Fortis Hasanaginica

The ballad of Hasanaginica or Asanaginica, as recorded in its original writing, is arguably the most beautiful and the most translated Croatian ballad. Indisputably, especially considering the times and the characters, the ballad is also very much integral part of the Bosnian literary heritage. The ballad is not accompanied with the gusle instrument as it is the case with most of the folk songs throughout the lands of South Slavs. Very often Asanaginica was narrated by women, and very likely a woman was an author.

The ballad and similar songs were very much integral part of the every day life of the Imotski village life two generations ago. The modern life progress has changed all of this, but as of lately a lot is done in preserving the folk cultural inheritage.

Asanaginica was first published by Italian humanist Alberto Fortis in his book "Viaggio in Dalmazia”, 1774. The ballad was translated into German the following year, and very soon in French and English.

The earliest translations are, according to Alija Isaković's treatise "Hasanaginica", Svjetlost, Sarajevo 1975:

     1774 in Italian, Alberto Fortis,
     1775 in German, Clemens Werthes, anonymously,
     1775 in German, Johann Wolfgang Goethe, published anonymously in 1778 and in 1779 with signature,
     1778 in French, anonymous,
     1789 in Hungarian, Ferenc Kazinczy, published in 1813,
     1798 in Latin, Đuro Ferić,
     1798 or 1799, in English, Walter Scott. The translation was not published until 1924.
     1800 in English, John Boyd Greenshields,
     1813 in French, Charles Nodier
     1813 in Czech, Samuel Roznay, published in 1818,
     1814 in Serbo-Croatian, Vuk Stefanović Karadžić, and again in 1846
     1819 in Polish, Kazimierz Brodzinski,
     1826 in German, Talvj,
     1827 in Russian, A. H. Vostokov,
     1827 in English, John Bowring,
     1827 in French, Prosper Merimee,
     1830 in Swedish, Johan Ludvig Runeberg,
     1830 in French, Gerard de Nerval,
     1832 in Slovenian, Jakob Zupan,
     1832 in French, Claude Fauriel,
     1835 in Russian, Alexandar Sergejevic Pushkin, published 1855,
     1841 in French, Adam Mickiewicz.

Among other languages, Asanaginica has been translated into Spanish. Ukrainian, Esperanto, Rumanian, New Hebrew, Dutch, Albanian, Malaysian, Chinese, and Japanese.

Asan-aga Arapović had its courts in Vrdol, near today's Zagvozd. He was wounded by Christian soldiers while protecting his property, which has been recorded in a Turkish document. The Asan-aga family descendants still live in the region, having moved to Ljubuški, Herzegovina. Asan-Aga was killed at the end of the Kandian War in 1669. His Vrdol property is still identifiable, but not maintained. Bey Pintorović, Asanaginica's brother was representative of the Klis sanjak, where Asanaginica came after being divorced by Asan-aga. Imotski cadi was also an established historic figure. The cadi quarters were taken over by the franciscan friars who built a monastery there after Imotski was freed from the Turks. According to the people word of mouth Asanaginica's grave is located somewhere south-west of Modro Jezero. Despite the above facts its is not known if the ballad was based on a historic event.

In the following table we give three versions of the ballad that could be used for comparative exploration. On the left is a version of the so called "Split manuscript" origin. It is in property of Srećko Dujam Karaman. The original text of Fortis, as slightly modified and recorded in "Diversi Pezzi del Viaggio in Dalmazia," by Giovanni Lovrich (Ivan Lovrić, born in Sinj, Croatia 1754), Venice, 1776 is in the middle column. The contemporary version of Asanaginica as selected by Prof. Ivan Juroš, and borrowed from imotski.hr site is given in the right column. An English version with commentaries could be also found there.

