Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi: (1814-1897) = British Foreign Bible Society and Bektashism
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Abschlussarbeit Buch |
| Sprache: | Albanian |
| Veröffentlicht: |
Prishtinë
Insituti Albanologjik
2013
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Register // Personen- und Ortsregister Literaturverzeichnis Abstract |
| Beschreibung: | 462 pages Facsimiles 20 cm |
| ISBN: | 9789951596862 995159686X |
Internformat
MARC
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| 020 | |a 995159686X |9 9951-596-86-X | ||
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| 100 | 1 | |a Krasniqi, Memli |d 1968- |e Verfasser |0 (DE-588)1114997021 |4 aut | |
| 240 | 1 | 0 | |a Rilindja Kombëtare Shqiptare, Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) |
| 245 | 1 | 0 | |a Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi |b (1814-1897) = British Foreign Bible Society and Bektashism |c Memli Krasniqi |
| 246 | 1 | 1 | |a British Foreign Bible Society and Bektashism |
| 264 | 1 | |a Prishtinë |b Insituti Albanologjik |c 2013 | |
| 300 | |a 462 pages |b Facsimiles |c 20 cm | ||
| 336 | |b txt |2 rdacontent | ||
| 337 | |b n |2 rdamedia | ||
| 338 | |b nc |2 rdacarrier | ||
| 502 | |b Dissertation |c Universiteti i Prishtinës |d 2012 | ||
| 505 | 8 | |a Includes bibliographical references (pages 427-447) and index | |
| 546 | |a Zusammenfassung in englischer Sprache | ||
| 610 | 1 | 4 | |a British and Foreign Bible Society / History / 19th century |
| 610 | 1 | 7 | |a British and Foreign Bible Society |2 fast |
| 610 | 2 | 7 | |a Bektaschi-Orden |0 (DE-588)4069242-5 |2 gnd |9 rswk-swf |
| 610 | 2 | 7 | |a British and Foreign Bible Society |0 (DE-588)80258-X |2 gnd |9 rswk-swf |
| 630 | 0 | 7 | |a Bibel |0 (DE-588)4006406-2 |2 gnd |9 rswk-swf |
| 648 | 4 | |a Geschichte 1800-1900 | |
| 648 | 7 | |a Geschichte 1814-1897 |2 gnd |9 rswk-swf | |
| 650 | 4 | |a Bible / Translations into Albanian / History / 19th century | |
| 650 | 7 | |a Bible |2 fast | |
| 650 | 4 | |a Albanians / Religion | |
| 650 | 4 | |a Bektashi / Albania / History / 19th century | |
| 650 | 4 | |a Islam / Relations / Christianity | |
| 650 | 4 | |a Christianity and other religions / Islam | |
| 650 | 7 | |a Albanians / Religion |2 fast | |
| 650 | 7 | |a Bektashi |2 fast | |
| 650 | 7 | |a Christianity |2 fast | |
| 650 | 7 | |a Interfaith relations |2 fast | |
| 650 | 7 | |a Islam |2 fast | |
| 650 | 4 | |a Bibel | |
| 650 | 4 | |a Christentum | |
| 650 | 4 | |a Geschichte | |
| 650 | 0 | 7 | |a Albanisch |0 (DE-588)4112482-0 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Übersetzung |0 (DE-588)4061418-9 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Kulturwandel |0 (DE-588)4033596-3 |2 gnd |9 rswk-swf |
| 650 | 0 | 7 | |a Albaner |0 (DE-588)4068517-2 |2 gnd |9 rswk-swf |
| 651 | 7 | |a Albania |2 fast | |
| 655 | 7 | |0 (DE-588)4113937-9 |a Hochschulschrift |y 2012 |z Priština |2 gnd-content | |
| 689 | 0 | 0 | |a British and Foreign Bible Society |0 (DE-588)80258-X |D b |
| 689 | 0 | 1 | |a Bibel |0 (DE-588)4006406-2 |D u |
| 689 | 0 | 2 | |a Übersetzung |0 (DE-588)4061418-9 |D s |
| 689 | 0 | 3 | |a Albanisch |0 (DE-588)4112482-0 |D s |
| 689 | 0 | 4 | |a Bektaschi-Orden |0 (DE-588)4069242-5 |D b |
| 689 | 0 | 5 | |a Albaner |0 (DE-588)4068517-2 |D s |
| 689 | 0 | 6 | |a Kulturwandel |0 (DE-588)4033596-3 |D s |
| 689 | 0 | 7 | |a Geschichte 1814-1897 |A z |
| 689 | 0 | |5 DE-604 | |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000005&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |3 Inhaltsverzeichnis |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000006&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |3 Register // Personen- und Ortsregister |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000007&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA |3 Literaturverzeichnis |
| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000008&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA |3 Abstract |
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| 943 | 1 | |a oai:aleph.bib-bvb.de:BVB01-028048091 | |
Datensatz im Suchindex
| _version_ | 1811818564728913920 |
|---|---|
| adam_text |
PASQYRAE LENDES
Parathenia.5
Hyrje.7
Kreu I
Fillet e pranise se Bektashizmit dhe Levizjes Ungjillore
ne viset shqiptare.17
1.1 Rrethanat ekonomiko-shoqerore ne viset
shqiptare ne fillim te shekullit XIX.17
1. 2 Rrethanat nderkombetare, Perandoria
Osmane dhe Shqiptaret (1804-1816).33
1.3 Esenca e Protestantizmit dhe ndikimi i saj ne
Rilindjen Kombetare Shqiptare dhe Ballkanike.42
1.4 Themelimi i Shoqerise Biblike Britanike
qellimi dhe objektivat e saj.61
1.5 Filozofia Bektashiane dhe koncepti i
emancipimit kombetar shqiptare.66
1.6 Kontaktet e para te Bektashizmit me shqiptaret.82
460
Memli KRASNIQI
Kreu II
Veprimtaria e Shoqerise Biblike Britanike
dhe Bektashinjve ne vitet 1816-1827.97
2.1. Shoqeria Biblike Britanike dhe veprimtaria
e saj botuese ne gjuhen shqipe 1819-1827.97
2.2 Bektashinjte dhe Pashalleku i Janines 1816-1827.114
2.3 Letersia fetare Bektashiane dhe roli i saj
ne Rilindjen Kombetare Shqiptare.142
Kreu III
Shoqeria Biblilce Britanike, Belctashizmi dhe shqiptaret
(1827-1856).155
3.1 Ndryshimet ne sistemin poiitilc, ushtarak,
administrate dhe ekonomik te Perandorise
Osmane ne gjysmen e dyte te shekullit XIX —155
3.2 Veprimtaria e Shoqerise Ungjillore dhe
Bektashizmit ne ndergjegjesimin fetar dhe
kombetar te shqiptareve(i83i-53).170
3.3 Lufta e Krimese (1853-1856) dhe
intensifikimi i punes ungjillore ne mesin e
shqiptareve.182
3.4 Themelimi i deges se Shoqerise Biblike
ne Konstantinopol.187
SHOQERIA BIBLIKE BRITANIKE PER TE HUAJT DHE.461
ICreu IV
Rilindja kombetare Shqiptare dhe raportet e saja me
Levizjen Ungjillore dhe Bektashizmin (1856-1881).191
4.1 Gjendja sociale dhe kulturore e shqiptareve
ne gjysmen e dyte te shekullit XIX.191
4.2 Perkthimi i Dhiates se Re ne gjuhen shqipe
dhe ndikimi i saj ne rizgjimin kombetar ne
gjysmen e dyte te shekullit XIX.215
4.3 Ese i Kostandin Kristoforidhit mbi Shqiperine,
gjuhen dhe perkthimet e Shkrimeve te slienjta.222
4.4 Vizitat e perfaqesuesve te Shoqerise Biblike
Britanike ne viset shqiptare me 1863/66/67 dhe
raportet e tyre me Bektashizmin.236
4.5 Veprimtaria e Shoqerise Biblike dhe e bektashinjve
ne vitet e Lidhjes Shqiptare te Prizrenit.250
4.6 Ndikimi i Shoqerise Biblilce Britanike
ne jeten kulturore dhe shpirterore te turqve osman
dhe bullgareve ne gjysmen e dyte te shek.XIX.264
4.7 Prosperiteti ekonomik dhe ndikimi i
veprimtarise se "Fanarit”grek ne intensifikimin
e Levizjes Ungjillore ne qytetin e Manastirit.276
4.8 Veshtrim i konsullit Kysocki mbi vilajetin
e Janines.284.
