{"id":20623,"date":"2017-11-18T15:14:58","date_gmt":"2017-11-18T15:14:58","guid":{"rendered":"http:\/\/www.fjala.info\/?p=20623"},"modified":"2018-02-10T23:26:48","modified_gmt":"2018-02-10T22:26:48","slug":"komedia-hyjnore-e-dantes-perkthim-dinjitoz-me-komente-te-hollesishme-nga-meritan-spahija-i","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/komedia-hyjnore-e-dantes-perkthim-dinjitoz-me-komente-te-hollesishme-nga-meritan-spahija-i\/","title":{"rendered":"“Komedia Hyjnore\u201d e Dantes – p\u00ebrkthim dinjitoz me komente t\u00eb holl\u00ebsishme – nga Meritan Spahija (I)"},"content":{"rendered":"
\n

Lexo gjithashtu<\/em>: [ Kanga II<\/strong><\/a> ] [ Kanga III<\/strong><\/a> ]<\/p>\n<\/blockquote>\n

N\u00eb kulmin e udhtis\u00eb s\u00eb k\u00ebsaj jet\u00eb; u gjenda mes nj\u00eb pylli zhyt\u00eb n’errs\u00ed – RV<\/em><\/strong><\/p>\n

Rubrika \\ Takime kulturore<\/strong> – marr\u00eb nga http:\/\/sq.radiovaticana.va<\/a> – 18\/11\/2017<\/em><\/p>\n

\"\"<\/p>\n

Kur, me rastin e 750-vjetorit t\u00eb lindjes s\u00eb Dante Aligherit, n\u00eb Tiran\u00eb hapej nj\u00eb ekspozit\u00eb me p\u00ebrkthimet shqip t\u00eb \u201cKomedis\u00eb\u201d, n\u00eb nj\u00eb cep binte n\u00eb sy emni pak i njohun n\u00eb lam\u00ebn e p\u00ebrkthimeve t\u00eb k\u00ebsaj natyre: \u201cMeritan Spahija<\/em>\u201d. Lexohej mbi nj\u00eb bocet t\u00eb p\u00ebrkthimit q\u00eb – n\u00eb pritje t\u00eb botimit t\u00eb ardhsh\u00ebm t\u00eb kryevepr\u00ebs, shqip\u00ebrue p\u00ebrs\u00ebri n\u00eb dialektin geg\u00eb – mbyllte radh\u00ebn, jo aq t\u00eb gjat\u00eb, t\u00eb p\u00ebrkthimeve danteske n\u00eb gjuh\u00ebn shqipe. Lista niste me arb\u00ebreshin Luigi Lorecchio<\/em><\/strong>, q\u00eb ia m\u00ebsoi i pari shqipen arb\u00ebrisht Dantes, p\u00ebr t\u2019i ba vend, mandej, me ndihm\u00ebn e De Rad\u00ebs, n\u00eb \u201cAntologia albanese\u201d, drejtue nga Poeti i Milosaos. Ekspozita, nj\u00ebher\u00ebsh me 750-vjetorin e lindjes s\u00eb Dantes, p\u00ebrkujtonte edhe 120-vjetorin e fillimit t\u00eb p\u00ebrkthimeve shqip t\u00eb Krijuesit t\u00eb Komedis\u00eb.<\/p>\n

E edhe shkrimtar\u00ebt e studiuesit, q\u00eb u mor\u00ebn me Poetin \u201cpar excellence<\/em><\/strong>“, me t\u00eb cilin gjuha e popullit italian hynte madhnisht n\u00eb nj\u00eb vep\u00ebr, q\u00eb do t\u00eb radhitej n\u00eb krye t\u00eb list\u00ebs s\u00eb kryeveprave ma t\u00eb famshme t\u00eb let\u00ebrsis\u00eb botnore, jo vet\u00ebm p\u00ebr at\u00eb koh\u00eb, por p\u00ebr t\u00eb gjitha koh\u00ebt. N\u00ebse Danten mor\u00ebn guximin ta p\u00ebrkthenin, pjes\u00ebrisht a tan\u00ebsisht, vet\u00ebm pak shqiptar\u00eb, tue nis\u00eb nga Luigi Lorecchio<\/em><\/strong> (arb\u00ebrisht<\/em><\/strong>) p\u00ebr t\u00eb vijue me Ernest Koliqin<\/em><\/strong>, Martin Camajn<\/em><\/strong>, Mark Ndoj\u00ebn<\/em><\/strong>, Nikoll\u00eb Dak\u00ebn<\/em><\/strong>, Pashko Gje\u00e7in<\/em><\/strong> e Meritan Spahin\u00eb<\/em><\/strong> (p\u00ebrkthime t\u00eb pjesshme e t\u00eb plota, gegnisht<\/em>) dhe \u00c7ezar Kurtin<\/em><\/strong> (Ferri, p\u00ebrkthim n\u00eb gjuh\u00ebn zyrtare<\/em>) nuk jan\u00eb edhe aq t\u00eb pak\u00ebt ata, t\u00eb cil\u00ebt shkruen p\u00ebr t\u00eb: q\u00eb nga De Rada, tek Naim Frash\u00ebri; nga Luigj Gurakuqi, tek Ismail Kadare…<\/p>\n

Kujtojm\u00eb se p\u00ebrkthyesit ma t\u00eb njohun t\u00eb \u201cKomedis\u00eb\u201d n\u00eb anglisht, jan\u00eb Laurence Binyon Henry<\/em><\/strong>; poeti i famsh\u00ebm amerikan, Henry Wadsworth Longfellow<\/em><\/strong> dhe Henry Francis Cary<\/em><\/strong>. N\u00eb fr\u00ebngjisht po kujtojm\u00eb p\u00ebrkthimin ma modern, at\u00eb t\u00eb Dani\u00e8le Roberts<\/em><\/strong>, shtyp\u00eb me shije, me tekstin origjinal p\u00ebrkrah, me parathanie e aparat kritik, nga editori francez Acres Sud<\/em><\/strong>. E sa p\u00ebr gjerman\u00ebt, e kan\u00eb p\u00ebrkthye \u201cKomedin\u00eb\u201d ma se nj\u00ebqind e gjasht\u00ebdhet\u00eb her\u00eb<\/em><\/strong>. Pa kujtue k\u00ebtu p\u00ebrkthimet n\u00eb gjuh\u00eb t\u00eb tjera t\u00eb bot\u00ebs. Kjo na shtyn t\u00eb mendojm\u00eb se mund t\u00eb ket\u00eb edhe shum\u00eb e shum\u00eb p\u00ebrkthime t\u00eb tjera n\u00eb shqip, nga breznia e re e kulturueme, e pajisun me njohunit\u00eb q\u00eb paten pararend\u00ebsit, t\u00eb cil\u00ebt qen\u00eb njoh\u00ebs shum\u00eb t\u00eb mir\u00eb t\u00eb gjuh\u00ebve dhe let\u00ebrsive klasike<\/em><\/strong>. Zotnonin me rraj\u00eb greqishten e lasht\u00eb, latinishten e, doemos, italishten. Jo vet\u00ebm modernen, por kryesisht, at\u00eb q\u00eb delte nga goja e popullit Italian, n\u00ebsa Mesjeta i l\u00ebshonte vendin Rilindjes. Prej k\u00ebndej, nuk asht e leht\u00eb as ta lexosh Danten, l\u00ea ma ta p\u00ebrkthesh.<\/p>\n

Atyne, q\u00eb koh\u00ebt fundit kan\u00eb pohue se nuk e kuptojn\u00eb p\u00ebrkthimin gegnisht t\u00eb Pashko Gje\u00e7it<\/em> e se e kan\u00eb shijue Komedin\u00eb vet\u00ebm tue e lexue n\u00eb origjinal, u kujtojm\u00eb se as italian\u00ebt e m\u00ebsuem nuk e kan\u00eb t\u00eb leht\u00eb ta shijojn\u00eb, sepse detyrohen ta nd\u00ebrpresin vazhdimisht leximin, si do ta nd\u00ebrprisni edhe ju, lexues, p\u00ebr t\u2019u k\u00ebshillue tash e par\u00eb me shpjegimet n\u00ebn viz\u00eb, pa t\u00eb cilat v\u00ebshtir\u00eb se \u2018mund t\u00eb zbrisni n\u00eb fund t\u00eb Ferrit\u2019, p\u00ebr t\u00eb kalue, \u2018n\u00ebp\u00ebr Purgator\u2019 e p\u00ebr t\u2019u ngjit\u00eb mandej, \u2019n\u00eb Parriz\u2019. Sh\u00ebnime q\u00eb, n\u00eb p\u00ebrkthimin e Meritan Spahis\u00eb realizohen me kujdesin e studiuesit serioz, shoqnohen me aparat kritik e, p\u00ebr her\u00eb t\u00eb par\u00eb, edhe me fjalorin e fjal\u00ebve dhe t\u00eb shprehjeve t\u00eb rralla, tue krijue k\u00ebshtu, mund\u00ebsi t\u00eb reja p\u00ebr kuptimin e p\u00ebr shijimin e \u201cKomedis\u00eb\u201d.<\/p>\n

E nd\u00ebrsa ne merremi me k\u00ebto sh\u00ebnime t\u00eb thjeshta, p\u00ebrkthyesi i ri po i afrohet \u201cfundit t\u00eb Ferrit\u201d, tue mendue, shpresojm\u00eb, me shkel\u00eb, n\u00eb vijim, n\u00eb viset e mrazta \u2018t\u00eb Purgatorit\u2019, p\u00ebr t\u00eb marr\u00eb mandej hovin kah \u2018Parrizi\u2019, ngjitje edhe ma e v\u00ebshtir\u00eb se zbritja.<\/p>\n

Lexuesi i m\u00ebsuem me vepra t\u00eb k\u00ebsaj natyre, do t\u00eb ket\u00eb mund\u00ebsi t\u00eb jap\u00eb mendimin e tij p\u00ebr nj\u00eb pun\u00eb kaq t\u00eb meritueshme, t\u00eb Meritanit<\/strong>.<\/p>\n

I lindun n\u00eb Shkod\u00ebr, m\u00eb 1967, shkrimtari dhe p\u00ebrkthyesi i ardhsh\u00ebm u ul s\u00eb pari n\u00eb bankat e Liceut artistik \u201cPrenk\u00eb Jakova\u201d, n\u00eb Shkod\u00ebr, ku vijoi m\u00ebsimet n\u00eb deg\u00ebn e skulptur\u00ebs, p\u00ebr t\u2019u diplomue n\u00eb Universitetin Luigj Gurakuqi, p\u00ebrs\u00ebri n\u00eb Shkod\u00ebr, n\u00eb deg\u00ebn e gjuh\u00eb-let\u00ebrsis\u00eb. Sh\u00ebrbeu, n\u00eb vitet 1990-91 si m\u00ebsues i gjuh\u00eb-let\u00ebrsis\u00eb n\u00eb fshatin Tamar\u00eb, Mal\u00ebsi e Madhe, Shkod\u00ebr – mandej, n\u00eb Universitetin prej nga kishte dal\u00eb, pran\u00eb Departamentit t\u00eb Gjeografis\u00eb. M\u00eb 2014 mbrojti masterin shkencor n\u00eb Studime t\u00eb thelluara n\u00eb gjuh\u00ebsi, gjithnj\u00eb pran\u00eb Universitetit Luigj Gurakuqi. Flet e shkruen italisht, fr\u00ebngjisht e anglisht. Doemos, ma mir\u00eb se t\u00eb gjitha, shqip, n\u00eb t\u00eb dy dialektet.<\/p>\n

Para se t\u00eb niste \u201czbritjen n\u00eb Ferr\u201d, u ba i njohun me tregimet \u201cLuleshtrydhet\u201d (2002); \u201cVegimet e nj\u00eb dite me shi\u201d (Roman, 2004), \u201cAlegoria e nj\u00eb historie t\u00eb v\u00ebrtet\u00eb\u201d (roman, 2007); \u201cVegimet e fundit\u201d (Tregime, 2010).<\/p>\n

Njihet edhe p\u00ebr p\u00ebrkthimin e disa pjes\u00ebve t\u00eb censurueme t\u00eb romanit \u201cT\u00eb Mjer\u00ebt<\/em>\u201d, t\u00eb Viktor Hygo, botue n\u00eb revist\u00ebn \u201cOrana\u201d.<\/p>\n

S\u00eb shpejti do t\u00eb mund t\u00eb shfletojm\u00eb \u201cFerri-n\u201d, por edhe p\u00ebrmbledhjen me tregime \u201cMonolog me vetveten\u201d dhe rr\u00ebfimin \u201cEnea iku i fundit\u201d. Po botojm\u00eb, p\u00ebr her\u00eb t\u00eb par\u00eb, n\u00eb faqen ton\u00eb t\u00eb internetit Kang\u00ebn I t\u00eb Ferrit<\/strong>, q\u00eb p\u00ebrkthyesi pati mir\u00ebsin\u00eb t\u00eb na e besoj\u00eb, n\u00eb pritje t\u00eb botimit t\u00eb plot\u00eb.<\/p>\n

Dante: \u201cKomedia Hyjnore\u201d<\/strong><\/h3>\n

Kanga I<\/strong><\/p>\n

\"\" N\u00eb Kang\u00ebn I t\u00eb Kantikut Ferri, poeti tregon se ka lan\u00eb rrug\u00ebn e drejt\u00eb e ka mbet\u00eb n\u00eb nj\u00eb pyll t\u00eb dendun, n\u00eb kufi t\u00eb t\u00eb cilit asht nj\u00eb kod\u00ebr me shpate t\u00eb buta. N\u00eb buz\u00eb t\u00eb k\u00ebtij pylli pengohet nga tri bisha. Pik\u00ebrisht aty takon Virgjilin, i cili i ofrohet si udh\u00ebrr\u00ebfyes n\u00eb nj\u00eb rrug\u00ebtim t\u00eb gjat\u00eb e t\u00eb lodhsh\u00ebm.<\/p>\n

