Enji (deity)

Sun (Dielli) and Fire symbols in Albanian traditional tattoo patterns (19th century).[1] The cross (also swastika in some tattoos) is the Albanian traditional way to represent the deified Fire – Zjarri, evidently also called with the theonym Enji.[2] Also appearing in other expressions of Albanian traditional art,[3] they represent celestial, light, fire and hearth worship, expressing the favor of the light within the dualistic struggle between light and darkness.[4]
Albanian warrior dance in circle around fire, drawing from the book Childe Harold's Pilgrimage written by Lord Byron in the early 19th century. Practiced for several hours with very short intervals, the dance gets new vigour from the words of the accompanying song that starts with a battle cry invoking war drums, and which is of a piece with the movement and usually changed only once or twice during the whole performance.[5] The ritual purifying fire is traditionally used by Albanians, in particular singing and dancing around it, to gain protection and energizing from its supernatural power.[6]
Hearth fire lighting a dark room in a house of Mirdita, northern Albania. Drawn by Edith Durham in 1909.

Enji (Albanian: [ɛɲi]) is the old name of the fire god in the Albanian pagan mythology evidently contained in the weekday name that was dedicated to him – e enjte – the Albanian word for Thursday.[7] The Fire – Zjarri – is deified in Albanian tradition as releaser of light and heat with the power to ward off darkness and evil, affect cosmic phenomena and give strength to the Sun (Dielli, who is worshiped as the god of light, sky and weather, giver of life, health and energy, and all-seeing eye), and as sustainer of the continuity between life and afterlife and between the generations. The divine power of Fire is used for the hearth and the rituals, including calendar fires, sacrificial offerings, divination, purification, and protection from big storms and other potentially harmful events.[8] Fire worship and rituals are associated with the cult of the Sun (Dielli), the cult of the hearth (vatër) and the ancestor, and the cult of fertility in agriculture and animal husbandry.[9] Fire rituals that are commonly found among Indo-European peoples, including the Albanians, have been firstly attested by the Vedas, with hymns dedicated to the fire god Agni.[10] Described in written sources since 1482,[11] the Albanian fire rituals have been historically fought by the Christian clergy, without success.[12] The cult of the mystic fire and the fire ritual practices have played a prominent role in the lives of all the Albanian people until the 20th century, and in rural areas they continue to be important for Albanian traditional customs even in the present days.[13]

The theonym from which Thursday was named in Albanian is considered to have been attested in antiquity in Illyrian theophoric names with the Latin spelling En(n)-.[14] He was presumably worshiped by the Illyrians in antiquity[15] and he may have been the most prominent god of the Albanian pantheon in Roman times by interpreting Jupiter, when weekday names were formed in the Albanian language.[16] The belief in a prominent fire and wind god, who was referred to as I Verbti ("the blind one"), and who was often regarded more powerful than the Christian God, survived in northern Albania until recent times.[17] Under Christianization the god of fire was demonized and considered a false god, and it was spread about that anyone who invoked him would be blinded by fire.[18] The purifying power of fire underlies the Albanian folk belief according to which the fire god is the enemy of uncleanliness and the opponent of filth.[19]

In Albanian tradition Fire is deeply respected. To spit into it is taboo.[20] Albanian solemn oaths are taken "by fire",[21] and the worst curse formulas are cast for the extinguishing of the individual's, family's and clan's fire.[22] The lineage is identified with an original fire, and the members of a same tribe/clan are "from the same fire". Zjarri i Vatrës ("the Fire of the Hearth") is regarded as the offspring of the Sun and the sustainer of the continuity between the world of the living and that of the dead and between the generations, ensuring the survival of the lineage (fis or farë).[23] The absence of fire in a house is traditionally considered a great curse.[24] Protectors of the hearth are Gjarpri i Vatrës ("the Serpent of the Hearth"), a household benign serpent,[25] and Nëna e Vatrës ("the Mother of the Hearth").[26][27]

Zjarret e Vitit ("Ritual Calendar Fires") are associated with the cosmic cycle and the rhythms of agricultural and pastoral life.[28] The ritual collective fires (based on the house, kinship, or neighborhood) or bonfires in yards (especially on high places) lit before sunrise to celebrate the main traditional Albanian festivities such as Dita e Verës (spring equinox), Shëngjergji, Shën Gjini–Shën Gjoni (summer solstice), the winter festivals (winter solstice), or mountain pilgrimages, often accompanied by animal sacrifices, are related to the cult of the Sun, and in particular they are practiced with the function to give strength to the Sun and to ward off evil according to the old beliefs.[29] Zjarri i Gjallë, Zjarri i Egër, or Zjarri i Keq – traditionally kindled with rudimentary fire making tools and techniques – is the ritual purifying Fire used for the cleansing, protection, healing, and energizing of livestock and humans.[30] Albanian folk beliefs regard the lightning as Zjarri i Qiellit ("the Fire of the Sky") and consider it as the "weapon of the deity".[31] During big storms with torrential rains, lightning and hail, which often cause great damage to agriculture, livestock, and to the rural economy in general, Albanians traditionally bring outdoors Fire as a continuous chain or in a container, as well as ember and fire-related metallic objects, seeking assistance from the supernatural power of the Fire, in order to turn the storm away and to avert the harms it can cause to the community.[32]

