Syri i keq në besimet shqiptare:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Albanian |
| Veröffentlicht: |
Prishtinë
Inst. Albanologjik
2013
|
| Schlagworte: | |
| Online-Zugang: | Abstract Inhaltsverzeichnis |
| Beschreibung: | PST: Evil eye in Albanian beliefs. - Summary of text in English (pages 255-260). - Zugl.: Tirana, Qendra Ndëruniversitare e Studimeve Albanologjike, Diss., 2012 Includes bibliographical references (pages 283-295) and index |
| Beschreibung: | 298 pages illustrations 20 cm |
| ISBN: | 9789951596848 9951596843 |
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| adam_text | EVIL EYE IN ALBANIAN BELIEFS
Summary
Many examples from the past by people and different
ethnic groups of the world have proven the undeniable fact that
the belief in the evil eye is ancient and has a wide range. As a
phenomenon, we encounter it even today, among different pe-
ople, thus among our people also.
The ways of being obsessed by the evil eye are different.
However, being obsessed by evil eye through greedy stare at
someone and through the words to express surprise, particular-
ly, when it comes to children, then through touch, praise etc, are
the most common ways through of evil eye.
Whereas some religions, dealing with evil eye or (mesy-
shi). are presented to us today somewhat as unclear, however,
we have to admit that when it comes to the men’s evil eye, par-
ticularly of persons who may have the evil eye, almost eve-
rywhere among us it is believed that every person, at some
point, might have an evil eye, especially those children who
were stopped breastfeeding and are given again. The pheno-
menon of taking the breastfeed for the second time was also
known to some ancient people. Thus, for example, the ancient
Egyptians who were getting breastfeeding for the second time.
256
DR. BASHKIM LAJCI
it was understood as a new birth after the symbolic death.
Passing to another world was a privilege belonging only to
the Rulers. By this act they provided themselves wisdom and
unprejudiced. Breastfeeding of a child for the second time was
seen as an act by which the child was removed from the social
community, the world of living, and it would become unclean
and as such a potential risk for the environment. How many
persons are clean, according to people, some individuals
distinguished by certain external marks on their bodies, such as
the lack of any limb, then the baggers, women during mens-
truation cycle, sinful people, priests, Roma people (gypsies
living in tents) etc.
Unlike evil eye of people which is preserved better, ani-
mal and insect evil eye are presented to us in slightly faded
form. This especially applies to those cases where we are dea-
ling with the ability of these creatures to cause someone harm
with their eyes. Among us this type of evil eye, moreover, we
encounter in reduced form several animal whose presence is
considered unwilling, they are seen as animals which may bring
any harm to we encounter on the road or whether they cross our
road, if we mention their name, especially in the presence of
children, etc..
Ways in which people are protected by evil eye have
been different. However, it must be admitted that one of the
most frequently used for this purpose, not only by our people
but by others also, has been protection through amulets. Amu-
lets were placed on visible and not invisible parts of the body.
Visible way of amulets was usually practiced on children, ani-
mals, plants, other objects, whereas the invisible way, moreover
was performed with adults. However, regardless of how
amulets were transferred or carried it must be said that their
SYRII KEQ NE BESIMET SHQIPTARE
257
primary function was and is the amortization of the power of
the evil eye, when he/she interacts with the risked object,
whether through sight or through praise words, touching etc..
Defining of the evil eye at Albanians is performed by
using the words deriving from the same root: evil eye (me-
syeshi, mesajshi, mesyte), eyes, etc. No matter which form of
the name is used among people evil eye is understood as an act
of magic that makes separation of content and through the form
of words. This separation can be done only by a demon or man
who is distinguished from other people by some body marks
and who is connected to the other world. His eyes have the
ability to look at this and through the other world. That an evil
eye man is a demon is told in the story of Ibrahim Pasha.
When evil eye man divides the contents of the form, it
comes to the destruction of the entireness, and precisely this
open entireness enters mythical creatures called cast an evil eye
which could lead to death.
Ways in which the evil eye is determined are different.
However, the method of determining or healing of disease by to
extinguish the coal in water has a special significance. This is
because the still water is taken for this purpose which, sym-
bolizes the border of this and another world (the world of the
dead is behind the water, as well as ground water as attributes
of htonic world, because with its mediation (water-BL) may be
reached another world, so underground world), then the odd
numbers of coals dedicated to possible evil eye individuals.
Another element of htonic world is also the connection of coal
with fire. The Formula of disease findings here is simple, if one
of the coals goes down into the water (goes to its place in the
world under water, or after which is considered the same), it
means that the patient suffers from evil eye. In the same way, at
258
DR. BASHKIM LAjgi
the same time during the Inquisition period it was ascertained
the same way if a woman is a witch or not. She was inserted
into the water to see if she will sink or not. If it is not sinking, it
is considered to be a witch (opposite of evil eye), it is certainly
it relies in the belief that people have made sinned and are not
clean cannot enter the other world (it corresponds with the pre-
sence of cockatrice in our nation).