Koha<\/strong>: e ejte, 7 prill 1300, mbramje.<\/em>
\nVendi<\/strong>: Pylli i dendun e i err\u00ebt.<\/em>
\nPersonazhet<\/strong>: Dante, Virgjili.<\/em><\/p>\n\n\n\n
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\n135<\/td>\n		N\u00eb kulmin e udhtis\u00eb s\u00eb k\u00ebsaj jet\u00eb
\nu gjenda mes nj\u00eb pylli zhyt\u00eb n’errs\u00ed
\nse lan\u00eb e kisha un\u00eb rrug\u00ebn e drejt\u00eb.
\n.<\/span>
\nAh, t’thuesh si ishte, sa kam v\u00ebshtirs\u00ed,
\nky pyll i eg\u00ebr, thuk, pa fund e cak,
\nsa, kur kujtohem, frik\u00ebn ma p\u00ebrtri.
\n.<\/span>
\nI hidh\u00ebt ish, sa vdekja m\u00e2 ve\u00e7 pak;
\npor, t’mir\u00ebs q\u00eb kam gjet\u00eb me i ba lavdim,
\nme rend rr\u00ebfej t\u00eb gjith\u00eb \u00e7’kam ndesh\u00eb p\u00ebrqark.
\n.<\/span>
\nNuk di t\u00eb them si mbeta n’tij kurthim,
\nkaq fort mb\u00ebrthye m’kish gjumi, der n’at\u00eb pik\u00eb,
\nsa rrug\u00ebn e v\u00ebrtet\u00eb e lash\u00eb n’harrim.
\n.<\/span>
\nMandej, sa mora prej aty me ik\u00eb,
\ndrejt kodr\u00ebs, ku mbaronte ajo lugin\u00eb,
\nq\u00eb zemr\u00ebn m’kish b\u00e2 varr\u00eb e mbush\u00eb me frik\u00eb,
\n.<\/span>
\ni ngrita syt\u00eb e i pash\u00eb ato pjerrin\u00eb
\nprej drit\u00ebs s\u00eb Planetit krejt stolis\u00eb,
\nq\u00eb n’shteg t\u00eb duhun gjith\u00eb njerzis\u00eb u prin.
\n.<\/span>
\nE ve\u00e7 at’her\u00eb pak frika m’ka braktis\u00eb,
\nq\u00eb thell\u00eb n\u00eb lug t\u00eb zemr\u00ebs m’kishte zgjat\u00eb
\ngjith\u00eb nat\u00ebs, q\u00eb kalova lemeris\u00eb.
\n.<\/span>
\nSi ai q\u00eb lodhjes s’tep\u00ebrt frym\u00eb dihat\u00eb,
\nme t’dal\u00eb prej detit, vrapin pa pushue,
\nkthen kryet me pa, rrezikun si tuj mat\u00eb,
\n.<\/span>
\nashtu dhe shpirti im, q\u00eb s’kish t’ndalue,
\nmbas kthehej, si me sy tuj mat\u00eb at\u00eb shteg,
\nq\u00eb gjall\u00eb njeri andej s’la me kalue.
\n.<\/span>
\nSi pak e \u00e7lodha trupin n\u00eb at\u00eb breg,
\nrimora udh\u00ebn p\u00ebr zallishte t’shkret\u00eb:
\np\u00ebrher\u00eb ma posht\u00eb ish kamba q\u00eb n’troll prek.
\n.<\/span>
\nPor, sa gatit\u00eb kam qen\u00eb me u ngjit\u00eb p\u00ebrpjet\u00eb,
\nnj\u00eb lonz\u00eb e shkath\u00ebt fort dhe e shpejt\u00eb hat\u00e1,
\nq\u00eb me g\u00ebzof t\u00eb larm\u00eb mbulue qe krejt,
\n.<\/span>
\ne q\u00eb prej meje heq\u00eb dy syt\u00eb s’i ka,
\naq shum\u00eb m’u gjet penges\u00eb kjo bish\u00eb mizore,
\nsa kryet mbas ktheja, tjet\u00ebr shteg me pa.
\n.<\/span>
\nQe heret, agu doli n\u00eb bregore,
\ndhe dielli sa po ngrihej n’at\u00eb yjs\u00ed,
\nq\u00eb ish me t\u00eb kur kjo dashni hyjnore.
\n.<\/span>
\nn’l\u00ebvizje s’parit vu kto bukur\u00ed;
\nprandaj m’dhan\u00eb zem\u00ebr sa me gjet\u00eb trimnin\u00eb
\nt’p\u00ebrballem me at\u00eb bish\u00eb g\u00ebzoflarm\u00ed,
\n.<\/span>
\ni hershmi ag dhe fort e ambla stin\u00eb;
\npor, sa fillue kish frika t\u00eb m’largohej,
\nnj\u00eb si luan kam pa, sa m’shtiu harmin\u00eb.
\n.<\/span>
\nE kishte gjasen se nga un\u00eb drejtohej,
\nme krye p\u00ebrpjet\u00eb gj\u00e2monte \u00fbje thar\u00eb,
\naq sa dhe ajri dukej se dridhohej.
\n.<\/span>
\nMandej nj’ ulkoj\u00eb, q\u00eb prej lakmish gjithfar\u00eb
\nngjasonte e ngarkue n’thatsin\u00eb e saj
\ne q\u00eb shum\u00eb njer\u00ebz shtyu n’mjer\u00ed t’papar\u00eb,
\n.<\/span>
\nn\u00eb pik\u00eb t\u00eb zorit m’qiti e n\u00eb v\u00e1j,
\nme tmerr q\u00eb kallej prej turijsh t’gjakum\u00eb,
\nsa humba shpres\u00ebn p\u00ebr me u ngjit\u00eb n\u00eb maj\u00eb.
\n.<\/span>
\nSi ai q\u00eb pasunis\u00eb i gzohet shum\u00eb,
\npor kur vjen vakti t’gjith\u00eb me e humbun sak,
\ns’i mbetet tjet\u00ebr, ve\u00e7 n’trishti l\u00ebshum\u00eb,
\n.<\/span>
\nt\u00eb till\u00eb m’ka ba me u ndie kjo bish\u00eb lye n’gjak
\nq\u00eb, tu’ u afrue ngadal\u00eb, m\u00eb kallte frik\u00eb,
\nm\u00eb shtynte mbas, ku diell nuk kish aspak.
\n.<\/span>
\nNd\u00ebrsa rr\u00ebshkisja posht\u00eb e qesh\u00eb tuj ik\u00eb,
\nm’u ba se shihja para nj\u00eb aq t’zbeht\u00eb,
\nsa heshtjes s’gjat\u00eb a thue se ishte fik\u00eb.
\n.<\/span>
\nMejher\u00eb sa e pash\u00eb n\u00eb at\u00eb zallishte t’shkret\u00eb,
\n\u00abKi mshir\u00eb p\u00ebr mue\u00bb, – kam thirr\u00eb, tuj e p\u00ebrb\u00e9, –
\n\u00abn\u00eb qofsh ti shpirt a nj\u00e9ri i v\u00ebrtet\u00eb!\u00bb
\n.<\/span>
\nM’u gjegj: \u00abNuk jam njeri, njeri kam l\u00e9,
\ne prind\u00ebve t\u00eb mi lombard\u00eb u thon\u00eb,
\nMantov\u00ebn pat\u00ebn q\u00eb t\u00eb dy atdh\u00e9.
\n.<\/span>
\nN\u00ebn Julin kam pas lind\u00eb, edhe se von\u00eb,
\nn\u00eb Rom\u00eb, n\u00eb koh\u00eb t’Augustit kam jetue,
\nkur n’zota t’rrem\u00eb ish v\u00fb besimi jon\u00eb.
\n.<\/span>
\nPoet kam qen\u00eb dhe atij i kam k\u00ebndue,
\nt’Ankizit bir, ardh\u00eb Troje e t’gjat\u00eb lundrimi,
\nsi Ilioni madh\u00ebshtor qe krejt shkrumbue.
\n.<\/span>
\nPo ti, p\u00ebrse po kthen n’k\u00ebt\u00eb vend trishtimi?
\nP\u00ebrse s’i ngjitesh t’naltit rrug\u00ebtim,
\nq\u00eb asht arsye p\u00ebr \u00e7far\u00ebdolloj g\u00ebzimi?\u00bb
\n.<\/span>
\n\u00abA thue je ti Virgjili, ai burim,
\nq\u00eb fjal\u00ebt t\u00eb v\u00ebrshojn\u00eb si lum n’pranver\u00eb?\u00bb
\n– i thash\u00eb e kryet kam ul\u00eb me p\u00ebrnderim.
\n.<\/span>
\n\u00abO ti, i mbar\u00eb poetve drit\u00eb dhe nder,
\ndobi po m’sjell d\u00ebshira e pamat\u00eb,
\np\u00ebr me studiue gjith\u00eb vepr\u00ebn tande t’vler\u00eb.
\n.<\/span>
\nJe mjeshtri, shembull n’timen jet\u00eb p\u00ebrgjat\u00eb,
\nti je i vetmi t’cilit e kam nxan\u00eb
\nt\u00eb bukrin stil, q\u00eb m’solli aq l\u00ebvdat\u00eb.
\n.<\/span>
\nShih bish\u00ebn, q\u00eb nuk m’len t\u00eb dal matan\u00eb;
\nm’shp\u00ebto prej saj, o dijetar me z\u00e2,
\nse gjakun m’ngriu dhe dridh\u00eb m’ka mishin t’tan\u00eb\u00bb.
\n.<\/span>
\n\u00abP\u00ebr shtat t\u00eb shkon nj\u00eb tjet\u00ebr rrug\u00eb me b\u00e2\u00bb,
\n– m’u gjegj si m’pa tuj qa e krejt p\u00ebrlot\u00eb, –
\n\u00abn\u00ebse n’k\u00ebt\u00eb vend nuk don me ndej ti m\u00e2:
\n.<\/span>
\nsepse kjo bish\u00eb, p\u00ebr \u00e7ka ke thirr\u00eb frikplot\u00eb
\nnuk len t’kaloj\u00eb at\u00eb shteg kurrnj\u00eb t\u00eb ngrat\u00eb:
\ne shqyen dhe t’i shp\u00ebtoj\u00eb kush asht e kot\u00eb;
\n.<\/span>
\nmbrapshtia e saj nuk ka se si me u mat\u00eb,
\nas epshi lakmitar nuk i kolmohet,
\nma \u00fbnsh\u00ebm asht kur han sesa barkthat\u00eb.
\n.<\/span>
\nT\u00eb shumta jan\u00eb gjallesat, n’\u00e7ka \u00e7iftohet,
\ne m\u00e2 t\u00eb shumt\u00eb do jen\u00eb, porse p\u00ebr mner\u00eb
\ndo e mbys\u00eb Langoi kur koha t’plot\u00ebsohet.
\n.<\/span>
\nAs tok\u00eb, as kamje At\u00eb s’do e thyejn\u00eb nj\u00eb her\u00eb,
\ndo jet\u00eb plot dije, dashuni e virtyt,
\ne foshnje mbshtjell\u00eb do e ken\u00eb n’p\u00eblhur\u00eb pa vler\u00eb.
\n.<\/span>
\nShp\u00ebtue do ket\u00eb It\u00e1len, n’vuejtje zhyt\u00eb,
\np\u00ebr t’cil\u00ebn vdiq Kamila virgj\u00ebnesh\u00eb,
\nEuri\u00e1li, Turni e Nizi n’gjak p\u00ebrmbyt\u00eb.
\n.<\/span>
\nDo ta p\u00ebrzaj\u00eb at\u00eb bish\u00eb nga \u00e7do qytez\u00eb,
\ndersa n\u00eb fund t\u00eb Ferrit do e d\u00ebrgoj\u00eb,
\nbash ku lakmia e par\u00eb ka pas\u00eb filles\u00eb.
\n.<\/span>
\nPrandaj, p\u00ebr t’mir\u00ebn tande t’k\u00ebshilloj,
\nt’m\u00eb ndjek\u00ebsh e do jem i joti prijs,
\nn\u00eb vendin e p\u00ebrjetsh\u00ebm do t\u00eb t’\u00e7oj;
\n.<\/span>
\ndo ndjesh shum\u00eb virrje d\u00ebshp\u00ebrue vujtnis\u00eb,
\ndo shoh\u00ebsh shpirtna t’lasht\u00eb e t\u00eb munduem,
\nq\u00eb vdekje t’dyt\u00eb th\u00ebrrasin terratis\u00eb;
\n.<\/span>
\ne ke me pa ata q\u00eb, n’zjarr t’p\u00ebrvluem,
\nt\u00eb knaqun jan\u00eb, se shpres\u00ebn t’shkojn\u00eb e kan\u00eb,
\nkur koha t’vij\u00eb, me t’tjer\u00ebt e bekuem.
\n.<\/span>
\nMes tyne, n’da\u00e7 t’p\u00ebrpjet\u00ebn ti me e zan\u00eb,
\nnj\u00eb shpirt ma i dej\u00eb se un\u00eb tash t\u00eb drejton:
\nsi t’jem largue, me t\u00eb kam me t\u00eb lan\u00eb;
\n.<\/span>
\nse Perandori q\u00eb atje mbretnon,
\nme ligj t\u00eb t’cilit qesh\u00eb n\u00eb kund\u00ebrsht\u00ed,
\naty t’p\u00ebrcillesh meje s’d\u00ebshiron.
\n.<\/span>
\nKudo sundon, por ktu ka qever\u00ed,
\nktu ka Qytet dhe Fron t\u00eb Nalt\u00ebsue:
\no, i lumi ai q\u00eb zgjidhet pran\u00eb t’i rr\u00ed\u00bb.
\n.<\/span>
\nDhe un\u00eb: \u00abPoet, t\u00eb jam i p\u00ebrgj\u00ebrue,
\ne pash\u00eb at\u00eb Zot, ku s’pate ti besim,
\nksaj t’keqe e m\u00e2, m’ndihmo me iu largue,
\n.<\/span>
\nm’d\u00ebrgo ku the se don me m’ba drejtim,
\nq\u00eb t’mund t\u00eb shoh un\u00eb Port\u00ebn e Sh\u00ebn Pjetrit
\ne ata q\u00eb zhytun jan\u00eb n\u00eb kaq mundim\u00bb.
\n.<\/span>
\nE, si l\u00ebvizi, mbrapa i shkova mjeshtrit.<\/td>\n		.
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\n

<\/a>
\n[1<\/strong>] N\u00eb kulmin e udhtis\u00eb s\u00eb k\u00ebsaj jet\u00eb…<\/em><\/strong> – “K\u00ebshtu fillon, si\u00e7 e din\u00eb t\u00eb gjith\u00eb, libri ma i madh i shkruem nga nj\u00eb i krishten\u00eb. N\u00eb k\u00ebt\u00eb lib\u00ebr flitet p\u00ebr rrug\u00ebtin\u00eb n\u00eb tri mbretnit\u00eb e vdekjes, p\u00ebrmbushun, fal\u00eb nj\u00eb hiri t\u00eb ve\u00e7ant\u00eb hyjnor, nga vet\u00eb poeti, Dante Aligieri, ‘fiorentin nga lindja, por jo nga sjellja<\/em>‘, [si\u00e7 thot\u00eb ai p\u00ebr vetveten]. Ky pelegrinazh, alegorikisht tue fol\u00eb, ka vler\u00ebn e nj\u00eb sprove t\u00eb fort\u00eb morale, me q\u00ebllim njoh\u00ebs, p\u00ebr cilindo q\u00eb don me u \u00e7lirue nga gjendja e fajit dhe e d\u00ebshp\u00ebrimit, n\u00ebn pesh\u00ebn e t\u00eb cilit ndodhet, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb fitoj\u00eb paqe n\u00eb k\u00ebt\u00eb cop\u00eb t\u00eb shkurt\u00eb jete e, n\u00eb t\u00eb p\u00ebrjetshmen, lumtunin\u00eb marramend\u00ebse t\u00eb pranis\u00eb s\u00eb Per\u00ebndis\u00eb. Por gjithashtu, ma p\u00ebrgjith\u00ebsisht, n\u00ebnkupton itinerarin e gjith\u00eb Krishtenimit drejt \u00e7lirimit t\u00eb p\u00ebrbashk\u00ebt p\u00ebrmes drejt\u00ebsis\u00eb.<\/p>\n

Nj\u00eb pyetje e thjesht\u00eb dhe elementare, sa p\u00ebr kuriozitet: Dante, k\u00ebt\u00eb udh\u00ebtim n\u00eb jet\u00ebn e p\u00ebrtejvorrit, a beson se e ka ba v\u00ebrtet\u00eb, apo asht pik\u00ebrisht kjo \u00e7far\u00eb ai synon q\u00eb ne t\u00eb besojm\u00eb?! Kjo pyetje nuk ka p\u00ebrgjigje t\u00eb thjeshta. Mbi k\u00ebt\u00eb lib\u00ebr, jan\u00eb shkrue qindra e mijra t\u00eb tjer\u00eb. Aty ka pasazhe, vargje, mbiemna, p\u00ebremna, q\u00eb p\u00ebr secilin sish na jan\u00eb ofrue, n\u00eb vazhd\u00ebn e thuejse shtat\u00eb shekujve, nj\u00eb shum\u00ebsi interpretimesh shpeshher\u00eb t\u00eb papajtueshme. Libri n\u00eb tan\u00ebsin\u00eb e tij asht lexue dhe katalogue si nj\u00eb vizion n\u00eb ekstaz\u00eb, si nj\u00eb roman teologjik i nj\u00eb t\u00eb krishteni, si nj\u00eb epope alegoriko-didaktike, si nj\u00eb p\u00ebrmbledhje njohunish okulte, si nj\u00eb pamflet i koduem i nj\u00eb templari, e tjera, e tjera, por patjet\u00ebr padit\u00eb edhe si herezi, apo shpall\u00eb si Shkrim i Shejt\u00eb.<\/p>\n

Prandaj asht legjitim dyshimi se mosvall\u00eb, gjith\u00eb k\u00ebto interpretime apo p\u00ebrcaktime, t\u00eb ken\u00eb vendos\u00eb mbi ‘Komedin\u00eb Hyjnore’ shtresa a kuptime dyt\u00ebsore, tret\u00ebsore a ma shum\u00eb, t\u00eb cilat vet\u00eb Dante as i ka pas\u00eb n\u00eb mend, sepse s’i ka njoh\u00eb, a sepse s’mund t’i kuptonte mbase. Por gjithashtu, asht e sigurt\u00eb q\u00eb shum\u00eb kuptime, t\u00eb cilat poeti ka dasht\u00eb me na transmetue p\u00ebrmes vargjeve t\u00eb k\u00ebsaj poeme, i kemi humb\u00eb p\u00ebrgjithmon\u00eb. Nga ana tjet\u00ebr, pretendimi p\u00ebr ta lexue k\u00ebt\u00eb lib\u00ebr si\u00e7 lexohet nj\u00eb antologji emocionesh lirike, p\u00ebr ta lexue, t\u00eb themi, ashtu, me zem\u00ebr, ndoshta asht nj\u00eb pretendim jo realist: edhe zemra, faktikisht, ka huqet e veta e vende ku nuk asht e mundun me hy kollaj. Por, gjithsesi, le t\u00eb ngush\u00ebllohememi, me nj\u00ebfar\u00eb krenarie legjitime, se nj\u00eb italian i ka shkrue p\u00ebr ne italian\u00ebt k\u00ebto vargje t\u00eb pashoqe, nj\u00eb njeri p\u00ebr ne njer\u00ebzit, meqen\u00ebse, i \u00e7mendun si\u00e7 ishte, besonte n\u00eb Per\u00ebndin\u00eb dhe shpresonte tek njer\u00ebzit” (V.Sermonti, f.15).<\/p>\n

