Transcription and the Acquisition of the Biblical Word among the Albanians

6 The Contribution of Konstantin Kristoforidhi to the Albanian Transcription and the Acquisition of the Biblical Word among the Albanians

Thoma Shkira

As. Lecturer, Department of Theology & Culture, University College Logos, Tirana

Corespondence:

e-mail: thomashkira@yahoo.com

Abstract

The article examines the contribution of Konstandin Kristoforidhi to the Albanian Transcription of the Biblical Word and its impact on the Albanian people, through the research of his biography, creativity and philological, social and religious contribution. In addition, the article presents the multifaceted contribution of Kristoforidhi, in the Spiritual Tradition of the Albanians based on the previous biblical translation tradition in the Albanian language; the qualities of his personality, so necessary to conduct his work, the main moments of which, as far as we are permitted are mentioned in this study related to its biographical elements. Moreover, this study highlights the influence and evaluation, or neither of these, of his work at the time before and after death of this personality, mainly through the bibliography of the National Library of Albania, Tirana.

Keywords:

Kostandin Kristoforidhi, Holy Scriptures, Bible translations, Orthodox Christianity, British Bible Society. Citation:

Shkira T. The Contribution of Konstantin Kristoforidhi to the Albanian Transcription and the Acquisition of the Biblical Word among the Albanians. Theology & Culture. 2021; 2: 97-109. Doi: 10.13140/RG.2.2.17290.59841

The nineteenth century constitutes an important period of biblical translations which relied on the previous writing and the biblical translation tradition in the Albanian language1, and exceeded it, because the complete translation of the New Testament was never finalized before, when for several times it was published in the Tosk dialect with Greek letters, first by Grigor Gjirokastriti in Corfu in 1827 and then in both Albanian dialects by Konstandin Kristoforidhi, in 1867 in the Gheg dialect with Greek letters and in 1872 in the Tosk dialect with Latin letters.

Konstandin Kristoforidhi became the most prominent personality of the Albanian language during the XIX century. His multifaceted and enormous work shaped the period of the Albanian National Renaissance, mainly enriching the spiritual tradition of the Albanians through the inclusion of the Biblical Word among them, transcripted so masterfully by him. Kristoforidhi supported and continued the previous biblical and linguistic translation tradition in both dialects of the Albanian language. It is a fact that, up to date, no one has exceeded the limits of his creative works. Needless to say, his talents and the contributing work achieved by him can only be understood by knowing his stations and biographical elements.

Kostandin Nelko (Kristoforidhi) was born in Elbasan, Albania in 1827. He completed his primary education in the Greek school of the Kala neighborhood and his secondary education in the Greek gymnasium Zosimea in Ioannina during the years 1847 - 1850. During high school he was a distinguished student and he was appointed as a tutor and taught Albanian to the deputy consul of Ioannina, named J. G. Hani, using as a basic book the New Testament of Grigor Gjirokastriti. Thanks to this collaboration J. G. Hani managed to compile an Albanian-German dictionary. Both of them together conducted philological expeditions through Albania to collect linguistic material, which served as valuable material for the later dictionary of the Albanian Language compiled by Konstandin Kristoforidhi (Lloshi, 2002, p. 22-23).

1 The tradition of writing the Albanian language begins in the Arberian ecclesiastical spaces in the period before the Turkish occupation and takes place on the same grounds in the XIV-XIX centuries. This effort is driven by the desire of members of the Arbero-Albanian Christian community to pray to God in the Albanian language. Pjetër Budi, Frank Bardhi, Pjetër Bogdani, Lekë Matrënga, Grigori i Durrësit, Dhaskal Todri (Haxhifilipi), Grigor Gjirokastriti, Konstandin Kristoforidhi etc. have translated or written in Albanian the biblical and liturgical literature, which has been put to use by the same ecclesiastical community and available to the entire social community of the country.

Kostandin’s acquaintance with the New Testament, his philological knowledge and his ability to translate the Holy Scriptures into Albanian originate at the earliest from the age of 202 (Lloshi, 2017, p. 118-119; Lloshi, 2008, p. 118). His previous philological and translation work made him worthy to take the meaningful surname “Kristoforidhi” later on.

1. The reason for the self-change of Kostandin’s surname from Nelko to Kristoforidhi

In 1854 Kostandin wanted and changed his surname from Nelko3 to Kristoforidhi. The authors and scholars link the change of his surname in Kristoforidhi with the year 1857 onwards, with the beginning of his collaboration with the British Bible Society, from whom he received orders for the translation of the Holy Scriptures into Albanian and with the continuation of his philological work until 1895, which is the year when Kristoforidhi passed away.