Kreu V
Veprimtaria kulturore dhe fetare e Levizjes Ungjillore
dhe e Bektashinjve ne vitet (1881-1897).*.287
462
Memli KRASNIQI
5.1 Kontributi i “Shoqérisé Biblike”dhe
Bektashizmit per arsimin shqip né vitet e
80-ta té shekullit XIX.287
5.2. Studentét shqiptaré né shkollat protestante.298
5.3 Ndikimi i Bektashizmit dhe Shoqérisé
Biblilce né emancipimin e femrés shqiptaré_303
5.4 Kontributi i Shoqérisé Biblilce né formimin
e gjuhéve letrare serbe, grelce dhe turke né
gjysmén e dyté té shekullit XIX.320
5.5. Protestantét dhe Lévizja kombétare
shqiptaré né Manastir, Kor^é dhe Elbasan
(1891-1897).323
5.6 Peripecité e botimit té Fjalorit té Konstandin
Kristoforidhit.340
3.7 Roli i Shoqérisé Biblilce dhe bektashizmit
né transformimin e ndérgjegjés fetare né até
kombétare.348
5.8 Raporti politilc i Gjergj Qiriazit mbi
Vilajetin e Manastirit. — 363
Pérfundimi. 367
Summary.391
Dokumente.4*5
Bibliografía.427
Treguesi i emrave.449
V
Bayerische
Síaafsbibüothek
MOnchen
Treguesi i emrave
A
Abdulhamidi II, 169
Adrianopoje, 279
Albania, 92, 226, 435,
445
Andros, 229
Anglia, 131, 186, 222, 255,
368, 372
Arbanoni, 171
Arberi, 149
Athine, 58, 173, 174, 177,
216, 231, 241, 304, 322,
343) 344) 345. 347. 383
Aurnon, 229
Austria, 15, 33, 134, 397,
436
B
B. Barker, 174
Baba Ahmetin, 260
Baba Aliun,, 297
Baba Fetahu, 180, 340
Baba Hajdarin, 260, 297
Baba Haxhi Hasani, 210
Baba Haxhi Ismaili, 360
Baba Hysenin, 15
Baba Qazimi, 358
Baba Sali Matohasani,
297,340
Baba Sali Matohasanit,
340
Baba Sulejmanin, 297
Baba Zenel Gjoksin,,
297
Beduli, Dhimiter, 434
Bektashizmi, 74, 137,
442
Beograd, 34, 55, 85, 160,
329, 437, 441, 443
450
Memli KRASNIQI
Berat, 27, 138, 180, 216,
288, 301, 337, 353, 402
Berat,, 27,138,180, 402
Berd, Xh., 299, 384, 407
Berlinit,, 23
Berzhan, 331
Beselidhjen e Re, 9, 52,
68,177
Bessieres, 39
Bizantine, 81, 171, 268,
367
Bizrnarku, 250
Boppe, August, 434
Bosnja dhe
Hercegovina, 191
Boston, 310, 432
Bovier, 39
Braduel, Fernand, 434
Brewer, Josiah, 434
Britania e Madhe, 13, 41,
50, 124, 134, 157, 159, 167,
183, 184, 240, 278, 280,
295, 372, 381, 389
British and Foreign
Bible Society, 9, 18, 50,
51, 52, 54, 58, 62, 209, 321,
349, 406, 430, 434
Brod, 78, 79, 81, 92,181
Bruce, 220
Bullgar, 267, 271, 272,
274, 276, 282
Bulqiza, 357
Butrinti, 38, 39
C
C. N. Righter, 189
Cambridge, 11, 40, 46,
50, 60, 275, 276, 415, 416,
427, 433» 444» 446
Canton, William, 99,
155» 435
Clayer, Nathalie, 435
Col. Sheil, 167, 428
Constantinople, 42, 187,
303, 322, 391, 434
Czartoryslci, 40
£
^ameri, 137
D
Dalmaci, 220, 249
Davidson, 221, 239, 240,
241, 253
Dervish Meleqi, 260
Dervish pashai, 214
Dhiata e Re, 349
I
SHOQBRIA BIBLIKE BRITANIKE PER TE HUAIT DHE.451
Dr. Pralt, 269, 270
Dr. Schauffler, 270
Durresi, 25
E
Earli nga Shaftesbury,
245
Edingeri, 272
Elsie, Robert, 437
Evropa, 33, 252, 380
F
F. Stivens-i, 176
Franca,, 33, 35, 36, 157,
218, 222
Frasheri, Sami, 304
G
G. Muir Mackenzie, 170,
194
G. P. March, 187
G.P.Gooch, 40
Gawrych, George, 437
Gostivar, 201
Greqi, 171, 222, 231, 249,
322,364
Guerrini, 39, 40
GJJ
Gj alcove, 165, 258, 317
Gjerardi, 39
Gjirokastres, 76, 94, 96,
99, 100,136, 142, 146, 153,
180, 221, 240, 246, 248,
260, 297, 338
H
H. A. Stern-it., 189
H. Luter-i, 176
H. M. Blakiston, 188
Hammer, Joseph Von,
438
Haxhi Bektashi, 66, 69,
71, 72, 76, 77, 80, 83, 86,
116,126,133,140,154
Haxhi Osman efendiu,
260
Hios, 160
Hoxha Hasan Tahsinin,
218
Hysa, Mahmud, 438
I
Ihsanoglu Ekmeleddin,
168
Iliria, 173
452
Memli KRASNIQI
Ishujt Joniane, 36, 98,
228, 264,372, 374
I tali, 99, 249
Izeti, Metin, 438
Izmir, 58, 224, 264
J
J. H. Brown, 187
J. H. Skene, 188
Janine, 20, 29, 37, 41,
100, 111, 123, 135, 148, 168,
211, 213, 221, 223, 231, 235,
239» 247 253» 254, 316,
339» 359
Joje, 39
K
Kaifsariah, 176
Kalabri, 220, 249
Katarini, 95
Kemal H. Karpat, 11,
446
Ker^ove, 92,137, 358
Kirby, 257
Klundt, 272
Kolonje,, 180
Konica, 38, 39
Konstandin Kolea, 256
Konstantinopol, 99,101,
187, 232, 240, 243, 264,
265, 268, 271, 376, 431,
432, 458
konsulli Blunt, 283
Kor^e, 31, 89, 95,133,138,
194, 259, 288, 289, 291,
292, 293, 294, 296, 297,
300, 301, 304, 305, 307,
308, 311, 315, 318, 319, 323,
324,325, 331,332, 335, 337,
350, 351» 356, 357» 358»
361, 385, 388, 389, 434,
441, 442, 460
Korfuz, 37, 58, 83, 99,
102, 104, 105, 107, 159,
170, 174, 176, 221, 231, 232,
247, 264
Kosove, 18, 200, 259, 316,
327,442
Krai, 288, 294, 297, 301,
311» 313» 3»4» 316, 336, 337,
338» 343» 345» 349» 35°»
354» 355» 359» 361
Kreta, 167
Krime, 285
Krosbin (Crosbie), 275
Kruja, 154
Kur’an, 88
Kurvelesh, 165
SHOQERIA BIBLIKE BRITANIKE PER TE HUATT DHE.453
L
Laipcig, 178
Leeves,, 59, 102,104,107,
155, 322, 377, 401
Leskovc, 273
Levant, 40, 438
Levizja Kombetare
Shqiptare, 261
London, 9, 14, 18, 52, 58,
62, 64, 66, 69, 73, 99, 155,
157,158,163,165, 170, 184,
185, 186, 208, 209, 242,
244, 268, 321, 322, 324,
327, 336, 395, 397, 404,
408, 430, 431, 433, 434,
435» 436, 438, 439» 440,
441» 443» 444
Luarasi, Petro Nini, 439
M
Male, Geert, 441
Mai te Zi, 242
Malta, 175, 176» 185, 226,
396, 431
Manastir, 39, 165, 168,
181, 212, 225, 266, 277,
280, 288, 294, 296, 297,
299, 300, 301, 304, 311»
314, 316, 318, 319, 329
330, 343, 344» 345» 347»
349» 351» 354» 357» 3^3»
384, 407, 430, 460
Maqedonia, 15
Mateut, 47, 102,104,105,
108, 109, 178, 219, 226,
241, 349, 377
Mathiu, 39
Matlcovski, 200, 204, 441
Mbreteria e Bashleuar,
176, 222
Mehmed, 40, 90
Mekenzi,, 170,193
Mentzel, Peter Carl,
440
Mesdheu, 18, 36