Kanga e par\u00eb e k\u00ebtij kantiku u mendue nga poeti si prolog i gjith\u00eb vepr\u00ebs. Ngjarja (n\u00eb k\u00ebt\u00eb kang\u00eb) zhvillohet mbi tok\u00eb, n\u00eb nj\u00eb vend t\u00eb pap\u00ebrcaktuem dhe ende jo n\u00eb mbretnin\u00eb e t\u00eb vdekunve. Ve\u00e7 n\u00eb fundin e saj, Dante, tue i shkue mbrapa Virgjilit, ban hapin e par\u00eb me hy n\u00eb bot\u00ebn e p\u00ebrtejme. N\u00eb k\u00ebt\u00eb hymje prej 136 vargjesh, autori na zbulon personazhet kryesore t\u00eb Komedis\u00eb, q\u00eb jan\u00eb: s\u00eb pari, Per\u00ebndia (v.127-129), si ai q\u00eb, jo vet\u00ebm sundon e mbretnon n\u00eb t\u00eb gjith\u00eb Universin, por vendos drejt\u00ebsi edhe n\u00eb vet\u00eb Ferrin; s\u00eb dyti, Virgjili, udh\u00ebrr\u00ebfyesi n\u00eb dy mbretnit\u00eb e para t\u00eb vdekjes, Ferrin e Purgatorin; s\u00eb treti, Beatri\u00e7e, si shpirt ma i denj\u00eb, q\u00eb do t\u00eb jet\u00eb udh\u00ebrr\u00ebfyese n\u00eb Parajs\u00eb; s\u00eb fundmi, Dante, udh\u00ebtari q\u00eb ka lan\u00eb rrug\u00ebn e drejt\u00eb e q\u00eb p\u00ebrpiqet t’i kthehet asaj p\u00ebrmes k\u00ebtij udh\u00ebtimi fantastik.<\/p>\n

P\u00ebrsa i p\u00ebrket koh\u00ebs, udh\u00ebtimi p\u00ebrkon me vitin 1300, q\u00eb ishte shpall\u00eb vit jubilar nga Papa Bonifaci VIII, me rastin e Pashk\u00ebve, Jav\u00ebn e Madhe, nga nata e s\u00eb enjtes s\u00eb 7 prillit, deri t\u00eb m\u00ebrkur\u00ebn, m\u00eb 13. N\u00eb k\u00ebt\u00eb vit Dante mbushte 35 vje\u00e7, mosh\u00eb e cila p\u00ebr t\u00eb p\u00ebrbante, jo vet\u00ebm mesin e jet\u00ebs njer\u00ebzore, por edhe kulmin e fuqis\u00eb dhe pjekunis\u00eb, \u00e7ka edhe asht theksue n\u00eb vargun e par\u00eb. “P\u00ebr sa i p\u00ebrket vendit, bahet fjal\u00eb p\u00ebr nj\u00eb vis t\u00eb pap\u00ebrcaktuem gjeografikisht, por gjithsesi diku pran\u00eb malit t\u00eb Sionit, n\u00eb Jeruzalem. Nga pik\u00ebpamja alegorike, e dim\u00eb se ky pyll i eg\u00ebr, thuk, pa fund e cak, i till\u00eb sa asht e v\u00ebshtir\u00eb t\u00eb rr\u00ebfehet, sepse ve\u00e7 kujtimi p\u00ebr t\u00eb, e mbush me frik\u00eb e trishti, p\u00ebrfaq\u00ebson nj\u00eb periudh\u00eb t\u00eb turbullt e t\u00eb palumtun t\u00eb jet\u00ebs s\u00eb autorit e, gjithashtu, periudh\u00ebn e p\u00ebrmbysjes s\u00eb rendit institucional e t\u00eb degradimit moral n\u00eb Firence, Itali dhe bot\u00ebn e krishten\u00eb” (V.Sermonti, f.18).<\/p>\n

s\u00eb k\u00ebsaj jet\u00eb<\/em><\/strong> – Dante, nuk po flet p\u00ebr mesin e jet\u00ebs s\u00eb tij, thjesht\u00eb sepse ai s’e di se sa do t\u00eb jetoj\u00eb, por e ka fjal\u00ebn p\u00ebr mesin e jet\u00ebs njer\u00ebzore, mosh\u00ebn rreth 35 vje\u00e7are. P\u00ebr t\u00eb caktue (por jo n\u00eb m\u00ebnyr\u00eb absolute) kufijt\u00eb e jet\u00ebs s\u00eb njeriut, ai duket se mb\u00ebshtetet n\u00eb Psalmin 90 \/89 (v.10), ku thuhet: “Dit\u00ebt e viteve tona shkojn\u00eb deri n\u00eb shtat\u00ebdhjet\u00eb”. Gjithashtu, m\u00ebnyra se si shprehet Dante p\u00ebr nisjen e k\u00ebtij udh\u00ebtimi n\u00eb bot\u00ebn e t\u00eb vdekunve, pra n\u00eb kulmin e jet\u00ebs njer\u00ebzore, gjen paraleliz\u00ebm interesant tek Isaia 38:10, ku thuhet: “N\u00eb kulmin e dit\u00ebve t\u00eb mia do t\u00eb shkoj n\u00eb portat e Sheolit [mbretnia e vdekjes p\u00ebr hebrejt\u00eb]”. K\u00ebshtu, Dante, n\u00eb mesin e jet\u00ebs njer\u00ebzore dhe n\u00eb kulmin e pjekunis\u00eb s\u00eb tij si njeri, si poet e si qytetar me kontribute n\u00eb Firence, i hyn nj\u00eb udh\u00ebtimi i cili, sikur ky t\u00eb mos ishte pik\u00ebrisht n\u00eb k\u00ebt\u00eb kulm, do t\u00eb ishte i parealizuesh\u00ebm… (gjithashtu shih sh\u00ebnimin tek K.XV, v.51).<\/p>\n

pyll<\/em><\/strong> – P\u00ebrve\u00e7 kuptimit t\u00eb par\u00eb, pra q\u00eb Dante asht gjend\u00eb n\u00eb nj\u00eb pyll, ka patjet\u00ebr edhe nj\u00eb kuptim alegorik. T\u00eb gjith\u00eb komentuesit jan\u00eb n\u00eb nj\u00eb mendje se, tue u nis\u00eb nga vargu 5, poeti e ka fjal\u00ebn p\u00ebr nj\u00eb jet\u00eb n\u00eb munges\u00eb t\u00eb cil\u00ebsive shpirtnore, reduktue n\u00eb at\u00eb materiale e fizike, nga e cila, pa nj\u00eb referim n\u00eb pjekunin\u00eb q\u00eb sjell p\u00ebrvoja, virtyti e morali, asht shum\u00eb e thjesht\u00eb me mbet\u00eb kurthuem n\u00eb nj\u00eb rreth vicioz, nga ku s’ke mund\u00ebsi t\u00eb dal\u00ebsh. Gjithashtu, mendojm\u00eb se Dante zgjedh me u end\u00eb n\u00eb nj\u00eb pyll t\u00eb eg\u00ebr, ashtu si\u00e7 kan\u00eb ba n\u00eb veprat e tyne poet\u00ebt e tjer\u00eb klasik\u00eb e t\u00eb koh\u00ebs. Si shembull mund t\u00eb sjellim Virgjilin i cili, n\u00eb Eneida, rrethon Avernon (mbretnia e vdekjes p\u00ebr latin\u00ebt) me nj\u00eb pyll t\u00eb dendun e t\u00eb pakaluesh\u00ebm; si dhe Brunet Latinin (p\u00ebrmend\u00eb n\u00eb Kang\u00ebn XV), q\u00eb n\u00eb Tesoretto na tregon se ka humb\u00eb rrug\u00ebn n\u00eb nj\u00eb pyll t\u00eb dendun, nd\u00ebrsa kthehej nga Spanja.<\/p>\n

mes nj\u00eb pylli zhyt\u00eb n’errs\u00ed<\/em><\/strong> – Pylli, q\u00eb alegorikisht p\u00ebrfaq\u00ebson mjedisin e njeriut n\u00eb m\u00ebkat, asht i err\u00ebt, sepse s\u00eb pari asht pa drit\u00ebn e arsyes, terrue nga paditunia e verb\u00ebt dhe, s\u00eb dyti, ngaq\u00eb m\u00ebkati, p\u00ebr t\u00eb p\u00ebrmbush\u00eb veprat e veta, vepron fshehtas (n\u00eb terr).
\nKoha n\u00eb t\u00eb cil\u00ebn shkruen Dante, asht e karakterizueme fort nga ndikimi i katolicizmit n\u00eb t\u00eb gjitha fushat e jet\u00ebs, prandaj, q\u00eb t\u00eb kuptojm\u00eb se \u00e7’thot\u00eb poeti, duhet t\u00eb shpjegojm\u00eb s\u00eb pari se \u00e7’mendon ai. Ndaj na duket me vend t’i trajtojm\u00eb k\u00ebto aspekte t\u00eb karakterit fetar, teologjik a biblik, simbas rastit.<\/p>\n

se lan\u00eb e kisha un\u00eb rrug\u00ebn e drejt\u00eb<\/em><\/strong> – Bahet fjal\u00eb p\u00ebr rrug\u00ebn kryesore, q\u00eb t\u00eb \u00e7on n\u00eb cak. Por, n\u00eb kuptimin alegorik, Dante rr\u00ebfen se ka lan\u00eb rrug\u00ebn e drejt\u00eb e pa m\u00ebkat, gja p\u00ebr t\u00eb cil\u00ebn do t\u00eb qortohet edhe nga Beatri\u00e7e n\u00eb Purgatori XXX (v.121). N\u00eb origjinal: la diritta via era smarrita. Komentuesit e vjet\u00ebr sugjerojn\u00eb se fjala smarrita duhet kuptue lan\u00eb e jo humb\u00eb: \u201cJo e humbun asht [rruga], sepse p\u00ebr k\u00eb ka ra n\u00eb vese e kthen n\u00eb virtyt, kjo do t\u00eb thot\u00eb se ai e ka dit\u00eb, por q\u00ebllimsh\u00ebm lan\u00eb e ka at\u00eb\u201d (Landini). “Kjo rrug\u00eb… nuk humbet… sepse ai q\u00eb don, prap mund ta rimarr\u00eb, nd\u00ebrsa asht ende n\u00eb k\u00ebt\u00eb jet\u00eb” (Boka\u00e7o). Q\u00eb t\u00eb kuptojm\u00eb se \u00e7far\u00eb thot\u00eb poeti, asht e nevojshme t\u00eb dim\u00eb nga vjen e \u00e7’do t\u00eb thot\u00eb kjo fjal\u00eb.<\/p>\n

Fjalori etimologjik (etimo.it) shpjegon se asht pjesore e smarrire (part.pass. smarrito) e vjen nga latinishtja marrire (s – pjes\u00ebz p\u00ebrforcuese) q\u00eb, nd\u00ebr t\u00eb tjera, do t\u00eb thot\u00eb: me humb\u00eb rrug\u00ebn, rrob\u00ebn, ndjenjat, kurajon, kujtes\u00ebn, arsyen p\u00ebrkoh\u00ebsisht; me ngat\u00ebrrue nj\u00eb rrug\u00eb me nj\u00eb tjet\u00ebr etj.. Nga e njajta fjal\u00eb latine vjen edhe fr\u00ebngia esmarrir, q\u00eb do t\u00eb thot\u00eb me humb\u00eb rrug\u00ebn, nd\u00ebrsa modernia marrir, me u d\u00ebshp\u00ebrue p\u00ebr zgjedhjen e gabueme. Tue u nis\u00eb nga forma fonetike, por sidomos nga ngjashm\u00ebnia kuptimore, supozojm\u00eb se edhe shqipja marri,-a duhet t\u00eb ket\u00eb ardh\u00eb nga i njajti burim, por, ashtu si fr\u00ebngia moderne, tue anue n\u00eb nj\u00eb prej kuptimeve t\u00eb modelit marrire. Si duket, derivati shqip ka anue n\u00eb kuptimin me humb\u00eb arsyen p\u00ebrkoh\u00ebsisht, n\u00eb lidhje me nj\u00eb zgjedhje a vendim.<\/p>\n

K\u00ebshtu, leteralisht duhet t\u00eb kuptojm\u00eb se Dante thot\u00eb q\u00eb ka humb\u00eb tashma rrug\u00ebn n\u00eb at\u00eb pyll t\u00eb err\u00ebt, nuk e shikon ma at\u00eb e, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, nuk mund t\u00eb drejtohet andej nga d\u00ebshiron. Nd\u00ebrsa, tue iu refrue komentuesve t\u00eb cituem ma nalt, t\u00eb cil\u00ebt si duket kan\u00eb parasysh kuptimin alegorik t\u00eb asaj q\u00eb k\u00ebrkon t\u00eb na thot\u00eb poeti, duhet kuptue se ai ka lan\u00eb rrug\u00ebn e drejt\u00eb.<\/p>\n

Mendojm\u00eb se aspak kontradikt\u00eb nuk ka mes kuptimit leteral dhe atij alegorik t\u00eb sugjeruem nga komentuesit, mbasi Dante rr\u00ebfen se e ka lan\u00eb rrug\u00ebn e drejt\u00eb vet\u00ebdijsh\u00ebm, ndaj asht n\u00eb gjendje m\u00ebkati, por, kur ka dasht\u00eb t\u00eb rikthej\u00eb n\u00eb t\u00eb drejt\u00ebn, at\u00eb nuk e sheh ma, sepse dalngadal\u00eb e p\u00ebrdit\u00eb, pa e kuptue, njeriu i largohet rrug\u00ebs s\u00eb drejt\u00eb, aq sa nuk mund ta gjeje ma kur ndergjegjesohet t\u00eb kthej\u00eb tek ajo. Pra, Dantes i ka ik\u00eb prej syve Rruga e drejt\u00eb, sepse asht marrue n\u00eb m\u00ebkat, pra, n\u00eb nj\u00eb periudh\u00eb t\u00eb caktueme t\u00eb jet\u00ebs s\u00eb tij, vet\u00ebdijsh\u00ebm e ka k\u00ebmbye t\u00eb drejt\u00ebn me t\u00eb padrejt\u00ebn, vet\u00ebdijsh\u00ebm ka zgjedh\u00eb me ba jet\u00eb prej m\u00ebkatari, p\u00ebr \u00e7ka, me an\u00eb t\u00eb k\u00ebtyne vargjeve, rrefen se asht pendue. Tue u nis\u00eb nga ky kandv\u00ebshtrim, p\u00ebr ne vargu ka kuptimin q\u00eb kemi pasqyrue n\u00eb p\u00ebrkthim, n\u00eb p\u00ebrputhje me kuptimin q\u00eb i kan\u00eb dhan\u00eb komentuesit e vjet\u00ebr, por, \u00e7ka asht edhe ma e rand\u00ebsishme, tue u mb\u00ebshtet\u00eb nga konteksti, n\u00eb at\u00eb q\u00eb vet\u00eb poeti pohon ma posht\u00eb (v.12): la verace via abbandonai<\/em> <\/strong>– rrug\u00ebn e v\u00ebrtet\u00eb e lash\u00eb n’harrim<\/em><\/strong> (braktisa<\/em>).
\n<\/a>
\n[2<\/strong>] Ah… frik\u00ebn ma p\u00ebrtri<\/em><\/strong> – Kjo tercin\u00eb fillon me nj\u00eb thirrmor t\u00eb fuqish\u00ebm, gja q\u00eb paralajm\u00ebron vuejtjen e madhe q\u00eb njeriu ndjen kur gjendet n\u00eb k\u00ebt\u00eb mjedis. Mandej vijn\u00eb me radh\u00eb cil\u00ebsit\u00eb e k\u00ebtij pylli: i eg\u00ebr – pa pranin\u00eb e njeriut e pa asnj\u00eb nd\u00ebrhymje t\u00eb tij p\u00ebr kultivim; thuk (i dendun) – ku bima harliset pandalsh\u00ebm; pa fund e cak – pra, e pamundun p\u00ebr t’u kap\u00ebrcye. Ky pyll simbolizon jet\u00ebn e l\u00ebshueme n\u00eb dor\u00eb t\u00eb m\u00ebkatit, ku ajo asht n\u00eb gjendje t\u00eb eg\u00ebr dhe e pakultivueme nga normat q\u00eb rregullojn\u00eb jet\u00ebn n\u00eb bashk\u00ebsi; jeta e njeriut n\u00eb gjendje t\u00eb till\u00eb, prodhon thuk\u00ebt m\u00ebkat, mbasi nj\u00eb m\u00ebkat bahet rrug\u00eb p\u00ebr nj\u00eb m\u00ebkat tjet\u00ebr; gjithashtu, nj\u00eb jet\u00eb e till\u00eb e mbrapsht\u00eb asht pa fund e cak, n\u00ebse Hiri i Per\u00ebndis\u00eb nuk nd\u00ebrhyn n\u00eb jet\u00ebn e njeriut, p\u00ebr ta ndryshue at\u00eb e p\u00ebr ta kthye n\u00eb Rrug\u00ebn e V\u00ebrtet\u00eb… (v.12).<\/p>\n

