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Mythology and Destiny

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Mythology and Destiny ANTHROPOS InternationalANTHROPOS Review of Anthropology and Linguistics 100.2005: 449-462 100.2005: 449-462 MythologyMythologyandandDestinyDestiny Albert Doja Albert Doja Abstract. - In Albanian tradition, the essential attributes of lady associated with the person's spirit, with their Abstract. - In Albanian tradition, the essential attributes of larly associated with the person's spirit, with their the mythological figures of destiny seem to be symbolic life and death, their health, their future character, theinterchangeablemythological representationsfigures of destinyof birthseemitself.to beTheirsymbolicmythical life and death, their health, their future character, their successes and setbacks. They symbolize the interchangeablecombat is but representationsthe symbolic representationof birth itself.ofTheirthe cyclicmythicalreturn their successes and setbacks. They symbolize the combat is but the symbolic representation of the cyclic return person's properties, are the spiritual condensation in the watery and chthonian world of death, leading, like the person's properties, are the spiritual condensation invegetation,the waterytoandthechthoniancosmic revivalworldofofa newdeath,birth.leading,Both protectivelike the of their qualities. They have such close mystical vegetation, to the cosmic revival of a new birth. Both protective of their qualities. They have such close mystical and destructive positions of the attributes of birth, symbolized ties with the person that merely the way they are and destructive positions of the attributes of birth, symbolized ties with the person that merely the way they are by the amniotic membranes, the caul, and other singular dealt with or the aim they are ascribed determines bymarkers,the amnioticor by themembranes,means of thethesymbolismcaul, andofothermaternalsingularwater, dealt with or the aim they are ascribed determines markers, or by the means of the symbolism of maternal water, the individual's own aptitudes and fate. would be only two antinomic oppositions, two complementary the individual's own aptitudes and fate. would be only two antinomic oppositions, two complementary Although they are separated from the child's and interchangeable terms of the mythopoeic opposition of Although they are separated from the child's andtheinterchangeableimmanence oftermsuniversalof theregeneration.mythopoeic Theoppositionambivalentof body, these pieces are regarded as still being per­ the immanence of universal regeneration. The ambivalent body. these pieces are regarded as still being per­ representations of soul and destiny are not isolated in Albanian manently connected with the individual. Indeed representationstradition. Thereofaresoulespeciallyand destinythosearewhichnot isolatedhave alsoin Albaniana function manently connected with the individual. Indeed they continue to carry with them some of the life tradition.of assistanceTheretoarechildbirth,especiallyclosethosetowhichGreekhaverepresentationsalso a functionof the they continue to carry with them some of the life of assistance to childbirth, close to Greek representations of the principles that structure each individual. From the destiny, personified there by the Moirai, in Scandinavian and principles that structure each individual. From the destiny,Germanicpersonifiedtraditionsthereby Nomsby theandMoirai,in theinAlbanianScandinaviantraditionandby standpoint of metonymy, they are effectively an Gennanic traditions by Noms and in the Albanian tradition by standpoint of metonymy, they are effectively an other local figures. [Albania, birth, myth, destiny] integral part of that person. That is why Albanian other local figures. [Albania, birth, myth, destiny] integral part of that person. That is why Albanian tradition believes that they can be used in various Albert Doja, doctorate in Social Anthropology (EHESS, Paris tradition believes that they can be used in various Albert Doja, doctorate in Social Anthropology (EHESS, Paris magical practices directed against the owner. Care 1993), postdoctoral degree habilitation (Sorbonne, Paris 2004). magical practices directed against the owner. Care 1993), postdoctoral degree habilitation (Sorbonne, Paris 2004). is taken therefore that these separated pieces are He was a research fellow at the Institute of Folk Culture, The is taken therefore that these separated pieces are HeAcademywas a researchof the fellowSciencesat theof AlbaniaInstitute (Tirana),of Folk Culture,and at CNRSThe not exposed to misappropriation, that they do not Academy of the Sciences of Albania (Tirana), and at CNRS not exposed to misappropriation, that they do not in France as well as a lecturer in Social Anthropology at fall into the hands of spiteful people who