Miige, Fatma,, 441
Mijatoviq, 198
Mile, Ligor, 440
Millard, 249
More, 171, 229, 339
Muhamed, 66, 68, 69,
79, 140,146,151,154, 238
Muscat, 167, 428
Muzaka, 28
N
New York, 19, 20, 23, 40,
77, 85, 116, 159, 166, 170,
183, 252, 433, 434, 435,
454
Memli KRASNIQI
437» 439» 440, 441» 443»
444
Nikollai, 183
Nikopolis, 38
O
Oqeanin Indian, 36
Ortajlle, Uber, 441
Oxford, 20,166, 437, 441
P
Palermo, 22
Parge,, 36
Parisi, 113, 372
Patrikana e Ohrit, 29
Peje, 194, 244, 259, 317,
442
Peloponez, 160,173, 229
Perandoria Austriake,
10,157» 372
Perandoria Osmane,,
10, 23, 59, 60, 115, 129,
i45 209, 222, 283, 385,
389
Permeti,, 346
Persia, 167, 428
Petrograd, 183
Picar, 180
Popov, Cedomir, 441
Pouqueville,, 39
Prespe, 180
Prishtine, 3, 15, 17, 18,
27, 29, 30, 33, 44, 47, 48,
49» 55» 1QO» 105» 112» u3»
133» 139» 160, 173» 174 179»
192, 193, 198, 206, 211,
212, 216, 217, 224, 227,
239» 245, 255, 256, 258,
259, 263, 291, 296, 297,
298, 299, 300, 312, 321,
324, 326, 327, 328, 329,
345» 347» 35° 43«» 43*»
433» 434» 435» 43^» 437»
438, 439, 440, 441, 442,
443» 444» 445» 446, 463,
465
Prizren,, 165, 197, 258,
259» 438
Progon, 171
Ptolemeu, 171
Qafezezi, IIo Mitke, 442
Qiriazi, Gjerasim, 442
Qustendil (Küstendil),
272
R
R. B. Watson-it, 189
Republika Franceze, 41
SHOQËRIA BIBLIKE BRITANIKE PËR TË HUAIT DHE.455
Riedeli, 211,239
Rilindjen Kombëtare
Shqiptare,, 223
Rizaj, Gazmend, 44.2
Rumeli, 39
Rusi, 183
Rusia Cariste,, 42
S. B. Bergne, 178, 189,
219
S
Samokov, 266, 273
Sathas, 173
Schevill, Ferdinand, 443
Scutarit, 189
Selanik, 15, 84, 85, 95,
100, 102, 137, 168, 214,
259, 266, 272, 275, 277,
279, 280, 281, 299, 316,
348, 384, 441
Serbia, 15,191, 227, 365
Sereqi, 215
Server AU Pasha, 89
Sicili, 220, 229, 249
Slavonie, 170, 194, 441
Stamboll, 18, 22, 60, 84,
91, 99, 100, X02, 107, 111,
138, 140, 160, 167, 172»
179, 184, 185, 187, 201,
208, 211, 218, 219, 224,
238, 249, 255, 258, 266,
268, 278, 279, 281, 282,
287, 291, 293, 299, 300,
301, 303, 305, 310, 311, 315,
324, 332, 336, 341, 350,
365, 384, 386, 388, 430,
465
Sulejman Pashës, 22
Sulltan Abdyl Hamiti,
261, 352
Sulltan Abdyl Mexhidit,
194
Sulltan Selimi, 93, 122,
141
Sunley, 167, 428
Sunnet, 88
SH
SHBA, 42, 61, 64, 147, 211,
272, 288, 295, 300, 302,
310, 311, 315, 334, 349,
369, 389
Shën Naumi, 29, 358
Shën Petërburgu, 33
Shën Prodromi, 28
Shën Spiridoni, 83
Shëngjin, 197
456
Memli KRASNIQI
Shkodra, 20, 88, 112,
221, 244, 257, 330, 342,
353» 356, 357» 443
Shkodra, Zija, 443
Shkup, 83, 95, 96, 101,
161, 165, x68, 199, 209,
214, 260, 299, 329, 358,
384, 438, 441, 465
Shoqëria Biblike
Britanike për të Huajt,
464
Shqipëri, 20, 88, 94, 109,
140, 159, 172, 195, 219,
224, 228, 230, 263, 301,
306, 311, 346, 351, 379,
403, 436, 438, 439, 440,
444
il r
T
T. W. Meller-it, 226
Tailerand-Perigord, 21
Tavernier, 22
Teodor, 172
Tetovë, 89, 90, 91, 165,
199, 200, 358, 441, 447,
465
Tiranë,, 27, 49, 86, 217,
223, 292, 431, 433, 434,
435» 436» 437» 438» 439»
440, 441, 442, 443» 444
Tivarin, 196
Trebisend, 176
Triestja, 197
Trikal, 168
Tunis, 224
TH
Thesali, 132,138, 319, 231
Thomson, 167, 189, 192»
212, 236, 237, 241, 242,
245, 246, 247, 248, 249,
253» 254, 257, 275, 289,
290, 291, 298, 299, 309,
311, 324, 336, 384, 385,
386, 411, 428, 444
U
United Kingdom, 160,
427, 428
Urosh, 39
V
Venedik, 30, 99
Vithkuq, 178
Vjenë, 22, 50, 51, 97, 98,
124, 314, 235, 260, 288,
302, 311,336, 342, 349, 374
Vllahia, 227
Vlorë, 136, 241
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Voskopoja, 28
Wallsh, 187
XH
Xhejmsi, 174
Yüce Nuri, 168
Z
Zagreb, 8, 44, 45, 46, 52,
53» 70» 159» 437» 438» 439»
441,446
Zante, 58,105
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Urquhart, David , Tyrkey and Its resources, London, 1833.
Xoxi, Koli, Shkolla Ortodokse ne Shqiperi, Rilindesit tane,
Tirane, 2002.
Xhufi, Pellumb , Shekulli i Voskopojes (1669-1769), Tirane,
2010.
Xholi , Zija, Dodi A., Prifti K., Pulaha S., (¡k llaku Sh,, SAMI
FRÄSHERI, Tirane, 1988.
Xhuvani, Aleksander, Trashegimi Kulturor i Popullit
Shqiptar, Tirane, 1990.
Young, David, Levizja Protestante midis shqiptareve 1908-
1991, Prishtine, 2011.
Zavalani, Tajar , Histori e Shqipnis (1878-1965), Londer, 1966.
Ward A.W., Gooch G.P,, The Cambridge History of British
Foreign Policy 1783-1919, New York, 1922.
Weber, Max, Protestanska Etika I Duh Kapitalizma, Sarajevo,
1968*
SUMMARY
The reformatory movements which emerged within
the European Christian society in early medieval centuries
had reached the critical point in 1054, through the doctrinal
and administrative division of Christianity: the Catholic
Church with its headquarter in Rome, and the Orthodox
Church with its headquarter in Constantinople. Another
point to be highlighted, without doubt, was the conquest of
the Byzantine Empire by the Ottomans, which placed the
Orthodox Patriarchy under the protection of the Sultan,
whereas at the same time the conquest was followed by
immigration of intellectual and artiste class to unoccupied
part of the Old Continent. Certainly, this was a stroke for the
Byzantine culture, which up to that time represented the
European cultural pride, but on the other hand, regardless
this misfortune, an intellectual and spiritual revival emerged,
first in the Apennine peninsula, to be spread out later in
entire Western Europe. Italian artists like Michelangelo,
Dante Alighieri, and many others, gave a boost to the efforts
to adapt the spiritual needs of the European Renaissance
man.