N\u00eb mb\u00ebshtetje t\u00eb k\u00ebsaj e p\u00ebrshtat fabul\u00ebs q\u00eb po zhvillohet, Dante, pik\u00ebrisht n\u00eb mes t\u00eb k\u00ebtij pylli, n\u00eb mes t\u00eb v\u00ebshtir\u00ebsis\u00eb, pa pas\u00eb kurrsi mund\u00ebsi me dal\u00eb vet\u00eb prej saj, do t\u00eb takoj\u00eb Virgjilin, i cili ka mandat prej vet\u00eb Per\u00ebndis\u00eb (K.III, v.95-96) q\u00eb t\u00eb drejtoj\u00eb Danten, tue e ndihmue t\u00eb kap\u00ebrcej\u00eb \u00e7do v\u00ebshtir\u00ebsi, pik\u00ebrisht at\u00ebher\u00eb kur s’e pret, n\u00eb mes t\u00eb m\u00ebkatit, kur ka braktis\u00eb \u00e7do virtyt. Gjith\u00eb k\u00ebt\u00eb tmerr (gjendja n\u00eb at\u00eb pyll m\u00ebkati), tashma mrekullisht e pa merit\u00eb t\u00eb veten kap\u00ebrcye, kur e sjell nd\u00ebr mend, ia p\u00ebrt\u00ebrin frik\u00ebn… Ai nuk do t\u00eb kishte dasht\u00eb kurr\u00eb ma t\u00eb gjendej n\u00eb at\u00eb pyll, t\u00eb ishte i zhyt\u00eb n\u00eb m\u00ebkat…<\/p>\n

Ah…<\/em><\/strong> – K\u00ebt\u00eb form\u00eb eksklamative do ta ndeshim shpesh n\u00eb poem\u00eb, \u00e7ka asht shej\u00eb kujtimi i poetit, nd\u00ebrsa rr\u00ebfen p\u00ebr tmerret q\u00eb ka pa e mundimin q\u00eb ka heq\u00eb p\u00ebrgjat\u00eb atij rrug\u00ebtimi. Gjithashtu, ky asht shej emocional, q\u00eb vendos theksin n\u00eb \u00e7astin e tensionit kulmor dramatik.
\n<\/a>
\n[3<\/strong>] I hidh\u00ebt ish, sa vdekja m\u00e2 ve\u00e7 pak<\/em><\/strong> – Nj\u00eb gjendje e till\u00eb, zhyt\u00eb n\u00eb m\u00ebkat, si pasoj\u00eb e braktisjes s\u00eb \u00e7do virtyti me vler\u00eb morale e hyjnore, shkakton nj\u00eb idh\u00ebsi aq t\u00eb madhe, saq\u00eb vet\u00ebm p\u00ebrjetimi shpirtnor q\u00eb t\u00eb jep vdekja mund ta konkuroj\u00eb. Braktisja q\u00eb i ban Dante rrug\u00ebs s\u00eb drejt\u00eb sjell p\u00ebr t\u00eb rrezikun e humbjes p\u00ebrgjithmon\u00eb t\u00eb drit\u00ebs s\u00eb Hirit, sjell rrezikun me u ba viktim\u00eb e zgjedhjes s\u00eb tij, jet\u00ebs m\u00ebkatare n\u00eb terr (n\u00eb gabim \/ p\u00ebr k\u00ebt\u00eb fjal\u00eb, shih sh\u00ebnimin tek Kanga II, v.1), sjell rrezikun e t\u00eb qenit n\u00eb kushtet e nj\u00eb vdekje shpirtnore.<\/p>\n

por…<\/em> <\/strong>– Por… n\u00eb mesin e k\u00ebtij pylli t\u00eb err\u00ebt, n\u00eb \u00e7astin kur po shkonte p\u00ebrkund\u00ebr rrug\u00ebs s\u00eb drejt\u00eb, kur arsyesh\u00ebm nuk mund t\u00eb pritet, Dante provon m\u00ebshir\u00ebn e Per\u00ebndis\u00eb, i cili asht n\u00eb gjendje t\u00eb shnd\u00ebrroj\u00eb p\u00ebrvoj\u00ebn negative n\u00eb m\u00ebsim. Pik\u00ebrisht p\u00ebr t\u00eb na tregue se sa i mrekulluesh\u00ebm asht Hiri i Tij, p\u00ebrgatitet t\u00eb na rr\u00ebfej\u00eb udh\u00ebtimin n\u00eb jet\u00ebn e p\u00ebrtejme.
\nme rend rr\u00ebfej t\u00eb gjith\u00eb \u00e7’kam ndesh\u00eb p\u00ebrqark – K\u00ebto v\u00ebshtir\u00ebsi, para s\u00eb gjithash, jan\u00eb pengesat p\u00ebrfaq\u00ebsue nga tri bishat, jo vet\u00eb Ferri. K\u00ebto tri bisha p\u00ebrfaq\u00ebsojn\u00eb tri m\u00ebkatet kryesore t\u00eb njeriut: pap\u00ebrmbajtshm\u00ebnia, dhuna dhe mashtrimi (shih skem\u00ebn n\u00eb fillim t\u00eb k\u00ebtij v\u00ebllimi). Ferri asht rrezultati i pengimit t\u00eb njeriut n\u00eb k\u00ebto penges\u00eb-bisha.
\n<\/a>
\n[4<\/strong>] Nuk di t\u00eb them… e lash\u00eb n’harrim<\/em><\/strong> – Asht e v\u00ebshtir\u00eb p\u00ebr njeriun me rr\u00ebfye se si gjendet n\u00eb m\u00ebkat, sepse dit\u00eb mbas dite, vigjilenca ndaj parimeve morale mpihet e nuk e merr vesh si p\u00ebrfundon n\u00eb at\u00eb pyll, eg\u00ebrsia dhe dend\u00ebsia e t\u00eb cilit e qet n\u00eb harrim Rrug\u00ebn e Drejt\u00eb. Edhe n\u00eb Bib\u00ebl jeta larg Per\u00ebndis\u00eb na paraqitet si nj\u00eb gjendje gjumi: “Tanim\u00eb erdhi ora t\u00eb zgjohemi nga gjumi, sepse shp\u00ebtimi yn\u00eb \u00ebsht\u00eb m\u00eb af\u00ebr se kur besuam” (Romak\u00ebve 13:11); “Prandaj Shkrimi thot\u00eb: ‘Zgjohu, ti q\u00eb fle…, dhe Krishti do t\u00eb shndris\u00eb mbi ty'” (Efezian\u00ebve 5:14).<\/p>\n

N\u00eb rrafshin filozofik, etika aristoteliane, q\u00eb n\u00eb k\u00ebt\u00eb aspekt asht p\u00ebrqafue edhe nga Toma i Akuinit, nuk pranon q\u00eb njeriu, si qenie inteligjente, me dashje bahet pjes\u00eb e s\u00eb Keqes a, t\u00eb themi, m\u00ebkatar. P\u00ebr ta, ai e zgjedh t\u00eb Keqen gabimisht, tue e marr\u00eb p\u00ebr t\u00eb Mir\u00eb, pra, i marruem (smarrito – lan\u00eb rrug\u00ebn) prej territ (mendja ngath\u00eb nga gjumi i m\u00ebkatit) merr k\u00ebt\u00eb rrug\u00eb. Mir\u00ebpo, tue iu referue vargut 12 (rrug\u00ebn e v\u00ebrtet\u00eb e lash\u00eb n’harrim – la verace via abbandonai), themi se Dante nuk asht n\u00eb nj\u00eb mendje me Aristotelin e, rrjedhimisht, me Tomas Akuinin, sepse n\u00eb k\u00ebt\u00eb varg ai rr\u00ebfen se e ka braktis\u00eb a lan\u00eb n\u00eb harrim rrug\u00ebn e v\u00ebrtet\u00eb, tue e dit\u00eb se ajo asht e v\u00ebrteta, p\u00ebr t’u l\u00ebshue n\u00eb rrug\u00ebn e m\u00ebkatit. Mir\u00ebpo, n\u00eb Bib\u00ebl thuhet: “Nuk ka asnjeri t\u00eb drejt\u00eb, as edhe nj\u00eb. […] T\u00eb gjith\u00eb kan\u00eb dal\u00eb nga udha e tij, […] nuk ka asnj\u00eb q\u00eb t\u00eb b\u00ebj\u00eb t\u00eb mir\u00ebn, as edhe nj\u00eb. […]<\/p>\n

Me gjuh\u00ebt e tyre kan\u00eb thurur mashtrime, ka helm gjarp\u00ebrinjsh n\u00eb buz\u00ebt e tyre; goja e tyre \u00ebsht\u00eb plot mallkim dhe hidh\u00ebsi; k\u00ebmb\u00ebt e tyre jan\u00eb t\u00eb shpejta p\u00ebr t\u00eb derdhur gjak” (Romak\u00ebve 3:10-18; krahaso gjithashtu Romak\u00ebve 7:14-24; Predikuesi 7:20, Fjal\u00ebt e Urta 20:9). Nga sa thot\u00eb Dante n\u00eb k\u00ebto vargje, mendojm\u00eb se ai asht n\u00eb sintoni me konceptin biblik, se njeriu shtyhet vet\u00ebdijsh\u00ebm drejt t\u00eb Keqes, meqen\u00ebse asht n\u00eb natyr\u00ebn e tij m\u00ebkatare kjo kahje dhe, pa nd\u00ebrhymjen shp\u00ebtimtare t\u00eb Hirit t\u00eb Per\u00ebndis\u00eb, ai asht i humbun p\u00ebrfundimisht dhe pa asnj\u00eb mund\u00ebsi t\u00eb kthehet n\u00eb rrug\u00ebn e drejt\u00eb me an\u00eb t\u00eb arsyes a vullnetit. Mendojm\u00eb se poeti, pik\u00ebrisht paraqitjen e k\u00ebtij Hiri shp\u00ebtues t\u00eb Per\u00ebndis\u00eb ka objektiv n\u00eb k\u00ebt\u00eb Komedi e cila, fillon n\u00eb m\u00ebnyr\u00eb tragjike (me gjendjen e d\u00ebshp\u00ebrueme dhe t\u00eb pashpres\u00eb t\u00eb njeriut) dhe mbaron me lumtunimin (p\u00ebrmes nd\u00ebrhymjes shp\u00ebtuese t\u00eb Tij). N\u00eb k\u00ebt\u00eb kandv\u00ebshtrimi mund t\u00eb kuptojm\u00eb ma mir\u00eb vargjet 8-9.<\/p>\n

K\u00ebshtu, figura e njeriut q\u00eb asht orientue gabim n\u00eb pyllin e dendun t\u00eb m\u00ebkatit, me k\u00ebt\u00eb tercin\u00eb plot\u00ebsohet dhe kthjellohet. Pyllit t\u00eb zi i korrespondon gjendja m\u00ebkatare e njeriut, q\u00eb terron mendjen. N\u00eb tercin\u00ebn n\u00eb vazhdim, Dante rr\u00ebfen se ka ardh\u00eb n\u00eb vedi dhe don me heq\u00eb dor\u00eb nga rruga e gabueme, tue zgjedh\u00eb at\u00eb n\u00eb drit\u00ebn e Per\u00ebndis\u00eb, ku nuk ka mund\u00ebsi gabimi (krahaso v.17-18). Por ajo \u00e7far\u00eb ai zbulon, asht se nuk mjafton vet\u00ebm d\u00ebshira e mir\u00eb p\u00ebr t\u00eb dal\u00eb nga gjendja ku asht (nga m\u00ebkati), pa ndihm\u00ebn e Per\u00ebndis\u00eb. D\u00ebshtimi i Dantes (q\u00eb n\u00eb k\u00ebt\u00eb rast p\u00ebrfaq\u00ebson \u00e7do njeri) para tri bishave asht konfirmimi se ai asht i pafuqish\u00ebm p\u00ebr t’iu kthye rrug\u00ebs s\u00eb drejt\u00eb, sado q\u00eb d\u00ebshiron.<\/p>\n

n’at\u00eb pik\u00eb<\/em><\/strong> – N\u00eb origjinal: a quel punto, n\u00eb at\u00eb pik\u00eb t\u00eb jet\u00ebs, n\u00eb at\u00eb koh\u00eb, vakt. Alegorikisht poeti rr\u00ebfen p\u00ebr vetveten q\u00eb n\u00eb at\u00eb pik\u00eb, vakt t\u00eb jet\u00ebs, l\u00ebshohet n\u00eb m\u00ebkat e shmanget nga rruga e drejt\u00eb.<\/p>\n

rrug\u00ebn e v\u00ebrtet\u00eb<\/em><\/strong> – Rruga q\u00eb t\u00eb \u00e7on tek Per\u00ebndia, q\u00eb asht p\u00ebrmend\u00eb edhe ma nalt (v.3). P\u00ebr nj\u00eb t\u00eb krishten\u00eb rruga e drejt\u00eb, e v\u00ebrtet\u00eb, asht rruga standardeve dhe e vlerave hyjnore: “Nj\u00eb qortim i r\u00ebnd\u00eb pret at\u00eb q\u00eb braktis rrug\u00ebn e drejt\u00eb” (Fjal\u00ebt e Urta 15:10); “Njeriu q\u00eb largohet nga rruga e maturis\u00eb ka p\u00ebr t\u00eb banuar n\u00eb kuvendin e t\u00eb vdekurve” (Fjal\u00ebt e Urta 21:16).
\n<\/a>
\n[5<\/strong>] Mandej<\/em><\/strong> – Tani kemi hy n\u00eb nj\u00eb tjet\u00ebr tem\u00eb, at\u00eb t\u00eb kodr\u00ebs ndri\u00e7ue nga dielli, q\u00eb i kund\u00ebrvihet pyllit t\u00eb err\u00ebt. N\u00eb kushtet e trishtueshme njer\u00ebzore deri tash p\u00ebrshkrue, shfaqet mund\u00ebsia e shpres\u00ebs.<\/p>\n

rranz\u00eb nj\u00eb kodre<\/em><\/strong> – Ashtu, i gjendun n\u00eb pik\u00eb t\u00eb hallit, i mb\u00ebrthyem dhe i neveritun nga nj\u00eb jet\u00eb mbush\u00eb me m\u00ebkat, Dante sheh nj\u00eb kod\u00ebr. N\u00eb tradit\u00ebn biblike, nd\u00ebr t\u00eb tjera, mali\/kodra asht e lidhun me pranin\u00eb e Per\u00ebndis\u00eb dhe me shfaqjen e Tij. N\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb Sioni asht mali q\u00eb Per\u00ebndia ka zgjedh\u00eb me vendos\u00eb pranin\u00eb e Tij p\u00ebrmes tempullit. P\u00ebr k\u00ebt\u00eb arsye psalmisti shprehet: “O Zot, kush do t\u00eb banoj\u00eb n\u00eb \u00e7adr\u00ebn t\u00ebnde? Kush do t\u00eb banoj\u00eb n\u00eb malin t\u00ebnd t\u00eb shenjt\u00eb?” (Psalmi 15:1, shih gjithashtu Psalmi 48:1-2, Psalmi 68:16). Kodra rrahet nga rrezet e diellit, q\u00eb asht past\u00ebrtia dhe v\u00ebrtet\u00ebsia e Per\u00ebndis\u00eb, n\u00eb kontrast me jet\u00ebn n\u00eb m\u00ebkat q\u00eb zhvillohet n\u00eb terr e fsheht\u00ebsi. K\u00ebshtu, mbasi ka pa kodr\u00ebn, me forcat e veta Dante ban p\u00ebrpjekje p\u00ebr t’u ngjit\u00eb n\u00eb t\u00eb. K\u00ebt\u00eb e ban p\u00ebr t\u00eb shp\u00ebtue nga pasojat q\u00eb sjell m\u00ebkati p\u00ebr individin.
\n<\/a>
\n[6<\/strong>] i ngrita syt\u00eb<\/em><\/strong> – Si asht end\u00eb p\u00ebr nj\u00eb koh\u00eb n\u00eb pyll, tue u p\u00ebrkushtue gjanave t\u00eb k\u00ebsaj bote, q\u00eb kan\u00eb vler\u00eb t\u00eb p\u00ebrkohshme, e si ka konstatue n\u00eb ta kot\u00ebsi, Dante (njeriu) ngre syt\u00eb drejt nalt\u00ebsive qiellore e t\u00eb p\u00ebrjetshme. Me k\u00ebt\u00eb gjest bahet e dukshme nevoja p\u00ebr t’u kthye n\u00eb rrug\u00eb t\u00eb drejt\u00eb, p\u00ebr t\u00eb fillue nj\u00eb jet\u00eb t\u00eb re, tue braktis\u00eb t\u00eb gabuemen, q\u00eb ka rezultue kaq e damshme n\u00eb jet\u00ebn e tij. Duket se ky varg asht rind\u00ebrtue mbi vargun 1 t\u00eb Psalmit 123: “Drejt teje i ngre syt\u00eb e mi, drejt teje q\u00eb je ulur n\u00eb qiejt\u00eb”. Nalt\u00ebsia e kodr\u00ebs th\u00ebrret shikimin dhe nj\u00eb p\u00ebrmas\u00eb t\u00eb re, q\u00eb pik\u00ebrisht p\u00ebrmes k\u00ebsaj nalt\u00ebsie simbolizon shpres\u00ebn p\u00ebr shp\u00ebtimim, bahet tashma land\u00eb p\u00ebr t’u shpalos\u00eb n\u00eb gjith\u00eb poem\u00ebn.<\/p>\n

ato pjerrin\u00eb \/ prej drit\u00ebs s\u00eb Planetit krejt stolis\u00eb – Pjerrin\u00eb \/ perifrazim p\u00ebr shpatet, pjes\u00ebt e sip\u00ebrme t\u00eb t\u00eb cilave t\u00eb parat ndri\u00e7ohen nga drita e m\u00ebngjesit. Dante krijon k\u00ebt\u00eb peisazh me theksue nalt\u00ebsin\u00eb e kodr\u00ebs, q\u00eb menj\u00ebher\u00eb rrahet nga rrezet e diellit alegorik, Per\u00ebndis\u00eb, prej t\u00eb cilave nuk kan\u00eb mund\u00ebsi t\u00eb ndriten e t\u00eb ngrohen ata q\u00eb nuk jan\u00eb aty. Ora e hershme e nadjes, mbush\u00eb me drit\u00eb e ngroht\u00ebsi t\u00eb larg\u00ebt, asht sheja e par\u00eb q\u00eb gjanat fillojn\u00eb t\u00eb sillen p\u00ebr mbar\u00eb (krahaso v.41-43). Ajo drit\u00eb q\u00eb sheh n\u00eb maj\u00eb t\u00eb kodr\u00ebs, e ngroht\u00ebsia q\u00eb ajo premton, asht nj\u00eb p\u00ebrgjigje pozitive p\u00ebr v\u00ebshtrimin nevojtar drejt saj ngritun nalt.<\/p>\n