  1. ^ Murray-Aynsley 1891, pp. 29, 31.
  2. ^ Treimer 1971, p. 32; Murray-Aynsley 1891, pp. 29, 31.
  3. ^ Galaty et al. 2013, pp. 155–157; Tirta 2004, pp. 68–82; Elsie 2001, pp. 181, 244; Poghirc 1987, p. 178; Durham 1928a, p. 51; Durham 1928b, pp. 120–125.
  4. ^ Durham 1928b, pp. 102–106; Treimer 1971, p. 32; Murray-Aynsley 1891, pp. 26, 29, 31.
  5. ^ Steiner-Karafili 2010, pp. 143–144.
  6. ^ Tirta 2004, pp. 279–281, 327; Useini 2024, p. 164.
  7. ^ Tagliavini 1963, p. 103; Treimer 1971, p. 32; Orel 1998, p. 88; Lurker 2005, p. 57; Koch 2015, p. 113; Sarao 2021, p. 13
  8. ^ Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327, 410; Xhemaj 1983, pp. 104–121; Halimi, Halimi-Statovci & Xhemaj 2011, pp. 2–5, 9, 11, 12, 15, 17; Useini 2024, p. 164; Pipa 1993, p. 253; Poghirc 1987, pp. 178–179; De Rapper 2012, pp. 14–15; Gjoni 2012, p. 90; Galaty et al. 2013, p. 161.
  9. ^ Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327; Xhemaj 1983, pp. 104–121; Qafleshi 2011, p. 49; Poghirc 1987, pp. 178–179; Hysi 2006, pp. 349–361.
  10. ^ Tirta 2004, pp. 250–251.
  11. ^ Malcolm 2020, pp. 19–20.
  12. ^ Qafleshi 2011, p. 49.
  13. ^ Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327; Qafleshi 2011, p. 49; Useini 2024, p. 164.
  14. ^ Lambertz 1973, p. 476.
  15. ^ Treimer 1971, p. 32; Lambertz 1973, p. 476; Poghirc 1987, p. 178; Lurker 2005, p. 57; Sarao 2021, p. 13.
  16. ^ Treimer 1971, p. 32; Lambertz 1973, p. 476; Poghirc 1987, p. 178; Orel 1998, p. 88; Koch 2015, p. 113.
  17. ^ Lambertz 1922, pp. 47, 49, 145–146; Stadtmüller 1954, pp. 216–217; Lambertz 1973, pp. 505–506.
  18. ^ Lurker 2004, p. 197; Stadtmüller 1954, pp. 216–217; Lambertz 1922, pp. 47, 49, 145–146.
  19. ^ Lambertz 1922, pp. 47, 49, 145–146.
  20. ^ Pipa 1993, p. 253.
  21. ^ Hysi 2006, pp. 349–361.
  22. ^ Muka 1984, p. 29; Hysi 2006, pp. 349–361.
  23. ^ Poghirc 1987, p. 179; Tirta 2004, pp. 176, 410; De Rapper 2012, pp. 14–15; Gjoni 2012, p. 90; Galaty et al. 2013, p. 161.
  24. ^ Muka 1984, p. 29.
  25. ^ Tirta 2004, pp. 152–156; Elsie 2001, p. 260; Doja 2005, pp. 449–462; Poghirc 1987, p. 179; Doli 2009, pp. 127–128; Stipčević 2009, p. 507.
  26. ^ Tirta 2004, pp. 176–181.
  27. ^ Poghirc 1987, p. 179.
  28. ^ Poghirc 1987, p. 179; Tirta 2004, pp. 68–69, 135, 176–181, 249–261, 274–282, 327.
  29. ^ Tirta 2004, pp. 75, 113, 116, 250; Useini 2024, p. 164.
  30. ^ Tirta 2004, pp. 279–281, 327.
  31. ^ Tirta 2004, pp. 82, 406.
  32. ^ Tirta 2004, pp. 82, 309; Brahaj 2007, pp. 16–18.

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