Not much later, after a depressing travel to Rome,
which was sunk in corruption and amorality, Martin Luther
would publish his 99 famous theses. This was a crucial step
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Memli KRASNIQI
that would trigger a wave of religiously motivated war,
which at the end brought a maturity, a new and a dynamic
ideology to European continent. The new spirit and religious
freedom was in full compliance to new needs of newly
created civic and tradesmen class, which was opposing the
moral restrictions of Catholic Church. This dynamism was
evident even in the case of Catholic colonial powers like:
Spanish Kingdom, Portugal Kingdom, and France King-
dom, but only until their conquests and enrichments from
robberies and organizing of servitude slavery work. This
kind of social morality that didn’t tolerate any deviation
from formal church rules, was strangling the freedom of
human action, making him a formal believer on one side,
and a passive creature unwilling for creative and honest
work on the other side.
Meanwhile, the Protestant movement was transformed
into a power motor; this movement, through its tolerance,
preaching in native languages and cultivating ethnic values,
induced a new wave of economic, social and cultural deve-
lopment. This dynamism of Protestant societies was evident
since the seventeenth century, when England and Nether-
land, both reformist states, were already a sample of
progress and rising prosperity for their citizens. Maybe, just
this spiritual apathy, so characteristic for Catholic countries,
as well as the extreme poverty, would encourage a rebellion
amongst French people; thus it will become a symbol to be
followed by many countries and people in the world.
Flowever, it should be pointed out that rebellions were
excluded in Protestant countries, because since a long time
ago they made radical reforms in the sense of the way of
believe and education.
SHOQERIA BIBLIKE BR1TANIKE PER TE HUAJT DHE.393
By the other words, they had revolutionized the inner
spiritual life of their citizens; therefore, they were now
transformed into a dynamic and prosperous society. Mean-
while, the conservative and intolerant societies of Catholic
sphere were left behind in many areas, so as a result they
were involved in civic revolutions, which basically only had
adapted the Protestant religious culture, and transforming
Protestant values into civic values. In such conditions, the
European civic elite, particularly the society of Catholic
faith, made a clear line between state mechanisms, daily life,
and religion. This example, although derived from the prin-
ciples of United States independence proclamation, became
a point of orientation, especially for other countries of
European Christianity, and later also for Buddhist, Hindu,
Confucian, and Muslim societies.
These values gradually began to take its final form in:
human rights, law and gender equality, freedom of believe,
free enterprise, and freedom of speech, becoming in this
way a universal value under the principles of Abraham
Lincoln, who cited: “Better 100 criminals free than a righ-
teous man wrongly convicted.” So, in my opinion, it was
perceived that a free society should be established in
proportion to the enlightened minority and conditions for an
uninterrupted activity should be provided to this society, so
that by having a free life and work and being protected from
possible abuses from the government, such a society will
develop, as a result the number of citizens having a good
material life will increase which is associated with a higher
moral and educational quality. And those principles were a
focal point on creation of evangelical societies in Great
Britain and United States. Understanding the importance of
education and religious education of large masses in their
394
Memli KRASNIQI
native languages, those societies started their colossal work
on translation and enormous distribution of translated
Bibles, which not only contributed to development of litera-
ry languages, but also in saving of many world languages
from extinction, among whose the Albanian language might
have been as well.
In the early nineteenth century the basic guiding
principles of European countries were not religious prin-
ciples anymore, but civic and national ones, because the
spotlight was man and his close circle. Consequently, the
destruction of spiritual universalism of Western Christianity
and creation of civic and national values resulted in revival
and strengthening of national sentiment, but unfortunately
this was followed by extreme nationalism and chauvinism.
In this way a period of a new social spirit started up, which
inspired the intellectual, artistic, and spiritual creativity as
well as the useful and honest work of the man. Conse-
quently, in all those countries the scientific progress resulted
with the Industrial Revolution, which was followed with a
high economic development. The final result of all this was
producing of material goods in lower prices, which began to
prevail on global markets and which was followed by
destruction of old feudal manner of production.
Certainly, as always in such cases, came to the aggra-
vation of ideological antagonisms which were followed by
social conflicts. So, by other words the European societies
started to dive into internal conflicts, shaking all social
classes which were under the lethargy, making them con-
scious and aware that without an active engagement no any
qualitative change in their life may occur. All this was
followed with shedding of blood and personal tragedy, but
this was the necessary route for stagnant nations, a route
SHOQERIA BIBLIKE BRITANIKE PER TE HU ATT DHE.395
towards their maturity. Consequently, the late eighteenth
century and throughout nineteenth century, without doubt,
was a period of radical transformations of political and
ideological concepts of ruling elites, and such changes in
long-term perspective were associated with material wel-
lbeing, social harmony, and increase of spiritual and intelle-
ctual quality of their citizens.
The revolutionary France, which Protestant religious
principles had reformulated into civic values, became a
devoted promoter of those values, defeating by force all old
social structures in any country where the military foot of
Republic France trampled. But, although those values in
essence were almost equivalent to those of Protestant
countries, again a bitter conflict between Great Britain and
France occurred. All this may be explained not only by the
enforcement of nationalism and traditional antagonisms
between those two old countries, efforts for political and
economic hegemony in Europe, but also with harshening of
conflict in the field of ideology. Right at the peak of their
harsh conflict, the British Bible Society was established in
London in 1804; the ultimate goal of this society was to
translate and distribute the Bible in native languages.
Initiators and its founders were fully aware that no any
change in human life may come from up and in an imposed
form, without its initial internal enlightenment as well as on
its moral and intellectual awakening. The first step in this
direction was publication of the Bible in Welsh and
Scotland, of a Celtic version, one of the oldest languages in
Europe. The activists of the British Bible Society believed
on the rise of awareness of lower social class, on the alle-
viation of social conflicts, as well as on the establishment of
a spiritual bridge between people, regardless of their race.
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Memli KRASNIQI
nationality, language, and social affiliation. In this way they
put the human being on the spotlight, trying to make him a
well-meaning creature as a best way to create initially a
healthy society and a world as the God wanted.
After the final defeat of France in 1815, two opposite
processes were going on in the old continent. On one side
there were conservative states like Tsarist Russia and the
Austrian Empire, who strived to return the wheel of history
back, restoring not only the old ruling class in power, but
even the tendency to restore the old ideological concepts and
traditions ruined by time. Whereas, on the other hand was
traditional England, at the same time very modern England,
which everywhere encouraged education, culture and pro-
moted the values of free market.
The Great Britain was very active and had two po-
ssessions in the Mediterranean, that of Malta and the Seven
Ionian Isles. This closeness to the Ottoman possessions in
the Balkans would be proved as very useful to all peoples of
this region, particularly to Albanians. In fact, it was the
Slovenian Renaissance man, Jernej Kopitar, who by the
intermediation of Baron Silvestre de Sacy would ask the
British Bible Society to translate the Holy Scriptures into
Albanian, Bulgarian, Serbian, and Rumanian languages.
That time period, Paris was a strong evangelical centre, a
site where the missionary activity for third countries was
coordinated. In regards to this issue on 10 September 1815
the Baron Silvestre de Sacy wrote a letter to the Secretary of
the British Bible Society, Ch. F. A. Steinkoph, requiring
taking into consideration the proposal of Jarnej Kopitar. In
this letters, amongst others, Kopitar wrote to Baron de Sacy:
“.as soon as I was familiar with the activity of the Bible
Society, I wanted to have a support from this society in
SHOQERIA BIBLIKE BRITANIKE PER TE HUAJT DHE.397
order to translate the Bible into local languages of South
Austria as: in Serbian, Vlach, Bulgarian, and Albanian.
Excluding the Vlach language, which has a poor translation
of the Bible; three other languages were intact, while the
Albanian language was almost unknown. I think that those
people deserve a Bible, perhaps even more than the wild
tribes of Central America.” Even though the Albanian
people were amongst the oldest people of the old continent,
for various reasons this nation failed to stabilize the use of a
single alphabet.
