed snake)[165]
- Hajnjeri (man eating giant)[163]
- Hija (shadow ghost) [166]
- Jashtësme (elf-like nymphs that live in forests)[167]
- Judi (giant ghost)[152][168]
- Kacamisri (similar to Tom Thumb)
- goblins)[169]
- Katallan (Catalan Campaign in Asia Minor.
- Katravesh (the four-eared one, man-eating monster)[171]
- Kolivilor (demon similar to an incubus)[172]
- Kore (child eating demon)[172]
- Kukudh (plague demon)[173]
- Lahin (dwarf-like goblin))[174]
- Laura (shapeshifting swamp hag)[152][174]
- Lugat (revenant)[152][175]
- Magjí (evil woman, old hag))[176]
- Makth (nightmare ghost that suffocates people during sleep)[176]
- Mira (Spirits of fate) [177]
- Pëlhurëza (veil ghost)[152]
- Perria (beautiful female jinn who bedazzles humans)[178]
- Qeros (Scurfhead)[179]
- Qose (Barefaced Man)[180]
- Rrqepta (similar to a beast)[152]
- Rusale (mermaid)[181]
- Shtojzovalle (forest spirits)
- Shtriga (vampiric witch)[182][183]
- Syqeni (the Doggy Eyed, a wizard)[152]
- Thopçi or Herri (gnome)[152][166]
- Three headed dog (Hellhound)[184]
- Vampir[152][181]
- Vdekja (grim reaper)
- Vurvolaka (werewolves)[32]
- Xhindi (jinn)[185][32]
- Zana (mountain fairy)
Heroic characters
The Albanian terms for "hero" are trim (female: trimneshë), kreshnik or hero (female: heroinë). Some of the main heroes of the Albanian epic songs, legends and myths are:
- Demigods
- Drangue: semi-human winged warrior, whose weapons are meteoric stones, lightning-swords, thunderbolts, piles of trees and rocks
- E Bija e Hënës dhe e Diellit: "the Daughter of the Moon and the Sun", who is described as the lightning of the sky (Albanian: pika e qiellit) which falls everywhere from heaven on the mountains and the valleys and strikes pride and evil. She is sometimes described as bearing a star on her forehead and a moon on her chest.
- Humans
- Zjerma and Handa: protagonists of the heroic folktale "The Twins". Zjerma (lit. "fire") was born with the sun in the forehead, while Handa (lit. "moon") was born with the moon in the forehead. They have two horses and two dogs as companions, and two silver swords as weapons.
- Muji and Halili, protagonists of epic cycle of the Kângë Kreshnikësh
- Gjergj Elez Alia
- Little Constantine
Heroic motifs
The Albanian heroic songs are substantially permeated by the concepts contained in the
Another characteristic of Albanian heroic songs are
Rituals
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Festivals
- spring festival celebrated on March 1 of the Julian calendar (March 14 of the Gregorian calendar). In the old Albanian calendar it corresponds to the first day of the new year (Albanian: Kryeviti, Kryet e Motmotit, Motmoti i Ri, Nata e Mojit) and marks the end of the winter season (the second half of the year) and the beginning of the summer season (the first half of the year) on the spring equinox. Another festival of the spring equinox is Nowruz (Albanian: Dita e Sulltan Nevruzit) celebrated on March 22.[195][196]
- Nata e Buzmit: "Yule log's night" celebrated about the time of the winter solstice, between December 22 and January 6. In Albanian beliefs it marks the return of the sun for summer and the lengthening of the days.[197][32]
List of folk tales, legends, songs and ballads
Folk tales
- Marigo of the Forty Dragons
- For the Love of a Dove
- The Silver Tooth
- The Snake Child
- The Maiden who was Promised to the Sun
- The Grateful Snake and the Magic Case
- The Jealous Sisters
- The Princess of China
- The Foolish Youth and the Ring
