Bosniak epic poetry ( Bosnian: Bošnjačke epske narodne pjesme) is a form of epic poetry originating in today's Bosnia and Herzegovina and in the Sandžak[ need quotation to verify] region, which is a part of modern-day Serbia and Montenegro. Bosniak epic poetry developed during the Ottoman period. Historically, they were accompanied by the Gusle. The theory of oral-formulaic composition was developed also through the scholarly study of Bosnian epic verse. [1]
The first records of Bosniak epic songs, discovered and dated so far, come from the first decades of the 18th century. However, there is information about Bosniak epics from the end of the 15th to the end of the 17th century, which were hidden for a long time in little-known travelogues, manuscripts of various profiles, chronicles, and war reports. [2]
The Slovene Benedikt Kuripečić brought the earliest attestation about Bosniak oral epic poetry. The attestation originates from the year 1530, when Kuripečić, as a member of the Austrian embassy, on his way to Constantinople, passed through Bosnia and, near the walls of a small town called "Japra" together with other members of the embassy met the subaša Malkosthitz (Malkošić) accompanied by his 50 armed horsemen. "They sing a lot about his heroid ceeds in Croatia and Bosnia," says Kuripečić. Kuripečić's data explicitly states that the songs of the Bosniaks are created and shaped simultaneously with the poetry of other confessional groups in the neighbouring South Slavic areas. It is certainly a rarity in the epic tradition of the Slavs that a person enters epic tradition while they're still alive. [3] Toma Maretić accounts in a mention of South Slavic folk songs "The first absolutely certain" evidence for Bosniak epic poetry in the 16th century. [4] The Ottomanist Hazim Šabanović later verified that the subaša of Kamengrad from 1530 was Malkošić - Malkoč Bey, buried in Banja Luka, and that he had the personal name Malkoč. [5] The inhabitants of the Croatian frontier called him "the most fiery Bosnian beg" which corresponds to what Kuripečić recorded about him.
Slavic songs from the Ottoman era played a strong, inciting and artistic role in the Ottoman army, which included a significant proportion of Bosniaks. Evidence of this was left by the Hungarian writer Sebestyén Tinódi, an eyewitness and participant in the Ottoman-Hungarian battles, which he described in his chronicle in verse, which was published with the title in Latin (Chronica) in Kolozsvar, 1554. [6]
Part of a series on |
Bosniaks |
---|
Modern field studies of oral epics in the former Yugoslavia, organized by the American classicist Milman Parry in the period from 1932 to 1934 (in parts of Bosnia and Herzegovina, Sandžak and Montenegro), will establish the largest collection of South Slavic oral epics, and its most significant part consists of Bosniak epics. Helping Milman Parry, his student Albert B. Lord gained experience and love for further research on oral South Slavic epics, which was of crucial importance in deciding to continue collecting South Slavic poetry after Parry's death, again predominantly Bosniak. Albert Lord will return to the Balkans in the years 1935, 1937, 1950, 1951, and in the period between 1960 and 1965.
The entire collection is preserved in the "Parry Collection" at Harvard University's Library. The epic forms the core of this collection, in which there are over 1,000 epic poems.
