HIGH A A AND CU 908 LB NIA ITS STOMS IN 1 .

' 'DITH D M B M . URHA .

' TH L XXXI ' I P AT' . '

HIGH ALBANIA is the large tract of m ountain land which forms the north - west

r r corne of Turkey in Europe . It is the only spot in Eu ope in which the tribal system has been preserved intact up to the present day and along with it a mass C n of very ancient customs . hanges are now sweeping rapidly over the Balka

u b peninsula, and it is with the hope of ind cing someone etter qualified than myself

I tr to go and investigate on the spot, before it is too late , that will y and give

r w i an idea of the very p imitive conditions hich still preva l . Writing has, it

r alwa s b een art r appea s , y an unknown to the t ibesman , consequently he possesses

r u r an extraordina y memory , and has handed down q antities of oral t aditions , most of which remain to be collected .

r r u A Life is ve y o gh , but the dangers of travel in North lbania have been

r d I . n idiculously exaggerate . In most places was received with enthusiasm Ma y

r m h ad 1 eceived dist icts did not remember having been visited by an English an , but a few Austrians or Germans ' and a few had not admitted any foreigner at

l f r a l o . K n years In such they only knew of the i g of England vaguely, as one of the Seven Kings who are believed to squat in a circle and arrange the affairs of

r K K Eu ope . One of the seven is the ing of France, and one , I believe, the ing of P oland .

A Alba nian Sh c eta a r The lbanian tribesman does not call himself , but yp , and

h a 9 75 He c S 71 73 . Sh é his land g/3 says he is the son of an eagle ( yp ) , and his land is the

His u so - Ar land of eag les . lang age grammatically belongs to the called yan group , and he boasts and believes that he is the oldest thing in the Balkan peninsula

r n r it was his befo e the comi g of the Slav or Turk , and he hates each with a bitte

r Balkan hatred . The e is , I believe , no valid reason for doubting that he is the more or less direct descendent of the ancient Illyrian tribes that dwelt in the land

r r Rom an r when we fi st have reco d of it . , Slav , and Turk have in tu n held the

Balkan peninsula . But the mountain tribesman has never been more than

r — IS u r 1 off nominally conque ed and still nsubdued . Empi es pass ove him and run

’ like water from a duck s back

a1 r1 ved i n A n When I Scutari , lba ia, the capital , travelling in the mountains

was G v in strictly forbidden by the Turkish o ernment , as the tribes were almost

a ITH D H M — Hi h Albania a nd its Customs i 454 . n 1 9 08 M ED UR A g .

h a d r u open revolt . But as I knew the people and good int od ctions , I took French

r w leave , sneaked out of the town in the grey befo e da n , dodged the gendarmerie

u r o tposts , and was soon safely away in very light marching orde .

all - b u I visited in some twenty four tri es , and in many was lucky eno gh to

’ d u get a etailed acco nt of the tribe s origin .

r r r u These t ibes are divided into several marked groups . The fi st g o p I

Ma ltsia e m a d/w G u . visited was , the reat Mo ntainous Land This consists of five

r i large tribes and th ee small ones . Four of the five large ones each tells that ts a r r r ncesto came from the no th with his family , thi teen or fourteen generations ago ,

n n r u flying from the adva ci g Tu ks . In some cases they fo nd uninhabited land and

r u n settled on it . In othe s , they fo ght with the men already on the land , and fi ally

A n t . t a a s se tled among them These former inhabi ants they c ll , which is inter

- A D A preted in the latest lbanian ictionary as aborigines . They tell that the nas

r t r r were ve y strong and ac ive , could leap over six ho ses and ate aco ns and h r efl h o s es .

n A u H r They intermarried with th e A as . few ho ses in the oti t ibe still trace

A All r . Skre li direct descent from the nas , in the male line four of these t ibes (

H Gru Kilm eni h r oti, da, ) tell t at their ancesto s came from Bosnia or the

H r r r n . e zegovina , p ecise dist ict unknow An approximate d ate for the coming of these 1m m ig rants is the founding of

u Gru r o f the ch rch of da, th ee hundred and eighty years ago , so they say . Some

say r the tribes they came ather before , and some rather after , this event . This

1 5 28 H r gives the date . isto y shows that, roughly speaking , the tradition is

r K 146 3 probably co rect, for the Turks killed the last ing of Bosnia in , spread H gradually over the land , and finally incorporated all Bosnia and erzegovina in the

u 1 59 0 h T rkish Empire about . The s ifting of the peoples falls well within this period (146 3

o f r — The family , a communal pe haps sixty or seventy members such exist

- — still to day would march slowly, rarely more than fifteen miles a day , and

n rr would be lo g on the way, the women ca ying the burdens and driving the

r flocks . There would be an armed bodyguard of twenty or thi ty fig hting men, for

fi 11 0 at fifteen a tribesman is a ghting man, and often carries arms, and is mean foe at twelve . Many of the neighbouring tribes of Montenegro tell precisely the same tale

fle d r f n namely, that their ancestors from the Turks thi teen or ourtee generations

Mal tsia u ago . Moreover, certain tribes of e madhe and Montenegro act ally

- acknowledge blood relationship , and trace descent from a common forefather . I am very strongly inclined to believe that the present language and nationality of

u r — - Serb o h one r s ch t ibes that is , whether to day they are p and Monteneg in , or Alb anophone and Albanian— has been determined mainly by whether they came under the influence of the Orthodox Servian Church or of the Roman Catholic C h hurc . There is some evidence to show that the people who came down from C b b the north were neither Orthodox nor atholic , ut elonged to the heretical M — Hi h Alba nia a n d its Customs 1 ITH D H in 9 08 . 45 M . ED UR A g 5

w th e a l A Bogomil sect , which was ide spread in B lkan peninsu a in the Middle ges .

w as r M altsia I ext emely interested to find that the e madhe tribes, more especially

Skreli H the two , and oti , which say they come from Bosnia , the stronghold of

are r Bogomilism , freely tattooed on the hand , arm and sometimes b east , with

r r designs that I at once recognised as common in ce tain pa ts of Bosnia, notably

r 'aice th e w r a ound , old capital , he e the last king was slain, and in these designs m the sun and the crescent moon are al ost always factors .