- The Barefaced Man and the Pasha's Brother
- The Boy with No Name
- Half Rooster
- Gjizar the Nightingale
- The Snake and the King's Daughter
- The Bear and the Dervish
- The King's Daughter and the Skull
- The Stirrup Moor
- The Tale of the Youth who Understood the Language of the Animals
- The Maiden in the Box
- The Girl who Became a Boy
- The Shoes
- The Youth and the Maiden with Stars on their Foreheads and Crescents on their Breasts
- The Three Brothers and the Three Sisters
- The Three Friends and the Earthly Beauty
- The Scurfhead
- The Boy and the Earthly Beauty
- The Twins
- The Daughter of the Moon and Sun (version with kulshedra)
- The Daughter of the Moon and Sun (version with the king's son)
- The Daughter of the Sun
- The Serpent
- Seven Spans of Beard and Three Spans of Body
- The Skilful Brothers
- The Tale of the Eagle
Legends
- Aga Ymer of Ulcinj
- Ali Dost Dede of Gjirokastra
- Baba Tomor
- Muji and Halili cycle
- Gjergj Elez Alia
- Sari Salltëk
- Scanderbeg and Ballaban
- Shega and Vllastar
- The Lover's Grave
- Legend of Jabal-i Alhama
- Princess Argjiro
- Nora of Kelmendi
- The Legend of Rozafa
- Revenge Taken on Kastrati – a Legend of the Triepshi Tribe
- The Founding of the Kelmendi Tribe
- The Founding of the Kastrati Tribe
- The Founding of the Hoti and Triepshi Tribes
Songs and Ballads
- Songs of the Frontier Warriors
- At the Plane Tree of Mashkullore
- Cham Folk Songs (Song of Çelo Mezani)
- Song of Marko Boçari
- Constantin and Doruntinë
- Eufrozina of Janina
- Oh, my Beautiful Morea
- Song of Tana
- Songs of the Battle of Kosova
- The Ballad of Rozafa
- The Song Collection of Vuk Karadžić
See also
- Albanian folk poetry
References
- ^ Galaty et al. 2013, pp. 155–157; Tirta 2004, pp. 68–82; Elsie 2001, pp. 181, 244; Poghirc 1987, p. 178; Durham 1928a, p. 51; Durham 1928b, pp. 120–125.
- ^ a b c Elsie, Robert (ed.). "1534. Sebastian Franck: Albania: A Mighty Province of Europe". Texts and Documents of Albanian History.
- ^ a b c d e f g h i Bonnefoy 1993, p. 253.
- ^ a b Elsie 2001, pp. vii–viii.
- ^ Elsie 1994, p. i; Elsie 2001b, p. ix.
- ^ Bonnefoy 1993, pp. 253–254; Skendi 1967, pp. 165–166.
- ^ Bonnefoy 1993, p. 253; Poghirc 1987, pp. 178–179 Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327
- ^ Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327; Poghirc 1987, pp. 178–179; Hysi 2006, pp. 349–361.
- ^ Tirta 2004, pp. 42–102, 238–239, 318; Bonnefoy 1993, p. 253; Elsie 2001, pp. 35–36, 193, 244; Poghirc 1987, pp. 178–179; Hysi 2006, pp. 349–361.
- ^ a b c d e f g h Tirta 2004, pp. 62–68.
- ^ Sinani 2010, pp. 105–106, 111; Stipčević 2009, p. 507; Doli 2009, pp. 127–128; Tirta 2004, pp. 62–68.
- ^ Poghirc 1987, p. 178; Tirta 2004, pp. 68–82; Elsie 2001, pp. 181, 244
- ^ Elsie 1994, p. i; Poghirc 1987, p. 179
- ^ a b Bonnefoy 1993, pp. 253–254.
- ^ Doja 2005, pp. 449–462; Kondi 2017, p. 279
- ^ a b c d e Sokoli 2013, p. 181.
- ^ Skendi 1954, pp. 27–28.
- ^ Skendi 1954, pp. 7–10.
- ^ Skendi 1967, pp. 116–117.
- ^ a b c d e f Elsie 1994, p. i.
- ^ Elsie 2007, pp. 1–2.
- ^ Elsie 2007, p. 2.
- ^ Elsie 2007, p. 3.
- ^ Elsie & Mathie-Heck 2004, p. xi.
- ^ Elsie 2010, p. 255.
- ^ a b c Elsie 2007, p. 1.
- ^ Elsie 2010, p. 120.
- ^ Elsie 2010, p. 185.
- ^ a b Stipčević 1977, p. 74.
- ^ West 2007, pp. 288.
- ^ Wilkes 1995, p. 280.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x Poghirc 1987, p. 179.
- ^ West 2007, pp. 19.
- ^ West 2007, p. 68.
- ^ West 2007, pp. 151.
- ^ West 2007, pp. 243, 266.
- ^ a b c d e f g h i Treimer 1971, pp. 31–33.
