Zojz (deity)

Zojz[lower-alpha 1] is a sky and lightning god in Albanian pagan mythology.[2] Regarded as the chief god and the highest of all gods, traces of his worship survived in northern Albania until the early 20th century.[3] The cult practiced by the Albanians on Mount Tomorr in central Albania is considered as a continuation of the ancient sky-god worship.[4] In classical antiquity Zojz is considered to have been worshiped by Illyrians as the ancestors of the Albanians.[5] Albanian Zojz is clearly the equivalent and cognate of Messapic Zis and Ancient Greek Zeus (all from Proto-Indo-European *Di̯ḗu̯s 'sky god').[6]

An epithet considered to be associated with the sky-god is "father", thought to be contained in the Albanian noun Zot ("Sky Father", from Proto-Albanian: *dźie̅u ̊ a(t)t-), used to refer to the Supreme Being.[7] In Albanian the god who rules the sky is referred to as i Bukuri i Qiellit ("the Beauty of the Sky"), who, according to a modern interpretation of the ancient Albanian pantheon, might be seen as the counterpart of e Bukura e Dheut (the Beauty of the Earth) and e Bukura e Detit (the Beauty of the Sea), who also appear in Albanian folklore.[8] In some of his attributes, the Albanian sky and lightning god could be related to the presumable sky and weather god Perëndi (another name for the Supreme Being), to the father god Baba Tomor, to the weather and storm god Shurdh, and to the mythological demigod Drangue.

Name

Etymology
Daylight sky

Zojz is the Albanian continuation of *Di̯ḗu̯s, the name of the Proto-Indo-European daylight-sky-god.[9][10][11] Cognates stemming from the noun *Di̯ḗu̯s with a similar phonological development are the Messapic Zis and Greek Zeus. In the Albanian Zoj-z, Messapic Zis, and Greek Ζεύς, the original cluster *di̯ of *di̯ḗu̯s underwent affrication to *dz.[11][10] In Albanian it further assibilated into *z.[11] Other Indo-European cognates are the Rigvedic Dyáuṣ and Latin Jovis. This root is thought to be found also in the second element (dí/día/dei) of the name Perëndi, used in Albanian to refer to the Supreme Being.[12][13]

Sky Father

The zero grade radical of *di̯ḗu̯s and the epithet "father" are thought to be contained in an Albanian noun for the Supreme Being, Zot. It is traditionally considered to be derived from Proto-Albanian *dźie̅u ̊ a(t)t-, an old compound for 'heavenly father' stemming PIE *dyew- ('sky, heaven, bright') attached to *átta ('father'), thus a cognate to PIE *Dyḗus ph₂tḗr and with its various descendants: Illyrian Dei-pátrous, Sanskrit द्यौष्पितृ (Dyáuṣ Pitṛ́), Proto-Italic *djous patēr (whence Latin Iuppiter), Ancient Greek Ζεῦ πάτερ (Zeû páter).[14] Alternatively, some linguists have also proposed the Proto-Albanian etymology *dzwâpt (from *w(i)tš- pati-, 'lord of the house'; ultimately from PIE *wiḱ-potis, 'leader of the clan').[15][16]

Beauty of the Sky

In Albanian the god/lord of the sky/heaven is also referred to as i Bukuri i Qiellit 'the Beauty of the Sky', who, according to a modern interpretation of the ancient Albanian pantheon, might be seen as the counterpart of e Bukura e Dheut 'the Beauty of the Earth' and e Bukura e Detit 'the Beauty of the Sea', who also appear in Albanian folklore.[17]

Reflections

Albanian Zana "nymph, goddess", and Zonja "Goddess, Lady" (e.g. Zonja e Dheut or Zôja e Dheut and Zôja Prende or Zôja e Bukuris) could be related to the Indo-European *di̯ḗu̯s.[18][19][20] Zónja (also Zónja të Jáshtëme) is the Arbëreshë variant of the Albanian theonym Zana. Ancient Greek Dióne, parallel to Latin Diāna, could be regarded as a feminine counterpart of the Sky-God.[21] The variant ζόνε Zonë appears in Albanian oaths like περ τένε ζόνε, për tënë Zonë, "By our God/Lord",[21] and in Old Albanian texts for Pater Noster (Tënëzonë, tënë-Zonë).[22] It is equivalent to the Albanian accusative Zótënë/Zótnë, obtained through the assimilation of -tënë/-tnë into -në.[23] At the sanctuary of Dodona the Greek Sky-God Zeus is paired with Dione, and the geographical coincidence of the Albanian case is remarkable.[21]