In the case of protection or recovery from the evil eye the
main purpose of some magic actions, the bursting of evil eye’s
eyes, aiming to release the trapped their figure, and the re-union
of content and form. This can best be spotted when throwing a
few grains of salt in the fire, in order to burst the evil eye just as
the burst salt granules.
To prevent slavery and separation of quality, various
means are used, verbal and non-verbal, through which they
want to eliminate differences between this and the other world.
Through these means it is intended that the world of the child
(or any other being under a risk from the evil eye) to appear fa-
ke, as another world, or as something that will demotivate
receipt of quality (which may be expressed by saying: “ the
raven doesn’t pull the eyes of the raven , or the wolf does not
eat the wolf , etc..). In order to achieve this goal, it is necessary
to highlight all those features which are considered as htonic
features. In these features or signs may be considered several
parts htonic animals, such as wolf, snake, hedgehog, wild boar,
horse, frog, rabbit, bear, etc.., then stone, horns, garlic, veil. In
this type of protection also enters the transfer of skin membrane
in which the child was born (because thus is created a false
image that the child has not entered yet into this social world),
as well as all red and black objects. Other ways the to protect
from the evil eye some other unusual actions, such as under-
SYRt I KEQ NE BESIMET SHQ1PTARE
259
ssing and showing of genitals, reverse dressing of any clothes,
spitting, etc.
Apart from to the said methods, as an effective protection
against the evil eye or can be considered: (a) changing the ima-
ge of the face of the endangered person from evil eye, usually
children, through various drawings in the face by coal or mud,
then burning of any new clothe, incompletion of all works du-
ring the construction of the new house etc.., and (b) the use of
iron and other objects made of this metal. This protection can
be defined as a threat toward dirty creatures, as it is known
the first iron which I hade been used by people originated from
meteoric iron, so it could present the attribute of the lightning
(to put away filthy creatures).
When it comes to the symbolic aspect of iron it is worth
mentioning that this symbolism is reflected in its products, such
as circles, rings, neck chain, axes, etc., than the iron itself. The
Method of processing of these facilities (usually forged by
blacksmith at dull time of the night), and the genesis of iron
from who forged from these objects (plates or dead horse hor-
seshoe nails from the grave etc..), the tell us about the presence
of the htonic element symbolism of these objects. The circle,
ring, neck chain, etc.., essentially they form a circle which has
the function of protection and no construction of entireness.
Iron and silver have a possibility of alternating properties
between them, perhaps because both of these metals are bright
(association for day and milk) and it they had a positive mea-
ning in relation to gold (which is a feature of the underground
world).
Regarding the evil eye healing, it must be said that natio-
nal tradition is familiar about many means and ways for its
healing, however it must be said that the entire area has remai-
260
DR. BASHKIM LAJCI
ned within the spheres of magic medicine. The most common
ways of evil eye healings are: healing by extinguishing the coal
into water, through words, prayers, smoke, etc.
PÉRMBAJTJA
PARATHÉNIE............................................5
HYRIA........................................... ....7
KREU I PARE..........................................11
1. SYRI I KEQ.....................................11
x.i. Té dhéna té pérgjithshme.....................11
1.2. Mésyshi......................................20
1.3. Kush mund ta lceté syrin e keq...............27
1.3.1. Njerézit................................27
1.3.2. Kafshét.................................42
1.4. Kush éshte né rrezik nga syri i keq..........47
1.4.1. Njerézit................................47
1.4.2. Kafshét.................................73
1.4.3. Bimét...................................77
1.4.4. Objektet e vdekura......................78
1.4.3. Puna....................................87
1.5. Kush éshte imun ndaj syrit té keq............90
1.6. Cilat jané pasojat nga syri i keq............93
KREU I DYTE.......................................95
2. Mbrojtja nga syri i keq........................95
2.1. Largimi nga shikimi i syrit té keq...........95
2.2. Térheqja e shikimi té paré..................109
2.3. Mbrojtja népérmjet shenjave apo objekteve...119