Although such efforts were made during the age of
George Castriot Skanderbeg, with the known baptism
formula, and later on, with the work of Gjon Bttzuku “Me-
sharri”; this work was translated into Albanian just at the
peak of Protestant Movement of Martin Luther, century
sixteen, followed by creative interpreting into Albanian
language by Northern translators. But anyway the national
and cultural activity was left in its infancy due to the fact
that physically and spiritually Albanians belonged to the
East zone.
Either way, in London a decision was reached to
transfer the request of Slovenian Renaissance man to
Russian Bible Society at Saint Petersburg, a branch of the
British Bible Society established in 1812 and administered
by Robert Pinkerton. These initial contacts reflected an
intensive correspondence between Kopitari and leaders of
British Bible Society, which were concluded with the
'"Memoranda” of Jarnej Kopitar submitted to Stainkoph in
Vienna in 26 November 1815. In this “Memoranda” the
Slovenian erudite required translation of the Bible or its
parts in Slavic, Serbian, Bulgarian dialects (no any printed
398
Memli KRASNIQI
book exists in these languages), Croatian, Vlach, and Alba-
nian language.
As a conclusion of these efforts Robert Pinkerton
went to Vienna in 1816, where he met with the Austrian
Prime Minister Matternih and had a talk about the
establishment of the Austrian Bible Society. Pinkerton
demonstrated his opinion that the translation of the Bible in
Serbian language was necessary, but the obstacles and
difficulties in the reformation of language were so serious
and on this occasion he put in question abilities of Vuk
Karadzic for such an important work. Those are evidences
that confirm once again, that in the early nineteenth century,
all people living under the Ottoman Empire, had a same
cultural level, and all of them, with some changes, faced a
serious lack of religious literature in their own languages.
The support of the British Bible Society in development of
new alphabets and on creation of literary languages of the
Balkan people was of a primary importance.
Consequently the Albanians didn’t have the Bible in
their own language. Robert Pinkerton, after a conversation
he had with some Albanians in Vienna, was confident that in
the Ionian Islands he will find appropriate individuals to
start a work on translation of the Bible into Albanian.
However, correction or any potential improvement of tran-
slation had to be done by one of respected or wised Alba-
nian bishops. All expenses in regards to the publication
would be covered by the British Bible Society, or its branch
in the Ionian Islands. Having no contacts with Albanians of
Catholic belief, and being strongly opposed by the Papacy,
this evangelical society oriented its missionary activity
towards the Albanian population of Orthodox faith.
SHOQERIA BIBLIKE BRITANIKE PER TE HUAJT DHE.399
Such a missionary activity was very important to the
spiritual and cultural life of any nation, especially to
Albanians and its spiritual servants. It was well known that a
small number of them knew literacy and that translation of
the Bible would encourage their will to learn the new
alphabet, which would also revive their cultural life.
Certainly, all this would facilitate better understanding of the
Bible by Albanian clerics, who up to that time, were reading
in Greek language, a language they did not understand. All
this had to be done, since the most of them, belonged to the
Christian Orthodox rite, while the alphabet to be used was
the Greek one, with some additional signs for the sounds of
the Albanian language.
Robert Pinkerton, after a series of meetings and visits
he made to Vienna, Bucharest, and Istanbul, introduced
Vangjel Meksi, who was the personal doctor of Ali Pasha
Tepelena. Moreover, he was well known even for the
Patriarch of Istanbul Patriarchy, which had promised to
support the British Bible Society providing two clerics,
whose job would be to edit the translations of Meksi. In
addition he proposed to publish the Albanian Bible parallel
with the text translated into Greek by Hilarion, because there
were many Albanians, who had basic knowledge of the
Greek language, as there were Greeks who knew Albanian.
Having in consideration these issues, it is quite fair to
ask: Why the Orthodox clergy showed a willingness to
support such a publishing activity in Albanian language?
Perhaps, the main reasons for this cooperation stood in the
fact that all ethnicities in Balkans were living under the
Ottoman yoke and consequently there were no demons-
tration of nationalist tendencies, a phenomenon, which later
would poison inter-Balkan relations, in respect to the
400
Memli KRASNIQI
yielding life, it became imperative to put in action the spirit
of cooperation among Balkan peoples, and in this way
receiving easier any kind of support from abroad. An
evidence of such a spirit of cooperation was the conver-
sation between Pinkerton and the Orthodox Patriarch in
Istanbul, to whom Pinkerton showed the agreement he
signed with Vangjel Meksi and only in this event Pinkerton
obtained promises for any kind of support from the Or-
thodox Church in regards to religious translations in Alba-
nian language.
The second reason lied on the fact that due to the
absence of national feelings it was the religious affiliation
that divided the citizens of the Ottoman Empire. So, there
was a division of people in Muslims and Christians. In
addition to that, there was a phenomenon of conversions of
large masses of Christians into Islam, particularly of Ortho-
dox Christian Albanians, followed by Bulgarians, Serbs, and
Greeks, a phenomenon that supposedly started earlier. The
cause of such a change of religion, beside organized Otto-
man pressure, was even the great lack of clerical staff as
well as the lack of religious texts in native languages, which
would provide a helpful tool to facilitate the survival of
Christians. So, these were the reasons for an initial coopera-
tion between the Patriarchy and the Bible Society.
The third reason of this spirit of religious cooperation,
without doubt, was the fact that still within the Orthodox
community of Greek-Byzantine rite prevail the “Universa-
list” view, which considered important only the religious
affiliation of believers. So, the new nationalistic ideas enri-
ched with the values of Western civilization, had not taken
roots yet. Moreover, the religious translations into the
languages of people who lived in the Ottoman Empire were
SHOQERIA BIBLIKE BRITANIKE PER TE HUATT DHE.401
in its embryonic phase. And when the “Word of the God”
read and preached in popular languages, combined with new
progressive ideas and with the dynamic of awaken European
people, of course it resulted with an inspiration for the new
and nationalist elite in Balkans, to start the work with more
will and zeal.
Anyway, this was a proper start even for Albanians,
who like others, were supplied with Holy Scriptures in their
own language, so the publication of the Gospel according to
St. Matthew in 1824, which was amongst the first publi-
cations of evangelical societies made for the people of
Balkans, without any debt confirms the importance that the
Albanian element had not only for the Ottoman Empire, but
also for the Europe.
The letter of the Secretary of Ionian Bible Society,
Isaac Lowndes, is the best evidence in regards to the au-
thorship of the New Testament translation in Albanian; in
this letter he emphasized to have engaged Grigor Gjiro-
kastriti, the Bishop of Eubea, of Albanian ethnicity, as a
redactor for above-mentioned translation. Having completed
the necessary improvements, the Ionian Bible Society,
following the suggestion of Grigor Gjirokastriti, decided to
make publications in two parallel columns, in Albanian and
in Modern Greek language, which for Albanians was easier
to understand than the old Greek language. Also H.D.
Leeves, the representative of the evangelical society for the
Ottoman Empire, planned full translation of the Covenant,
including the Old Testament as well, at the same time demo-
nstrating the hope that necessary corrections and additions
will be made by bishop Gregori again.
Numerous reports of British Bible Society give us an
overview not only about the spiritual conditions of Alba-
402
Memli KRASNIQI
nians, but also about their religious structure, social rela-
tions, education, and political circumstances. Consequently,
these reports describe the deplorable position of Christian
Albanians of western rite, who lacked not only the religious
objects but also the clergy staff. When we add the fanaticism
and dogmatism of Papacy on one hand and poverty and
fiscal pressure of the Ottoman Empire on second hand, the
process of conversion of Albanians into Islam, in this case
of Catholic Albanians, becomes more evident. But, at the
same time is to be admired the religious tolerance that exis-
ted in the empire, especially amongst Albanians, as was the
case with the church in Durres, which served to both groups
of Christian believers. After a more or less serious analyze,
we can reach conclusion that whenever the public order and
security prevail in any time of human history, an increase of
economic welfare and progress in all fields of human crea-
tivity comes up, and as a result the cosmopolitanism beco-
mes widely accepted.