Although authors agree that this change has philological and biblical motives, except for Dhimitër Shuteriqi, all the others neither ask nor answer, what was the reason before 1854 when Kostandin, deliberately from this year, used the new surname Kristoforidhi. In response to that, Shuteriqi is looking for reasons of changing the surname that have nothing to do with the field of translations and philology of the young Kristoforidhi. (Shuteriqi, 1950, p. 4-5).

As a reason, we can say that after reviewing the references of these authors on this issue, we come to the conclusion that this change of surname was done for biblical and philological reasons in connection with the translation and his work activity before 1854, which Konstandin Kristoforidhi continued, perfected, and managed to publish a good part of his work till the end of his life.

2 ‘To gain experience in writing my native language, I have spent many years of my life studying it theoretically and grammatically, examining the origin of each word together with Mr. George Hahn, now Austrian consul in Syra’ (Xhevat, 2008, 118). Z. Georg Hahn was the first to pay attention to the Albanian language, being at that time Austrian Deputy Consul in Ioannina (today Consul General), he took the opportunity to study it and compiled an Albanian-German dictionary in these two Tosk dialects of gegërisht, and also made an Albanian grammar of the two dialects, as well as other interesting works on this language, which were published in Vienna in 1850. At the time he was dealing with this work, he was his assistant as a language teacher Albanian. But his efforts were useless for my country, as his writings were German and so my efforts were in vain. See: Xhevat Lloshi, Treasures for the Albanian Language of the Bible Society I (1815-1883), Tirana: ISShP, 2017, pp. 118-119 3 This was for generations the surname of his family.

The people of Elbasan, related to the change of the new surname Kristoforidhi, mention as a reason that the new surname Kristoforidhi literally from Greek means: he who brings Christ - Christ bearer or Christ bearer, in the Albanian translation of the New Testament. I think that, until 1854, his translation work had given enough results that he had to use the surname Kristofor because he had brought Christ in the Albanian language, which is exactly the same thing that started to be confirmed by the people.

Another version, according to some scholars, is the reason that Konstandin used the new surname because through his work - he brought the Albanian language to light - just as Columbus discovered America and both were called Christopher. However, all versions of scholars, when referring to the change of surname by Kristoforidhi, have in common the biblical and philological motive on the work of this translator (Shuteriqi, 1973, p. 235; Sedaj, 1997, p. 85; Lloshi, 2017, p. 118-119).

The scholar Tomor Osmani mentions that Kristoforidhi in the 50s, before joining the biblical society of London, worked to solve the problem of the alphabet of the Albanian language (Osmani, 1999, p. 188; Osmani, 1982, p. 77).

The above statement is also confirmed by a later fact of 1860, a year after Kristoforidhi started cooperating with the Bible Society. He gave the final touch to his translation, which we say he had done this translation before cooperating with the society, because, as it is well known, the representative of the Bible Society, Isaac Lowndes, asked Kristoforidhi about the gospel submitted for publication to change the Latin alphabet he had used, with the Greek one, because the Albanians, in order to understand Latin letters, had to learn those foreign letters from the beginning, while they had learned the Greek letters in Greek schools and knew how to read them better. Kristoforidhi accepted his proposal and so it was done. (Osmani, 1982, p. 87).

Since I. Lowndes changed the alphabet or did not set a deadline for Kristoforidhi as to which alphabet would be used for translation, it is very likely that Kristoforidhi brought for publication the translation completed before the start of his collaboration with the British Bible Society, which eventually was published after making the last corrections.

Therefore, we can say that the difficult test of the translation of the biblical philology, preceded by the change of his surname, is the reason why Konstandin in 1854 began to use the new surname Kristoforidhi, because he felt that with his work he had managed to ‘’ bring Christ ‘’ in the Albanian language.

From 1854, Kristoforidhi had taught and helped Han until 1950 and at the same time from 1854 he was definitely engaged in translating the Holy Scriptures. Although, no translated book had seen the light of publication again his work had yielded so much result that Konstandin himself had enough reason to change his surname from Nelko to Kristoforidhi.