Planetit – Dielli asht konsiderue planet, sepse, simbas sistemit ptolemaik, ai sillej rreth Tok\u00ebs, ashtu si gjith\u00eb planetet e tjer\u00eb, mbasi ajo mendohej t\u00eb ishte n\u00eb qend\u00ebr t\u00eb Universit. P\u00ebrfigurimi i Per\u00ebndis\u00eb me Diellin, q\u00eb p\u00ebrban nj\u00eb karakteristik\u00eb p\u00ebr let\u00ebrsin\u00eb e krishten\u00eb t\u00eb koh\u00ebs, asht i pranish\u00ebm n\u00eb t\u00eb gjith\u00eb Komedin\u00eb. K\u00ebshtu, pa buj\u00eb e pa zhurm\u00eb, prania e padukshme, por konkrete, e Per\u00ebndis\u00eb bahet pjes\u00eb e poem\u00ebs.<\/p>\n

Pylli, kodra dhe dielli (planeti), p\u00ebrfigurojn\u00eb simbolikisht, n\u00eb nj\u00eb peisazh t\u00eb vet\u00ebm, tri mbretnit\u00eb q\u00eb Dante do t\u00eb p\u00ebrshkoj\u00eb n\u00eb udh\u00ebtimin e tij. Pylli simbolizon gjendjen e panatyrshme t\u00eb njeriut, at\u00eb n\u00eb m\u00ebkat, Ferrin; kodra, gjendjen e nj\u00eb lumtunie t\u00eb natyrshme t\u00eb njeriut, Purgatorin (n\u00eb maj\u00eb t\u00eb tij, q\u00eb asht mal\/kod\u00ebr, gjendet Parajsa tok\u00ebsore); dielli, prap, nj\u00eb gjendje t\u00eb panatyrshme p\u00ebr njeriun, Parajs\u00ebn, por t\u00eb nj\u00eb kahjeje krejt t\u00eb p\u00ebrkund\u00ebrt nga e para, mbasi shpirtnat aty jan\u00eb n\u00eb prani t\u00eb Per\u00ebndis\u00eb.<\/p>\n

q\u00eb n’shteg t\u00eb duhun gjith\u00eb njerzis\u00eb u prin <\/em><\/strong>– Njer\u00ebzve t\u00eb tjer\u00eb, pra \u00e7do njeriu q\u00eb k\u00ebrkon rrug\u00ebn e drejt\u00eb. V\u00ebrejm\u00eb n\u00eb k\u00ebt\u00eb varg se edhe p\u00ebr t\u00eb tjer\u00ebt asht i domosdosh\u00ebm Hiri shp\u00ebtues, orientues, paqtues i Per\u00ebndis\u00eb. Asht interesant fakti q\u00eb Dante asht i vet\u00ebdijsh\u00ebm se edhe p\u00ebr ata q\u00eb k\u00ebrkojn\u00eb Rrug\u00ebn e Drejt\u00eb, at\u00eb e marrin orientue nga drita e Per\u00ebndis\u00eb, jo nga dija apo mir\u00ebsia e tyne, q\u00eb p\u00ebr njeriun, simbas Bibl\u00ebs, nuk asht kurr vet\u00ebmjaftuese. K\u00ebshtu, n\u00eb k\u00ebt\u00eb peisazh inkurajues e q\u00eb t\u00eb mbush me shpres\u00eb, \u00e7ka poeti e thot\u00eb qartazi ma posht\u00eb (v.41-42), Per\u00ebndia na shfaqet si burimi i \u00e7do mir\u00ebsie, krejt p\u00ebrkund\u00ebr Satanit, q\u00eb ai do na e rr\u00ebfej\u00eb n\u00eb Kang\u00ebn XXXIV, si burim i \u00e7do lig\u00ebsie: “N’past\u00eb qen\u00eb i bukur, aq sa \u00e7’asht sh\u00ebmtue, \/ dhe n’sy k\u00ebrcnisht pau atin Per\u00ebndi, \/ nga ai mbrapshti ve\u00e7 pritet me burue” (v.35-36).
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\n[7<\/strong>] E ve\u00e7 at’her\u00eb…<\/em><\/strong> – Shfaqja e kodr\u00ebs dhe e atyne rrezeve q\u00eb ndrisin maj\u00ebn e saj dhe q\u00eb arrijn\u00eb t\u00eb davarisin disi terrin n\u00eb buz\u00eb t\u00eb pyllit, alegorikisht tue e ba t\u00eb pranish\u00ebm Per\u00ebndin\u00eb nd\u00ebrsa njeriu asht ende n\u00eb m\u00ebkat, p\u00ebrfaq\u00ebson d\u00ebshir\u00ebn p\u00ebr nj\u00eb fillim t\u00eb ri, nj\u00eb kthese t\u00eb njeriut drejt Rrug\u00ebs s\u00eb Drejt\u00eb, q\u00eb shnd\u00ebrrohet n\u00eb pik\u00eb referimi, n\u00eb nj\u00eb ndezje shprese, e cila qet\u00ebson k\u00ebshtu ankthin q\u00eb ka mb\u00ebrthye shpirtin e udh\u00ebtarit, shnd\u00ebrrue n\u00eb skllav t\u00eb m\u00ebkatit e tmerrue pasoj\u00ebs s\u00eb tij.<\/p>\n

gjith\u00eb nat\u00ebs<\/em><\/strong> – Dante asht sjell\u00eb p\u00ebr t\u00eb tan\u00eb nat\u00ebn e gjat\u00eb n\u00eb at\u00eb pyll, pa mund\u00eb me gjet\u00eb rrug\u00ebn e daljes. Vet\u00ebm kur rrezet e diellit e kan\u00eb ndri\u00e7ue, ai ka mund\u00eb me pa rrug\u00ebdaljen. Nd\u00ebrsa ban nj\u00eb jet\u00eb m\u00ebkatare e n\u00eb terrin q\u00eb t\u00eb mpin mendjen dhe arsyen, asht e pamundun me gjet\u00eb rrug\u00ebn e sh\u00ebrimit, ndaj dhe koha e endjes asht e pafundme, sa nata vet\u00eb, e cila do t\u00eb ishte e p\u00ebrjetshme, sikur dielli t\u00eb mos dal\u00eb, \u00e7ka simbolizon pranin\u00eb dhe nd\u00ebrhymjen e Per\u00ebndis\u00eb n\u00eb jet\u00ebn e njeriut, edhe n\u00eb net\u00ebt ma t\u00eb gjata t\u00eb tij.
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\n[8<\/strong>] ashtu dhe shpirti im<\/em><\/strong> – Sh\u00ebmb\u00eblltyra q\u00eb Dante zgjedh p\u00ebr t\u00eb na e sjell\u00eb sa ma t\u00eb gjall\u00eb gjendjen e tij fizike dhe emocionale, asht e pashoqe. Ashtu si ai q\u00eb lufton me val\u00ebt e detit e mbas shum\u00eb mundimesh arrin t\u00eb shoh\u00eb bregun e, mandej, nd\u00ebrsa dihat nga lodhja, kthen kryet mbrapa e shikon prej nga ku doli, si tue mos e besue se ka shp\u00ebtue, k\u00ebshtu Dante, si ka ardh\u00eb n\u00eb buz\u00eb t\u00eb pyllit, i qet\u00ebsuem sadopak nga rrezja e diellit q\u00eb ka dep\u00ebrtue deri tek ai, kthen kryet mbrapa e sheh, a thue se don me rimat\u00eb rrezikun n\u00ebp\u00ebr t\u00eb cilin kaloi, \u00e7ka nuk mund t\u00eb bahet me sy, por ve\u00e7 me lodhje e d\u00ebrrmim fizik. Kjo figur\u00eb na sjell p\u00ebrpara Danten p\u00ebrmbyt\u00eb nga deti i m\u00ebkatit, n\u00eb luft\u00ebn dihat\u00ebse kund\u00ebr dallg\u00ebve t\u00eb pasioneve mishnore; n\u00eb luft\u00ebn ku mposhtet \u00e7do njeri n\u00ebse do t\u00eb mungonte Hiri i Per\u00ebndis\u00eb, t\u00eb cilin Dante e l\u00ebvdon n\u00eb fillim t\u00eb k\u00ebsaj kange (v.8).<\/p>\n

ikte aq trazue<\/em><\/strong> – Trupi i ndalun, shpirti n\u00eb ikje prej tmerrit: nuk i besohet se ka shp\u00ebtue, ndaj i duket se vrapon ende. Kjo asht pika kulmore e fraz\u00ebs, shtri n\u00eb dy tercina, \u00e7ka theksohet me ikte trazue. Qysh n\u00eb k\u00ebt\u00eb kang\u00eb t\u00eb par\u00eb, mund t\u00eb vihet re rr\u00ebmimi i thell\u00eb dhe i im\u00ebt n\u00eb shpirtin njer\u00ebzor nga ana e poetit, \u00e7ka asht nj\u00eb karakteristik\u00eb p\u00ebr t\u00eb.
\nat\u00eb shteg – Pyllin e alegorikisht jet\u00ebn m\u00ebkatare, prej t\u00eb cil\u00ebs poeti ban p\u00ebrpjekje me ik\u00eb.
\nq\u00eb gjall\u00eb njeri andej s’la me kalue – Benvenuti jep dy interpretime t\u00eb mundshme p\u00ebr k\u00ebt\u00eb varg: “I pari: t\u00eb gjith\u00eb njer\u00ebzit, pa dallim, q\u00eb p\u00ebrfshihen n\u00eb m\u00ebkat, vdesin shpirt\u00ebnisht; i dyti: asnj\u00eb i gjall\u00eb nuk ka arrit\u00eb t\u00eb shmang\u00eb plot\u00ebsisht jet\u00ebn m\u00ebkatare, … sepse edhe i drejti m\u00ebkaton shtat\u00eb her\u00eb”.<\/p>\n

Nd\u00ebrsa p\u00ebr Butin vargu ka vler\u00eb hiperbolike. Mendojm\u00eb se vargu po na thot\u00eb se askush, q\u00eb ende ka mish e gjak, nuk mund t\u00eb kaloj\u00eb nga pylli i m\u00ebkatit n\u00eb pjerrinat e ndri\u00e7ueme t\u00eb kodr\u00ebs. K\u00ebshtu, askush, pa forc\u00ebn \u00e7liruese t\u00eb Hirit t\u00eb Per\u00ebndis\u00eb, nuk mund t\u00eb arrij\u00eb t\u00eb kaloj\u00eb nga pylli n\u00eb kod\u00ebr, nga m\u00ebkati n\u00eb pafaj\u00ebsi. E themi k\u00ebt\u00eb, meqen\u00ebse q\u00ebllimi i Komedis\u00eb asht pik\u00ebrisht ky: me tregue mir\u00ebsin\u00eb e Per\u00ebndis\u00eb, Hirin e tij, n\u00eb dit\u00ebn ma t\u00eb keqe t\u00eb njeriut, mbytun e zhytun n\u00eb mbrapshtin\u00eb e m\u00ebkatit, \u00e7ka rr\u00ebfehet qartazi n\u00eb vargjet 8-9.
\n<\/a>
\n[9<\/strong>] ma posht\u00eb tu’ e pas\u00eb at\u00eb kamb\u00eb q\u00eb trollin prek<\/em><\/strong> – P\u00ebrve\u00e7 k\u00ebtij kuptimi t\u00eb par\u00eb, hersh\u00ebm komentuesit, n\u00eb k\u00ebt\u00eb varg jan\u00eb p\u00ebrpjek\u00eb m\u00eb dallue kuptime alegorike. Simbas shum\u00eb prej tyne, kamba q\u00eb ka q\u00ebndrue ma posht\u00eb e q\u00eb asht edhe ma e q\u00ebndrueshme, mbasi mb\u00ebshtetet n\u00eb tok\u00eb, i bie t\u00eb simbolozoj\u00eb kahjen e d\u00ebshirave t\u00eb njeriut drejt gjanave tok\u00ebsore e me vler\u00eb t\u00eb p\u00ebrkohshme, nd\u00ebrsa ajo q\u00eb p\u00ebrparon e synon p\u00ebr ma nalt, e pasigurt\u00eb dhe hezituese, q\u00eb simbolizon paq\u00ebndruesh\u00ebnin\u00eb e tij n\u00eb nj\u00eb jet\u00eb q\u00eb synon standarde t\u00eb nalta.<\/p>\n

