Timuzzla deg tmurt n Leqbayel (Lezzayer), gar umezruy d tgemmi: taddart n Yiḥiṭṭuṣen

Tazrawt-nneɣ tekcem di taɣult n tesnalest tadelsant, yes-s nezrew agraw anmetti n Yiḥiṭṭusen d yiḥeddaden-is s wayes-s i neɛreḍ ad d-nessegzi belli tanḍa d tmuzzla d yiwen n uneḍru anmetti amatu. Ma yella nefhem amezruy-ines d wamek tella lḥirfa-ya deg umakun anmetti, nezmer yes-s ad negzu timetti tazzayrit tamensayt s umata. Ɣef waya i nger anadi-nneɣ deg unnar n tezrawin n : Jean Servier (1966), Cammille Lacost-Dujaradin (2014), Mircia Eliade (1977), akked Emile Durkhiem (1893).Asaɣed n tezrwt-a iqqen ɣer usegzi d uglam n umezruy n tmuzzla di tmetti tamensayt taqbaylit. Syin d afella, ad nserwes lḥirfa-ya ɣer tin n tmura n utaram, am wakken diɣen ara d-nesken aẓayer-ines d wid tt-isemrasen deg umakun anmetti di tallit tamensayt. Syin akkin ad d-nezziken amek tamhersa tafransist i tella deffir n unegzum n usenfel n yigrawen inaḍen s umedya n Yiḥiṭṭusen, Iflisen d Wat yani. Abstract Our study is part of the field of cultural anthropology. We tried through the ethnographic approach to describe the forge as a total phenomenon of the rural and traditional Algerian society of Kabylie, to understand therefore, this profession and its functioning, its history, its myths and its role in the peasant economy, it means understanding the entire peasant society and its evolution. To better understand this subject, we used previous studies carried out by: Jean Servier (1966) and Camille Lacost-Dujaradin (2014). The link that this phenomenon has with religious beliefs motivated us to look at it through the specialist of religions Mercia Elliad (1977). Our objective in this study is to study the history of the forge, through the case of iḥiṭṭuṣen, within traditional society, its role in the traditional economy, its myths as well as its future blocked by colonization French.