SU N A ND M OON. N. ALBANIA .

m M anich eeism M anich eeism Bogomilis was a form of , and in the sun and

r M altsia moon play a most important part . The Ch istian married women of e madhe wear a crescent of silver fi l ag re e or of gold braid on their caps . They vow and declare that this has nothing to do with the Turk ' It is our custom . We

' have always done it . ' ou cannot live long with the up—country tribesman without finding that the

r r H e religion he p ofesses is the merest su face veneer . is guided for the most part t his by mysterious supers itions and beliefs hidden in the recesses of soul , and he cares no jot for priest or h odja when their teaching runs counter to his o wn ITH D H M — Hi h Alba nia a nd its Customs in 1 8 45 6 M . ED UR A g 9 0 .

n He Albanian ideas as to the fitness of thi gs . is a thorn in the side o f all his

r He h w Spiritual pasto s . has often been execrated for the rapidity with which e ill

u u change his religion . Whole districts have been known to t rn Moslem s ddenly ,

h as f in order to sco re off a priest who of ended them . Nor do they become good

b ut Moslems . I have lived with Moslem tribesmen all night and all day, I have never seen one pray or perform the ceremonial ablutions ' and his w omen are all unveiled . So long as he is allowed to go on being Albanian in his

wn w a h im o y the tribesman will assume any faith that is convenient . Islam lets

a u . h ve his own way , conseq ently Islam is spreading In some transition districts

’ u u L ria) people will go both to mosque and to ch rch . If they don t get what

r tr t they want f om one they y the o her.

C ffi u To get at the real beliefs of either Moslem or hristian is most di c lt , but

it so - I have , on what I believe is very reliable authority, that many of the called C n hristians will admit to a belief in two conflicti g powers of light and darkness, and

sun also that the and moon , with which they tattoo , have something to do with this . Twice during heavy thunde rstorms I was told by my men that Kulsh ed ra and

D ra n oni Kul sh edra r D rang ue ( g ) were fighting . is a female monste that strives to

r u Dran oni dest oy h manity with torrents and tempests , and g is a male being who

r D ran oni h e . s beats back Men and male animals can become g , and women ,

r Kulsh e d ra s se pents , and other noxious creatures . The tribesman has an intense

r belief in the innate dep avity of all things feminine .

Fasting was much practised by the Bogomils, and the keeping of fasts most

r r rigidly is the only law of the Catholic Chu ch which the people strictly obse ve .

l M anich e eism These facts all point to lingering be ief in a form of .

P ula ti u l M al tsia The second tribal group I visited was the gro p , called a so e

. H vogel , the small mountainous land ere also a tale of immigration is told by the

r n r r b ut r s mo e importa t t ibes, but of immig ation , not from the north , f om the ea t ,

r B the district known in ea lier days as ashia . These people tell that they arrived

r Mal t ia As Rashia befo e the s e madhe people did . the Turks penetrated con

side rabl . y before they subdued Bosnia, this tale also is probably true They too

th e tell that they found previous inh abitants who were a small dark people . In tribe of Shala there are still eight houses that trace descent from these early

' ' r n inhabitants . The other families mig ated in a body a lo g time ago to the

Dech ani neig hbourhood of (probably at the end of the seventeenth century, when

H r Dech ani the Serbs left it in numbers and fled to ung a y) . I remember , when at

1 9 03 r th e r A in , being g eatly struck with small very da k lbanians there , for I had

r u n p evio sly known only the fair type . There was fighting goi g on with the

r r o ff u Tu kish t oops not far , and the country was reckoned in a dang ero s state , and a lot of these little d ark men kindly came and formed an armed escort for me u for . n r n when I went a walk Shoshi, the eig hbour t ibe to Shala, and consa guineo s m b ut with it , tells the sa e tale , here the small dark people have been wholly

r f Pula tr abso bed . They have , however, le t their mark throughout , where the

number of small dark people largely exceeds that in M al tsia e madhe . D M — H i h Alba nia a nd its us 45 . ITH H C toms in 1 0 7 M ED UR A g 9 8.

a M al tsia The typic l fair man , common in e madhe and found in all the other

districts , is a rather tall man with a yellow moustache , a fine cut aquiline nose and

His u r a long strong jaw . eyes are grey or even q ite blue . The b idge of his nose

r o His is narrow and his eyeb ows slope downwards , ften markedly so . skin , where

He n o t . sunburnt, is white is often a really fine animal , and very well aware of

th e fact . u The small dark man is insignificant in appearance , and sually an ugly little i w H s . t fellow . eyes are brown , his hair gro s low on his forehead Some imes a

hairy line extends along the temple to the outer corner of the eyebrow , giving him

- His a n oddly monkey like look . skin is olive .

P etween are u u . these two types there , of co rse , any amo nt of links The type

w 5th A n A a r u hich e lbanian himself co siders lbanian is the f i aq iline type . From the h igh Albanian mountains rig ht down to the Greek frontier t h e Al banian tells you

' a And r We are a f ir people . as he has never been worried by theories of da k and w f . air races , perhaps he kno s w fi The question , as to hat these dark and fair races are , is a very dif cult one a nd I do not think my th eories on the subject are of any value ' so I w ill only give

t h e d statements of the people themselves and say that , roughly speaking , I foun

u —I M alt ia m a t h e A a l . s hig h lb nian tribes fa l into three gro ps e dhe , which tells of

f r r t a large immigration om the north , and intermar iage with previous inhabi ants

Pulati h r II . , wit a tale of immig ation from the east and similar intermarriage ' and

A u w r III . gro p of tribes hich tells of no immig ation , and boasts that it has always

Pu r or ar b . . een on the spot This includes the ka g oup , p t of it The Berisha and

f r fMerturi o . men , who belong to this , vow that they have been there ever They h also say that the Albanian is a fair man . It is noteworthy t at in the districts

- A where such a tale is told the place names are all lbanian , save a few that appear

Maltsia to be Latin . In e madhe , on the other hand , there are many Slavonic

a - pl ce names .

An u r u r accident q ite p evented my going to Mert ri , but I visited the Be isha

t v — th e r r l men , a mos li ely lot only ones that very nea ly g eeted me with bu lets .

But that was because I came with men who happened to be in blood with them .

a r I vainly tried to kodak them as they d shed f om cover to cover, howling like hell

u r I t u h . t b t o nds , and aiming at my men with their ifles was ouch and go , they

r r rr rw u we e ve y so y afte ards , and we became great friends . They bro ght me o f r o f f e ings honey and rakia and begged me to stay at least a year , and I spent a

- . u r r r week with them These p count y tribesmen , who have rarely seen a fo eigne

r A ( Berisha emembered one British consul and two ustrians) , are very childlike , and

r u change f om one mood to another all in a min te . Berisha , so far as I saw , was

r r mixed da k and fair, with a large propo tion of dark .

are rta t overflo wed Berisha and Merturi impo n tribes, for they have and sent

branches in many directions . The Merturi founded the town of Djakova about

D m en t 4 00 years ago , and it is noteworthy that all the jakova tha I met who

r c laimed descent from Mertu i were fair . ITH D U H M— H i h A lba nia a nd its Custom s in 1 9 08 . 45 8 M . ED R A g

M al i Customs differ somewhat in these various groups . The ts a e madhe group i s . P l is by far the most tattooed . It also the fairest group The darker u ati people h are very much less tattooed . We may per aps deduce from this that the fair All t r . r immig ant tattooed and the dark native did not hrough the tribes , whethe

r or sun a . da k fair , I found the and moon symbols in one form or nother u I w il l now pass on to some tribal c stoms .