The "Split" version in its "ikavica and štokavica" dialect matches well the geography where the ballad has originated, i.e. east of village Zagvozd near Imotski. "Ikavica and štokavica" was spoken by both Croats and Muslims around Imotski at that time. Fortis' or Lovrić's version uses "ijekavica" dialect with few "čakavica" words, an interesting mix suggesting a Dalmatian person from the coast has helped Fortis record the ballad, if not himself making the adjustments. One possible source of Asanaginica to Fortis was Julije Bajamonti, an encyclopaedist and musician from Split, a friend who was collecting folk songs and who was also interested in exploring Dalmatian inland. Fortis' version was fully translated to "ijekavica and štokavica" by Vuk Karadžić in 1814, who was not able to find the ballad with the gusle performers on his Dalmatian trips. One of his changes, "Hasanaginica" stuck thereafter. It is not needed to go far to find the reasons for the discrepancy of sound "h." According to dr. Mate Šimundić, Imotski County being a part of Dalmatia, has lost sound "h" in certain words by the end of the 17th century. Another, simpler theory is that the village people, who are most likely the ballad authors tend to "domesticate" foreign names. The evolution of the language and the inevitable changes that are introduced with the acceptance of the balled in the mainstream literature make the contemporary version very silimilar, but different from the original(s).