A significant part of the South Slavic collection has been published, including many Bosniak epics in the "Serbian-Croatian Heroic Songs" edition. The first book consists of songs by singers from Novi Pazar: Salih Ugljanin (fourteen songs), Sulejman Fortić (one song), Džemal Zogić (one song), Sulejman Makić (two songs) and Alija Fjuljanin (three songs). [7] [8] Except for Sulejman Fortić, they were all Albanians, and among them Salih Ugljanin and Džemal Zogić were able to translate songs from Albanian into Bosnian, while Sulejman Makić and Alija Fjuljanin were able to sing only in Bosnian. [7]
Avdo Međedović was a guslar from Bijelo Polje in Sandžak (1875-1955). The researchers, Milman Parry and Albert Lord were led to him after visiting a local kafana and asking for guslars. The researchers were astonished by Avdo and his ability to recite poetry; he was the most skillful performer that they encountered in their voyages through the Balkans. Lord writes that Avdo had a repertoire of fifty-eight epics. Parry recorded nine of these on phonograph discs, and Nikola Vujnović, the translator, wrote down four others from Avdo's dictation. [9]
Most of Avdo's songs had an origin in the Krajina region. As can be concluded by the main characters in his songs being semi-historical figures from the Krajina region. Despite the geographic distance between Avdo and Bosnia Albert Lord states that he in his songs would pride himself of the times when Bosnia was "the lock and the golden key" of the Ottoman Empire. To Avdo, this greatness was in the moral fiber and loyal dedication of the Bosnian heroes. [10]
The most impressive song was "The Wedding of Smailagić Meho" (Ženidba Smailagić Meha). It is also known where Avdo learnt this song. This song had been written down by F. S Krauss in 1885, by a Muslim singer from Rotimlje in Herzegovina, later published in Dubrovnik and reprinted in Sarajevo in 1886. Avdo claims that a friend of his had read the song from a published source 5 or 6 times, then followed his memorization of the text. [11] Despite this, Avdo's oral version is very different from the original published one, and much more descriptive:
In the case of two of Avdo's songs, "The wedding of Meho, Son of Smail" and "Bećiragić Meho", we had the exact original from which Avdo had learned them and we knew the circumstances under which he acquired them. A friend of his had read "The Wedding of Meho" to him five or six times from a published version. It had been written down in 1885 by F. S. Krauss from an eighty-five year old singer in Rotimlje, Hercegovina, named Ahmed Isakov Šemić, and had been published in Dubrovnik in 1886. It was later reprinted, with minor changes in dialect, in cheap paper editions in Sarajevo, without notes and introduction. In this form it was read to Avdo. Krauss' text has 2,160 lines; Avdo's in 1935 had 12,323 lines and in 1950, 8,488 lines
This song has its origin in the Krajina region. [12] As a majority of the characters are from Krajina, Slavonia and Hungary. The historical setting of the song is in Ottoman ruled Hungary, following Meho, son of Smailaga on his journey to Buda. [13]
Avdo learned from many men, firstly from his father Ćor Huso Husein of Kolašin "whose reputation seems to have been prodigious". Lord mentions that though Avdo had a great endurance and mastery as a poet, "his voice was not especially good. He was hoarse, and the goiter on the left side of his neck could not have helped." in 1935 Lord asked Međedović to recall a song he heard only once, for this he asked another guslar, Mumin Vlahovljak of Plevlje, to sing his song "Bećiragić Meho", unknown to Međedović. After he heard the song of 2,294 lines, he sung it himself, but made it almost three times longer, 6,313 lines. [14]
Source [9]
When looking at the differences between regions, Bosniak epic poetry can usually be divided into the following categories: [15]
In addition to this type of spatial-historical classification, there is also a thematic-motive classification, they are usually categorized into six basic themes that are connected to certain motifs. These themes are: [16]
The entire Bosniak epic can be differentiated into two different groups, the first being Bosniak epic that originates in the area of Western and Northwestern Bosnia, often called "Krajiška/Krajinska epika" (Frontier Epic). This includes the aforementioned songs about Central Bosnia and Krajina, and the songs about whose origins lie in Hungary and Slavonia.
The other group being Bosniak epic that originates in Herzegovina and Eastern Bosnia. This includes songs of the Herzegovina-Montenegro area, and the Sandžak region [17] that was in the same administrative unit as Herzegovina for most of the Ottoman rule over Bosnia and Herzegovina.
The characteristics of Krajina epic can be defined as following:
Bosniak epic poetry, just like epic poetry belonging to other people contains mention of heroic and extraordinary deeds done by characters that can be described by the same terms. An often occurrence among the most popular figures such as Đerzelez is that they challenge foes to duels (mejdane).