A s A ba r t/ ales fi or tribe in lbania consists of one or more , that is , groups of men

that fight under one standard . Only one of these standards no w bears a special

r — Mirdites r tribe ma k so far as I have learnt that of the of O oshi , which has a

rayed sun .

r ba ria ks r m In some t ibes all the t ace descent from a co mon male ancestor, and

b r the divisions have only een made for convenience when the tribe grew la ge . In

r ba ria ks other cases ce tain are of other blood , and have been adopted into the tribe

for various reasons .

'

tr . r The ibes are strictly exogamous That is , they inva iably take wives from

ba ria k w i f u t t . o tside the tribe , excepting only when a i hin is of dif erent blood n Male blood only cou ts . (In a few cases it has been decided by a tribe that certain

ba ria lcs u r are f t r , tho gh of common o ig in , now su ficiently removed to be in e marriage

But r able . these are exceptions . ) The rule is so strict that even t ibes who trace

w u a origin from several brothers ill not intermarry . Th s Shalah , Shoshi , and Mirdit All m are not intermarriag eable . descendants of a co mon male ancestor rank as t brothers and sisters , and their union is looked on as incestuous and in the highes

’ ofl S rin degree horrible . The p g , I was repeatedly told , would be blind , deaf, dumb ,

— all t u deformed kinds of misfor unes wo ld befall . There would be a curse on such

' ’ fo r r s a union , truly they are brothers and sisters , and it is forbidden to ma ry one

' An H r own blood . exceptionally intelligent old oti man , a great autho ity on

r w a u t H t ibe law , hen I sked how many g enerations m s pass before oti could marry

' th e a within tribe, replied that he hoped it would never be , for that even after

’ th e Ge thousand years blood will still be that of g Laz (the tribe s forefather), and

ul r . they wo d still be brothers and sisters , and to marry your siste is a great sin So deeply rooted is th e feeling that in a ll my eight months of wandering I heard of A d t only one instance in which the law was broken . girl eloped with a istan ’ He was C cousin on her father s side . far enough removed for the Roman hurch to

marry them . But it was incest in the eyes of the outraged family . The luckless d m couple fled to another tribe for shelter, but were hunted down . The bri egroo

was shot within the year , as was also his brother, who had aided the elopement ’ n and the bride s life was only saved by the interventio of the Franciscans . Tribe

r law is ste n and merciless . d Female blood does not count at all among the Moslem tribes , nor id it till C quite recently among the hristians . Now the priests strive and partially succeed in enforcing the Canon Law that prohibits the marriage of cousins to the sixth t P A . C degree on bo h sides ope lement VII , whose mother was an lbanian , sent the Archbishop of Antivari as Visitator Apostolicus to the Al banian mo unta ins in — ITH D H M Hi h A lba nia a nd its Custom s in 1 9 08. 459 M . ED UR A g

All n Hi r . 1 702 . s report is a bitte lament the tribes , he says , are give over to

' A r u pagan practices . mong the exec able c stoms of the mountain people , the wretched parents are in the habit of b uying young girls for a price for their sons th l who are of tender age , and of keeping em in their houses ti l of age to cohabit, m d and of omi tting to contract matrimony unless a ale chil be born , even after

' fifteen years of sinful cohabitation . This shows that the Church then had no

r r u control ove the mar iages, and the c stom of not marrying legally till a male

is born is not yet extinct. As it has been the almost im iv ersal practice to take a wife from th e tribe next door and to marry the resultant daughters back into it (unless of course the tribe

a w i be one that is cons nguineous) , it follo s that certa n tribes must be very

far u closely inbred on th e female side . So as I co ld learn among the Moslems two tribes w ill go on exchanging daughters backwards and forwards for generations (I ascribe to this practice the very marked type of the Moslem l n C h tribes) ' and it has on y recently been checked amo g the hristians . But t e people declare that such tribes are in no w ay related— have not one drop of the

’ r ' same blood . I said a child had some of its mothe s blood , but they said , No ,

’ ' only the father s .

The people all know most exact lists of their relatives on the male side . The fact that I could n et enumerate my paternal cousins beyond second cousins was

u ' reckoned as a proof of the barbaro s state of English society. 'ust like dogs or ' i cattle . In fact , many of our habits , about wh ch they perpetually questioned me ,

n r filled them with contempt or disgust, and they explai ed the superio ity of

their own . Whatever may have been the origin of marrying outside the tribe it does not

all now at depend on the fact , often noticed , that close living together tends to

bring about prohibitory marriage laws, for tribe land is extensive, tracks very bad ,

and houses many hours distant apart .

It seemed incredible to me that tribe law should be so strong that, say, twelfth

u . r cousins sho ld never desire to marry one another In practice , howeve , they are All rarely given the chance . marriages are arranged by the elders , usually before

in m the parties have reached maturity , and a very large nu ber of cases they are

e married before they have had time to make a choice . Marriage is ntirely by th e of i . ' purchase , except for occasional forcible capture a g rl ust before I went to

ba ria la C ff Thethi , a of the hristian tribe of Shala, they had had the e rontery to seize a Christian girl of Scutari when gathering sticks just outside the town and carry her

ff r r o . Such however were her terror and mise y that the local F anciscan induced

A r whil kr li n them to release her unharmed . gi l was stolen too e I was in S e a d M hi supposed to have been sold to the oslems of Krasnic .

are in r Most of the children betrothed infancy or in ea ly childhood . Some t A even before bir h . man , so soon as a son is born to him , seeks a suitable family

i l r b e with which to be all ed , and shou d the e no daughter available , bespeaks the

He d n next one born . often pays own part of the price as soon as she is bor , and b 2 ITH D H M — Hi h A lba nia a n rl its Custom s in 1 9 8 0 . 460 M . ED UR A g

m the balance later when sh e is handed over. The price in the richer tribes is fro

sixteen to twenty napoleons in the poorer ones from ten to sixteen . It may be A paid in money or its equivalent . man too poor for anything better can swop an

old rifle for an elderly childless widow .

