Zojz (deity)

Celestial symbols – double-headed eagle and six-pointed star/sun – on the official seal of Skanderbeg, the Lord of Albania (D · AL Dominus Albaniae).

Zojz[a] 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, and in some forms still continue today.[3] The old beliefs in the Sky (Alb. Qielli) are pagan beliefs preserved by Albanians since ancient times.[4] In classical antiquity Zojz was presumably worshiped by Illyrians as the ancestors of the Albanians.[5] Albanian Zojz is the clear equivalent and cognate of Messapic Zis and Ancient Greek Zeus (all from Proto-Indo-European *Di̯ḗu̯s 'sky god').[6] The sacred significance of one of the main symbols of the sky cult – the eagle – has been scrupulously preserved by Albanians, who have always considered it their animal totem.[7] 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 entity.[8] A remarkable reflection of Proto-Indo-European mythology associated with the dawn goddess *H₂éwsōs is the Albanian tradition according to which the dawn goddess – Prende – is the daughter of the sky god – Zojz.

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

In Albanian the god who rules the sky is referred to as i Bukuri i Qiellit ("the Beauty of the Sky"), a phrase that is used in pagan contexts for the Sun (Dielli), worshiped as the god of light and giver of life, who fades away the darkness of the world and melts the frost, allowing the renewal of nature.[9] According to folk beliefs, the Sun makes the sky cloudy or clears it up.[10] In Albanian tradition the Sun is referred to as an "eye", which is a reflection of the Indo-European belief according to which the Sun is the eye of the Sky-God.[11] Albanian folk beliefs regard the lightning as the "fire of the sky" (Zjarri i Qiellit) and consider it as the "weapon of the deity".[12] Finding correspondences with Albanian folk beliefs and practices, early evidence of the celestial cult in Illyria is provided by 6th century BCE Illyrian plaques from Lake Shkodra, depicting simultaneously sacred representations of the sky and the sun, and symbolism of lighning and fire, as well as the sacred tree and birds (eagles); the Sun deity is animated with a face and two wings, throwing lightning into a fire altar.[7] Albanian rituals to avert big storms with torrential rains, lightning and hail seek assistance from the supernatural power of the Fire (Zjarri, evidently also called with the theonym Enji).[13] Albanian rituals for rainmaking invoke the Sky and the Sun.[14] The cult practiced by the Albanians on several sacred mountains (notably on Mount Tomorr in central Albania) performed with pilgrimages, prayers to the Sun, ritual bonfires, and animal sacrifices,[15] is considered a continuation of the ancient Indo-European sky-god worship.[16] The cult of the Sky is also preserved in Albanian solemn oaths.[17] The Sky (Qielli) is often paired with the Earth (Dheu) in Albanian oath swearings.[18]

The Albanian divine culture hero drangue, who plays a dominant role in Albanian mythology, features the attributes of a sky and lightning deity, apparently an Albanian reflection of the Indo-European sky god.[19] In some Albanian regions the lightning god who lives in the clouds in the sky is alternatively referred to as Shurdhi, Verbti, or Rmoria.[20] Another possible name of the sky and lightning god could be Perëndi. An Albanian mythical tale concerning the highest of the gods, who uses thunderbolts to defeat the sea-storm god Talas, has been documented in the early 20th century from the Shala region in northern Albania.[21]

  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. ^ Brahaj 2007, pp. 16–18; Cook 2010, p. 1171; Lambertz 1922, pp. 47, 143–144, 146–148.
  4. ^ Egro 2003, p. 35.
  5. ^ Sedaj 1982, p. 75.
  6. ^ Søborg 2020, p. 74; Hyllested & Joseph 2022, p. 232; Dedvukaj 2023, p. 1.
  7. ^ a b Brahaj 2007, pp. 16–18.
  8. ^ Demiraj et al.; Curtis 2017, p. 1746; Kölligan 2017, p. 2254; Demiraj 2011, p. 70; Demiraj 2002, p. 34; Demiraj 1997, pp. 431–432; Mann 1977, p. 72; Treimer 1971, p. 32.
  9. ^ Lambertz 1949, p. 46; Fishta & Lambertz 1958, p. 284; Ushaku 1988, p. 101; Lurker 2005, p. 38; Sokoli 2013, p. 181.
  10. ^ Tirta 2004, pp. 71–72.
  11. ^ Cook 1964, p. 197.
  12. ^ Tirta 2004, pp. 82, 406.
  13. ^ Tirta 2004, pp. 82, 309; Brahaj 2007, pp. 16–18.
  14. ^ Tirta 2004, pp. 307–313; Gjoni 2012, pp. 85–86.
  15. ^ Tirta 2004, p. 75; Gjoni 2012, pp. 81–87; Krasniqi 2014, pp. 4–5.
  16. ^ Cook 2010, p. 1171.
  17. ^ Elsie 2001, pp. 193, 244; Cook 1964, p. 197.
  18. ^ Ushaku 1988, pp. 92, 95–97; Pipa 1993, p. 253; Elsie 2001, pp. 193; Hysi 2006, pp. 349–350.
  19. ^ Tirta 2004, p. 127.
  20. ^ Tirta 2004, p. 130.
  21. ^ Lambertz 1922, pp. 47, 146–148


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