There is also a pre-Islamic element that can be found in Bosniak epic poetry. It is not rare for a fairy (vila) to heal or guide the epic figure through his journeys. This is a trait that Bosniak folk poetry shares with other South Slavic and Slavic national poetries. A good example of this would be the poem "The Mountain Fairies Heal Mujo Hrnjica" (Muja liječe vile planinkinje) where the mountain fairies heal the wounded hero Mujo and help him return home. [19]
Except for the fairies being helpful in times of need, there is also an oral tradition in the Krajina region that is connected to the birth of Mujo and Halil Hrnjica. It says that "the mountain fairy nursed them with her milk, from which Mujo received great strength and heroism, and Halil with morning dew, from which he received great beauty." According to tradition, the mountain fairy defended the Kladuša tower and town against the attacks of the invaders along with the inhabitants of Krajina, and thus the mythological being of the fairy stayed with the people. Today the old town is called "Vilinski" (Fairy Town). [19]
Folk tales among Krajina singers used to tell of a romantic legend where the originator of all heroic epic from Krajina is a mysterious beauty (most likely a fairy) known as "Ajka Blidolika", a girl from Udbina, it is claimed that she gave the book of songs (Pjesmarica) to someone who spread the songs. The Croat ethnographer Luka Marjanović even embarked on an unsuccessful search for a mysterious book written in Turkish, which was rumored to be in the possession of Bey Beširević from Ostrožac. [20]
The dragon is also a prominent figure Bosniak epic poetry. The dragon would usually be a positive figure but could also be portrayed as a negative figure in some instances. In other instances, Đerzelez Alija could be the dragon. Cases of Sibinjanin Janko ( John Hunyadi) being portrayed as a fiery werewolf also exist. [21]
Bosniak epic poetry, just like the epic poetry of other Southern Slavs, was accompanied by the Gusle (Lahuta in Albanian). Kosta Hörmann mentions in his collections of epics from the territory of Bosnia and Herzegovina during Austro-Hungarian times that he "recognized joy when his Muslim hosts got lost in Gusle made from maple, after which a sonorous howl came from the singer's ringing throat. Songs about heroism and good horses". [22] Milman Parry and Albert Lord also recorded many epic songs that were accompanied by the Gusle in their journeys through Bosnia, Herzegovina, and Montenegro. [23]
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The high moral tone of his songs is genuine. His pride in tales of the glories of the Turkish Empire in the days of Sulejman, when it was at its height and when "Bosnia was its lock and its golden key," was poignantly sincere without ever being militant or chauvinistic. That empire was dead, and Avdo knew it, because he had been there to hear its death rattle. But it had once been great in spite of the corruption of the imperial nobility surrounding the sultan. To Avdo its greatness was in the moral fiber and loyal dedication of the Bosnian heroes of the past even more than in the strength of their arms. These characteristics of Avdo's poems, as well as a truly amazing sensitivity for the feelins of other human beings, spring from within the singer himself. He was not "preserving the traditional"; Avdo believed with conviction in the tradition which he exemplified.
In the case of two of Avdo's songs, "The wedding of Meho, Son of Smail" and "Bećiragić Meho", we had the exact original from which Avdo had learned them and we knew the circumstances under which he acquired them. A friend of his had read "The Wedding of Meho" to him five or six times from a published version. It had been written down in 1885 by F. S. Krauss from an eighty-five year old singer in Rotimlje, Hercegovina, named Ahmed Isakov Šemić, and had been published in Dubrovnik in 1886. It was later reprinted, with minor changes in dialect, in cheap paper editions in Sarajevo, without notes and introduction. In this form it was read to Avdo. Krauss' text has 2,160 lines; Avdo's in 1935 had 12,323 lines and in 1950, 8,488 lines.
Bošnjačke epske pjesme, sa prostornog i historijskog aspekta opjevanih događaja, sistematizirala u pet tipologija, svojstvenih južnoslavenskoj epskoj usmenoj tradiciji:
1. pjesme srednjobosanskih temata (različitih varijateta) i pjesme o Krajišnicima (kao jedinstven tip),
2. pjesme o bosansko-unđurskim događajima i junacima historijskog porijekla u Ugarskoj i Slavoniji,
3. pjesme hercegovačko-crnogorskog kruga i prostora,
4. pjesme porijeklom iz Sandžaka,
5. muslimanske pjesme na albanskom jeziku.