G r r . i ls are married as young as thi teen and boys at fifteen , or even fourteen

t Maltsia But the age is rising . I found the more in elligent heads of houses in e madhe objected to giving a girl under sixteen or allowing a youth under eighteen to have a wife , unless an extra woman was needed for the housework , in which case they said they would give a wife to a boy of sixteen . In such a case as this it

r is not unusual to give a boy a wife ve y much older than himself, possibly a widow , n a strong full grown widow being needed . I met one case in which a boy of fiftee

to - fi v H w was married a woman of twenty e . usband and ife had rarely or never seen one another previous to marriage . I never heard of a case in which a youth m ' . ' refused the bride provided for him When I re arked on this , people said Why b ' A m Of should e woman is a woman ' God has made the all alike . the girls

'

1 . they said cheerfully, Oh they get used to it after a week or two Such a thing a ff s romantic a ection appears to exist but rarely. A girl can escape the husband to whom she has been sold in one way only .

u r him w Sho ld she resolutely refuse to be ma ried to she may , by tribe law , s ear

r a r t pe petu l virginity before twelve witnesses , and she is then f ee and has cer ain

’ Mal i privileges . In ts a e madhe she can inherit her father s land should he leave no son . From her it passes to the nearest heir male . She may dress as a man and carry arms, and often does so ' she may also take blood vengeance as a man does but this is seldom done , I believe . A mong the other tribes she cannot inherit land , which passes straight to the

He 3 00 okas next heir male . however must pay her yearly out of the estate

0 of 6 5 . 1 8 olcas ka s k 3 0 o . (about lbs ) maize, of ra ia, and of wine Should he fail to A do so she can enforce payment by an appeal to the Council of Elders . mong w sa . these tribes I no virgins who wore male attire , and was told it was not customary

M al tsia r v In e madhe I met several . This practice of swea ing virginity to a oid

r r m mar iage with a man disliked p evails , I am told , among the Mosle as well as the

C . m et hristian tribes But I no examples . I heard of one who had served in the

r Tu kish army . In all parts a sworn virgin is all owed to eat with the men and is treated as an

'

. r H equal , exchanges tobacco and is gene ally ail fellow , well met , in striking contrast to the position of a married woman . No tribesman eats with his wife ' and the odd custom still prevails of a

rr u ma ied co ple never addressing each other by name . To eat with a woman seems

r u to be thought very deg ading . The men eat first and the women eat p the bits

th e r o r in left over afterwards at other end of the oom L , if Moslems , their own

r qua ters .

w - I was always treated ith great honour and classed with the buck herd . No

’ woman was allowed to eat with me in a tribesman s house . I ate with the men , ITH D H M — Hi h A lba nia a nd its Custom s in 1 08 46 1 M . ED UR A g 9 .

- but as they had to draw the line somewhere , they often helped my horse boy first .

to are Sometimes they would not even let a woman speak me . They tremendous talkers , and found a foreign female far too amusing to be wasted on their women . They also seemed to have an idea that as I am unmarried I belonged to the sworn virgin class and was fit to be associated with . Moreover both Albanians and

’ r w — a Monteneg ins have a proverb hich says Long hair, short wits woman s

' head ' and being a simple - minded folk they jump to the conclusion that the

t r u converse holds g ood , and credit me wi h extraordina y intellect al power . This

f as w a landed me often in very di ficult positions , the political situation s strained

m r . al ost to b eaking point , and I was called in to advise

’ A n mong the Moslems I had to live ight and day in the men s quarters , and

’ even in the great chieftain s house of the Christian M irditesno woman was allowed

n tfli . sou n to come ear me I did not even see one , though I heard them g behind the door to get a squint at me , but the men chivied them .

An A t C h as lbanian tribesman , whe her hristian or Moslem , but one wife at a

’ w r time , unless he choose to take as well his brother s idow . This by t ibe law he

’ As may do one month after her husband s death . all men of a tribe rank as

’ ’ brothers , it follows that a man may take his cousin s or uncle s widow , or both ,

r m r a should there be no neare ale relative than himself su viving . I he rd of a case

’ ’ w h a d u u at Thethi in hich a man taken his ncle s and his co sin s widows , and wished to add a thir d and legal w ife to his household — which caused conflict with

u M al tsia w the priest . This c stom prevails everywhere except in e madhe, here if it ever did exist (which I failed to learn) it has now been extinct long enough to be u considered incestuo s , and I had dinner with some men who had recently shot

- i - their brother n law for indulging in it .

ika C In N j, an outlying hristian tribe rarely visited by foreigners , this custom b is rampant , in spite of the frequent excommunication of g uilty parties y the

- H - fi re Franciscan mission priest . ere and in several other places , as hell was not

r K enough to te rify them , I was asked to threaten them with the wrath of ing

’

l . Edward VII . I tried hard to learn the peop e s reason for this practice When u there is no child , and the h sband has been shot very soon after marriage , there is C no doubt that the idea is to beget a child that is to rank as his . hildren so p roduced are still reckoned by many people as the actual offspring of the dead man , in spite of the Franciscans , who study medical works , and gravely assure their flocks that the thing is impossible .

r a l e . Where children al e dy exist , the arrangement is argely one of conveni nce

ri n u r The woman must remain in the house to b g p the children . If the e be an unmarried brother in the house h e can thus obtain a wife without paying for her a a great consideration in a poor f mily ' also ' as one young man explained very

He earnestly the woman is to be considered . was excommunicated , and so was all l his communal household (eighteen persons), because of his re ations with his

’ ' He a cousin s widow . s id , She has three children, so she must stay with us to

r bring them up , and so of course she cannot mar y again . (It would be contrary ITH D H M — Hi h A lba nia a nd its Customs in 1 9 08 462 M . ED UR A g .

to all tribe law to bring a strange man into the house . ) But she is only twenty

four, and to force her to live a single life would be very wrong . That is why s I have taken her . I have a wife already , so I do not need her . I am orry I am

u excomm nicated , but I am an honourable man and I must act rightly to my i ’ w ' cous n s wido .