Cult and folk beliefs

In classical antiquity Zojz is considered to have been worshiped by Illyrians as the ancestors of the Albanians.[5] Albanian Zojz is clearly the equivalent and cognate of Messapic Zis and Ancient Greek Zeus, the continuations of the Proto-Indo-European *Di̯ḗu̯s 'sky god'.[10][24]

In the pre-Christian pagan period the term Zot was presumably used in Albanian to refer to the sky father/god/lord, father-god, heavenly father (the Indo-European father daylight-sky-god).[22] After the first access of the ancestors of the Albanians to the Christian religion in antiquity the term Zot has been used for God, the Father and the Son (Christ).[22][25] The cult of the sky is reflected in Albanian oath swearings, which are often taken by sky (e.g. për atë qiell, pasha qiellin!).[26]

Considered as the chief god and the highest of all gods, traces of Zojz' worship survived in the Zadrima region in northern Albania until the early 20th century. The local people used to swear "Pasha Zojzin!". According to the elders, Zojzi lives among the clouds with a thunderbolt in his hand. It was believed that he notices the deeds of the people, who are frightened by his power because when he realises that people are sinning, he brings them destruction hurling his thunderbolt on the trees and the tall buildings, and burning and smashing the sinners. Local Albanian mythology has it that Zojz has a son and a daughter. His son is called Plutoni (cf. the Ancient Greek Pluto), the god of fire and the underworld. With the fire in his hand, he holds control of the center of the Earth. Plutoni used to be worshiped as well. Zojz's daughter is the goddess Prende, widely worshiped in northern Albania.[3]

The cult practiced by the Albanians on Mount Tomorr in central Albania is considered as a continuation of the ancient sky-god worship.

According to Albanian folk beliefs, Zojz resides on the peak of mountains such as Mount Tomorr,[27][28] the highest and most inaccessible mountain of central Albania, considered the home of the deities. This tradition has been preserved in folk beliefs until recent times.[27][29][30] The enduring sanctity of the mountain, the annual pilgrimage to its summit, and the solemn sacrifice of a white bull by the local people provide abundant evidence that the ancient cult of the sky-god on Mount Tomorr continues through the generations almost untouched by the course of political events and religious changes.[4]

The god of the sky/heaven is regarded as the one who makes the sky cloudy or clears it up, and he is referred to as "the Beauty of the Sky" (Albanian: i Bukuri i Qiellit).[31][32] According to a modern interpretation, the ancestors of the Albanians presumably had in common with the Ancient Greek theogony the tripartite division of the administration of the world into heaven, sea, and underworld, and in the same functions as the Greek deities Zeus, Poseidon, and Hades, they would have worshiped the deities referred to as the Beauty of the Sky (i Bukuri i Qiellit), the Beauty of the Sea (e Bukura e Detit), and the Beauty of the Earth (e Bukura e Dheut). The phrase "the Beauty of the Sky" continues to be used to refer to the monotheistic God in Albanian, the Beauty of the Sea and the Beauty of the Earth are kept as figures of Albanian folk beliefs and fairy tales.[32][33][34]

The confrontation between the belief systems of Pre-Indo-European populations—who favored 'Mother Earth Cults' comprising earthly beliefs, female deities and priesthood—and of Indo-European populations who favored 'Father Heaven Cults' comprising celestial beliefs, male deities and priesthood, might be reflected in the dichotomy of matriarchy and patriarchy that emerges from the two types of female warriors/active characters in Albanian epic poetry, in particular in the Kângë Kreshnikësh. Indeed, in Albanian epics there are on the one hand female characters who play an active role in the quest and the decisions that affect the whole tribe, on the other hand those who undergo a masculinization process as a condition to be able to participate actively in the fights according to the principles of the Kanun.[35] Also in Albanian folk tales the victory of E Bija e Hënës dhe e Diellit ("the Daughter of the Moon and the Sun", who is described as the lightning of the sky[36]) over the kulshedra (often described as an earthly/chthonic deity or demon) might symbolize the supremacy of the deity of the sky over that of the underworld.[37]