{{
cite book}}
: CS1 maint: location missing publisher (
link)
{{
cite book}}
: CS1 maint: location missing publisher (
link)
Bosniak epic poetry ( Bosnian: Bošnjačke epske narodne pjesme) is a form of epic poetry originating in today's Bosnia and Herzegovina and in the Sandžak[ need quotation to verify] region, which is a part of modern-day Serbia and Montenegro. Bosniak epic poetry developed during the Ottoman period. Historically, they were accompanied by the Gusle. The theory of oral-formulaic composition was developed also through the scholarly study of Bosnian epic verse. [1]
The first records of Bosniak epic songs, discovered and dated so far, come from the first decades of the 18th century. However, there is information about Bosniak epics from the end of the 15th to the end of the 17th century, which were hidden for a long time in little-known travelogues, manuscripts of various profiles, chronicles, and war reports. [2]
The Slovene Benedikt Kuripečić brought the earliest attestation about Bosniak oral epic poetry. The attestation originates from the year 1530, when Kuripečić, as a member of the Austrian embassy, on his way to Constantinople, passed through Bosnia and, near the walls of a small town called "Japra" together with other members of the embassy met the subaša Malkosthitz (Malkošić) accompanied by his 50 armed horsemen. "They sing a lot about his heroid ceeds in Croatia and Bosnia," says Kuripečić. Kuripečić's data explicitly states that the songs of the Bosniaks are created and shaped simultaneously with the poetry of other confessional groups in the neighbouring South Slavic areas. It is certainly a rarity in the epic tradition of the Slavs that a person enters epic tradition while they're still alive. [3] Toma Maretić accounts in a mention of South Slavic folk songs "The first absolutely certain" evidence for Bosniak epic poetry in the 16th century. [4] The Ottomanist Hazim Šabanović later verified that the subaša of Kamengrad from 1530 was Malkošić - Malkoč Bey, buried in Banja Luka, and that he had the personal name Malkoč. [5] The inhabitants of the Croatian frontier called him "the most fiery Bosnian beg" which corresponds to what Kuripečić recorded about him.
Slavic songs from the Ottoman era played a strong, inciting and artistic role in the Ottoman army, which included a significant proportion of Bosniaks. Evidence of this was left by the Hungarian writer Sebestyén Tinódi, an eyewitness and participant in the Ottoman-Hungarian battles, which he described in his chronicle in verse, which was published with the title in Latin (Chronica) in Kolozsvar, 1554. [6]
Part of a series on |
Bosniaks |
---|
Modern field studies of oral epics in the former Yugoslavia, organized by the American classicist Milman Parry in the period from 1932 to 1934 (in parts of Bosnia and Herzegovina, Sandžak and Montenegro), will establish the largest collection of South Slavic oral epics, and its most significant part consists of Bosniak epics. Helping Milman Parry, his student Albert B. Lord gained experience and love for further research on oral South Slavic epics, which was of crucial importance in deciding to continue collecting South Slavic poetry after Parry's death, again predominantly Bosniak. Albert Lord will return to the Balkans in the years 1935, 1937, 1950, 1951, and in the period between 1960 and 1965.
The entire collection is preserved in the "Parry Collection" at Harvard University's Library. The epic forms the core of this collection, in which there are over 1,000 epic poems.
