Musa Kesedžija

Prince Marko and Musa Kesedžija, painting by Vladislav Titelbah (1900). Musa Kesedžija is on the left.

Musa Kesedžija, Musa Arbanas (Serbian and Macedonian: Муса Кесеџија, Bulgarian: Муса Кеседжия), also described as Musa the Robber, Musa the Outlaw, Musa the Highwayman or Musa the Beheader, is a popular legendary villain of Serbian epic poetry and Bulgarian and Macedonian folklore. He is most famous as a rival of Prince Marko (Serbian: Марко Краљевић), a hero of Serbian and South Slavic folklore.

In the poem Musa is an Albanian highwayman who confronts Prince Marko, a vassal of the Sultan, at the Kačanik Gorge, today in modern Kosovo.[1]

Musa Kesedžija in literature and arts

Marko Kraljević and Musa Kesedžija

Musa Kesedžija first appeared in the poem Marko Kraljević and Musa Kesedžija, which was recorded for the first time in Sremski Karlovci and published in 1815 by Vuk Karadžić.[2] Karadžić recorded the poem sung by Tešan Podrugović.[3]

Musa had three hearts[4] which is a sign of exceptional heroism in Serbian epic poetry.[5] Because of his three hearts, Musa can be seen as an anthropomorphised descendant of chthonic monsters, as their anthropomorphosis can be reflected in the multiplication of body parts.[6]

Other literature works

Petar I Petrović-Njegoš (1747–1830) mentions Musa and Marko Kraljević in his song The Sons of Ivan-bey (Serbian Cyrillic: Синови Иванбегови), which was after his death published first in 1835 and then by Petar II Petrović-Njegoš in his 1845 song collection Serbian Mirror (Serbian Cyrillic: Огледало Србско).[7]

Musa appears in Macedonian folklore as a symbol of the oppressive Ottoman government.[8]

The song about Marko Kraljević and Musa Kesedžija also exists in Bulgarian literature as an epic retelling (Bulgarian: Крали Марко се надбягва с Муса Кеседжия и го побеждава).[9]

In 1972 Werner Cohn published a gypsy story about Marko Kraljević and Musa Kesedžija, which is also in the form of a retelling of another epic song — Marko Kraljević and Djemo the Monuntaineer.[10]

In Zakarpattia the epic poetry about Marko Kraljević and Musa Kesedžija has been modified into stories connected with the Kosovo battle.[11]

Historical background

Historical persons

The epic villain Musa Kesedžija is based on actual historical people.[12]

According to some authors he is the result of merging several historical people including Musa Çelebi son of Bayezid I and Theodor III Muzaka[13] from the Muzaka Albanian noble family, with whom Marko had dispute over Kostur.[14]

Jovan Tomić thinks that Musa Kesedžija is based on another historical person, on the supporter of Jegen Osman Pasha who has been transformed into another epic hero — Djemo the Mountaineer (Serbian: Ђемо Брђанин) in Serbian epic poetry.[15] The epic poetry describes Djemo as Kesedžija's brother.[16]

Historical events

Actual historical events do not support a plot in which Prince Marko (who died in 1395) killed Musa Çelebi (died in 1413) or Moisi Arianit Golemi (died in 1465). John Van Antwerp Fine Jr. emphasized that Sandalj Hranić should have been the epic hero who fought and killed Kesedžija rather than Marko Kraljević, because it was Hranić who significantly contributed to the death of Musa Çelebi.[17]