He worked in Smyrna (Izmir) in 1856-1857 and then for the first time in 1857 moved to Bebek near Istanbul and began collaborating with the Bible Society. In July of the same year he went to Malta for a qualification in philology and theology, attending the Protestant College under the supervision of representatives of the branch of biblical society while accepting the translation of the New Testament into Albanian. He studied for two years and stopped studying to find work. In 1860 he left for Tunisia, where he became the director and head teacher of a Greek school until 1865. In Tunisia he married Eleni Panayoti, a Greek woman originally from Corfu with whom he had 9 children.

After communicating with the representative of the Bible Society, he resumed his cooperation with it, so he settled in Istanbul in 1866, engaged in the publication and correction of the books of the Holy Scriptures, a cooperation which would last until 1872. The fruits of this cooperation would be the translations and works such as: New Testament in Gege dialect in 1872, New Testament in Tosk dialect in 1872, the Psalms in Gege dialect in 1872, The first and second ABC-books of the Albanian language in Gege dialect in 1866, in Tosk dialect in 1868.

Also, his first Grammar in Tosk dialect and compiled in Greek language was published in Constandinople in 1882 (Shuteriqi, 1950, p. 30).

It should be considered that during the nineteenth century the first complete translation of the New Testament into Albanian was achieved, after many partial translations done during previous centuries. The person who oversaw and supervised this work was the Bishop of Evias Grigor Gjirokastriti, appointed as the representative for this translation by the Ecumenical Patriarchate in collaboration with the Bible Society. The New Testament was published in 1927 using Greek letters in Albanian in the Tosk dialect in one column and in the New Greek language for the parallel column on the same page. The influence of its publication in the philological study circles was wide, unlike its little use among Albanians in general. (Kurrilla, 1933, p. 2). The translation of the New Testament by Konstandin Kristoforidhi would be an important and influential monumental work on biblical and philological Albanian language in the last decades of the 19th century.

Kristoforidhi was the translator of books but, while he was in Albania, he became their distributor as well. Despite the religious and educational disproportions of the Albanians, the works translated by him had considerable influence and sales were made throughout Albania and beyond. In some of the parts of central Albania, such as Elbasan, Berat, Kavaja, Durrës, and Tirana, these books were read in the homes and in some Orthodox churches by seculars and in some cases by clergy. Albanians of other religions also showed interest as they were amazed that the Holy Scriptures were read and understood in their native Albanian language. (Lloshi, 2017, p. 305, 313-14). Although, it should be mentioned that the New Testament in the Tosk dialect found wider use than the New Testament in the Geg dialect.

The greatest success of this work belongs to Kristoforidhi. The merit of this long and tedious work is emphasized by the representatives in the reports and correspondence of the Bible Society for Albania, attributing it to the unconditional dedication of Kristoforidhi and his low payment. As they make the same notice as the Albanians, they mention their appreciation for Kristoforidhi, as a religiously moral and virtuous man as well as his capacity and being a dedicated man, without whom this monumental work would not have been possible. In addition, being an Albanian and of orthodox affiliation, he was seen and mentioned by the Society as an important asset for achieving their influence and success among Albanians. (Lloshi, 2017, p. 304).

2. On the work of Konstandin Kristoforidhi

Kristoforidhi’s biblical translations resonated widely to all Albanians, regardless of religion or region. All of his works relied entirely on the Bible or religious books with religious and biblical motives. Konstandin Kristoforidhi supervised the publication of his works. He published New Testament books twenty times and for the first time published the complete New Testament in the Gheg dialect in 1866 in Greek letters and in 1872 in Latin letters. During the reprints he perfected the language used according to the new principles established by him. He also translated and supervised the publication of books of the Old Testament such as Genesis, Exodus, Psalms, etc. (Shuteriqi, 1950, p. 18-32). Whereas, the works published and republished after his death (Shuteriqi, 1950, p. 3-13).

Konstandin is the author and the compiler of the first dictionary of the Albanian language with 11,200 words, known for its scientific criteria based on the language of the previous biblical literature of Budi and Bogdani. Despite

Kristoforidhi’s efforts to publish it, this work was published in Athens in 1904.

He pursued his work on the continuance of the religious and cultural tradition of Elbasan and the Monastery of Shijon, where is well known the tradition of manuscripts translated into Albanian and their preservation, such as the Anonymous of Elbasan. In terms of the saved written works it constitutes the oldest translation of the Bible in the Albanian language, which is definitely related to the pre-Turkish tradition of biblical Albanian language (Shuteriqi, 1979, p. 6-13; Shuteriqi, 1976, p. 29).