A M al tsia childless widow in e madhe reverts to her own family, which can

’ sell her again , and generally does so at once . In other tribes the husband s family

th e i has the right of keeping her . If they decide to sell they divide price obta ned with her own family . A l widow long married and child ess is of slig ht value, as probably incapable

l - r A of chi d bea ing . young healthy widow , married but a few months , is on the other hand snapped up at once, and often fetches a higher price than a maiden . H A t There is a dearth of women in igh lbania . The people declare tha it is

d u Go . because knows that many men will be shot , and so provides an extra s pply

th e I believe myself that one of the reasons is , that owing to very young age at

- which girls are married , there is a cruelly high death rate in child bearing . But in some of the tribes where church registers o f baptisms and deaths have now been carefully kept for some years it really appears that a considerable excess of males is born and reaches maturity . Then the male death rate from gunshot wounds is

o ff high and thins them a bit . Life among the outlying Christian tribes is so primitive that I doubt if I can

kula two make it understood . The communal family lives in a , a great stone tower or three storeys high . It has no windows , only loopholes for rifles . It is often

- a . perched on rock for better defence . The ground floor is a pitch dark stable An The entrance to the dwelling is by a flight of stone steps to the first floor . awful stench grips your throat . In pitch darkness you climb a wooden ladder to

in the liv g room up under the stone roof on which the sun blazes , making it as hot

a as a furnace . Thirty or forty human beings of all ges and both sexes are here

H b ne w crowded together . ere they are born and die , and here they ring their

u r bo ght b ides without any kind of privacy whatsoever . The house is ruled by

Xoti i sli is - l ou the p , the house lord , and all the household obey him ike dogs . If y

— ask why, they will tell you it is because he is the head the right to rule is in his branch of the family— G od made him head— ii he is head of course you must

o . bey . In some cases he still has power of life and death over his subjects

n The house is often filthy beyond all words . Though the pai ted chests ranged round the walls may be full of fine embroidered clothes for festivals , and silver

0 11 mounted pistols hang on the walls , the people are clad in dirty rags which the

- l . ice crawl calmly The little children are often naked . The axe hewn planks of

the floor (made by cutting down a tree and then , chopping all of it away till a l plank of the right size is obtained) are caked with dirt and sa iva . Two sheep or

in goats are tethered a corner, fetlock deep in dung. They bring luck to the house

its l ' ou and promote ferti ity . sit on this floor or on a log . If there be a chair it

- is the throne of the house lord and , especially in Shala and Shoshi , is possibly D — Hi h A lba nia a nd 46 ITH H M its Customs in 1 9 8 . 3 M . ED UR A g 0

sun r . adorned with a carved at the back , and a c escent moon on either arm

a m Through the floor rises the hot reek of mmonia fro the stables , and you are

- r scarcely seated before a black cloud of buzzing flies settles on you . The house lo d

w r He o u . ff f entertains y ith elabo ate ceremony makes the co ee himsel . It is an u ff insult to offer a g est co ee made by a woman . And above all things the house

' e ff r lord is a g entleman according to his lights . H o ers you b ead and salt and

' ’ bulc e kr e e zem er t cm en r - my heart ( yp ), which takes the fo m of rank sheep cheese

kia r and ra . d distilled f om his own grapes There are endless healths to be runk ,

e ra kia b tween each of which a bit of cheese is eaten . The keeps down the cheese ,

ra kia r and the cheese tames the . If you are not prepared to unde go this ordeal

en lcula w r ff H do not ter a , for you ill give di e o ence . ospitality is the law of the

o - m untains , and the house lord freely gives you of his best .

A r o ff S i ke mulets are f eely worn to keep the evil eye ( yy o). Albania swarms

Shtri a m A with devils and spirits mag icians and witches ( g ) . Wo en in lbania a v re all born wicked . In some districts probably quite half the women ha e

Sli a r . tri s dealings with the devil But it is very hard to detect them . g can wo k

r ff many wonde s, bewitch a man so that he withers and dies, or su ers aches and

A li tri a . S pains g can make herself quite small like a bee , and get into a house through the keyhole or under the door at night and suck a person ’s blood so that

A Shtri a he fades and dies in time . The best safeguard is hard to get . g always

' ou r o u vomits the blood she has sucked . must secretly t ack a woman y suspect ' u to be a Sb trig a when she goes out to vomit the blood . o must scrape some of

i li tri a S . t up on a silver coin and wear it , and then no g can harm you H Nothing is too marvellous for a tribesman to believe . ere is a good example ,

D a A which the teller, a man from j kova , believes most firmly . young married

r woman who was p egnant craved for wine , but the family was too poor to buy

Her r - in - l a w Shtri a n any . mothe , who was a g , stripped the young wife quite aked h and anointed her all over with a salve whic she made , at the same time saying

k Go certain magic words . The young wife at once shran to the size of a bee. ,

' the Sli tri a th e so - - so my daughter said g , to cellar of old and , crawl in at the

God . keyhole and drink all you want . But take care not to say the name of ff f O went the young wi e to the cellar . entered and drank her fill . She then felt

' ' so much better that she cried Thank God I At once she became her natural

size . Oh what a dreadful position for a virtuous married woman, cried my '' informant with deep feeling, to be in a strange cellar with nothing on at all

He There she had to stay till the owner of the cellar Opened it next day . was

much surprised to find her , but as he was a very kind man, he lent her a coat to

And D ako van go home in and never doubted her explanation . the j who told the

w . tale knew the woman, knew the o ner of the cellar, and had seen the keyhole

ui ' as d What more proof can you req re Moreover, he remarke , how else can you explain the occurrence I saw a Moslem man who knew how to summon devils by hopping on one leg C and waving the other behind him . But I was with hristian tribesmen , and such ITH DU H M — H i h A lba nia a nd its Customs i n 1 0 9 8 . 464 M . ED R A g

was their terror that he would cast a spell upon me that they w ould not allow him to come within a hundred yards of me , much less let me see him perform . When a child is born you should break an egg over its face to keep off the evil eye and when a house is built you must kill a cook or a lamb and sprinkle the blood on the foundations . These two customs are still practised at Scutari , and the old fortress on the hill is one of the places , in the foundations of which a woman is said to have been built in the Middle Ages as an offering to the devils that destroyed it as fast as it was built . At night in Albania the tracks are ofte n infested with devils who take the w form of flashes of fire , and no matter how well a man may kno the way he cannot

l r A w go on ti l the fi st cock crows and the devils disappear . man I kno who has been bothered in this way says it is no use to do anything but cross yourself and wait patiently for cockcrow . ff Save for an iron pot or two brought from Scutari, and the co ee cups , every b k h e. kula are ac d in t . e thing used is home made The bowls , spoons , and troughs rudely from lumps of wood . The clothes are home spun and home woven . The woollen stuff ( shia k) is measured by the Kuut — the length of the forearm ' the P crclzilc— that is the stretch of the thumb and index finger ' the Shplak— th e

Flam — u i breadth of four fingers and the the stretch of the th mb and l ttle finger .

r A r two Land is measu ed by the , as much , that is , as oxen can plough in a whole

A r a rm s Th e A day . appears to be connected with the Latin . lbanian for a

u a rm en h m e livans plo gh is p , and to ploug is .

