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Mythology and Destiny Albert Doja

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Mythology and Destiny Albert Doja Mythology and Destiny Albert Doja To cite this version: Albert Doja. Mythology and Destiny. Anthropos -Freiburg-, Richarz Publikations-service GMBH, 2005, 100 (2), pp.449-462. 10.5771/0257-9774-2005-2-449. halshs-00425170 HAL Id: halshs-00425170 https://halshs.archives-ouvertes.fr/halshs-00425170 Submitted on 1 May 2012 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. H anthropos 100.2005:449-462 1^2 Mythologyand Destiny AlbertDoja Abstract.- In Albaniantradition, the essential attributes of larlyassociated with the person's spirit, with their the mythologicalfigures of destinyseem to be symbolic lifeand death,their health, their future character, interchangeablerepresentations of birth itself. Their mythical theirsuccesses and setbacks. the combatis butthe symbolic representation of the cyclic return Theysymbolize in thewatery and chthonianworld of death,leading, like the person'sproperties, are thespiritual condensation vegetation,tothe cosmic revival of a newbirth. Both protective of theirqualities. They have suchclose mystical anddestructive positions of theattributes of birth,symbolized tieswith the person that merely the way they are by the amnioticmembranes, the caul, and othersingular dealtwith or theaim are ascribeddetermines ofmaternal they markers,or by the means of the symbolism water, theindividual's own and fate. wouldbe onlytwo antinomic oppositions, two complementary aptitudes and interchangeableterms of the mythopoeicopposition of Althoughthey are separatedfrom the child's the immanenceof universalregeneration. The ambivalent body,these pieces are regardedas stillbeing per- representationsofsoul and destiny are not isolated in Albanian manentlyconnected with the individual.Indeed tradition.There are especially those which have also a function continueto withthem some of thelife ofassistance to closeto Greek ofthe they carry childbirth, representations individual.From the destiny,personified there by theMoirai, in Scandinavianand principlesthat structure each Germanictraditions by Norns and in theAlbanian tradition by standpointof metonymy,they are effectivelyan otherlocal figures.[Albania, birth, myth, destiny] integralpart of thatperson. That is whyAlbanian traditionbelieves that they can be usedin various AlbertDoja, doctoratein SocialAnthropology (EHESS, Paris directed theowner. Care 1993),postdoctoral degree habilitation (Sorbonne, Paris 2004). magicalpractices against He was a researchfellow at theInstitute of FolkCulture, The is takentherefore that these separated pieces are Academyof theSciences of Albania(Tirana), and at CNRS notexposed to misappropriation,that they do not in Franceas well as a lecturerin Social Anthropologyat fall intothe hands of spitefulpeople who might theUniversity of Paris8, theUniversity of Aix-en-Provence,use themto aboutthe downfallor of Hull. he is SeniorResearch bring person's and theUniversity Currently to for Fellowat the University of Limerickand at University College death.Were the umbilical cord be burned, London. example,or throwninto the water,or eatenby someanimal, it was believedthat the same would happento thechild. The Markerof Singularity These pieces oftencarry heavy supernatural overtones,which can easilybe used forwicked Albaniansattach a good deal of importanceto ends.This is almostalways the case of magical omensand predictionsconnected with the pla- powers,which can be used for eithergood or centa,the umbilical cord, the caul, as laterwith evil.All sacredthings are dangerous. Because they baby teeth,locks of hair fromthe firsthaircut, are chargedwith a stronglyambivalent symbolic amongChristian groups, or thecircumcised fore- value,the pieces of bodyseparated when the cord skin,among Muslims, to nail clippings,etc. Gen- is cut and theplacenta delivered are alwayssub- erallyspeaking, these bodily elements all carrya jectedto ritualprocesses of symbolicdestruction strongpolyvalent symbolic value. They are regu- or conservationdesigned to protectthe individ- http://www.jstor.org/stable/40466549; http://eprints.ucl.ac.uk/18364/; http://hal.ccsd.cnrs.fr/halshs-00425170 450 AlbertDoja uai fromthe many possible dangers. The pieces capableof representingthe protection the mother are oftenplaced, buried, or discardedin symbolic mustafford her child even afterbirth. However, spots,which capture the cosmicenergy: ancient sincethis tie must be severedat birth, the umbilical trees,ancestors' graves, the threshold or the roof of cordrepresents at thesame