Such a civilizing atmosphere prevailed in all Albanian
urban areas, becoming important not ethnicity or religion,
but faith in same values and efforts for a better social posi-
tion. In fact, beside the process of factorization and Islami-
zation “ of Albanians, centuries XVIII-XIX indicates also
624 The process of Islamization had a great extent especially during the
eighteenth century, while some of the causes had economic
background like desire to be free of paying some taxes imposed to
Christians. The lack of clerical staff, the lack of education of this
staff, and better opportunities provided by employment in civil-
military structure of the Ottoman Empire, were some of causes that
facilitated the above-mentioned process. Some of the evidences are
conversion of several villages of Berat, Muzeqe, and Laberia in
Islam during the century eighteen. In order to prevent the Islami-
zation of Orthodox population, not only Albanians, the Patriarchy
of Istanbul sent in 1759 the monk from Holy Montain, Kozina
SHOQERIA BIBLIKE BRITANIICE PER TE HUAJT DHE.403
the penetration of new ideas covered with a religious dress.
Such were mystical orders like: Helvetism, Rifai, Bekta-
shism, and many other Islamic tarikates. This phenomenon
reminds us an almost similar itinerary of Christian societies
within the old continent, whose final result was triumph of
the Protestant ideas, especially in the countries of North
Europe.
The greatest misfortune of the Ottoman Empire was
its uniformity. Hence there was a lack of deep social
conflicts and a lack of confrontation of antagonistic concepts
which would push this global economic and military power
towards the internal conflicts, the final product of whose,
likely, would be its disintegration, followed by new elites
and free people, willingness to face new challenges, espe-
cially during the century nineteenth. In this case the histo-
rical itinerary would have a very different conclusion.
Development of a series of unsuccessful wars brought
the Sublime Porte to an unfavorable position in regards to its
finances, military and administration. This adverse develo-
pment was associated with the change of Timar system or
“military feudal state” system, resulting with its conversion
into a private property. The same phenomenon occurred
even with administrative positions, which began to be
purchased or to be inherited. All this only further weakened
its motor power, and henceforth the provinces become age-
nts of real power. The Pashalik of Scutari and of Yanina
Etoliani, who encouraged preservation of Orthodox Christian
religion and at the same time induced non-Greek people like
Vlachs, Bulgarians, and Albanians, to use the Greek language for
preaching and in daily life. His activity lasted until 1779 and served
to panhelenic and panorthodox aims of patriarchy of Istanbul.
Read:Koli Xoxi,Shkolla Ortodokse ne Shqiperi Rilindesit
tane.Tirane 2002,71.
404
Memli KRASNIQI
were two strongest semi-states within the Ottoman Empire
and they kept trade, politic and diplomatic relationships with
Tsarist Russia, Republic of France, Great Britain, Austrian
Empire, etc.
Although Albanians were powerful factors in the
Balkans, in the new reformed system of weaken Ottoman
Empire, they will fail again. In fact, after several centuries
and after internal wars the Europe was transformed into a
dynamic society with an economy in expansion. Certainly,
in this way, Europe becomes a reference point for many
other enslaved nations, whose ideals becomes principles of
freedom, justice and social progress, regardless the social
origin. It is not surprising that almost without exception, the
new nationalist elite in Balkans was enriched with ideas of
French bourgeois revolution, and inspired by biblical
translations of Protestant societies.
In the early nineteenth century three rival powers
Russia, France and Great Britain, paid an attention to
Albanian element. Russia was the one who from Orthodox
Albanian corps, more precisely from Suliots, created a
mi litary formation, members of which later during the Greek
uprising in 1821, would become a factor in the triumph of
freedom. On the other hand the French presence in the
Adriatic and Ionian Sea was an inspiration for new
intellectual class in Balkans, which would turn the national
ideal in its basic principle.
However, in my opinion, the factor that will perma-
nently change the human mentality in Balkan Ottoman
provinces, without any doubt, was the involvement of Great
Britain in the so called “Eastern Question.” Unlike other
powers of the time, the official London was not interested in
the destruction of the Ottoman Empire, rather hoped the
SHQQERIA BIBLIKE BRITANIKE PER TE HUA)T DHE.4Q5
revival and strengthening of it, but again not at the expense
of injustice or eastern arbitrariness. Based on these princi-
ples, she encouraged new reforms, the main core of which
was the elimination of power concentrated on the hands of
provincial rulers, then judicial reform that declared all
citizens equal in front of the law. But the contribution of
evangelical societies should not be underestimated, who
through their missionary activities achieved two principal
goals. First one was the establishment of foundations of
education on national bases in the Ottoman Empire, an
element that in long-term perspective would play a primary
role in education of younger generations in Balkans. While
the second achieved goal was the support of religious
translations to raise the quality of spiritual life of citizens of
the Ottoman Empire.
Whereas, two of the earliest translations into the lan-
guages of the peoples of Balkans were in Greek and Alba-
nian, published since 1827, long before the same publi-
cations in vernacular Serbian or Bulgarian. This only confir-
ms once more the importance of the Albanian element, espe-
cially during the first part of century nineteenth, and decline
of its political impact in the second half of the same century.
Certainly, the extent of Islamic religion amongst Albanians
had its impact, since this religion remained blindfolded
towards the social, educative and existential issues of a
random man. Simply, the Islam, like the medieval Christia-
nity, was acting as a formality separated from the real life,
without a power to change with time and to require solutions
for social problems. Here you have to exclude the Bektashi
order, who being prosecuted by government authorities,
necessarily turned out towards the people, in this case
towards the Albanian people, and lived with the misery of
406
Memli KRASNIQI
the people; this sect will become a spokesman and freedom
fighter of first instances.
Although the process of Islamization was going on, in
South areas mostly inhabited by Albanian majority, this
process resulted with the conversion of believers from
Greek-Byzantine Orthodox rite to Bektashi order. This
phenomenon was widespread even in the second half of
centuty nineteenth. At the same time, the biblical transla-
tions in Albanian until the Crimean War 1853-1856 years
were made in southern dialects with adapted signs of Greek
alphabet, and in generally dedicated to Orthodox Albanians,
especially to Arvanites, numerous inhabitants of Aegean
Islands and mainland part of Greek Kingdom.
By the second half of nineteenth century, more
precisely in 1858, we have a reprint of the New Testament,
printed in Athens and edited by Anastas Kullurioti. During
the sixties of nineteenth century the interpreter and inte-
llectual Konstantin Kristoforidhi will show up at the scene
of Albanian culture. The biggest merit for his engagement
was the fact that he had been earlier engaged by the well-
known Austrian scholar Han, who was also consulted by
American evangelical missions. In this way the British and
Foreign Bible Society will hire Kristoforidhi to make a new
translation of the New Testament, in the Tosk and Gheg
dialect of Albanian language. So, in this way began a period
of intensive efforts, not only to write the Albanian language,
but also of organizing Albanian intellectuals affiliated in
three religions to finalize a common alphabet. Not a small
merit to popularize the Latin alphabet letters had British
Evangelical Society as well as the Bektashi Order, who
through the translation of Holy Scriptures induced the love
SHOQERIA BIBLIKE BRITANIKE PER TE HUAJT DHE.407
of their co-believers towards the Albanian language and
nation.
In the peak of Albanian tragedy, the years of the
Prizren Albanian League 1878-1881, the capital of the
Ottoman Empire would gather Albanian intellectuals who
agreed for an alphabet, which was a mixture of Latin and
Greek signs. Despite the improper combination of the
alphabet, anyway it was a success for the Albanian culture if
you consider conditions under which they lived. The British
Bible Society, with the intermediation of Alexander Tho-
mpson, after a request from Albanian side, in 1882 will
publish the grammar of Albanian language compiled by
Konstantin Kristoforidhi. This was the way, how these orga-
nizations with educational and missionary background,
supported the oppressed people in the Ottoman Empire, but
never exceeding the frames of cultural activity. This just
proves the sincerity of their missions and trust they had in
higher aim “divine” and which had to do with man’s inner
transformation, as the first necessary step to change and
improve the life quality of a large social group, and even-
tually of an entire nation. Consequently they believed not in
van in the statement “a quality planted seed will undoub-
tedly provide a healthy fruit.”