He was dissatisfied with the improper behavior of some of the representatives of the Bible Society, some of the renaissance people who had power in the Ottoman Empire but also with the behavior of some of those he considered as trustworthy. They often made him doubt and keep his head down toward the persons dealing with common issues for the good of the Albanian Nation.

Konstandin Kristoforidhi was the first initiator of the Albanian society of Istanbul interested in the issues of the homeland and the alphabet of the Albanian language in 1864, 1867 and 1877, where he had many discouragements and obstacles caused by them. Despite the failures of these initiatives, we can confirm that many Renaissance people relied on his work. These injustices made are clearly comprehended in the dissatisfaction expressed by Konstandin Kristoforidhi himself (Shuteriqi, 1950, p. 11-13; Shuteriqi, 1973, p. 243).

3. Preaching in Albanian language

In 1872, following the tradition of Albanian preaching in Elbasan from 1848 by Pope, Kol Popa in the Church of St. Mary of the Kala neighborhood, Kristoforidhi preached in his mother tongue (Kotherja, 2012, p. 14). The sermons in Albanian performed by him in Elbasan for the orthodox community of the castle became an ecclesiastical tradition. A part of the women in Elbasan learned the Albanian language (Xhuvani, 1990, p. 450-451). His works became the reason to try and give sermons in Albanian language based on the Bible books translated by him in some parts of Albania at that time (Lloshi, 2017, p. 305).

For the second time, Kristoforidhi (first time in 1853) worked as a teacher in Tirana, in 1872, at the Greek school of St. Procopius where he taught Albanian language with the Istanbul’s alphabet to many students; and at the same time, he read them the Apostle and the Gospel in Albanian language while teaching the subject of religion. These were used simultaneously in the

ecclesiastical celebrations of the churches of St. Procopius and The Evangelization in Tirana by the clergy and the whole community. The testimonies of his students and the memory of their ancestors over the years described him not only as a good teacher but also as a devoted believer (Pano, 1973, p. 433).

4. The persecution of the figure and work of Kristoforidhi under Communism (1944-1990)

During Communism, in 1948, Enver Hoxha mentioned in the first Congress of the Communist Party that religion is the tool of fascism and the clergy, and took certain measures to abolish the teaching of religion in schools since the educational reform of 1946-1947 (Enver Hoxha, 1950, p. 65, 120123, 178-179). While in 1969, again, the same Dictator writes in the book ‘On the further revolutionization of our school’ that based on the spirit of the previous religious literature such as translations of gospels catechisms, liturgical books and other works with biblical motives, Konstandin Kristoforidhi would simply be mentioned and not analyzed at the secondary and higher education level (Enver Hoxha, 1969, p. 164). This heavily affected the studies of on the figure of Kristoforidhi because few rare articles were considered sufficient about him, and most books referring to the period of the national renaissance did not devote a separate chapter to Kristoforidhi, but were seldom mentioned or placed anonymously when some figures were mentioned by name, he was probably anonymously left to be found in ‘... etc’.

Consequently, during the communist period, Kristoforithi’s work and he himself did not escape from the pressure of this violent and liquidating spirit of communist atheism, to which some scholars unintentionally influenced by this spirit tried to conceal Kristoforidhi in the disguise of an atheist, despite their adverse data to prove this (Plangarica, 2020, p. 160; Shuteriqi, 1977, p. 358-359).

This tendency did not remain only in the spirit of Kristoforidhi’s treatment as an atheist. However, Shuteriqi, in the same article, analyzes other indisputable facts which are handled with the tendency of the anti-religious spirit of the communist state; but these facts show more than just the deliberate manipulation of the text. These are exactly the facts that help us be assured of his religiosity, even though they are treated in the opposite spirit. Some of them are mentioned in the references below used by other authors, but since they are repeated, we are not mentioning all of them here, such as Kristoforidhi’s assertion of his own religion and his last wish that he was to be buried in the

Orthodox Monastery of Shijon, facts that unequivocally prove his orthodox religion (Shuteriqi, 1977, p. 257-362).

In addition, it is Dhimitër Shuteriqi himself who extracts from the State Archive the data about the change and the meaning of the surname Kristoforidh by Konstandin himself in 1854. He is also, the one who writes another valuable data for us, in which a month before Kristoforidhi died suffering from cirrhosis, an orthodox priest visited him at his house every day and they talked about matters of faith together and that on the last day before Kristoforidhi died, he confessed to the priest.