time the independence thehouse, crossroads, flowing water, etc. In every thechild must acquire in orderto become an adult. case theyunfailingly undergo a specificoperation, These elementsare not merelyuseful when whichconsists of excluding them from the habitual separatedfrom the child's body. They are also secularcircuit of exchange. partof the individual'sorganic identity at birth In differentparts of Albania,the placentais andbelong to thehistory of his or herperson. The regularlyburied in theground, under the threshold caul,a pieceof amniotic sack that can adhere to the or in theinner courtyard of thehouse, or at the childfor a numberof reasons, is a specialcase. The base of a fruittree or a veryold tree.Because Albanianterms for the caul are related,like those one of themodels for fertility is plant growth and of theGermanic and Slaviczones, to termsfor an theother is gestation,the placenta is thusplaced itemof clothing, in particulara garment worn next in relationwith plant fertility after having been in to thebody, këmisha, chemise, undershirt, shift. It relationwith human or at least animalfertility.1 is alwaysregarded as a good omen.It bringsthe If the placentawas not expelledand buried,it childluck, good fortune, and happiness throughout was believedthat the baby was not fullyborn. life.The proverbial expression, lindur me këmishë, No doubt,with respect to the fertilizingpowers "born in a chemise,"is used in particularto of theearth, only such practices could markthe describepeople who are alwayslucky. The child completionof theritual. "bornin a chemise"succeeds in everything.By The relationshipof theplacenta and the umbil- analogy,the same favorsare oftenattributed to ical cord withthe motheris an ambivalentone. childrenborn with a lockof hairon theforehead. Beingconnected with the baby's growth and with AmongAlbanians as amongsouthern Slavs, the thefertility that they transmit to the woman,as caul is oftenkept and sewninto a pouchthat the theyare withthe fertilityof the earthand the childwears around his neckas a luckycharm. It fruittree under which they are buried,they have is hisfatum, his companion spirit. The rarefact of fertilizingpowers. They are used by sterile women beingborn with a caulcreates a durableinteraction in differentconception rites, or by new mothers betweenthe child and the maternalmembrane and moregenerally young mothers in connection thateffectively surrounded and protectedit in the withlactation. Use of the placentaensures that womb.It was thusbelieved that the caul actually thewoman will have enough milk and that it will offeredprotection, especially against demons. notdry up, which would spell death for the child. Amongthe supernatural powers Albanians at- In theregion of Korça,in southeasternAlbania, tributeto the caul are the giftsof seeing and forinstance, a sterilewoman is supposedto stand healing,the qualitiesof dexterityand cunning, overthe still warm placenta of a newlyborn baby etc., whichare also foundamong other groups (Frashëri1936: 29). in Europe.But it is especiallythe immunityit Justas theyprovided nourishment to the foetus gives fromdying by water,by fireor froma in the womb,so the placentaand the umbilical woundthat seems to be its fundamentalpower. cordensure the same function at thesymbolic lev- In herbook "Les signesde la naissance"(1971), el. But thefunctions the placenta fulfilled for the Nicole Belmontanalyses this threefold immunity childare cancelled after the birth precisely because in detail,with emphasis, in regardto the child, theyare alwaysseparated at themoment of birth. on the beliefthat the caul gives immunityfrom Alternatively,Albanians keep theumbilical cord drowning.Before its birth, the amniotic membrane and thecaul, and conservethem with care. They enabledthe child to livein water,while after birth are attachedto thechild and he or she mayeven thecaul can protectit fromdying in water.This wearthem as a luckycharm throughout life. Given belief,found in theAlbanian tradition, is one of thatthe umbilical cord once really linked the moth- the rareinstances in mythologywhere the caul er and herchild, it was believedthat it was still givesrise to the myth, in particular, by its power to protectagainst storm demons, also presentin the Hebrewtradition. This is presentedin themyth of 1 A complementarymetaphorical relationship is introduced thedragua, which, to myknowledge, is notfound by meansof egg symbolism.Sometimes, as in theregion in thesame terms in other ofDevoll in southeasternAlbania, it is thecustom to bury any group. theshell of an egg thathas beendipped
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