A significant part of the South Slavic collection has been published, including many Bosniak epics in the "Serbian-Croatian Heroic Songs" edition. The first book consists of songs by singers from Novi Pazar: Salih Ugljanin (fourteen songs), Sulejman Fortić (one song), Džemal Zogić (one song), Sulejman Makić (two songs) and Alija Fjuljanin (three songs). [7] [8] Except for Sulejman Fortić, they were all Albanians, and among them Salih Ugljanin and Džemal Zogić were able to translate songs from Albanian into Bosnian, while Sulejman Makić and Alija Fjuljanin were able to sing only in Bosnian. [7]
Avdo Međedović was a guslar from Bijelo Polje in Sandžak (1875-1955). The researchers, Milman Parry and Albert Lord were led to him after visiting a local kafana and asking for guslars. The researchers were astonished by Avdo and his ability to recite poetry; he was the most skillful performer that they encountered in their voyages through the Balkans. Lord writes that Avdo had a repertoire of fifty-eight epics. Parry recorded nine of these on phonograph discs, and Nikola Vujnović, the translator, wrote down four others from Avdo's dictation. [9]
Most of Avdo's songs had an origin in the Krajina region. As can be concluded by the main characters in his songs being semi-historical figures from the Krajina region. Despite the geographic distance between Avdo and Bosnia Albert Lord states that he in his songs would pride himself of the times when Bosnia was "the lock and the golden key" of the Ottoman Empire. To Avdo, this greatness was in the moral fiber and loyal dedication of the Bosnian heroes. [10]
The most impressive song was "The Wedding of Smailagić Meho" (Ženidba Smailagić Meha). It is also known where Avdo learnt this song. This song had been written down by F. S Krauss in 1885, by a Muslim singer from Rotimlje in Herzegovina, later published in Dubrovnik and reprinted in Sarajevo in 1886. Avdo claims that a friend of his had read the song from a published source 5 or 6 times, then followed his memorization of the text. [11] Despite this, Avdo's oral version is very different from the original published one, and much more descriptive:
In the case of two of Avdo's songs, "The wedding of Meho, Son of Smail" and "Bećiragić Meho", we had the exact original from which Avdo had learned them and we knew the circumstances under which he acquired them. A friend of his had read "The Wedding of Meho" to him five or six times from a published version. It had been written down in 1885 by F. S. Krauss from an eighty-five year old singer in Rotimlje, Hercegovina, named Ahmed Isakov Šemić, and had been published in Dubrovnik in 1886. It was later reprinted, with minor changes in dialect, in cheap paper editions in Sarajevo, without notes and introduction. In this form it was read to Avdo. Krauss' text has 2,160 lines; Avdo's in 1935 had 12,323 lines and in 1950, 8,488 lines
This song has its origin in the Krajina region. [12] As a majority of the characters are from Krajina, Slavonia and Hungary. The historical setting of the song is in Ottoman ruled Hungary, following Meho, son of Smailaga on his journey to Buda. [13]
Avdo learned from many men, firstly from his father Ćor Huso Husein of Kolašin "whose reputation seems to have been prodigious". Lord mentions that though Avdo had a great endurance and mastery as a poet, "his voice was not especially good. He was hoarse, and the goiter on the left side of his neck could not have helped." in 1935 Lord asked Međedović to recall a song he heard only once, for this he asked another guslar, Mumin Vlahovljak of Plevlje, to sing his song "Bećiragić Meho", unknown to Međedović. After he heard the song of 2,294 lines, he sung it himself, but made it almost three times longer, 6,313 lines. [14]
Source [9]
When looking at the differences between regions, Bosniak epic poetry can usually be divided into the following categories: [15]
In addition to this type of spatial-historical classification, there is also a thematic-motive classification, they are usually categorized into six basic themes that are connected to certain motifs. These themes are: [16]
The entire Bosniak epic can be differentiated into two different groups, the first being Bosniak epic that originates in the area of Western and Northwestern Bosnia, often called "Krajiška/Krajinska epika" (Frontier Epic). This includes the aforementioned songs about Central Bosnia and Krajina, and the songs about whose origins lie in Hungary and Slavonia.
The other group being Bosniak epic that originates in Herzegovina and Eastern Bosnia. This includes songs of the Herzegovina-Montenegro area, and the Sandžak region [17] that was in the same administrative unit as Herzegovina for most of the Ottoman rule over Bosnia and Herzegovina.
The characteristics of Krajina epic can be defined as following:
Bosniak epic poetry, just like epic poetry belonging to other people contains mention of heroic and extraordinary deeds done by characters that can be described by the same terms. An often occurrence among the most popular figures such as Đerzelez is that they challenge foes to duels (mejdane).