D ka l istance is measured by the hour only, and corn by the horse ( ) , i s . . . R . , horseload iches are flocks and corn and weapons No tribesman has much in corn . Maize and milk are staple diet . Meat on feast days when people eat like boa constrictors .

l - u The tribes are all se f governing . The amo nt of independence they enjoy, and ay u G whether or not they p fines or tribute to the T rkish overnment , depends

r upon their fighting power and the mo e or less inaccessibility of the tribe land . m Tribe government is by a council (Medjliss) of elders . This varies in nu ber

M al tsia according to the importance of the business in hand . In e madhe a full council to deal with matters concerning the whole tribe consists of the Ba ria lcta r

Vo uod a s S (hereditary standard bearer) , two y , twelve elders pecially chosen for their

- u Vo vod a knowledge of tribe law , and seventy two heads of ho ses . The term y is

d . A t a Slavonic one, and does not occur in the other istricts mong the o her tribes

Ba ria kta r a full council consists of the and the heads of all the chief houses . In t certain districts , no ably Shala and Shoshi , an active radical party has sprung up

l Dielm nii u lately cal ed the (yo th), which has elected its own head and refused to r r f Ba ria kta fr ecognise the he editary right in council o the . These new councils have passed some good modifications of tribe laws , and managed to enforce them .

l aw k in H The of th e mountains is known as the Canon of Lek Du ag h . e was

Pul ati P u L um a one of a chieftain family that ruled all , uka, Mirdita, L ria , and j in m 1 4 9 . the iddle ages , and down to the taking of Scutari in 7 by the Turks Lek — Hi l . ITH D H M h A ba nia a nd its Custo 4 M ED UR A g ms in 1 9 08. 65

A — e ( lexander), whose identity cannot be determined there were several of the nam and a mass o f conflicting tradition— is regarded by the tribesmen w ith extra

r He B . a o dinary awe is said to have come from ashia with the ancestors of Shal ,

r Shoshi , and Mirdita, and the present ruling family of Mi dita, now represented by

P D to Duka hin u renk Bib oda, claims be of g blood . The tribes that were r led by

uka h ins Duka hini the D g still call themselves g .

r t To Lek these tribesmen ascribe eve y law, almost every custom and habi

. u are r that they have That the b lk of the laws , however, ve y much earlier than ’ i i Lek s t me is obvious . I am nclined to believe that the penalties chiefly are his .

r so - To the t ibesmen , however, all the called laws of Lek are as divine decrees '

l r v n and especial y does he believe that Lek orde ed blood engeance. I to the com

u r plicated r les of blood I have not space to ente . They dominate the whole life

r i h alc of the t ibesman . Everyth ng turns on g (blood) . I have discussed it endlessly — for the f amily blood feud is the main topic of conversation— and collected a mass of cases . It is usual for writers who do not know him to denounce the tribesman as a

u r wh o l ll r to vulgar m rde er, kil s wantonly for the sake of ki ing. But in orde

t A n unders an d a custom one must see it through native eyes . fter livi g some

- h a k eight months among blood hunters , I perceived what g meant to them . It is no t uni urifi ca so much a p shment which they inflict, as an act performed for self p

t . are ff t ion , and as such a solemn and necessary act For there certain o ences tha

th e blacken, not merely honour of the man against whom they have been com m i u o f r tted . , but blacken also the hono r his whole house and even of his t ibe

And is Only blood can cleanse the stain . the man whose honour is blackened h r . im obsessed with the idea of his own impu ity It gives no rest . Blood he

u u must have . In all the o tlying tribes in which the blood laws are q ite

’ f u i t unmodified, male blood of the of ender s house , even of a q ite d s ant cousin ,

’ ff r f b u suffices ' or if the a air be intert ibal, blood of the o fender s tri e . In s ch cases an absolutely innocent man who is ignorant of the cause of offence may be

’ r t sacrificed ' and his blood cleanses the other s honou , who , triumphan , announces

He in i his deed . is now turn l able to be shot, and should he have slain a man of

r r his own t ibe , by tribe law his house will be bu nt, his corn burnt , and in some But b ut districts his trees felled and his cattle slaughtered too . all this is of

His u e . small moment . honour is clean , and if he m st die he di s happy A man of the Christian tribe of Nikaj who w as seeking blood was exhorted

r by the Franciscan to desist, and threatened with the to ments of hell . I would

r . He rather clean my honour and go to hell , he eplied , and went out to slay t b ut w u . r slew , was himself mortally o nded The F anciscan has ened to the spot , and begged h im to confess and repent while yet there was time . The dying man

or said , I do not want your absolution your heaven , for I have cleaned my

r An d . honou . he died We may regret that ' his honour rooted in dishonour stood but there is

r u h e a tragic grandeu abo t the man who is ready to sacrifice all he has, all that D M — Hi h A lba nia 466 . ITH H a nal its Custom s in 1 8 M ED UR A g 9 0 .

cl holds ear, and even life itself, in order that he may do that which he believes to

ri be ght . It is not every one that is prepared so to act up to his ideals .

Tu n ltia t t eter When you meet a tribesman and he drinks to you , g j (long life

d Tu n li ia t m e nears to thee) , remember to rink g (long honour to thee) in return ' l — i for honour is better than ife n Albania .

APP N X E DI .

BLE o r TH' I BES or O TH ALB NI TA TR N R A A .

Ma ltsia e Af a dlw Grou Grea t Mounta n L a nd p . ( i . )

Grud — A b ia k . a a r R I tribe of one , situated between the iver Tsem and the

r . K Montenegrin frontie North of it is the uchi tribe (Montenegro), and south H G 5 0 the oti . ruda consists of about 0 houses (a house is vaguely reckoned in

M al tsia e madhe as eight or ten persons) . Of these eighty trace descent from

are G D ell Berisha (see below) , and the remainder , who called ell j ), are immigrants H G 3 from the erzegovina . They state that the church of ruda was built 80 years

G ow t . n ago , shortly after their arrival ruda is abou half Moslem and half

r D ll C . e atholic The Be isha and j stocks are intermarriageable .

