I parilemi në tragjedinë Abeli të E. Haxhiademit: vëllavrasës prej fatit apo prej fajit adamah
The Firstborn in E. Haxhiademi’s Tragedy, Abel: Fratricidal by Fate or by Adamah Guilt

Summary/Abstract: The status of the firstborn in the ethno-legal tradition and in medieval folk songs (the epos of the brave men and the ballads) is fixed as a legal status (including inheritance-testamentary rights), as an ethical status (in the code of conduct) and as a lordship status. These statuses are superimposed on the status of the firstborn in the Scriptures. Could Ethem Haxhiademi change the relationship between Abel the firstborn and the second brother Cain towards this conditional canon? Moverover, taking into consideration the fact that the gallery of Abels and Cains in European literature and art was so complete and timeless that one could hardly think of another like them and dissimilar to them? In his tragedy, Haxhiademi aims to transform the tragic fate that is prewritten in the Scriptures and reconfirmed in the Albanian tradition into a tragic guilt and to transfer it to the injustice in the family, to the unequal treatment of children. In this work Abel foretells the philosophy of the Redeemer in the quality of humanity, while Cain symbolizes the man who revolts because of injustice. But injustice itself, unlike the doctrinal and canonical meaning, does not come from heavenly curse and original sin, but from the crooked order in the first family in history according to the book of Genesis. Is this because of a new unit in its first test as a family, or philosophically because of the archetypal anthropological opposition between agriculture and livestock, migrants and dwellers, or does the conflict descend to the human level? Haxhiadem's tragedy Abel conveys the message that God is love, evils cannot be explained by divine will (even when a reference can be found in the Scriptures), but by human relationships built on injustice.

• Details
• Contents