“Ky varg duket se nuk gjen p\u00ebrputhje absolute me p\u00ebrvoj\u00ebn reale. Edhe n\u00ebse ec\u00eb n\u00eb nj\u00eb t\u00eb p\u00ebrpjet\u00eb, gjithsesi je i shtr\u00ebnguem t\u00eb peshoh her\u00eb n\u00eb nj\u00eb kamb\u00eb e her\u00eb n\u00eb nj\u00eb tjet\u00ebr e, at\u00eb ku mb\u00ebshtetesh, e ke gjithmon\u00eb ma posht\u00eb; edhe nd\u00ebrsa ec\u00eb n\u00eb fush\u00eb, kamba e ndalun asht gjithmon\u00eb ma posht\u00eb. K\u00ebshtu, tue mos pas\u00eb p\u00ebrputhje absolute, ky varg ngjan se fsheh kuptimin e vet alegorik mbas nj\u00eb tjetri kuptimi alegorik. N\u00eb Franc\u00eb, ku thuret rrjeti hekurudhor me at\u00eb rrugor, ka nj\u00eb tabel\u00eb q\u00eb lajm\u00ebron: ‘Attention! Un train peut en cacher un autre’ [Kujdes! Nj\u00eb tren mund t\u00eb fsheh\u00eb nj\u00eb tjet\u00ebr]. Alegorit\u00eb nuk jan\u00eb ma pak t\u00eb rrezikshme se trenat. T\u00ebrheqim vemendjen p\u00ebr kujdes t\u00eb ve\u00e7ant\u00eb, sidomos n\u00eb fillimin e nj\u00eb udh\u00ebtimi t\u00eb pafund\u00ebm si ky, e t\u00eb p\u00ebrpiqemi, n\u00eb qoft\u00eb sadopak e mundun, t’i q\u00ebndrojm\u00eb fabul\u00ebs” (V.Sermonti, fq.22).
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\n[10<\/strong>] Por, sa gatit\u00eb kam qen\u00eb me u ngjit\u00eb p\u00ebrpjet\u00eb<\/em><\/strong> – Por, sapo… Shprehje mjaft e shpeshte q\u00eb ndeshet tek Dante, me t\u00eb cil\u00ebn ai sh\u00ebrbehet p\u00ebr t\u00eb fut\u00eb nj\u00eb ngjarje t\u00eb papritun: n\u00eb fakt nj\u00eb figur\u00eb e re papritmas hyn n\u00eb sken\u00eb. N\u00eb vargjet 13-30 ka nj\u00eb shtensionim t\u00eb personazhit: peisazhi tashma i zbutun nga drita e diellit, maja e kodr\u00ebs q\u00eb shk\u00eblqen nga rrezatimi, i japin atij nj\u00eb lloj qet\u00ebsie. Disa sintagma, si frika pak m\u00eb ka braktis\u00eb (v.19), p\u00ebr pak trupin \u00e7lodha n\u00eb zallishte (v.29), tregojn\u00eb k\u00ebt\u00eb qet\u00ebsi, edhe se t\u00eb p\u00ebrkohshme. Pik\u00ebrisht kjo qet\u00ebsi, ballas \u00e7far\u00eb menj\u00ebher\u00eb do t\u00eb ndodh\u00eb, t\u00eb cil\u00ebn poeti na e rr\u00ebfen p\u00ebrmes k\u00ebsaj tercine q\u00eb fillon me Por, sapo…, transmeton frik\u00eb, madje ma t\u00eb madhe se e maparshmja. Gjith\u00eb \u00e7far\u00eb, asht n\u00eb p\u00ebrputhje t\u00eb drejtp\u00ebrdrejt\u00eb me realitetin e krishten\u00eb: nuk mund t\u00eb dal\u00ebsh nga jeta m\u00ebkatare me forcat e tua, pa ndihm\u00ebn e Hirit t\u00eb Per\u00ebndis\u00eb…<\/p>\n

p\u00ebrpjet\u00eb<\/em><\/strong> – Drejt kodr\u00ebs, Rrug\u00ebs s\u00eb Drejt\u00eb, e cila shk\u00eblqehet nga rrezet e diellit.
\nlonz\u00eb – Asht e para prej tri bishave q\u00eb e pengon Danten t’i ngjit\u00ebt kodr\u00ebs. S\u00eb bashku me luanin dhe ulkoj\u00ebn (q\u00eb do i ndeshim ma von\u00eb), p\u00ebrfaq\u00ebson pengesat q\u00eb \u00e7do njeri duhet t\u00eb kap\u00ebrcej\u00eb p\u00ebr t\u00eb marr\u00eb shp\u00ebtimin. E k\u00ebto pengesa jan\u00eb: d\u00ebshira seksuale, apo tan\u00ebsia e pasioneve mishnore (lonza – q\u00eb \u00e7on n\u00eb pangopshm\u00ebni – grupi i par\u00eb i m\u00ebkatar\u00ebve), krenaria (luani – q\u00eb \u00e7on n\u00eb kreni e kjo n\u00eb dhun\u00eb – grupi i dyt\u00eb i m\u00ebkatar\u00ebve) dhe lakmia (ulkoja – q\u00eb \u00e7on n\u00eb mashtrim – grupi i tret\u00eb i m\u00ebkatar\u00ebve t\u00eb Ferrit dantesk). T\u00eb tria s\u00eb bashku, jan\u00eb baza e \u00e7do m\u00ebkati. “Sepse gjith\u00e7ka q\u00eb \u00ebsht\u00eb n\u00eb bot\u00eb, lakmia e mishit, lakmia e syve dhe krenaria e jet\u00ebs, nuk vjen nga Ati, por nga bota” (1 Gjonit 2:16).<\/p>\n

Sepse asht nj\u00eb qenie legjendare, e krijueme nga goj\u00ebdhanat popullore t\u00eb rr\u00ebfimeve t\u00eb koh\u00ebs e sepse nuk ka dep\u00ebrtue n\u00eb rr\u00ebfimet tona, nuk e kemi pa t\u00eb arsyeshme me e p\u00ebrkthye me tjet\u00ebr, por ve\u00e7se ta lam\u00eb ashtu si\u00e7 e ka quejt\u00eb Dante. Asht nj\u00eb lloj felini fem\u00ebn, fort mizore, q\u00eb shpesh e gjejm\u00eb t\u00eb nd\u00ebrzehet me luanin e q\u00eb asht vazhdimisht e etun p\u00ebr seks. P\u00ebr k\u00ebt\u00eb, nga t\u00eb gjith\u00eb komentuesit, asht gjet\u00eb i arsyesh\u00ebm shpjegimi se Dante krejt me vend e ka pa p\u00ebrfaq\u00ebsimin e etjes seksuale t\u00eb njeriut n\u00eb k\u00ebt\u00eb kafsh\u00eb-sajes\u00eb.<\/p>\n

N\u00eb p\u00ebrkthimet e tjera, e ndeshim emnue me leopard, panter\u00eb e deri edhe rreqebull. Gjithashtu, edhe n\u00eb gjuh\u00ebt e tjera e gjejm\u00eb me leopard a panter\u00eb. Por, p\u00ebr arsyet q\u00eb tham\u00eb ma nalt, pra t\u00eb qenit e saj shum\u00eb larg k\u00ebtyne specieve, kemi p\u00eblqye ta sjellim me lonz\u00eb. N\u00ebse argumenti asht se Dante na sjell k\u00ebtu nj\u00eb leopard, mbasi bish\u00ebn e tij e ka nd\u00ebrtue mb\u00ebshtet\u00eb mbi Zbulesa 13:1-2, aty shohim se nuk kemi t\u00eb bajm\u00eb me nj\u00eb leopard mirfilli, por gjithashtu me nj\u00eb sajes\u00eb: “Bisha q\u00eb pash\u00eb i ngjante nj\u00eb leopardi; k\u00ebmb\u00ebt e saj ishin si t\u00eb ariut dhe goja e si ajo e luanit”. K\u00ebshtu, meqen\u00ebse edhe n\u00eb k\u00ebt\u00eb referim t\u00eb supozuem kemi t\u00eb bajm\u00eb me nj\u00eb sajes\u00eb, e quejm\u00eb me vend q\u00eb k\u00ebt\u00eb felin ta th\u00ebrrasim me emnin q\u00eb Dante i ka dhan\u00eb: lonz\u00eb.<\/p>\n

e shkath\u00ebt … e shpejt\u00eb<\/em><\/strong> – Atribute q\u00eb i shkojn\u00eb p\u00ebr shtat d\u00ebshir\u00ebs seksuale.
\nme g\u00ebzof t\u00eb larm\u00eb – Mendohej se lonza kishte l\u00ebkur\u00eb t\u00eb larm\u00ebt, por nuk thuhet me sakt\u00ebsi se ishte e larm\u00ebt me pika (si e leopardit) apo me vija (si e tigrit).
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\n[11<\/strong>] kryet mbas ktheja…<\/em><\/strong> – Dante rr\u00ebfen se ishte i k\u00ebrc\u00ebnuem nga kjo bish\u00eb, q\u00eb e pengon t\u00eb dal\u00eb nga pylli e t\u00eb ngjitet n\u00eb kod\u00ebr. Me an\u00eb t\u00eb k\u00ebsaj simbolike na thuhet se lufta ma e ashp\u00ebr e ma e v\u00ebshtir\u00eb asht ajo kund\u00ebr vetvetes, kund\u00ebr d\u00ebshirave ma t\u00eb forta a pasioneve ma t\u00eb zjarrta (jo vet\u00ebm seksuale). K\u00ebshtu, tue e gjet\u00eb t\u00eb v\u00ebshtir\u00eb me u p\u00ebrballue me t\u00eb, ai rr\u00ebfen se ishte n\u00eb kufinin e dor\u00ebzimit, pamjaftueshm\u00ebnis\u00eb p\u00ebr ta p\u00ebrballue.
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\n[12<\/strong>] Qe her\u00ebt – Jo rast\u00ebsisht na jepen disa holl\u00ebsi p\u00ebr rrethanat kohore: ishte nadje her\u00ebt, 8 prill 1300, e Premte e jav\u00ebs s\u00eb Shenjt\u00eb. Kjo asht e dhana e par\u00eb.
\ndielli sa po ngrihej n’at\u00eb yjs\u00ed – E dhana e dyt\u00eb kohore: Dielli ishte ngjit\u00eb n\u00eb Yj\u00ebsin\u00eb e Dashit, \u00e7ka t\u00eb kujton se asht Pranver\u00eb, koh\u00eb kur mendohej se Per\u00ebndia ka krijue trupat qiellor\u00eb, Diellin e yjet.
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\n[13<\/strong>] kto bukuri<\/strong> – Yjet, k\u00ebshtu jan\u00eb quejt\u00eb nga poeti edhe n\u00eb fundin e Kang\u00ebs XXXIV (v.137). P\u00ebr bashk\u00ebkoh\u00ebsit, yjet nuk kishin drit\u00eb t\u00eb vet\u00ebn, por reflektonin at\u00eb t\u00eb Diellit. Mendohej se ata ishin t\u00eb l\u00ebvizsh\u00ebm dhe t\u00eb pal\u00ebvizsh\u00ebm, por gjithsesi me nj\u00eb ndikim t\u00eb madh n\u00eb jet\u00ebn njer\u00ebzore.<\/p>\n

m’dhan\u00eb zem\u00ebr sa me gjet\u00eb trimnin\u00eb<\/em><\/strong> – Do t\u00eb kishte mbet\u00eb enig\u00ebm p\u00ebr ne, jo shpresa, por trimnia e Dantes p\u00ebrball\u00eb Lonz\u00ebs, po t\u00eb mos na jepeshin detaje ma t\u00eb holl\u00ebsishme n\u00eb Kang\u00ebn XVI (v.106-108) mbi ballafaqimin e tij me Lonz\u00ebn. Aty thuhet se, mbasi ka marr\u00eb zem\u00ebr nga rrethanat (agu i dit\u00ebs s\u00eb re, stina e pranver\u00ebs), asht ndesh\u00eb me te e ka tentue ta lidh\u00eb madje me rrypin q\u00eb mbante n\u00eb brez. N\u00eb sensin alegorik, Dante rrefen se ka ba p\u00ebrpjekje t’u rezistoje nxitjeve t\u00eb tija mishnore (dob\u00ebsis\u00eb seksuale, etj., p\u00ebrgjithsisht pap\u00ebrmbajtshm\u00ebnis\u00eb).
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\n[14<\/strong>] i hershmi ag dhe fort e ambla stin\u00eb<\/em><\/strong> – K\u00ebshtu pra, meqen\u00ebse asht e premte e Jav\u00ebs s\u00eb Shenjt\u00eb t\u00eb Pashk\u00ebs (arsyeja e par\u00eb), koh\u00ebs kur Krishti ka vdek\u00eb p\u00ebr m\u00ebkatet e njeriut dhe ringjall\u00eb dhe, gjithashtu (arsyeja e dyt\u00eb), meqen\u00ebse asht pranver\u00eb (e ambla stin\u00eb), koh\u00eb kur dashnia e Per\u00ebndis\u00eb ka krijue gjanat ma t\u00eb bukura t\u00eb Qiellit, Dante ka arsye t\u00eb mendoj\u00eb se do ia dal\u00eb mban\u00eb mbi Lonz\u00ebn. Nga ana tjet\u00ebr, jo vet\u00ebm n\u00eb kandv\u00ebshtrimin alegorik, nj\u00eb diell i qart\u00eb m\u00ebngjesi, q\u00eb mbrapa ka lan\u00eb nj\u00eb nat\u00eb t\u00eb err\u00ebt e t\u00eb trazueme, dhe ngroht\u00ebsia pranverore mbas acarit t\u00eb dimnit, t\u00eb mbush\u00eb zemr\u00ebn me kuraj\u00eb e t\u00eb shtyn me mendue se do ia dal\u00ebsh v\u00ebshtir\u00ebsis\u00eb.<\/p>\n

por<\/em><\/strong>, … – Kund\u00ebrshti q\u00eb tregon se dy faktor\u00ebt (drita e hershme dhe e ambla stin\u00eb), i kan\u00eb dhan\u00eb shpres\u00eb se mund t’ia dal\u00eb v\u00ebshtir\u00ebsis\u00eb – lonz\u00ebs, por frik\u00ebn krejt\u00ebsisht nuk ia kan\u00eb heq\u00eb. Nj\u00eb m\u00ebkat gjeneron nj\u00eb tjet\u00ebr: mbas felinit t\u00eb par\u00eb, mbi t\u00eb cilin mendja mund t\u00eb t\u00eb thot\u00eb se fiton (ndoshta me t\u00eb drejt\u00eb), vjen felini i dyt\u00eb, edhe ma i rreziksh\u00ebm e i tmerrsh\u00ebm. N\u00ebse mund t\u00eb mbash n\u00ebn fre d\u00ebshirat e mishi, kush ka mund\u00eb t\u00eb p\u00ebrmbaj\u00eb krenarin\u00eb?! Me an\u00eb t\u00eb k\u00ebtij vargu Dante rr\u00ebfen se asht e pamundun t\u00eb dilet nga rrethi vicioz i m\u00ebkatit pa Hirin e Per\u00ebndis\u00eb, t\u00eb cilit i kushton k\u00ebt\u00eb poem\u00eb.
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\n[15<\/strong>] E kishte gjasen … ajri dukej se dridhohej<\/em><\/strong> – Ende pa marr\u00eb mir\u00eb veten nga p\u00ebrballimi me v\u00ebshtir\u00ebsin\u00eb e par\u00eb, p\u00ebrballet me v\u00ebshtir\u00ebsi ma t\u00eb madhe: felini i par\u00eb nuk asht asgja para t\u00eb dytit. Lonza d\u00ebshirore, nuk asht asgja krahasue me k\u00ebt\u00eb luan krenar e t\u00eb dhunsh\u00ebm. Tashma rreziku i m\u00ebkatit nuk i vjen prej jasht\u00eb, por prej mbrend\u00eb. Tash poeti nuk rr\u00ebfen se asht tundue nga nj\u00eb grue e bukur (nga jasht\u00eb), por nga brenda (krenaria dhe mendjemadh\u00ebsia), \u00e7ka asht edhe ma e v\u00ebshtir\u00eb me u mposht\u00eb… Si duket, q\u00eb n\u00eb t\u00eb ri ai ka shijue suksesin me an\u00eb t\u00eb artit t\u00eb tij, prandaj duhet t\u00eb jet\u00eb ndesh\u00eb me k\u00ebt\u00eb lloj eg\u00ebrsine, e cila edhe ma fort e mban t\u00eb zhytun n\u00eb at\u00eb pyll t\u00eb err\u00ebt, prej t\u00eb cilit don me ik\u00eb nj\u00eb or\u00eb e ma par\u00eb. Dy veti p\u00ebrmend poeti (v.46-48), q\u00eb e bajn\u00eb k\u00ebt\u00eb kafsh\u00eb t\u00eb llahtarshme: kryet p\u00ebrpjet\u00eb – e prirun me ba rr\u00ebnim n\u00eb pren\u00eb e saj; urie krejt thar\u00eb – kjo kafsh\u00eb asht e motivueme me ba rr\u00ebnim n\u00eb pren\u00eb e saj… Le t\u00eb imagjinojm\u00eb me u gjend\u00eb p\u00ebrball\u00eb nj\u00eb bishe t\u00eb till\u00eb q\u00eb, p\u00ebrve\u00e7se i ka t\u00eb gjitha mund\u00ebsit\u00eb me t\u00eb rr\u00ebnue (e fort\u00eb), por edhe t\u00eb gjitha arsyet (e unshme) me e ba k\u00ebt\u00eb. Vet\u00ebm k\u00ebshtu kuptojm\u00eb se n\u00eb \u00e7’m\u00ebnyr\u00eb Dante ka vuejt\u00eb… krenarin\u00eb e vet.
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\n[16<\/strong>] nj’ ulkoj\u00eb – Ulkoja<\/em><\/strong>: simbol i lakmis\u00eb s\u00eb pangishme njer\u00ebzore, si me pasuni e t\u00eb mira materiale, ashtu edhe me p\u00ebrnderime. Shum\u00eb her\u00eb n\u00eb poem\u00eb Dante p\u00ebrdor imazhin e ujkut (apo ujkoj\u00ebs) p\u00ebr t\u00eb p\u00ebrfaq\u00ebsue lakmin\u00eb, vesin ma t\u00eb sh\u00ebmtuem q\u00eb seriozisht ka komprometue, jo vet\u00ebm jet\u00ebn personale t\u00eb nj\u00eb individi, por shpeshher\u00eb edhe institucionet qytetare a kishtare. Sjellim disa shembuj: Pluti – demoni i vendosun si roje n\u00eb Rrathin IV, at\u00eb i koprracis\u00eb – “He, ujk i mallkuem” (K.VII, v.8); Ulkoj\u00eb e mallkueme asht riemnue koprracia n\u00eb Purgator (K.XX, v.10).<\/p>\n