Hoti — A II . large tribe situate south of Gruda and extending to the shore of K H . e L Scutari Lake On the east it is divid d from astrati by the icheni otit, an

ba r la A l C ia 5 00 . l arm of the lake . It consists of one of about houses are atholic

’ B ri ktar s t e M m se a a . but three , those of the family This urn d osle ven generations All H . ago . oti , except twelve houses , traces descent from Bosnia These twelve A H d . . are calle nas , and are of unknown origin They were there when oti came

o f G Shortly after the building the church of ruda, thirteen generations ago ,

G e a H d . G e g Laz , the ncestor of oti , arrive with his family g was one of four

P K a . V . brothers The others were iper, aso , and r sni From these descend the

P Vaso evichi o f Serb o h one iperi and the j Montenegro , who are p and belong to the

K Kra ni hi M A O C . s c d rthodox hurch rasni is ancestor of the , now oslem an lbano

H o Trie shi . n phone (see below) oti is c sanguineous also with half the p tribe , which

, n ika branched from it later , and reckons consa guinity also with part of N j because

b Krasnich n . it ranched from , which is consa guineous Marriage is , therefore , pro it w A hib ed . H i ith all these oti intermarr es with the nas, but mainly marries with K astrati . — 5 00 a stra ti . C . K III onsisting also of about houses , lies between the Licheni

3 00 Delti Dedli H Skreli . otit and the tribe houses trace descent from one or , K w ho came with his seven sons from th e ba ria k of Drekal ovich of the uchi . This 200 in turn traces origin from Berisha (see below) . The other houses trace from

0 1 Del ti arrived . pe p e already on the spot when . They are said to have been Slavs

All lb anO h o ne C . are now A p and the majority atholic , the rest Moslems — 46 D M Hi h Albania a nd its Customs in 1 908 . 7 M . EDITH URHA g

Skreli . h a i C P T a t. IV is situated in the valley of the roni It is ma nly atholic , a nd ba ria k traces its origin from Bosnia . It is one .

— — K - V. ilm eni A ba riaks Seltze very widely spread tribe of four , Vukli , Boga ,

Kilm eni and Nikshi . These descend each from one of the four sons of , the

a H . ncestor of the tribe . e arrived in the land about thirteen generations ago

r f ba ri lc Neve theless, these our a s are now considered sufficiently far removed to be

m Kilm eni intermarriageable and arry freely . This is exceptional . came vaguely ' i . s 300 C from the north Se tz ( houses , all atholic) lies at the head of the valley

Seltzit s of the Tsem , one of the sources of the Tsem . The majority of the hou es ,

D enovich Seltz e d Kil m eni r Babi enovich Sel tze j , escend from . The est, j , are of

R r . other stock , some say from near ijeka in Monteneg o

’ Tsem s u - l Vukli lies at other source , Tsem V klit . It is ninety four fami ies

C . ( number of persons to a family unknown), all atholic

th e Pr Th aa - fi ve t. Boga lies at source of the oni It is seventy families , almost a ll Catholic . 1 54 r . Nikshi ( houses , almost enti ely Moslem) lies between Vukli and Boga

Kilm eni r m is mig atory . It descends in large nu bers to the plains near A lessio to pasture flocks in the winter, and returns to the mountains for summer.

r It has thrown out branches in several other dist icts (see below) .

L oh e L l a — . o i A ba ria k VI (or f ) . small tribe of one , consisting of eighty Moslem a nd C forty atholic houses .

. R ecli i l R M . VII , a so small , and mostly oslem echi and Lohe are said to be o f r Shl ku Pul r r w a a i P . mixed origin f om and t . obably ove flo s of those districts

Ri li r . o C . VIII , small h istian tribe I passed through quickly, and did not l earn its origin .

Skreli F h f m These three all lie between and ulati , and the whole eig t or the

M al tsia e madhe group , and are included in the diocese of Scutari . It is noteworthy that there is a sprinkling of Slavonic names throughout

M al tsia e madhe .

u a b On the shore of the Lake of Scutari , north of Sc tari , is a sm ll Moslem tri e , K i i Gr zh . opliku , and between it and Lohe the small Moslem tribe Between

K Serb o h one opliku and Scutari is the orthodox p village of Vraka, the only

Serb 0 h one A ni r i p district in lba a . It is of mixed descent f om refugees from Bosn a a nd n Mo tenegro , who fled from blood . It reckons about souls .

P u a ti r ou l G p .

Pulati ffi B is di cult to define , as its ecclesiastical limits (the diocese of ulati)

e r Pul a ti . Pulati xtend fa ther than the tribes actually called by the people Lower , o r Pulati r proper, includes four t ibes .

G a n i — ba r k h o n . A i ia I . small Cathol c tribe of one . — . P la ni A C ba ria k i m e II . atholic tribe of one , trac ng origin fro thre stocks

wh Kil m eni n . ich are intermarriageable . One descends from (a )

M ula — ba r ia k . C . III g . Small atholic tribe , one 4 8 D M — Hi h A lba nia a nd its Customs in 1 908 6 . ITH H M ED UR A g .

Kiri — C r ba ria k IV. atholic t ibe of one . The other tribes included in the diocese of Pul ati are

Sh a la — r r V . This is a very large and extensive t ibe , occupying all the uppe

r R a nd reach in s pa t of the valley of the iver Shala , g to the summits of the mountain t t ba r ia ks hat form the watershed on either side . Shala consis s of four , Thethi ,

Petsa Loth a All rs j, j, and Lekaj . descend from a common ancestor . Three brothe are reported to have fled from Bashia when it was overrun by the Turks (this

One would be at the end of the fourteenth or beg inning of the fifteenth century) .

Sh a la n Sli osh had a saddle ( ), the other a win owing sieve ( ) , and the third nothing '

M r ( lit - a o ff. so he said (good day) and went This is the legendary origin of Shal ,

ir o b e . are t Shoshi , and M dita They still reckon that they too nearly related

r a ba ria k s intermar i geable . The Thethi occupies the head of the valley . It consist

1 80 C A P ul ati of houses , all atholic . ( house in all averages many more inmates than

Maltsia r r in e madhe , as the custom of la ge communal families p evails . There may

as - be many as forty, or even more . ) Thethi is self governing , and is almost inde

of Petsa Loth a pendent of the rest Shala . j, j, and Lekaj are said to have separated

i 3 r ba ria lcs Loth a 6 a e . nto three main houses 7 years ago . They now j and Lekaj have quite recently decided that they are far enough removed to be intermarriage

P tsa . e . able Thethi and j will not intermarry within the tribe Shala tells that , when i it arrived in the land , there were already small dark people inhabit ng it . With A these they intermarried . Eight houses near bate , lower Shala, trace origin from

t D h ani C . these earlier folk . The res o f them emigrated to ec . Shala is entirely atholic

Sh osh — of VI . i Origin as above . It lies south of Shala on the right bank R the Shala iver .