See also

References

  1. ^ Tim Judah (10 September 2002). Kosovo: War and Revenge. Yale University Press. p. 1. ISBN 978-0-300-09725-2. Retrieved 8 June 2012. This fragment comes from the tale of Serbian Prince Marko and the Albanian highwayman Musa Kesedzija. Marko, a vassal of the Sultan, has been sent by him to kill Musa who has been preying on people at the gorge of Kacanik, close to Kosovo's modern border with Macedonia. On seeing Marko, Musa greets him.
  2. ^ Čubelić, Tvrtko (1990), Povijest i historija usmene narodne književnosti (in Croatian), Zagreb: Ante Pelivan i Danica Pelivan, p. 191, ISBN 9788681703014, OCLC 27260153, Od Tešana je Vuk zapisao između mnogih pjesama i neke koje ubrajamo među najbolje naše narodne pjesme, kao: Ženidba Dušanova. Marko Kraljević i.Musa Kesedžija, Starina Novak i Knez Bogosav. Tešan nije pjesme pjevao uz gusle
  3. ^ Popović, Miodrag (1987). Vuk Stef. Karadžić: 1787–1864 (in Serbian). Belgrade: Nolit. p. 137. ISBN 9788619014205. Retrieved 19 May 2012. У Подруговићевој песми Краљевић Марко је главу убијеног одметника понео на дар султану.
  4. ^ Bogdanov, Nada (1968). Enciklopedija Leksikografskog zavoda, Volume 4 (in Croatian). Zagreb: Jugoslavenski leksikografski zavod. p. 445. Retrieved 29 May 2012. MUSA KESEDŽIJA, junak iz nar. epike (naziva se i Musa Arbanasa). Nar. pjesma ga prikazuje kao najopasnijeg protivnika Marka Kraljevića, jer je imao tri srca u grudima.
  5. ^ Đorđević, Tihomir R (1989). Nada Popović-Perišić (ed.). Veštica i vila u našem narodnom verovanju i predanju (in Serbian). Belgrade: Narodna biblioteka Srbije. p. 61. ISBN 9788636702741. Retrieved 20 May 2012. У једној народној песми се пева како вила има три срца јуначка. То је по нашим народним песмама знак особитог јунаштва.
  6. ^ Književnost i jezik: časopis za srpskohrvatski jezik i književnost, Томови 54–55 (in Serbian). Društvo za srpskohrvatski jezik i književnost Srbije, Društvo za srpskohrvatski jezik i književnost Crne Gore. 2007. p. 255. Retrieved 20 May 2012. Процес антропоморфизације се огледа у заосталим животињским атрибутима или у умножавању делова тела противника.10 Епски наследници хтонских чудовишта су упечатљиви ликови Балачка воеводе, Мусе кесеџије или до паса каменитог Костуранина.
  7. ^ Petrović-Njegoš, Petar I (1845), "The Sons of Ivan-bey", Огледало Србско [Serbian Mirror] (in Serbian), Belgrade: Pečatana u kniž. srbskoĭ knʹigopečatnʹi, p. 4, OCLC 42286038, Sultan-care, mili gospodare, znaš li, care, što si obećao kada si me vjerom oskvrnuo? Sad ispuni, vrijemeje došlo, ali ću se opet pokrstiti i katil se tebe učiniti, ka što tije Musa i Primorje Jal' Kraljević u Prilipa grada.
  8. ^ Matkovski, Aleksandar (1983). Otporot vo Makedonija vo vremeto na turskoto vladeenje: Duhovniot otpor (in Macedonian). Misla. p. 86. Retrieved 20 May 2012. Оно што не можело да му се припише на султанот и на турската власт се припишувало на Муса. Во македонската народна поезија Муса бил претставен како јунак со огромна сила и со три срца
  9. ^ Suvajdžić, Boško (29 February 2000). "Prozne parafraze epskih pesama o Marku Kraljeviću" (in Serbian). Naučni sastanak slavista u Vukove dane. pp. 117–127. Retrieved 20 May 2012. О томе могу да посведоче и, временски аналогни, записи прозних текстова у бугарском капиталном савременом зборнику из 1971. године Български юнашки епос где се, бројношћу записа "епске парафразе" намећу као нови, специфични жанр, гранични вид опстанка епске традиције у XX веку. "Текстови" забележени у прози у овом зборнику по пореклу и особеностима деле се на две групе: у првима је сиже епских песама слободније развијен; друге су доследне паралеле епских песама, са незнатним одступањима у гранању сижеа... Тако "епска парафраза" теме о Марку и Муси, дата под називом Крали Марко се надбягва с Муса Кеседжия и го побеждава
  10. ^ Suvajdžić, Boško (29 February 2000). "Prozne parafraze epskih pesama o Marku Kraljeviću" (in Serbian). Naučni sastanak slavista u Vukove dane. pp. 117–127. Retrieved 20 May 2012. Као илустрација изреченог, а у покушају жанровског дефинисања специфичне посредничке форме "епских парафраза", послужиће нам један савремени прозни запис канадских Цигана о Марку Краљевићу и Муси Кесеџији, који је 27. новембра 1967. године забележио истакнути проучавалац циганског фолклора Вернер Кон (Werner Cohn), и објавио га 1972. године у часопису "Journal of the Gipsy Lore Society"[11]. У питању је прозна парафраза сижеа епске песме Марко Краљевић и Ђемо Брђанин, удаљена од свог епског предлошка и по временским и по просторним координатама.
  11. ^ Suvajdžić, Boško (29 February 2000). "Prozne parafraze epskih pesama o Marku Kraljeviću" (in Serbian). Naučni sastanak slavista u Vukove dane. pp. 117–127. Retrieved 20 May 2012. модификовања епске традиције о Марку Краљевићу ван родног тла и класичног епског доба, сведоче и драгоцени записи закарпатских народних прича о Марку Краљевићу, ..., под називом Закарпатске народне приче о Марку Краљевићу, објавио П. В. Линтур 1965. године. ... Традиционални сиже песме о Марку и Муси повезан је овде са косовском епском легендом на тај начин што су Марку приписане функције које припадају закаснелом косовском јунаку
  12. ^ Popović 1988, p. 164

    Both champions, Prince Marko and Musa the Robber were actual historical persons.

  13. ^ Studia Albanica. L'Institut. 1989. p. 90. Theodore Korona Muzaka (Theodore III Muzaka), un neveu, descendant direct de Gjin Muzaka et des freres de Theodore II Muzaka (Musa Arbanasi), qui selon
  14. ^ Popović 1988, p. 164

    Musa the Robber underwent a process of merging several historical persons...a member of Albanian noble family of Musaki who was a contemporary of Prince Marko, Prince Musa, a son of sultan Bayazet, Musa (or Moysie)...

  15. ^ Skendi, Stavro (1954). Albanian and South Slavic oral epic poetry. Kraus Reprint. p. 43. ISBN 9780527010966. Retrieved 19 May 2012. In Musa Kesedžija... the Serbian scholar saw one of the supporters of Jegen... Djemo
  16. ^ Dordević, Tihomir R. (1933). Ras Nasodni zivot, Томови 7–10. p. 14. Retrieved 19 May 2012. ' Дема је деминутив од Демир. Демир је турско име и значи гвожђе. 1 У српској народној песми вели Ђемо Брђанин за Кра- љевића Марка: .Давно ми је брата погубио, погубио Мусу Кесеџију
  17. ^ Fine, John V A (1975), The Bosnian Church: a new interpretation : a study of the Bosnian Church and its place on state and society from the 13th to the 15th centuries, Boulder: East European Quarterly, p. 282, ISBN 9780914710035, OCLC 462680616, Thus the despot or Sandalj, rather than Marko Kraljevic (+1394), should have been the hero in the epic describing the death of the three-hearted Musa Kesedzija.

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