ngjasonte ngarkue n’that\u00ebsin\u00eb e saj<\/em><\/strong> – Kjo kund\u00ebrshti, q\u00eb na jep imazhin e di\u00e7kaje nj\u00ebkoh\u00ebsisht t\u00eb mbushun dhe t\u00eb zbrazun, shfaq qartazi gjendjen e lakmitarit q\u00eb, sa ma shum\u00eb t\u00eb ket\u00eb, aq ma shum\u00eb vuen me pas\u00eb…<\/p>\n

aq njer\u00ebz shtyu n’mjeri<\/em><\/strong> – Lakmia asht kafsha q\u00eb nuk t\u00eb len asnj\u00ebher\u00eb t\u00eb qet\u00eb: ai q\u00eb nuk ka pasuni, asht gjithmon\u00eb i shtym\u00eb t\u00eb mundohet fizikisht t\u00eb ket\u00eb; ai q\u00eb i ka k\u00ebto pasuni, edhe se mund t\u00eb ket\u00eb shum\u00eb, jeton n\u00eb skamje q\u00eb mos me c\u00ebnue \u00e7far\u00eb ka. N\u00eb t\u00eb gjitha rastet, lakmia asht kafsha ma e pam\u00ebshirshme q\u00eb njeriu ndesh n\u00eb jet\u00ebn e tij e q\u00eb e \u00e7on n\u00eb mjerim; asht plag\u00eb e shoqnis\u00eb njer\u00ebzore, n\u00eb mos ma e randa. Prandaj Dante, jo vet\u00ebm q\u00eb e ka d\u00ebnue ma ashp\u00ebr lakmitarin n\u00eb Ferrin e tij e ma thell\u00eb fut\u00eb aty, por e trajton gjan\u00eb e gjat\u00eb n\u00eb k\u00ebt\u00eb kang\u00eb e mandej n\u00eb k\u00ebt\u00eb kantik, si\u00e7 do e shohim.
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\n[17<\/strong>] n\u00eb pik\u00eb t\u00eb zorit… n\u00eb maj\u00eb<\/em><\/strong> – Joshja ndaj t\u00eb mirave materiale ban asgja \u00e7do norm\u00eb morali a \u00e7do parim t\u00eb krishten\u00eb, tue u ba k\u00ebshtu pengesa kryesore n\u00eb ngjitjen e t\u00eb vetmes rrug\u00eb t\u00eb v\u00ebrtet\u00eb, q\u00eb simbolikisht k\u00ebtu na asht dhan\u00eb me kodr\u00ebn. K\u00ebshtu, p\u00ebrball\u00eb k\u00ebsaj v\u00ebshtir\u00ebsie t\u00eb tret\u00eb edhe ma t\u00eb madhe, n\u00eb ndryshim nga lonza, ndaj t\u00eb cilit ora e hershme dhe stina e amb\u00ebl e mbushte me shpres\u00eb se do e mundte, Dante duket se asht dor\u00ebzue. Jo se heq dor\u00eb t\u00eb ngjitet n\u00eb maj\u00eb, por tue pa lakmin\u00eb k\u00ebrc\u00ebnuese t\u00eb ulkoj\u00ebs, nuk shpreson ma se do t\u00eb mund t’i afrohet ndopak kodr\u00ebs. Mesazhi i Dantes vjen i qart\u00eb: meq\u00eb natyra njer\u00ebzore asht e prirun drejt m\u00ebkatit, p\u00ebr njeriun asht e pamundun me arrit\u00eb, jo vet\u00ebm shlyemjen, por as shmangien prej tij ndopak. K\u00ebshtu, mos me qen\u00eb Hiri i Per\u00ebndis\u00eb, q\u00eb vjen falas e n\u00eb m\u00ebnyr\u00eb t\u00eb pameritueme, njeriu asht i d\u00ebshtuem, i humbun.
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\n[18<\/strong>] Si ai q\u00eb…<\/em><\/strong> – P\u00ebr shumic\u00ebn e komentuesve, kjo sh\u00ebmb\u00eblltyr\u00eb u referohet koprrac\u00ebve, q\u00eb vuejn\u00eb humbjen e pasunis\u00eb, kur rrota e fatit nuk sillet n\u00eb favor t\u00eb tyne. Por, simbas Benvenutit, Dante k\u00ebtu ka parasysh falimentimin e tregtar\u00ebve t\u00eb shumt\u00eb, mes viteve 1280-1300, rr\u00ebnimi dramatik i t\u00eb cil\u00ebve i ka lan\u00eb gjurm\u00eb n\u00eb kujtes\u00eb. Por nuk p\u00ebrjashtohet mund\u00ebsia t\u00eb mendohet se e ka fjal\u00ebn edhe p\u00ebr kumarxhijt\u00eb, duke pas\u00eb parasysh edhe pasazhe t\u00eb tjera t\u00eb Komedis\u00eb, ku flitet p\u00ebr shk\u00ebrryesit e pasunis\u00eb (K.XIII, v.109 e n\u00eb vazhdim).
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\n[19<\/strong>] t\u00eb till\u00eb m’ka ba…<\/em><\/strong> – Kjo bisha e fundit, p\u00ebrkund\u00ebr shpres\u00ebs q\u00eb ushqeu n\u00eb p\u00ebrballjen me Lonz\u00ebn (v.37-43), e zhg\u00ebnjen krejt\u00ebsisht Danten. Aq sa e amb\u00ebl iu duk fitorja e pandehun, aq e idh\u00ebt i del tashti humbja e pashmangshme q\u00eb p\u00ebrvojon. Ky m\u00ebkat, q\u00eb simbolikisht p\u00ebrfigurohet me ulkoj\u00ebn, rr\u00ebnon jo vet\u00ebm jet\u00ebn e njeriut, por gjithashtu edhe \u00e7do p\u00ebrpjekje p\u00ebr t\u00eb ba nj\u00eb jet\u00eb ma t\u00eb past\u00ebr shpirtnore. \u00c7do p\u00ebrpjekje p\u00ebr t\u00eb dal\u00eb nga pylli i m\u00ebkatit, pa heq\u00eb dor\u00eb nga ky ves, asht nj\u00eb vet\u00ebmashtrim, nj\u00eb rrejtje e p\u00ebrkohshme q\u00eb, nuk ka t\u00eb b\u00ebj\u00eb me ruejtjen e status quo-s\u00eb m\u00ebkatnore, por p\u00ebrkundrazi, t\u00eb shtyn t\u00eb futesh prap n\u00eb pyllin e maparsh\u00ebm, n\u00eb mos ma thell\u00eb (aty ku diell nuk ka aspak) e ku parimet p\u00ebr me ba nj\u00eb jet\u00eb t\u00eb drejt\u00eb (\u00e7ka p\u00ebr koh\u00ebn e poetit do t\u00eb thoshte nj\u00eb jet\u00eb t\u00eb krishten\u00eb), qytetare e shoqnore, nuk kan\u00eb asnj\u00eb shans t\u00eb zbatohen, p\u00ebr shkak t\u00eb munges\u00ebs s\u00eb rendit (mungon drita, diell nuk ka aspak).
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\n[20<\/strong>] Nd\u00ebrsa… qesh\u00eb tuj ik\u00eb<\/em><\/strong> – Udh\u00ebtari, p\u00ebr shkak t\u00eb pamund\u00ebsis\u00eb, ka heq\u00eb dor\u00eb p\u00ebrfundimisht nga rruga e d\u00ebshirueme, nga t\u00eb ngjitunit e kodr\u00ebs me forcat e veta (n’sa posht\u00eb rr\u00ebshkisja) dhe, me shtymjen e ulkoj\u00ebs, i asht fut\u00eb edhe nj\u00ebher\u00eb pyllit (isha tuj ik\u00eb).<\/p>\n

m’u ba se shihja para nj\u00eb … a thue se ishte fik\u00eb<\/em><\/strong> – N\u00eb terrin e k\u00ebtij pylli, ku drit\u00eb nuk ka aspak, Dante nuk asht i sigurt n\u00ebse ka pa apo ia asht duk\u00eb se ka pa dik\u00eb, ndoshta nj\u00eb hije q\u00eb, nga heshtja e gjat\u00eb, ngjet mpak\u00eb e fik\u00eb… N\u00eb vargun 8, Dante na thot\u00eb se, n\u00eb mesin e k\u00ebtij pylli ka gjet\u00eb di\u00e7ka t\u00eb dej\u00eb p\u00ebr lavdim… Prandaj, p\u00ebr t\u00eb kuptue se sa e madhe ishte kjo e mir\u00eb, na p\u00ebrshkruen p\u00ebrpara v\u00ebshtir\u00ebsit\u00eb q\u00eb ka ndesh\u00eb n\u00eb k\u00ebt\u00eb pyll…<\/p>\n

Dhe na radhit\u00eb lonz\u00ebn, luanin e ulkoj\u00ebn, v\u00ebshtir\u00ebsia p\u00ebr t\u00eb kap\u00ebrcye t\u00eb cil\u00ebt e qet n\u00eb d\u00ebshp\u00ebrim t\u00eb madh, tue e kthye n\u00eb terrin e jet\u00ebs s\u00eb maparshme. K\u00ebshtu, n\u00eb k\u00ebt\u00eb gjendje t\u00eb d\u00ebshp\u00ebrueme, n\u00eb mos ma shum\u00eb se ma par\u00eb, kur nuk e pritte, kur kish heq\u00eb dor\u00eb nga p\u00ebrpjekjet dhe ishte vet\u00ebbraktis\u00eb n\u00eb m\u00ebkat, i zgjatet nj\u00eb dor\u00eb, i jepet nj\u00eb mund\u00ebsi, p\u00ebrmes nj\u00eb hijeje t\u00eb zbeht\u00eb. Ma von\u00eb do e shohim q\u00eb asht hija e Virgjilit, poetit t\u00eb parap\u00eblqyem, q\u00eb k\u00ebtu, i d\u00ebrguem nga Per\u00ebndia, vjen p\u00ebr t’iu gjet\u00eb ndihm\u00eb kur ka ma shum\u00eb nevoj\u00eb e kur e shpreson ma pak. Pik\u00ebrisht, kjo asht e mira q\u00eb ka gjet\u00eb n\u00eb mes v\u00ebshtir\u00ebsis\u00eb pa rrug\u00ebdalje.<\/p>\n

Si do e shohim p\u00ebrgjat\u00eb k\u00ebtij Kantiku, Virgjili p\u00ebrfaq\u00ebson arsyen njer\u00ebzore, q\u00eb si nj\u00eb drit\u00eb i vjen nga Per\u00ebndia p\u00ebr ta drejtue. N\u00eb referim t\u00eb Virgjilit, si Arsye, alegorikisht thuhet mpak\u00eb e fik\u00eb nga heshtja e gjat\u00eb, sepse Dante-m\u00ebkatar (q\u00eb n\u00eb k\u00ebt\u00eb poem\u00eb nuk asht personazhi-poet, por nj\u00eb njeri i zakonsh\u00ebm) s’e ka d\u00ebgjue zanin e saj, q\u00eb asht ndri\u00e7im p\u00ebr njeriun. Tashti, mbas kaq shum\u00eb koh\u00ebsh q\u00eb nuk d\u00ebgjon nj\u00eb za t\u00eb till\u00eb arsyeje, kjo drit\u00eb nd\u00ebrgjegjeje kristiane i vjen e mpakun dhe e fikun, sepse prej nj\u00eb kohe t\u00eb gjat\u00eb ka heq\u00eb dor\u00eb saj… Le t\u00eb kujtojm\u00eb vargjet 3 dhe 5 t\u00eb k\u00ebsaj kange. E kemi theksue edhe ma nalt, kur kemi than\u00eb se ai nuk e ka humb\u00eb rrug\u00ebn e drejt\u00eb, por e ka nj\u00ebanue, e ka braktis\u00eb me dashje at\u00eb. Nd\u00ebrsa, po ta shohim nga nj\u00eb kandv\u00ebshtrim tjet\u00ebr, m\u00eb realistik dhe joalegorik, t\u00eb qenit mpak\u00eb e fik\u00eb i Virgjilit, vjen ngaq\u00eb gjendet n\u00eb mungese t\u00eb trupit (pra kemi t\u00eb bajm\u00eb me nj\u00eb t\u00eb vdekun): kan\u00eb kalue 1320 vite q\u00eb ai nuk flet…
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\n[21<\/strong>] n\u00eb at\u00eb zallishte<\/em><\/strong> – Mes pyllit dhe kodr\u00ebs ka nj\u00eb zallisht\u00eb t\u00eb zhveshun nga bim\u00ebsia (shih v. 29).
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\n[22<\/strong>] M’u gjegj<\/em><\/strong> – P\u00ebrgjigjja q\u00eb merr Dante nga hija nuk asht emni, por disa t\u00eb dhana q\u00eb at\u00eb e \u00e7ojn\u00eb n\u00eb njohjen e menj\u00ebhershme dhe pa aspak padyshim. Le t\u00eb rradhisim k\u00ebto t\u00eb dhana: 1. Prind\u00ebt e mi qen\u00eb nga Lombardia e, ma sakt\u00eb, nga Mantova; 2. Kam lind\u00eb n\u00ebn Julin (\u00c7ezarin), megjith\u00ebse von\u00eb… pak para se t\u00eb vdiste; 3. Kam jetue n\u00eb Rom\u00eb, n\u00eb koh\u00ebn e t\u00eb mirit August (konsiderue i miri, si n\u00eb qeverisjen e Perandoris\u00eb, ashtu edhe n\u00eb jet\u00ebn private); 4. Kam jetue n\u00eb koh\u00ebn e per\u00ebndive t\u00eb rreme, pra para Krishtit; 5. Isha poet (kjo asht edhe ma e rand\u00ebsishme) e i kam k\u00ebndue atij, birit t\u00eb Ankizit, pra Eneas (jam autori i Eneid\u00ebs) q\u00eb erdhi nga Troja e shkrumbueme. Mbas k\u00ebtyne t\u00eb dhanave, a thue asht e mundun q\u00eb Dante t\u00eb mos njoh\u00eb k\u00eb ka p\u00ebrpara?!
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\n[23<\/strong>] N\u00ebn Julin kam pas lind\u00eb<\/em><\/strong> – N\u00eb origjinal: sub Iulio, latiniz\u00ebm t\u00eb cilit Virgjili, simbas Dantes, nuk mund t’i shp\u00ebtoj\u00eb. Meqen\u00ebse n\u00eb koh\u00ebn e poetit italishtja ishte ende n\u00eb proces dhe e foluna e shkrimi zyrtar ishin latinisht (\u00e7far\u00eb flitej n\u00eb popull quhej thjesht\u00eb vulg jo gjuh\u00eb), asht kuptimplot\u00eb p\u00ebr t\u00eb q\u00eb, her\u00eb mbas her\u00eb, t\u00eb p\u00ebrdor\u00eb latinizma. Jo vet\u00ebm kaq, por ngaq\u00eb prej trungut latin po dilte, p\u00ebrve\u00e7 vulgut italian, edhe ai francez, Dante p\u00ebrdor francezisma pa fund (n\u00eb k\u00ebt\u00eb kang\u00eb, v.109, p\u00ebr citta, kemi villa). Por, tue pas\u00eb parasysh se gjuha jon\u00eb asht ku e ku larg me latinishten, nga \u00e7’ishte vulgu italian me t\u00eb, e kemi pa t\u00eb arsyeshme t\u00eb p\u00ebrkthejm\u00eb fjal\u00ebn sub, meqen\u00ebse p\u00ebr lexuesin ton\u00eb, trajta latine, nuk p\u00ebrban asnj\u00eb efekt kuptimor apo emocional.<\/p>\n