There is also a pre-Islamic element that can be found in Bosniak epic poetry. It is not rare for a fairy (vila) to heal or guide the epic figure through his journeys. This is a trait that Bosniak folk poetry shares with other South Slavic and Slavic national poetries. A good example of this would be the poem "The Mountain Fairies Heal Mujo Hrnjica" (Muja liječe vile planinkinje) where the mountain fairies heal the wounded hero Mujo and help him return home. [19]
Except for the fairies being helpful in times of need, there is also an oral tradition in the Krajina region that is connected to the birth of Mujo and Halil Hrnjica. It says that "the mountain fairy nursed them with her milk, from which Mujo received great strength and heroism, and Halil with morning dew, from which he received great beauty." According to tradition, the mountain fairy defended the Kladuša tower and town against the attacks of the invaders along with the inhabitants of Krajina, and thus the mythological being of the fairy stayed with the people. Today the old town is called "Vilinski" (Fairy Town). [19]
Folk tales among Krajina singers used to tell of a romantic legend where the originator of all heroic epic from Krajina is a mysterious beauty (most likely a fairy) known as "Ajka Blidolika", a girl from Udbina, it is claimed that she gave the book of songs (Pjesmarica) to someone who spread the songs. The Croat ethnographer Luka Marjanović even embarked on an unsuccessful search for a mysterious book written in Turkish, which was rumored to be in the possession of Bey Beširević from Ostrožac. [20]
The dragon is also a prominent figure Bosniak epic poetry. The dragon would usually be a positive figure but could also be portrayed as a negative figure in some instances. In other instances, Đerzelez Alija could be the dragon. Cases of Sibinjanin Janko ( John Hunyadi) being portrayed as a fiery werewolf also exist. [21]
Bosniak epic poetry, just like the epic poetry of other Southern Slavs, was accompanied by the Gusle (Lahuta in Albanian). Kosta Hörmann mentions in his collections of epics from the territory of Bosnia and Herzegovina during Austro-Hungarian times that he "recognized joy when his Muslim hosts got lost in Gusle made from maple, after which a sonorous howl came from the singer's ringing throat. Songs about heroism and good horses". [22] Milman Parry and Albert Lord also recorded many epic songs that were accompanied by the Gusle in their journeys through Bosnia, Herzegovina, and Montenegro. [23]
{{
cite book}}
: CS1 maint: location missing publisher (
link)
{{
cite book}}
: CS1 maint: location missing publisher (
link)
The high moral tone of his songs is genuine. His pride in tales of the glories of the Turkish Empire in the days of Sulejman, when it was at its height and when "Bosnia was its lock and its golden key," was poignantly sincere without ever being militant or chauvinistic. That empire was dead, and Avdo knew it, because he had been there to hear its death rattle. But it had once been great in spite of the corruption of the imperial nobility surrounding the sultan. To Avdo its greatness was in the moral fiber and loyal dedication of the Bosnian heroes of the past even more than in the strength of their arms. These characteristics of Avdo's poems, as well as a truly amazing sensitivity for the feelins of other human beings, spring from within the singer himself. He was not "preserving the traditional"; Avdo believed with conviction in the tradition which he exemplified.
In the case of two of Avdo's songs, "The wedding of Meho, Son of Smail" and "Bećiragić Meho", we had the exact original from which Avdo had learned them and we knew the circumstances under which he acquired them. A friend of his had read "The Wedding of Meho" to him five or six times from a published version. It had been written down in 1885 by F. S. Krauss from an eighty-five year old singer in Rotimlje, Hercegovina, named Ahmed Isakov Šemić, and had been published in Dubrovnik in 1886. It was later reprinted, with minor changes in dialect, in cheap paper editions in Sarajevo, without notes and introduction. In this form it was read to Avdo. Krauss' text has 2,160 lines; Avdo's in 1935 had 12,323 lines and in 1950, 8,488 lines.
Bošnjačke epske pjesme, sa prostornog i historijskog aspekta opjevanih događaja, sistematizirala u pet tipologija, svojstvenih južnoslavenskoj epskoj usmenoj tradiciji:
1. pjesme srednjobosanskih temata (različitih varijateta) i pjesme o Krajišnicima (kao jedinstven tip),
2. pjesme o bosansko-unđurskim događajima i junacima historijskog porijekla u Ugarskoj i Slavoniji,
3. pjesme hercegovačko-crnogorskog kruga i prostora,
4. pjesme porijeklom iz Sandžaka,
5. muslimanske pjesme na albanskom jeziku.
{{
cite book}}
: CS1 maint: location missing publisher (
link)
{{
cite book}}
: CS1 maint: location missing publisher (
link)