Asanaginica by Srećko Dujam Karaman published in 1882	Xalostna Pjesanza Plemenite Asan-aginize by Ivan Lovrić, 1776	Hasanaginica (contemporary)
Što se bili u gori zelenoj? al su snizi, al su labutovi? da su snizi, već bi okopnili, labutovi već bi poletzli: ni su snizi, nit su labutovi, nego čator age Asan age. On boluje u ranami Ijutim; oblazi ga majka i sestrica, a Ijubovca od stida ne mogla. Kad li mu je ranam bolje bilo, ter poruća virnoj Ijubi svojoj: ,Ne čekaj me u dvoru bilomu, ,ni u dvoru, ni u rodu momu.' Kad kaduna riči razumila, jos je jadna u toj misli stala, jeka stade konja oko dvora, i pobiže Asanaginica, da vrat lomi kule niz penžere; za njom trču dvi ćere divojke: Vrati nam se, mila majko naša, ,ni je ovo babo Asan ago, ,već daiža Pintorović beže' I vrati se Asanaginica, ter se viša bratu oko vrata: ,Da moj brato, velike sramote, ,di me šalje od petero dice.' Beže muči, ne govori ništa: već se masa u žepe svione, i vadi joj knjigu oprošćenja, da uzimlje podpuno vinčanje, da gre s njime majci uza trage. Kad kaduna knjigu proučila, dva je sinka u čelo ljubila, a dvi ćere srid rumena lica; a s malaknim u bešici sinkom odilit se nikako ne mogla, već je bratac za ruke uzeo, i jedva je s sinkom rastavio, ter je meće k sebi na konjica, s njome grede k dvoru bijelomu. U rodu je malo vrime stala, malo vrime, ni nedilju dana, dobra kado i od roda dobra, dobru kadu prosu sa svi strana, ja najveće imoski kadija. Kaduna se bratu svomu moli: ,Aj tako te ne želila, braco, ,ne moj mene davat za nikoga, ,da ne puca jadno srce moje, ,gledajući sirotice svoje." Ali beže ne ajaše ništa, već je daje imoskom kadiji. Još kaduna bratu se moljase, da njoj piše listak bile knjige, da je šalje imoskom kadiji: ,Divojka te Upo pozdravljaše, ,a u knjizi Upo se moljaše, ,kad pokupis gospodu svatove, ,dug podkluvak nosi na divojku; ,kada bude agi mimo dvore, ,nek ne vidi sirotice svoje/ Kad kadiji bila knjiga dodje, gospodu je svate pokupio, svate kupi, grede po divojku, dug podkluvak nosi na. divojku. Dobro svati došli do divojke, i zdravo se povratili s njome; a kad bili agi mimo dvore, dvi je ćere s penžere gledaju, a dva sina prid nju izodjaju, tere svojoj majci govoraju: ,Vrati nam se, mila majko naša, ,da mi tebi užinati damo.' Kad to ćula Asanaginica, starišini svatov govorila: ,Bogom brate! svatov starišina! ,ustavi mi konje uza dvore, ,da darujem sirotice moje' Ustaviše konje uza dvore, svoju dicu lipo darovala, svakom sinku nozve pozlaćene, svakoj ćeri čohu do poljane, a malenu u bešici sinku njemu šalje ubošku aljinu. A to gleda junak Asan ago, ter doživlje do dva sinka svoja: ,Ote amo, sirotice moje! ,kad se neće smilovati na vas ,majka vasa srca ardjaskoga.' Kad to čula Asanaginica, bilim licem zemlji udarila, u put se je dušom rastavila od žalosti gledajuć sirota.	Scto se bjeli u gorje zelenoj? Al-su snjezi, al-su Labutove? Da-su snjezi vech-bi okopnuli; Labutove vech-bi poletjeli. Ni-su snjezi, nit-su Labutove; Nego sciator Aghie Asan-Aghe. On bolu-je u ranami gliutimi. Oblaziga mater, i sestriza; A Gliubovza od stida ne mogla. Kad li-mu-je. ranam' boglie bilo, Ter poruça vjernoi Gliubi svojoj: Ne çekai-me u dvoru bjelomu, Ni u dvoru, ni u rodu momu. Kad Kaduna rjeçi razumjela, Josc-je jadna u toj misli stala. Jeka stade kogna oko dvora: I pobjexe Asan-Aghiniza Da vrat lomi kule niz penxere. Za gnom terçu dve chire djevoike: Vrati-nam-se, mila majko nascia; Ni-je ovo babo Asan-Ago, Vech daixa Pintorovich Bexe I vratise Asan Aghiniza, Ter se vjescia bratu oko vrata. Da! moj brate, velike sramote! Gdi-me saglie od petero dize! Bexe muci; ne govori nista. Vech-se mascia u xepe svione, I vadi-gnoj kgnigu oproschienja, Da uzimglie podpunno viençanje, Da gre s' gnime majci u zatraghe. Kad Kaduna Kgnigu prouçila, Dva-je sina u celo gliubila, A due chiere u rumena liza: A s' malahnim u beliscje sinkom Odjeliti nikako ne mogla. Vech-je brataz za ruke uzeo, I jedva-je sinkom raztavio: Ter-je mechie K'sebi na Kogniza, S' gnome grede u dvoru bjelomu. U rodu-je malo vrjeme stala, Male vrjeme, ne nedjegliu dana, Dobra Kado, i od roda dobra, Dobru Kadu prose sa svi strana; Da majvechie Imoski Kadia. Kaduna-se bratu svomu moli: Aj, take te ne xelila, bratzo! Ne moi mene davat za nikoga, Da ne puza jadno serze moje Gledajuchi sirotize svoje. Ali Bexe ne hajasce nista, Vech-gnu daje Imoskomu Kadii. Josc Kaduna bratu-se mogliasce, Da gnoj pisce listak bjele Knighe, Da-je saglie Imoskomu Kadii. Djevoika te Ijepo pozdravgliasce, A u Kgnizi ljepo te mogliasce, Kad pokupisc Gospodu Svatove Dugh podkliuvaz nosi na djevojku; Kada bude Aghi mimo dvora, Neg-ne vidi sirotize svoje.