- ^ a b West 2007, p. 233.
- ^ West 2007, pp. 385–386.
- ^ Juka 1984, p. 64.
- ^ Neziri 2008, pp. 80–82.
- ^ West 2007, pp. 392.
- ^ a b c Poghirc 1987, pp. 178–179.
- ^ a b Sokoli 2013, p. 184.
- ^ Belgiorno de Stefano 2014, pp. 2–3.
- ^ Dobruna-Salihu 2005, p. 345–346.
- ^ Galaty et al. 2013, p. 156.
- ^ Demiraj 2011, pp. 73–74.
- ^ Demiraj 2002, pp. 36–37.
- ^ a b Fischer & Schmitt 2022, p. 25.
- ^ Demiraj 2002, p. 26.
- ^ Demiraj 2011, p. 63.
- ^ Demiraj 2011, pp. 63–64, 70.
- ^ Demiraj 2011, p. 64.
- ^ Demiraj 2011, p. 71.
- ^ Elsie 2003, p. 3.
- ^ Ramet 1989, p. 381.
- ^ a b c Esposito 2004, p. 20.
- ^ Sokoli 2013, pp. 182–183.
- ^ Kressing & Kaser 2002, p. 72.
- ^ Skendi 1967, pp. 244–245.
- ^ Elsie 2010, p. 40.
- ^ Elsie 2019, p. 116.
- ^ Skendi 1967b, pp. 12–13.
- ^ Minkov 2004, pp. 103–104.
- ^ a b c d Poghirc 1987, p. 178.
- ^ a b c d e Skendi 1967, pp. 165–166.
- ^ Norris 1993, p. 34.
- ^ Elsie 2001b, p. ix.
- ^ a b c d e f g h i j k Doja 2005, pp. 449–462.
- ^ a b Demiraj 2002, p. 34.
- ^ Lambertz 1922, pp. 47, 143–144.
- ^ a b c d e Tirta 2004, pp. 121–132.
- ^ a b c d Tirta 2004, pp. 68–82.
- ^ Elsie 2001, p. 244.
- ^ Elsie 2001, pp. 181, 244.
- ^ a b Lambertz 1973, p. 509.
- ^ a b Gjoni 2012, p. 81.
- ^ a b c Stipčević 2009, p. 506.
- ^ a b Stipčević 2009, pp. 505–506.
- ^ Tirta 2004, pp. 61–62.
- ^ Tirta 2004, pp. 87–110.
- ^ Watkins 1995, pp. 164.
- ^ Tirta 2004, pp. 116–121.
- ^ a b Tirta 2004, pp. 82–83, 100–102.
- ^ a b c d e Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327.
- ^ Hyllested & Joseph 2022, p. 232.
- ^ Mann 1952, p. 32.
- ^ Feizi 1929, p. 82.
- ^ Sedaj 1982, p. 75.
- ^ Demiraj 1997, pp. 431–432.
- ^ Mann 1977, p. 72.
- ^ Tirta 2004, pp. 258–259.
- ^ a b c d e Elsie 2001, pp. 238–259.
- ^ a b Lambertz 1922, p. 49.
- ^ a b c Lambertz 1922, pp. 47, 49, 145–146.
- ^ a b c Elsie 2001, p. 161.
- ^ a b c Elsie 2001, pp. 241–242.
- ^ a b c d e Elsie 2001, pp. 46–47, 74–76, 153–156.
- ^ Shuteriqi 1959, p. 66.
- ^ Lambertz 1922, p. 77.
- ^ Tirta 2004, p. 72.
- ^ a b Elsie 2001, pp. 257–259.
- ^ a b Lambertz 1922, pp. 47–49, 143–144.
- ^ Hyllested & Joseph 2022, p. 235.
- ^ Ushaku 1988, pp. 92, 97.
- ^ Mann 1948, pp. 583–584.
- ^ a b Elsie 2001, pp. 79–81.
- ^ Elsie 2001, pp. 252–254.
- ^ Elsie 2001, p. 176.
- ^ Tirta 2004, pp. 147–152, 239, 409.
- ^ Tirta 2004, pp. 167–268.
- ^ a b Tirta 2004, pp. 111–121, 243, 273, 398.
- ^ Lurker 2005, p. 207.
- ^ Elsie 2001b, pp. 165–169.
- ^ a b Tirta 2004, pp. 115, 132.
- ^ Elsie 2001b, pp. 22, 48, 130.