However, with regards to Protestant ideas, which had
to do with their belief on the essential role of education,
those ideas begun to implement only after the arrival and
deployment of American missionaries in the city of Mana-
stir, as well as the involvement of family Qiriazi in holy
mission of evangelization and education of Albanian people.
This auspicious start for Albanians occurred in 1873 when
first three American missionaries Xh. Berd, Xh. Marsh, and
Xh. Hauz were deployed to Manastir. Indeed Manastir and
408
Memli KRASNIQI
Thessaloniki had become sites of American Board of
Commissions for the province of Macedonia, and here, the
first evangelical church was opened in Albanian territories
around 1876. Gjerasim Qiriazi was amongst first believers,
and thanks to his skills, he was sent by Evangelical Church
in 1878 to the American college in Samakova in order to
follow the theological studies. After graduating in 1882, he
would become a preacher of a Bulgarian Protestant church
in Skopje. At the same time, the representative of the Bible
Society in Istanbul, Alexander Thompson, on 18 January
1883, sent a letter to Gjerasim Qiriazi asking him to become
the evangelist of Albanians, which practically marks the
launch of his patriotic and religious activity.
Meanwhile, the Ottoman Empire, after the end of the
Eastern Crisis in 1881, perceived that there was no need for
Albanian support anymore, therefore she radicalized her
stance towards the Albanian National Movement, to the
extent that in 1883 banned the circulation of books in
Albanian. In such conditions, the single light in the darkness
was the circulation of translated version of Gospel in Alba-
nian and the Albanian school for boys in Kor^e opened in
1887 under the name of Pandeli Sotiri, who, that time, was
not only a member of the Society of Istanbul, but also an
associate of the Bible Society. Alexander Thompson conti-
nued to have a particular fondness for Albanians, who were
passing through the most difficult periods of their existence,
being ignored by neighbors and abandoned by the gover-
nment of Istanbul, which also banned all new editions of the
evangelical society in Albanian language.
Through the letter sent to headquarters in London on
18 March 1884, Thompson informed that they had received
the permission from the Ottoman government to publish the
SHOQERIA BIBLIKE BRITANIKE PER TE HUAIT DHE.409
Old Testament in Albanian language; this act would revive
the biblical circulation in Albanian language. It is
understandable that this action without any doubt induced a
sound activity in the field of language, education and natio-
nal education of Albanians. In the same letter, Thompson
emphasized that he had a long conversation with an Alba-
nian gentleman, who was a member of the Educational
Council of Ottoman government, and who had contributed
to the issuance of a permit for biblical publications in Alba-
nian language. As Thompson described in his letter, this
Albanian gentleman liked translations done in both dialects
of Albanian language, but he preferred another alphabet.
Although the name of this Albanian gentleman was not
mentioned, without doubt he was Naim Frasheri, who at that
time was working for the Ministry of Education in Istanbul.
The cultural and humanistic activity of Alexander
Thompson in favor of Albanian nationality' was also repor-
ted by Greek diplomatic circles in Istanbul in September
1888, considering the representative of the Bible Society, as
a key person, in organizing gatherings in support of cultural
and politic requirements of Albanians, as well as being a
skilled orator. However, the impacts that those religious
publications had on respective religious community, as well
as on compatriots of other beliefs, were indicated by the
memoirs of Vissar Dodani. He recalled that, beside others,
he received the patriotic inspirations from the Albanian
Bektashi poet, Hasan Zyko Kamberi, poems which were
preserved and distributed by Baba Shehu of Kor9a.
Perhaps, partly as a result of propaganda and religious
activities in Albanian language by bektashis and evangelical
societies, the Catholic Church as well as Orthodox Islam
started with translating activities. Consequently, with the
410
Memli KRASNIQI
permission from Ottoman Ministry of Education the
Meviudi “Bedi-Yl-Mukatar” was published in 1884,
translated into Albanian by Hafez Ali Ulqini, because as the
author said: “many Albanians are in darkness since they
don’t understand Turkish or Arabic.”
From the meetings between Gjerasim Qiriazi and
Naim Frasheri, the last one came to the conclusion that
Albanian people were in great need for textbooks in their
own language, therefore in 1889, he prepared for publication
five books of the Bible as textbooks for schools. The
alphabet of Istanbul was used in these publications, and this
was an agreement between the Bible Society and Naim
Frasheri. It is worth to mention that even ottoman officials,
and some of them Albanians, were supporters of education
in Albanian language and supported the activists of Alba-
nian national awakening whenever circumstances allowed.
But it should be noted that the Albanians themselves, driven
by religious and regional divisions, often acted against the
long-term interests of Albanian people, even when a step
forward was done towards their cultural unity. Such a phe-
nomenon was also the occasion of publication of religious
texts in Albanian language in the alphabet of Istanbul, when
H. Silberbusch, the representative of Foreign British Bible
Society, received a letter which was dated 5 March 1889,
which was sent from Bucharest and was signed by the
President and Secretary of an Albanian association, it was
not emphasized name of this association, requiring not to
publish the Holy Scriptures in Latin alphabet, so of Istanbul
alphabet, but to use characters of old Albanian alphabet6'5,
so by other words to use Greek characters as it was done
since the first translations of Vangjel Meksi. So through
tf"J CUL, BSC, BSAX/1/4, Foreign Correspondence 327.
SHOQERIA BIBLIKE BRITANIKE PER TE HUAJT DHE.411
such actions even foreigners will receive a wrong impre-
ssion about the abilities of Albanians to overcome success-
fully their cultural, religious, and provincial divisions. This
ugly phenomenon was described in a letter that Gjerasim
Qiriazi sent to Nu?i Na$i, where he blamed the harmful
activity of Jani Vreto, who spoke against Gjerasim as a
Protestant who “destroys our religion” , and who at the
same time was against the school for girls. This letter indi-
cates that Vreto was a proponent of the alphabet based on
Greek characters, and he should be the one who in 1889 in
Bucharest asked the British Bible Society to suspend publi-
cations in Albanian in the alphabet of Istanbul. A patriot
with great faults!!!
By his and Alexander Thomson’s efforts, the repre-
sentative of the Bible Society in Istanbul, and in agreement
with National Council of Albanian School in Kor9a, on
1891 a school for girls was opened, which very soon beca-
me acceptable even to Muslim Albanians of this city.
Gjerasim Qiriazi achieved to obtain a decree from Sultan to
open an English school, where beside the English, Albanian
language will be taught as well. In this way, as Nu?i NaQ
said, girls will be educated in a patriotic spirit that becoming
mothers to educate the younger generation with the love for
Albanian nation. The school was organized in such a way
that included a kindergarten and a 4 years low education.
Teachers of this hearth of education were: Sevasti Qiriazi,
Fanka F. Eftimiu, Polikseni Dhespoti, and Thanas Sina. It is
worth to mention that all of them belonged to Protestant rite,
and we emphasize this fact not minimize the contribution of
other rites, but just to highlight the importance of this
religious rite in the spread of education in Albanian during a
626
AQSH,F. 30, D. 39, fl. 21.
412
Memli KRASNIQI
difficult historical period for Albanians. This school was
funded by the British Bible Society and Albanian patriots,
and Jovan Kosturi from the city of Kor$a was amongst
them.
Since there were just a few text books in Albanian
language, the translation of the New Testament served as a
textbook to learn Albanian. Sevasti Qiriazi held meetings
with the women of city and she read the Bible to them in
Albanian. The attempts to kill Gjerasim Qiriazi proves how
much difficult this mission was. He was a thorn on the eyes
of the Orthodox Church, which considered his activity as an
obstacle to Hellenization of Orthodox Albanians. The same
attitude was shown even by ottoman authorities who feared
on rise of national feelings amongst Muslim Albanians.