Relation with the Sun

The Albanian oath taken "by the eye of the sun" (Albanian: për sy të diellit) or "by the star" (për atë hyll) is related to the Sky-God worship.[38] The Sun is considered "the Beauty of the Sky" (i Bukuri i Qiellit) by the Albanians.[39] Oaths taken "by the sky" (për atë qiell), "by the sun" (për atë diell), "by the ray of light" (për këtë rreze drite) and "by the sunbeam" (për këtë rreze dielli) are often sworn by the Albanians.[40] During the ceremonial ritual of celebration of the first day of spring (Albanian: Dita e Verës), "the Beauty of the Sky" is the human who is dressed in yellow personifying the Sun, worshiped as the giver of life and the god of light, who fade away the darkness of the world and melts the frost.[41] In an Arbëreshë folk song of mythological nature, E Bija e Hënës dhe e Diellit ("the Daughter of the Moon and the Sun") is described as the lightning of the sky (Albanian: pika e qiellit) which falls everywhere from heaven on the mountains and the valleys and strikes pride and evil.[36][42] Described in some traditions with a star on her forehead and a moon on her chest, her victory over the kulshedra might symbolize the supremacy of the deity of the sky over that of the underworld.[43]

Sky and Earth

The sky is often paired with the earth in Albanian oath swearings, e.g.: për qiell e dhé, pasha tokën e pasha qiellin, etc.[44]

See also

References

Notes
  1. The indefinite Albanian forms of the theonym are Zojz or Zojs, the definite forms are Zojzi or Zojsi.[1]

Citations
  1. Sedaj 1982, p. 75; Çabej 1966, p. 373; Xhuvani et al. 1943, p. 18; Feizi 1929, p. 82.
  2. Dedvukaj 2023, p. 1; Hyllested & Joseph 2022, p. 232; Søborg 2020, p. 74; Berishaj 2004, p. 49; Sedaj 1982, p. 75; Çabej 1966, p. 373; Mann 1952, p. 32; Mann 1948, p. 583; Feizi 1929, p. 82; Lambertz 1922, pp. 47, 143–144, 146–148.
  3. Lambertz 1922, pp. 47, 143–144, 146–148.
  4. Cook 2010, p. 1171.
  5. Sedaj 1982, p. 75.
  6. Søborg 2020, p. 74; Hyllested & Joseph 2022, p. 232; Dedvukaj 2023, p. 1.
  7. Demiraj 2011, p. 70; Demiraj 2002, p. 34; Demiraj 1997, pp. 431–432; Mann 1977, p. 72; Treimer 1971, p. 32; Curtis 2017, p. 1746; Kölligan 2017, p. 2254.
  8. Lambertz 1949, p. 46; Fishta & Lambertz 1958, p. 284; Ushaku 1988, p. 101; Lurker 2005, p. 38.
  9. Mann 1952, p. 32.
  10. Søborg 2020, p. 74.
  11. Hyllested & Joseph 2022, p. 232
  12. West 2007, pp. 167, 242–244.
  13. Jakobson 1985, pp. 6, 19–21.
  14. Demiraj 2011, p. 70; Demiraj 2002, p. 34; Demiraj 1997, pp. 431–432; Mann 1977, p. 72; Treimer 1971, p. 32; Curtis 2017, p. 1746; Kölligan 2017, p. 2254.
  15. Mallory & Adams 1997, p. 348.
  16. Orel 1998, p. 526.
  17. Lambertz 1949, p. 46; Fishta & Lambertz 1958, p. 284; Ushaku 1988, p. 101; Lurker 2005, p. 38.
  18. Chelariu 2023, p. 359.
  19. Mann 1977, pp. 71–72.
  20. Mann 1948, pp. 583–584.
  21. Cook 1964, pp. 162–163.
  22. Demiraj 2011, p. 70.
  23. Camaj & Fox 1984, p. 113.
  24. Hyllested & Joseph 2022, p. 232.
  25. Demiraj 2002, p. 34.
  26. Ushaku 1988, pp. 92, 95–97; Pipa 1993, p. 253; Elsie 2001, pp. 193, 244; Tirta 2004, pp. 42, 68, 439; Hysi 2006, pp. 349–350.
  27. Feizi 1929, p. 82.
  28. Mann 1948, p. 583.
  29. Elsie 2001, pp. 252–254.
  30. West 2007, p. 151.
  31. Lambertz 1949, p. 46.
  32. Fishta & Lambertz 1958, p. 284.
  33. Ushaku 1988, p. 101.
  34. Lurker 2005, p. 38.
  35. Loria-Rivel 2020, pp. 47–48, 52.
  36. Shuteriqi 1959, p. 66.
  37. Tirta 2004, pp. 72, 128.
  38. Cook 1964, p. 197.
  39. Sokoli 2013, p. 181.
  40. Elsie 2001, pp. 193, 244.
  41. Sokoli 2000, p. 37.
  42. Lambertz 1922, p. 77.
  43. Tirta 2004, pp. 72, 128
  44. Ushaku 1988, pp. 92, 95–97; Pipa 1993, p. 253; Elsie 2001, pp. 193; Hysi 2006, pp. 349–350.

Bibliography
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