- ^ Novik 2015, p. 268.
- ^ a b Tirta 2004, pp. 176–181.
- ^ Tirta 2004, p. 37.
- ^ Lambertz 1922, pp. 47, 146–148.
- ^ a b Tirta 2004, pp. 152–156.
- ^ Elsie 2001, pp. 48–49.
- ^ Tirta 2004, pp. 67–68.
- ^ Elsie 2001, pp. 101, 191.
- ^ Elsie 2001, p. 260.
- ^ a b Doli 2009, pp. 127–128.
- ^ a b Stipčević 2009, p. 507.
- ^ Sinani 2010, pp. 105–106, 111.
- ^ Skendi 1954.
- ^ Watkins 1995, p. 67.
- ^ Tirta 2004, pp. 42–102, 238–239, 318.
- ^ Elsie 2001b, pp. 35–36.
- ^ a b Watkins 1995, pp. pp=83, 164, 443.
- ^ Hysi 2006, pp. 349–361.
- ^ Elsie 2001, p. 191.
- ^ Tirta 2004, pp. 358–391.
- ^ a b Tirta 2004, pp. 135, 199–200, 227–243.
- ^ a b c d e Doja 2000.
- ^ Kondi 2017, p. 279.
- ^ Tirta 2004, pp. 199–200, 205.
- ^ Tirta 2004, pp. 169, 205, 227.
- ^ Tirta 2004, pp. 19, 20, 66–68, 145–170.
- ^ Stipčević 2009, p. 508.
- ^ Tirta 2004, pp. 26, 66, 324–326.
- ^ Poghirc 1987, p. 179–180.
- ^ Elsie 2001, p. 193.
- ^ Pipa 1978, p. 55.
- ^ Elsie 2001, p. 240.
- ^ Elsie 2001, pp. 160–161.
- ^ Elsie 2001, p. 4.
- ^ a b c d e f g h i j k l Tirta 2004, pp. 132–137.
- ^ Elsie 2001, pp. 18–19.
- ^ Elsie 2001, p. 20.
- ^ Tirta 2004, p. 407.
- ^ Elsie 2001, pp. 20–21.
- ^ Elsie 2001, p. 49.
- ^ Elsie 2001, p. 50.
- ^ Elsie 2001, pp. 68–69.
- ^ a b Elsie 2001, p. 69.
- ^ Elsie 2001, p. 71.
- ^ Elsie 2001, p. 90.
- ^ a b Elsie 2001, p. 107.
- ^ Elsie 2001, p. 103.
- ^ Elsie 2001, p. 104.
- ^ a b Elsie 2001, p. 113.
- ^ Elsie 2001, pp. 130.
- ^ Elsie 2001, p. 140.
- ^ Elsie 2001, p. 150.
- ^ Elsie 2001, pp. 150–151.
- ^ Elsie 2001, p. 151.
- ^ a b Elsie 2001, p. 152.
- ^ Elsie 2001, p. 153.
- ^ a b Elsie 2001, p. 158.
- ^ Elsie 2001, pp. 162–163.
- ^ a b Elsie 2001, p. 164.
- ^ Elsie 2001, p. 167.
- ^ Elsie 2001, p. 185.
- ^ Elsie 2001b, pp. 155, 230.
- ^ Elsie 2001b, pp. 22–23.
- ^ a b Novik 2015, p. 266.
- ^ Elsie 2001, p. 236.
- ^ Tirta 2004, pp. 111, 193–194.
- ^ Elsie 2001, p. 79.
- ^ Elsie 2001, p. 134.
- ^ Skendi 1954, pp. 83, 86–91.
- ^ Skendi 1954, pp. 91–92.
- ^ Elsie 2001, pp. 36–40.
- ^ Elsie 2001, pp. 166–171.
- ^ Tirta 2004, pp. 307–313.
- ^ Elsie 2001, p. 215.
- ^ Tirta 2004, pp. 216–227.
- ^ Kondi 2017, pp. 277–288.
- ^ Tirta 2004, p. 87.
- ^ Tirta 2004, pp. 253–255.
- ^ Elsie 2001, pp. 259–260.
- ^ Tirta 2004, pp. 249–251.
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Further reading
- Tirta, Mark (1992). "Figures mythologiques Albanaises et rencontres Balkaniques" [Albanian Mythological Figures and Balkanien Coincidences]. Studia Albanica (in French). 29 (1+02): 119–125.