It would be common for us the expression that described Kristoforidhi as ‘divine providence for the Albanian people’ at a time when Albania was in great danger of being wiped from the world map. However, this expression would be so uncommon and out of tradition, extraordinary even, for those scholars who did not highlight his religion and his religious contribution.

The father of the language was interested in bringing the Holy Scripture in Albanian for his people. Kristoforidhi translated the Bible since his early youth years until the last years of his life, published translations and many unpublished books of The Old Testament. All of these testify for the faith that motivated him to make the content of the Albanian language known to Albanians, realizing this mainly through scripture and the monumental spiritual work of Albanians during the centuries of Christianity.

The researcher Engjëll Sedaj has concluded that the cases of reports of the representatives of the Bible Society where they mention Kristoforidhi as a Protestant Christian are unsubstantiated and unproven4 (Sedaj, 1997, p. 85; Lloshi, 2017, p. 373). Related to the same issue in question, we encounter the assertion of Alexander Thomson that Kristoforidhi belongs to the Orthodox faith, an assertion also written in the reports of the biblical society.

Although due to heavy rain he was not buried at the Monastery of St. John Vladimir in Shijon according to his will, he was buried with honors between the two tombs of despots nearby the Church of St. Mary, in the neighborhood

4 Engjëll Sedaj writes in the subtitle of his article: ‘K. Kristoforidhi never converted to Protestantism, published in 1997 in the magazine Hylli i Dritës: “Thomson bluntly says (about Kristoforidhi) that ‘he did not convert to our religion’. - and the citation of the article continues- Kristoforidhi’s faith was the faith of a scientist, while his Christianity was that of the Albanian tradition, which in fact, is the most stable and very just faith”. This work is also evidenced by the words when in a question of Thomson, (do you believe in God? Kristoforidhi) says, “would it happen that a man who does not believe, devote so much effort to the Bible? And how could I most convincingly express my feelings about the value and need of the Bible to my people?”.

of Kala in Elbasan. His interment was characterized by a great participation, a procession in the streets of the city that had fallen into mourning, and the overwhelming speech of his student Tushi (Dhimitër) Pina, who among other things said: ‘Cry you mountains of Albania, the father of Albanian language’ (Shuteriqi, 1977 p. 357).

Conclusion

After his death his gospel works were published and republished. Dhimiter Shuteriqi has stated that the Konstandin Kristoforidhi’s manuscripts of the New Testaments were significantly intervened by being corrected and that later on were published. The translation of the New Testament into Albanian was highly praised by the Orthodox Social Community, so much so, that the New Testament in the Tosk dialect has been, is and will possibly always be the only official use of Albanian language in the biblical readings of the Gospel and the Apostle, in the religious celebration services, sermons and other mysteries of the Church.

Copies of this Testament were published on the order of the Holy Synod of the Orthodox Church of Albania in Tirana in 1930, and were sealed as the official variant of the Orthodox community. Meanwhile, in the 30s of the 20th century, the eminent albanologist Eulog Kurilla in one of his work praises Kristoforidhi’s work and gives his philological assessments and critiques on the Albanian translation of the New Testament. (Kurrila, 1933).

His work shows that Konstandin Kristoforidhi is not simply the only greatest linguist of our National Renaissance, having 25 monumental works (Murati, 2002, p. 230), but he is the Leader and the designer of this movement. He translated the entire New Testament into both dialects of the Albanian language using Greek and Latin alphabets, also, a considerable number of books of the Old Testament (those that were published and those that were not), and other Catechism textbooks, etc., because he realized that the independence from the Ottoman rule and the impact of his work on the Albanian people could not be accomplished by any means other than by reinforcing the religious traditions of a nation in its mother tongue. Therefore, Kristoforidhi is the initiator who offered the first model of the national literary language of the New Testament. This is used and preserved by the Orthodox Church as the highest spiritual momentum of Albanian language.

The biblical translation and all his work became the cornerstone of the spir-

itual liberation of the Albanians, the act of declaring their independence towards a Christian Europe and an authentic testimonial of the autocephaly of our Church.

Therefore, Konstandin Kristoforidhi became the forerunner of the Autocephaly of the Church of Albania. For this reason, the Church, to this day, has as its Testament and official language, the translation and the language translated by its devoted believer in Christ (Beduli, 2006, p. 117-118).

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