Thus, these two powerful confessional entities came
together against an Albanian school, which thanks to the
Bible Society and Protestant countries like Great Britain and
United States survived numerous challenges of the age. The
difficulties which Albanian education and its activists faced
were presented to Nikoila Na?o by a letter of Gjerasim Qiri-
azi on 14.02.1892. In this letter Gjerasim Qiriazi described
life threats against him and slanders of Orthodox clergy
against him and Albanian school. He also wrote about the
growing demands for schools in the villages and informed
Nikoila Na ?o about the efforts to open a dormitory beside
the school for girls.
The national character of the school was proved by
diverse religious affiliation of students, and a daughter of a
Dervish from Elbasani was situated in the dormitory in
1899. Consequently, despite the financial crisis that affected
the Ottoman Empire, which was followed by decline in
exports of raw materials and agricultural products, Albanian
SHQQERIA BIBLIKE BRITANIKE PER TE HUAfT DHE.4I3
patriots were able to find material resources in order to faci-
litate the existence of those two educational hearths, prepa-
ring a young elite that would later become leader of major
changes in all areas of Albanian society.
From all this archival material, which was studied and
analyzed, we reach the conclusion that Protestantism as a
religious doctrine was not wide-spread in Balkans, neither
amongst Albanians. However, in a planned manner the Pro-
testant missions achieved to implement two of their goals as
the divine truth and mass education, all through biblical
translations into vernacular languages. Opposite to that, the
Bektashism had a sound flourishing amongst Albanians, es-
pecially at the second part of century nineteenth, being fully
identified with Albanian national ideas and by immediate
acceptance of alphabet with Latin characters, which was a
symbolic act that indicated the orientation towards the
European values. |
| any_adam_object | 1 |
| author | Krasniqi, Memli 1968- |
| author_GND | (DE-588)1114997021 |
| author_facet | Krasniqi, Memli 1968- |
| author_role | aut |
| author_sort | Krasniqi, Memli 1968- |
| author_variant | m k mk |
| building | Verbundindex |
| bvnumber | BV042615273 |
| contents | Includes bibliographical references (pages 427-447) and index |
| ctrlnum | (OCoLC)964059298 (DE-599)BVBBV042615273 |
| era | Geschichte 1800-1900 Geschichte 1814-1897 gnd |
| era_facet | Geschichte 1800-1900 Geschichte 1814-1897 |
| format | Thesis Book |
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| genre | (DE-588)4113937-9 Hochschulschrift 2012 Priština gnd-content |
| genre_facet | Hochschulschrift 2012 Priština |
| geographic | Albania fast |
| geographic_facet | Albania |
| id | DE-604.BV042615273 |
| illustrated | Illustrated |
| indexdate | 2024-10-02T16:00:31Z |
| institution | BVB |
| isbn | 9789951596862 995159686X |
| language | Albanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-028048091 |
| oclc_num | 964059298 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 462 pages Facsimiles 20 cm |
| publishDate | 2013 |
| publishDateSearch | 2013 |
| publishDateSort | 2013 |
| publisher | Insituti Albanologjik |
| record_format | marc |
| spelling | Krasniqi, Memli 1968- Verfasser (DE-588)1114997021 aut Rilindja Kombëtare Shqiptare, Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism Memli Krasniqi British Foreign Bible Society and Bektashism Prishtinë Insituti Albanologjik 2013 462 pages Facsimiles 20 cm txt rdacontent n rdamedia nc rdacarrier Dissertation Universiteti i Prishtinës 2012 Includes bibliographical references (pages 427-447) and index Zusammenfassung in englischer Sprache British and Foreign Bible Society / History / 19th century British and Foreign Bible Society fast Bektaschi-Orden (DE-588)4069242-5 gnd rswk-swf British and Foreign Bible Society (DE-588)80258-X gnd rswk-swf Bibel (DE-588)4006406-2 gnd rswk-swf Geschichte 1800-1900 Geschichte 1814-1897 gnd rswk-swf Bible / Translations into Albanian / History / 19th century Bible fast Albanians / Religion Bektashi / Albania / History / 19th century Islam / Relations / Christianity Christianity and other religions / Islam Albanians / Religion fast Bektashi fast Christianity fast Interfaith relations fast Islam fast Bibel Christentum Geschichte Albanisch (DE-588)4112482-0 gnd rswk-swf Übersetzung (DE-588)4061418-9 gnd rswk-swf Kulturwandel (DE-588)4033596-3 gnd rswk-swf Albaner (DE-588)4068517-2 gnd rswk-swf Albania fast (DE-588)4113937-9 Hochschulschrift 2012 Priština gnd-content British and Foreign Bible Society (DE-588)80258-X b Bibel (DE-588)4006406-2 u Übersetzung (DE-588)4061418-9 s Albanisch (DE-588)4112482-0 s Bektaschi-Orden (DE-588)4069242-5 b Albaner (DE-588)4068517-2 s Kulturwandel (DE-588)4033596-3 s Geschichte 1814-1897 z DE-604 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=028048091&sequence=000005&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis 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=028048091&sequence=000006&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Register // Personen- und Ortsregister 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=028048091&sequence=000007&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Literaturverzeichnis 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=028048091&sequence=000008&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Krasniqi, Memli 1968- Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism Includes bibliographical references (pages 427-447) and index British and Foreign Bible Society / History / 19th century British and Foreign Bible Society fast Bektaschi-Orden (DE-588)4069242-5 gnd British and Foreign Bible Society (DE-588)80258-X gnd Bibel (DE-588)4006406-2 gnd Bible / Translations into Albanian / History / 19th century Bible fast Albanians / Religion Bektashi / Albania / History / 19th century Islam / Relations / Christianity Christianity and other religions / Islam Albanians / Religion fast Bektashi fast Christianity fast Interfaith relations fast Islam fast Bibel Christentum Geschichte Albanisch (DE-588)4112482-0 gnd Übersetzung (DE-588)4061418-9 gnd Kulturwandel (DE-588)4033596-3 gnd Albaner (DE-588)4068517-2 gnd |
| subject_GND | (DE-588)4069242-5 (DE-588)80258-X (DE-588)4006406-2 (DE-588)4112482-0 (DE-588)4061418-9 (DE-588)4033596-3 (DE-588)4068517-2 (DE-588)4113937-9 |
| title | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism |
| title_alt | Rilindja Kombëtare Shqiptare, Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) British Foreign Bible Society and Bektashism |
| title_auth | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism |
| title_exact_search | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism |
| title_full | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism Memli Krasniqi |
| title_fullStr | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism Memli Krasniqi |
| title_full_unstemmed | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi (1814-1897) = British Foreign Bible Society and Bektashism Memli Krasniqi |
| title_short | Shoqëria Biblike Britanike për të Huajt dhe Bektashizmi |
| title_sort | shoqeria biblike britanike per te huajt dhe bektashizmi 1814 1897 british foreign bible society and bektashism |
| title_sub | (1814-1897) = British Foreign Bible Society and Bektashism |
| topic | British and Foreign Bible Society / History / 19th century British and Foreign Bible Society fast Bektaschi-Orden (DE-588)4069242-5 gnd British and Foreign Bible Society (DE-588)80258-X gnd Bibel (DE-588)4006406-2 gnd Bible / Translations into Albanian / History / 19th century Bible fast Albanians / Religion Bektashi / Albania / History / 19th century Islam / Relations / Christianity Christianity and other religions / Islam Albanians / Religion fast Bektashi fast Christianity fast Interfaith relations fast Islam fast Bibel Christentum Geschichte Albanisch (DE-588)4112482-0 gnd Übersetzung (DE-588)4061418-9 gnd Kulturwandel (DE-588)4033596-3 gnd Albaner (DE-588)4068517-2 gnd |
| topic_facet | British and Foreign Bible Society / History / 19th century British and Foreign Bible Society Bektaschi-Orden Bibel Bible / Translations into Albanian / History / 19th century Bible Albanians / Religion Bektashi / Albania / History / 19th century Islam / Relations / Christianity Christianity and other religions / Islam Bektashi Christianity Interfaith relations Islam Christentum Geschichte Albanisch Übersetzung Kulturwandel Albaner Albania Hochschulschrift 2012 Priština |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000005&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=028048091&sequence=000006&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000007&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028048091&sequence=000008&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA |
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