2.4. Mbrojtja me ane té papastérisé..............129
2.5. Mbrojtja me ane té fjaléve................ 134
•298
DR. BASHKIM LAJ£I
KREU I TRETE..................................141
3. Amuletet (Hajmalite) ..........................141
3.1. Amuletet e shqiptareve...................146
3.2. Amuletet popullore...................... 148
3.3. Amuletet minerale...................... 150
3.4 Amuletet bimore......................... 162
3.5. Amuletet antropomorfe dhe zoomorfe.......168
3.6. Amuletet e krishtera.....................193
3.7. Amuletet islame........................ 198
3.7.1. Hajmalite popullore islame.............201
3.7.2. Hajmalite fetare islame....................204
KREU I KATERTE ...............................215
4. SHERIMI N GA SYRII KEQ.....................215
4.1. Konstatimi i semundjes...................216
4.2. Kerkimi i sykeqit........................219
4.3. Rezultati i semundjes....................221
4.4. Sherimi nga mesyshi......................223
4.4.1. Sherimi me ane te fikjees se thengjijve.223
4.4.2. Sherimi me ane te fjaleve magjike.......231
4.4.3. Sherimi me ane te lutjeve...........237
4.4.4. Sherimi me ane te veprimeve magjike.....238
4.4.5. Sherimi me ane te ilaqeve...........240
4.4.6. Sherimi me ane te larjes apo sperkatjes.241
4.4.7. Sherimi me ane te tymosjes..........244
PERFUNDIMI....................................249
EVIL EYE IN ALBANIAN BELIEFS..................255
TREGUESII EM RA VE............................261
BURIMET DHE LITERATURA........................283
f Bayerische
StaatsbibliolHofc
( Munchen
V
|
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| id | DE-604.BV042614221 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T07:05:56Z |
| institution | BVB |
| isbn | 9789951596848 9951596843 |
| language | Albanian |
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| publisher | Inst. Albanologjik |
| record_format | marc |
| spelling | Lajçi, Bashkim 1955- Verfasser (DE-588)1072323117 aut Syri i keq në besimet shqiptare Dr. Bashkim Lajçi Evil eye in Albanian beliefs Prishtinë Inst. Albanologjik 2013 298 pages illustrations 20 cm txt rdacontent n rdamedia nc rdacarrier PST: Evil eye in Albanian beliefs. - Summary of text in English (pages 255-260). - Zugl.: Tirana, Qendra Ndëruniversitare e Studimeve Albanologjike, Diss., 2012 Includes bibliographical references (pages 283-295) and index Evil eye / Balkan Peninsula Albanians / Folklore Alltag, Brauchtum Volksglaube (DE-588)4063834-0 gnd rswk-swf Böser Blick (DE-588)4007526-6 gnd rswk-swf Abwehrzauber (DE-588)4132600-3 gnd rswk-swf Aberglaube (DE-588)4000096-5 gnd rswk-swf Albaner (DE-588)4068517-2 gnd rswk-swf Balkan Peninsula / Social life and customs (DE-588)4113937-9 Hochschulschrift gnd-content Albaner (DE-588)4068517-2 s Böser Blick (DE-588)4007526-6 s Volksglaube (DE-588)4063834-0 s DE-604 Abwehrzauber (DE-588)4132600-3 s Aberglaube (DE-588)4000096-5 s Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028047049&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028047049&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Lajçi, Bashkim 1955- Syri i keq në besimet shqiptare Evil eye / Balkan Peninsula Albanians / Folklore Alltag, Brauchtum Volksglaube (DE-588)4063834-0 gnd Böser Blick (DE-588)4007526-6 gnd Abwehrzauber (DE-588)4132600-3 gnd Aberglaube (DE-588)4000096-5 gnd Albaner (DE-588)4068517-2 gnd |
| subject_GND | (DE-588)4063834-0 (DE-588)4007526-6 (DE-588)4132600-3 (DE-588)4000096-5 (DE-588)4068517-2 (DE-588)4113937-9 |
| title | Syri i keq në besimet shqiptare |
| title_alt | Evil eye in Albanian beliefs |
| title_auth | Syri i keq në besimet shqiptare |
| title_exact_search | Syri i keq në besimet shqiptare |
| title_full | Syri i keq në besimet shqiptare Dr. Bashkim Lajçi |
| title_fullStr | Syri i keq në besimet shqiptare Dr. Bashkim Lajçi |
| title_full_unstemmed | Syri i keq në besimet shqiptare Dr. Bashkim Lajçi |
| title_short | Syri i keq në besimet shqiptare |
| title_sort | syri i keq ne besimet shqiptare |
| topic | Evil eye / Balkan Peninsula Albanians / Folklore Alltag, Brauchtum Volksglaube (DE-588)4063834-0 gnd Böser Blick (DE-588)4007526-6 gnd Abwehrzauber (DE-588)4132600-3 gnd Aberglaube (DE-588)4000096-5 gnd Albaner (DE-588)4068517-2 gnd |
| topic_facet | Evil eye / Balkan Peninsula Albanians / Folklore Alltag, Brauchtum Volksglaube Böser Blick Abwehrzauber Aberglaube Albaner Balkan Peninsula / Social life and customs Hochschulschrift |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028047049&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028047049&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT lajcibashkim syriikeqnebesimetshqiptare AT lajcibashkim evileyeinalbanianbeliefs |