might in theFranceUniversityas wellof asParisa lecturer8, the Universityin SocialofAnthropologyAix-en-Provence,at fall into the hands of spiteful people who might use them to bring about the person's downfall or theandUniversitythe Universityof Parisof8,Hull.the UniversityCurrently heof Aix-en-Provence,is Senior Research use them to bring about the person's downfall or and the University of Hull. Currently he is Senior Research death. Were the umbilical cord to be burned, for Fellow at the University of Limerick and at University College death. Were the umbilical cord to be burned, for FellowLondon.at the University of Limerick and at University College example, or thrown into the water, or eaten by London. example, or thrown into the water, or eaten by some animal, it was believed that the same would somehappenanimal.to theit child.was believed that the same would happen to the child. The Marker of Singularity These pieces often carry heavy supernatural These pieces often carry heavy supernatural The Marker of Singularity overtones, which can easily be used for wicked overtones, which can easily be used for wicked Albanians attach a good deal of importance to ends. This is almost always the case of magical Albanians attach a good deal of importance to ends. This is almost always the case of magical omens and predictions connected with the pla­ powers, which can be used for either good or omens and predictions connected with the pla­ powers, which can be used for either good or centa, the umbilical cord, the caul, as later with evil. All sacred things are dangerous. Because they centa, the umbilical cord, the caul, as later with evil. All sacred things are dangerous. Because they baby teeth, locks of hair from the first haircut, are charged with a strongly ambivalent symbolic baby teeth, locks of hair from the first haircut, are charged with a strongly ambivalent symbolic among Christian groups, or the circumcised fore­ value, the pieces of body separated when the cord among Christian groups, or the circumcised fore­ value, the pieces of body separated when the cord skin, among Muslims, to nail clippings, etc. Gen­ is cut and the placenta delivered are always sub­ skin, among Muslims, to nail clippings, etc. Gen­ is cut and the placenta delivered are always sub­ erally speaking, these bodily elements all carry a jected to ritual processes of symbolic destruction erally speaking, these bodily elements all carry a jected to ritual processes of symbolic destruction strong polyvalent symbolic value. They are regu- or conservation designed to protect the individ- strong polyvalent symbolic value. They are regu- or conservation designed to protect the individ- http://eprints.ucl.ac.uk/18364/; http://halshs.archives-ouvertes.fr/halshs-00425170/fr/ 450 Albert Doja ual from the many possible dangers. The pieces capable of representing the protection the mother are often placed, buried, or discarded in symbolic must afford her child even after birth. However, spots, which capture the cosmic energy: ancient since this tie must be severed at birth, the umbilical trees, ancestors' graves, the threshold or the roof of cord represents at the same time the independence the house, crossroads, flowing water, etc. In every the child must acquire in order to become an adult. case they unfailingly undergo a specific operation, These elements are not merely useful when which consists of excluding them from the habitual separated from the child's body. They are also secular circuit of exchange. part of the individual's organic identity at birth In different parts of Albania, the placenta is and belong to the history of his or her person. The regularly buried in the ground, under the threshold caul, a piece of amniotic sack that can adhere to the or in the inner courtyard of the house, or at the child for a number ofreasons, is a special case. The base of a fruit tree or a very old tree. Because Albanian terms for the caul are related, like those one of the models for fertility is plant growth and of the Germanic and Slavic zones, to terms for an the other is gestation, the placenta is thus placed item of clothing, in particular a garment worn next in relation with plant fertility after having been in to the body, ki!misha, chemise, undershirt, shift. It relation with human or at least animal fertility.! is always regarded as a good omen. It brings the If the placenta was not expelled and buried, it child luck, good fortune, and happiness throughout was believed that the baby was not fully born. life. The proverbial expression, liruiur me ki!mishi!, No doubt, with respect to the fertilizing powers "born in a chemise," is used in particular to of the earth, only such practices could mark the describe people who are always lucky. The child completiou of the ritual. "born in a chemise"
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