« Kad Kadii bjela Kgnjiga doge Gospodu je Svate pokupio. Svate kuppi grede po djevotku. Dobro Svati dosli do djevoike,' I zdravo-se povratili s' gnome. A kad bili Aghi mimo dvora, Dve-je chierze s' penxere gledaju, A dva sina prid-gnu izhogiaju, Tere svojoi majci govoriaju. Vrati-nam-se, mila majko nascia, Da mi tebe uxinati damo. Kad to cula Asan-Aghiniza, Stariscini Svatov govorila: Bogom, brate Svatov Stariscina, Ustavimi Kogne uza dvora, Da darujem sirotize moje. Ustavise Kogne uza dvora. Svoju dicu ljepo darovala. Svakom' sinku nozve pozlachene, Svakoj chieri cohu da pogliane; A malomu u bescije sinku Gnjemu saglie uboske hagline. A to gleda Junak Asan-Ago; Ter dozivglie do dva sina svoja: Hodte amo, sirotize moje, Kad-se nechie milovati na vas Majko vascia, serza argiaskoga. Kad to cula Asan Aghiniza, Bjelim licem u zemgliu udarila; U put-se-Je s' duscjom raztavila Od xalosti gledajuch sirota.	Što se bjeli u gori zelenoj? Al' su snjezi, al' su labudovi? Da su snjezi, već bi okopnuli, labudovi, već bi poletjeli; nit' su snjezi, nit' su labudovi, nego šator age Hasan-age: on boluje u ranami ljutim. Oblazi ga mater i sestrica, a ljubovca od stida ne mogla. Kad li mu je ranam' bolje bilo, ter poruča vjernoj ljubi svojoj: "Ne čekaj me u dvoru b'jelomu, ni u dvoru, ni u rodu momu!" Kad kaduna r'ječ razumjela, još je jadna u toj misli stala, jeka stade konja oko dvora, i pobješe Hasanaginica, da vrat lomi kuli niz pendžere. Za njom trču dvi ćeri djevojke: "Vrati nam se, mila majko naša, nije ovo babo Hasan-aga, već daidža, Pintorović beže!" I vrati se Hasanaginica, ter se vješa bratu oko vrata. "Da, moj brate, velike sramote, gdi me šalje od petero dice!" Beže muči, ne govori ništa, već se maša u džepe svione, i vadi njoj knjigu oprošćenja, da uzimlje potpuno vjenčanje, da gre s njime majci uzatrage. Kad kaduna knjigu proučila, dva je sina u čelo ljubila, a dv'je ćeri u rumena lica: a s malahnim u bešici sinkom, od'jeliti nikako se ne mogla, već je bratac za ruke uzeo, i jedva je sinkom rastavio, ter je meće k sebi na konjica, s njome grede dvoru bijelomu. U rodu je malo vr'jeme stala, malo vr'jeme, ni nedjelju dana, dobra kada i od roda dobra, dobru kadu prose sa svih strana, da najveće imotski kadija. Kaduna se bratu svomu moli: "Ah, tako te ne želila, braco! Nemoj mene davat za nikoga, da ne puca jadno srce moje, gledajući sirotice svoje!" Ali beže ne hajaše ništa, već nju daje imotskom kadiji. Još kaduna bratu se moljaše, da njoj piše listak, b'jele knjige, da je šalje imotskom kadiji: "Djevojka te l'jepo pozdravljaše, a u knjizi l'jepo te moljaše, kad pokupiš gospodu svatove, dug polduvak nosi na djevojku, kada bude agi mimo dvor, nek' ne vidi sirotice svoje!" Kad kadiji b'jela knjiga dođe, gospodu je svate pokupio, svate kupi, grede po djevojku. Dobro svati došli po djevojke, i zdravo se povratili s njome. A kad bili agi mimo dvora, dvi je ćerce s pendžera gledahu, a dva sina prid nju izhođahu: tere svojoj majci govorahu: "Svrati nam se, mila majko naša, da mi tebi užinati damo!" Kad to čula Hasanaginica, starišini svatov' govorila: "Bogom brate, svatov' starišina, ustavi mi konje uza dvora, da darujem sirotice moje!" Ustaviše konje uza dvora. Svoju dicu l'jepo darovala: svakom sinku nazve pozlaćene, svakoj ćeri čohu do poljane; a malomu u bešici sinku, njemu šalje u bošči haljine. A to gleda junak Hasan-aga, ter dozivlje do dva sina svoja: "Hod'te amo, sirotice moje, kad se neće smilovati na vas, majka vaša srca arđaskoga!" Kad to čula Hasanaginica, bjelim licem u zemlju udrila, uput se je s dušom rastavila, od žalosti, gledajuć' sirota!

The Ballad of Hasanaginica