— la To lana l ba ria i of . . C VII p . Is a small atho ic tribe of one ly ng east Shoshi

r - s It is in a ve y wild district, and has the highest death rate from gunshot wound

of all the Christian tribes . It tells that it is very old .

th e M al tsia The whole district occupied by above tribes is called e vogel ,

n A n P ulati the Little Mou tain Land . lso i cluded in the diocese of is

Nika — ff r Krasnich r VIII . j This is an o shoot f om the Moslem tribe of (brothe

H t Kra nich Krasnich C . . s to oti , a ) Its ancestor Nikol left while was yet hristian

C i u Tsura ( athol c or Orthodox One hundred ho ses of Nikaj , the j, trace descent from a daughter of Nikol who bore an illegitimate son by a g ypsy which Nikol

C . adopted . This is the only case of female descent I heard of. Nikai is all atholic

l r - It is one of the wi dest and most pove ty stricken of the tribes .

P uka r u G o p.

Puka is a very large tribe of seven ba ria ks

— — hiri — All C . P uka All Ch er iti P C . . Moslem . . art atholic , part Moslem

— — Ka b i — a h . . l . Kom a ni C . s Dush f A l C l . Catholic . aj ( ) atho ic atholic Moslem

An Be h a r - t r d ris Me turit Guri C . with , all h istian These two last are entirely C . e atholic They t ll no tale of immigration , but claim to be among the very oldest

t a n e inhabitan s . (See Gruda t . )

ITH D H M — Hi h A lba nia a nd its Customs in 1 4 0 . 9 7 M ED UR A g 08 .

— M it 9 Ma a . II . m Wholly oslem I did not visit It is said to consist of 1 00

u . houses , and covers m ch land — All Debra . . III. Moslem I did not visit it These three tribes are among

the most independent of all . It is noteworthy that Luria in the middle ages formed part of the Dukag hin

i M ati a D n principality, wh le j and ebra, it would appear, owned allegia ce to

r Skend e b eg .

rn — A h A i . t e IV . j small independent Moslem tribe on left bank of the Rive r ff w M ela . . It is an o shoot from Berisha Women ear Mirdita dress .

P rizren Gr u o p .

L um - A a . I . j large and very independent Moslem tribe

A are u zi B long with it grouped , Br ti, Mal i , echi, Vlas , and other small

ff r . C districts They are all o shoots, so far as I could lea n , of various hristian tribes 7

e . .g . , Shala , Fandi , etc

D a k ua r u j o G o p.

— Did t hi 800 . . I as . I . houses, all Moslem not visi it

a — 3 00 Tro o o . . II . p p j houses, all Moslem

a h i — r u 6 00 H s . III . Very la ge tribe vag ely reckoned at from to houses .

Pestriku are Almost all Moslem . Occupies the mountains which the traditional

irdi Are n n M tes n . t home of the (a ) not consa gui eous with Mirdi a . Djakova and its immediate neighbourhood is almost entirely populated by

. n offshoots from Berisha, Shala, Fandi , and Mirdita These all recognise consa guinity

n with their mother tribe and do not i termarry with it .

I ela Grou p p.

G P . This consists of Ipek , usinje , and lava i — A r ' a n . n I . p lbanian population f om a number of stocks In eighbourhood

r A A a numbe of Serb Orthodox villages . lso lbanian villages, some hailing from

A Dech ani r t n . Shala and Be isha . , the dark stock from Shala (a )

h G tsin a — All t ul II . j Moslem except a small Serb Or hodox pop ation . Gusinje

h as C . never been atholic Much of the Moslem population can speak Serb . Stock

very mixed .

l va — I P a . . b H . s III did not visit Said to e of mixed stock , some from oti (a ) , P some from a very old stock called ag ani .

B NG N O S ' NOTE ON THE TRI ES C ONSA UI E U ITH HOTI .

ra snich — I it I . K could not visit this tribe , as was badly at blood with all its

r u neighbours, and objects also to all foreigners . It has a powe f l chieftain , Shaban

Benaku w h o r Kr r Ge , traces direct descent f om asni the b other of g Laz, ancestor of

' Krasa n fu Kra snik Hoti It is noteworthy that is Serb for beauti l , , a handsome

A Krasnich man , for the tribe stems from Bosnia lso , that though now all Moslem — ' i u o in 8 4 1 M H h Alba nia a nd its C st ms 1 0 . 7 ITH D H . 9 M . ED UR A g

t C Dech ani men will go to the Serb Monas ery hurch of for holy bread , so do the

a wh o a re n Kr ni h A u m an C as c . tholics of Nikaj consangui eous with Sc tari , who m r Krasnich anaged once to penet ate in disguise , told me the plot of a long ballad

u u r he heard s ng there which struck him m ch . It is p ecisely the same as one

r published in Se b among the collected ballad s of Bosnia .

P i eri — In all r Serb o h one r II . p Montenegro , O thodox and p did not th ow 1 0 in its lot with Montenegro till 79 .

e ' iclz — r I Va so i . II . j Is since the T eaty of Berlin half Montenegrin and half

r r and Se rbo h one under Tu key . Is all O thodox p . It is noteworthy that in the

r r Al r Monteneg in pa t many banian p oper names occur with Serb terminations ,

dich D e d ovi h De d D A e . De c . . .g , and omenic in lbania Other Montenegrin tribes consanguineous w ith Albanian ones

i l P a rlich — ' r B e o . j One of the largest Monteneg in tribes , also joined Montenegro

r P P Duka hins 1 9 0 . t in 7 It races o igin from Bijelo avlo (White aul), one of the g of

l i ba r h ll r r r P a d . a Mi dita, known in Mi dita as The tribe is O thodox and Serbo phone .

— Kuchi K 1 877. u . uchi has been included in Montenegro since It fo ght

r in w ar its ba ria lcs Drekal ovich on the Monteneg in side the last . One of , , A l tr r r . aces di ect descent from Be isha in lbania It is now , I be ieve, all Serbo phone .

f P r r H H A n o . Example a edig ee f om oti, igh lba ia

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’ a r riso n n o n int r i n n r t r t n o nd o n H a d S s Pr e s O d i a to H is M a e St M a i s L a ne L . s . , r y j y , , XXXI 'o u na l o nth r o o o i ca l I ns it Vo l XL 1 9 1 0 P l a te . r o th e R a l A l t ute . f y p g , , , U nive rsity o I Califo rnia SO U TH'RNR'GIONAL LIBRAR' FAC ILIT' 405 Hil ard Ave nue L An le s A 900 24- 1 g , os g e , C 388 Re turn this mate rial to the lib rary m wh fro ic h it was b o rro wed .