n’zota t’rrem\u00eb<\/em><\/strong> – Virgjili, edhe pse vdek\u00eb para Krishtit, pra pa pas\u00eb mund\u00ebsi me e njoh\u00eb doktrin\u00ebn e tij, d\u00ebnon tashma besimet pagane, sepse n\u00eb Limb, shum\u00eb pak mbas mb\u00ebrritjes s\u00eb tij aty, ka pas\u00eb mund\u00ebsi me pa Krishtin: Pak koh\u00eb si ktu pata mb\u00ebrr\u00ed \/ pash\u00eb nj\u00eb fuqiplot\u00eb t’vij\u00eb nd\u00ebr k\u00ebta gjind, me kunor\u00eb fitoresh mbi krye t\u00eb tij (K.IV, 53-54).
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\n[24<\/strong>] t’Ankizit bir<\/em><\/strong> – Biri i Ankizit, Enea, hero trojan. Mbas shkrumbimit t\u00eb qytetit t\u00eb tij, u end gjat\u00eb mes detnash (si Uliksi) dhe ma n\u00eb fund zbarkoi n\u00eb brigjet e Lacios ku, si mposhti pengesat e banor\u00ebve vendas, themeloi dinastin\u00eb nga e cila do vinte Perandori ma i madh i Rom\u00ebs, Augusti, i p\u00ebrmendun ma sip\u00ebr nga Virgjili. N\u00eb Kang\u00ebn II, Dante do t\u00eb flas\u00eb me p\u00ebrnderim (v.16-27) pik\u00ebrisht p\u00ebr k\u00ebt\u00eb personazh (Enean), q\u00eb n\u00eb m\u00ebnyr\u00eb providenciale vendoset n\u00eb Lacio, ku ma von\u00eb do t\u00eb nd\u00ebrtohet Roma, q\u00eb do bahet seli p\u00ebr trash\u00ebgimtar\u00ebt e ma t\u00eb madhit Pjet\u00ebr… (K.II, v.24).
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\n[25<\/strong>] Po ti… p\u00ebr \u00e7far\u00ebdolloj g\u00ebzimi<\/em><\/strong> – Perifrazim: Pse po kthehesh n\u00eb pyllin e m\u00ebkatit?! Pse s’i ngjitesh malit t\u00eb shp\u00ebtimit (v.13), q\u00eb asht \u00e7lirim m\u00ebkatesh e, p\u00ebr rrjedhoj\u00eb, burim p\u00ebr \u00e7do lloj g\u00ebzimi?!
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\n[26<\/strong>] A thue je ti Virgjili<\/em> – Mbas vet\u00ebprezantimit t\u00eb Virgjilit, dy tercina ma nalt, Dante, mbush\u00eb me admirim, i ban elozhe poetit, q\u00eb nj\u00ebkoh\u00ebsisht asht m\u00ebsuesi shpirtnor i tij. Ai asht zgjedh\u00eb nga Dante si drejtues n\u00eb udh\u00ebtimin p\u00ebrmes Ferrit e Purgatorit, preferue para shum\u00eb t\u00eb ditunve t\u00eb tjer\u00eb t\u00eb antikitetit klasik, sepse n\u00eb Mesjet\u00eb asht konsiderue si nj\u00eb lajm\u00ebrues i Krishtit, t\u00eb thuesh si nj\u00eb lloj profeti pagan, me t\u00eb cilin Per\u00ebndia asht sh\u00ebrbye p\u00ebr t\u00eb sigurue njer\u00ebzimin p\u00ebr ardhjen e Tij. Nga nj\u00eb i till\u00eb interpretim merrte shkas ekloga e kat\u00ebrt e tij (lirik\u00eb baritore), n\u00eb t\u00eb cil\u00ebn shpallte fillimin e nj\u00eb epoke ndryshe. N\u00eb k\u00ebt\u00eb kontekst duhet vler\u00ebsue konsiderata e nalt\u00eb q\u00eb ka Dante p\u00ebr Virgjilin, shtoji k\u00ebsaj edhe vler\u00ebsimin p\u00ebr kryevepr\u00ebn e tij, Eneid\u00ebn, model p\u00ebr stilin epik, q\u00eb do t\u00eb ishte gjithashtu nj\u00eb kalk, megjith\u00ebse n\u00eb nj\u00eb kontekst pagan, p\u00ebr udh\u00ebtimin p\u00ebrmes bot\u00ebs s\u00eb t\u00eb vdekunve.<\/p>\n

S\u00eb fundmi, Virgjili ka qen\u00eb k\u00ebnduesi i Perandoris\u00eb Universale (Romake), q\u00eb asht konsiderue si nj\u00eb mbrojt\u00ebse e paqes n\u00eb bot\u00ebn e njohun. Dante gjen t\u00eb pasqyrueme bindjet e tij p\u00ebrmes veprave t\u00eb Virgjilit dhe mes dy poet\u00ebve v\u00ebrehet nj\u00eb af\u00ebrsi e q\u00ebndrimeve politike: t\u00eb dy k\u00ebndues t\u00eb Perandoris\u00eb, por n\u00eb koh\u00eb t\u00eb ndryshme; t\u00eb dy t\u00eb kastiguem nga t\u00eb njajtat vuejtje. N\u00eb Komedi Virgjilit dantesk i jepet nj\u00eb rol p\u00ebrcaktues: asht simbol i arsyes njer\u00ebzore, e pa kthejellueme ende nga besimi i krishten\u00eb, q\u00eb gjithsesi ka nj\u00eb rol p\u00ebrcaktues n\u00eb itinerarin e njeriut drejt shp\u00ebtimit q\u00eb, simbas Dantes, nuk asht pun\u00eb vet\u00ebm e Hirit t\u00eb Per\u00ebndis\u00eb, por si nj\u00eb udh\u00ebtim me etapa e me shkall\u00eb n\u00eb t\u00eb cilin arsyeja ka nj\u00eb rol t\u00eb rand\u00ebsish\u00ebm, megjith\u00ebse jo t\u00eb rendit t\u00eb par\u00eb (kjo i takon vet\u00ebm Per\u00ebndis\u00eb, me an\u00eb t\u00eb Hirit).<\/p>\n

Virgjili<\/strong> – Nj\u00eb nga poet\u00ebt ma t\u00eb m\u00ebdhej latin\u00eb, lind\u00eb n\u00eb Andes (sot Pietola), nj\u00eb fshat pran\u00eb Mantov\u00ebs, n\u00eb vitin 70 pr.K., n\u00eb nj\u00eb familje q\u00eb zotnonte toka t\u00eb shumta. Mbas studimeve ne Kremona e Milano, shkoi t\u00eb thellohej n\u00eb Rom\u00eb, por zgjodhi Napolin si qytet ku t\u00eb banonte. Shkroi Bukolike (Blektorale) mes 41 dhe 35 pr.K. dhe Gjeorgjike (Bujq\u00ebsore) n\u00eb 4 v\u00ebllime. Pranoi ftes\u00ebn e Augustit t\u00eb ishte poeti i oborrit e t\u00eb thurte vargje p\u00ebr lavdin\u00eb e Rom\u00ebs. Nd\u00ebrkoh\u00eb shkroi kryevepr\u00ebn e tij Eneida, n\u00ebn shembullin e Homerit. Vdiq n\u00eb Brindizi, n\u00eb vitin 19 pr.K.<\/p>\n

kryet kam ul\u00eb me p\u00ebrnderim<\/em><\/strong> – N\u00eb origjinal: vergognosa fronte. P\u00ebr disa komentues, Dante rr\u00ebfen se ka ndie turp p\u00ebrpara mjeshtri, i cili e sheh n\u00eb kushte t\u00eb tilla morale. Por kjo fjal\u00eb, hersh\u00ebm, kishte edhe kuptimin me q\u00ebndrue p\u00ebrul\u00ebsisht para dikujt, me ul\u00eb kryet, me pranue superioritetin e tjetrit, pra p\u00ebrnderim. Me qen\u00eb se Dante gjendet para Virgjilit, p\u00ebr t\u00eb cilin ma posht\u00eb (v.85-87) rr\u00ebfen se e p\u00ebrnderon, kemi preferue t\u00eb sjellim n\u00eb p\u00ebrkthimin ton\u00eb k\u00ebt\u00eb nuanc\u00eb kuptimore.
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\n[27<\/strong>] drit\u00eb dhe nder<\/em><\/strong> – Virgjili, me poezin\u00eb e tij, nderon t\u00eb qenit poet; me drit\u00ebn e lavdis\u00eb s\u00eb tij, asht shembull p\u00ebr t’u ndjek\u00eb nga gjith\u00eb ata q\u00eb kan\u00eb p\u00ebrqaf\u00eb k\u00ebt\u00eb mjeshtri.
\ngjith\u00eb vepr\u00ebn – “Dante flet p\u00ebr tan\u00ebsin\u00eb e vepr\u00ebs s\u00eb Virgjilit, n\u00eb ve\u00e7anti p\u00ebr kryevepr\u00ebn, Eneid\u00ebn. Asht e sigurt q\u00eb Dante njihte gjithashtu Bukoliket, por nuk asht e sigurt n\u00ebse njihte edhe Gjeorgjiket” (Jakomuci, fq.10). N\u00eb Kang\u00ebn XX (v.114), n\u00eb goj\u00ebn e Virgjilit Dante do t\u00eb vendos\u00eb k\u00ebto fjal\u00eb: “kshtu ban rr\u00ebfim \/ tragjedia ime – n\u00eb shum\u00eb raste than\u00eb: \/ e din mir\u00eb, lexue e ke fund e fillim”. Faktin q\u00eb, n\u00eb nj\u00eb vend si ky, po ndeshet me nj\u00eb poet (dijetar) t\u00eb cilit ia njeh vepr\u00ebn shum\u00eb mir\u00eb, asht dobi p\u00ebr Danten, mbasi njohja do t\u00eb ndikoj\u00eb shum\u00eb n\u00eb cil\u00ebsin\u00eb e komunikimit.
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\n[28<\/strong>] t\u00eb bukrin stil<\/em><\/strong> – Stili tragjik, si ai i Eneid\u00ebs, ushtrue nga Dante p\u00ebr t\u00eb thur\u00eb poezi me p\u00ebrmbajtje morale dhe doktrinale. Simbas tij, tre ishin stilet poetike: tragjik, komik dhe elegjiak. Nd\u00ebr k\u00ebta tre, vet\u00ebm ai i tragjedis\u00eb trajton tema t\u00eb m\u00ebdha (luft\u00eb, dashuni, virtyt), dhe konsiderohet si stili ma i nalt\u00eb. Ky stil p\u00ebrfshinte si dram\u00ebn, ashtu edhe epopen\u00eb, por p\u00ebr Danten gjente shtrimje edhe n\u00eb kang\u00eb, gjini ku shum\u00eb pak shk\u00eblqenin. K\u00ebshtu, kalku ma i p\u00ebrshtatsh\u00ebm asht padyshim Virgjili, q\u00eb p\u00ebr t\u00eb asht ma i madhi mjesht\u00ebr.
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\n[29<\/strong>] dijetar<\/em> <\/strong>– P\u00ebr Danten, q\u00eb nuk ban p\u00ebrjashtim nga mend\u00ebsia e epok\u00ebs s\u00eb tij, poet\u00ebt antik\u00eb ishin dijetar\u00eb, njer\u00ebz mbush\u00eb me dituni dhe urt\u00ebsi. Gjithashtu, edhe poezia n\u00eb vetvete konsiderohej urt\u00ebsi. Si\u00e7 do ta shohim edhe n\u00eb Kang\u00ebn IV (v.110), Dante quen dijetar\u00eb Homerin, Ovidin, Horacin Lukanin. Gjithashtu, n\u00eb Purgator (XXIII), k\u00ebshtu quen edhe Stacin.<\/p>\n

gjakun m’ngriu dhe dridh\u00eb m’ka mishin t’tan\u00eb<\/em> <\/strong>– Interesant asht shpjegimi i Boka\u00e7os: “Trupi dridhet kur braktiset nga gjaku, gja q\u00eb ndodh\u00eb kur zemra ndien frik\u00eb t\u00eb skajshme e, si pasoj\u00eb, gjaku p\u00ebrq\u00ebndrohet n\u00eb te p\u00ebr ta ngroh\u00eb. P\u00ebr k\u00ebt\u00eb, meqen\u00ebse pjesa tjet\u00ebr e trupit mbet\u00eb pa gjak, asht e zbeht\u00eb dhe fillon e dridhet”. Kjo tregon se Dante po p\u00ebrshkruen si t\u00eb jasht\u00ebzakonshme frik\u00ebn q\u00eb e ka kap\u00eb nd\u00ebrsa asht gjend\u00eb p\u00ebrpara ulkoj\u00ebs…
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\n[30<\/strong>] tjet\u00ebr rrug\u00eb me b\u00e2<\/strong><\/em> – Virgjili, natyrisht q\u00eb nuk e k\u00ebshillon Danten t\u00eb kthehet mbrapa (madje e ka qortue ma par\u00eb p\u00ebr k\u00ebt\u00eb, v.78), por nga ana tjet\u00ebr, tue e dit\u00eb se asht e pamundun me e kalue ulkoj\u00ebn, edhe se ka autoritetin me hap\u00eb \u00e7do rrug\u00eb (si\u00e7 do e shohim n\u00eb Kang\u00ebn II), i sugjeron atij nj\u00eb mund\u00ebsi tjet\u00ebr. Fakti q\u00eb Virgjili nuk i drejtohet ulkoj\u00ebs p\u00ebr t\u00eb hap\u00eb rrug\u00ebn, si Karontit, Plutit, apo qenieve t\u00eb tjera infernale, asht p\u00ebr t’u ve\u00e7ue. N\u00eb rastet p\u00ebrmend\u00eb sip\u00ebr, Virgjili vepron me autoritet, nd\u00ebrsa k\u00ebt\u00eb radh\u00eb, as nuk i drejtohet ndopak asaj bishe turip\u00ebrgjak\u00eb. Pse?! Qeniet e tjera, n\u00eb hymje t\u00eb rrath\u00ebve, jan\u00eb demon\u00eb dhe, tue qen\u00eb t\u00eb till\u00eb (tundues), jan\u00eb faktor\u00eb t\u00eb jasht\u00ebm. Nis\u00eb nga kjo, Virgjili mund t\u00eb nd\u00ebrhyj\u00eb e t\u00eb ballafaqohet me ta, mbasi ka autoritetin e Per\u00ebndis\u00eb.<\/p>\n

Por n\u00eb k\u00ebt\u00eb rast ulkoja nuk asht demon, por vet\u00eb natyra njer\u00ebzore, vet\u00eb prirja e njeriut drejt m\u00ebkatit e, tue qen\u00eb se buron prej brenda tij, gja n\u00eb bot\u00eb nuk mundet me e shmang\u00eb nga rruga q\u00eb ka marr\u00eb (me dashje). Kthimi n\u00eb Rrug\u00eb t\u00eb Drejt\u00eb asht nj\u00eb proces i gjat\u00eb dhe i dhimbsh\u00ebm. I gjat\u00eb aq sa njeriu ka nevoj\u00eb, p\u00ebrmes p\u00ebsimeve, t\u00eb ndryshoj\u00eb mendje; i dhimbsh\u00ebm, sepse atij i duhet t\u00eb l\u00ebshoj\u00eb copa t\u00eb tija t\u00eb m\u00ebdha, copa q\u00eb dhembin. K\u00ebshtu Virgjili (arsyeja njer\u00ebzore), as e merr mundimin me p\u00ebrzan\u00eb bish\u00ebn, por vet\u00ebm me e drejtue me men\u00e7urin\u00eb e vet dhe Hirin e Per\u00ebndis\u00eb p\u00ebrmes k\u00ebsaj rruge t\u00eb gjat\u00eb e t\u00eb mundimshme: ndryshimit t\u00eb bindjeve, ndryshimet t\u00eb q\u00ebndrimit, ndryshimit t\u00eb drejtimit. Nga ky kand v\u00ebshtrimi, rruga e gjat\u00eb dhe e mundimshme p\u00ebrmes Ferrit, q\u00eb sugjeron Virgjili, asht ma e arsyeshmja, thjesht\u00eb sepse asht e vetmja e mundshme.
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\n[31<\/strong>] sepse kjo bish\u00eb… e shqyen<\/em><\/strong> – P\u00ebr arsyet q\u00eb tham\u00eb, s’asht e mundun me iu drejtue kodr\u00ebs, sepse kjo ulkoj\u00eb asht pengesa e brendshme e njeriut, asht ai vet\u00eb. P\u00ebr sa njeriu t\u00eb q\u00ebndroj\u00eb vet\u00ebdijsh\u00ebm n\u00eb m\u00ebkat e t\u00eb vet\u00ebmb\u00ebrthehet p\u00eblqyesh\u00ebm n\u00eb t\u00eb, mund\u00ebsia e shp\u00ebtimit asht zero. P\u00ebrndryshe do t\u00eb p\u00ebrbante kund\u00ebrshti: “s’mund t’falet kush pendue nuk asht i tan\u00eb, \/ as t’pendosh e t’d\u00ebshirosh nuk asht e mund\u00eb, \/ p\u00ebr shkak t\u00eb kund\u00ebrshtis\u00eb q\u00eb kjo p\u00ebrmban\u00eb” (K.XXVII, v.118-120). K\u00ebshtu, p\u00ebrderisa njeriu t\u00eb jet\u00eb n\u00eb k\u00ebt\u00eb gjendje, asht i humbun, i shkretuem nga kjo bish\u00eb-m\u00ebkat, \u00e7ka rezulton fatale p\u00ebr t\u00eb, sepse automatikisht sjell ndamjen e tij nga Per\u00ebndia.
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\n[32<\/strong>] mbrap\u00ebshtia e saj<\/em><\/strong> – Natyra e ulkoj\u00ebs (lakmis\u00eb) asht e till\u00eb: sa ma shum\u00eb k\u00ebnaq d\u00ebshir\u00ebn, aq ma shum\u00eb asht e uritun p\u00ebr t\u00eb tjera… Edhe n\u00eb Purgator (Kanga XX, v.10-12), Dante shp\u00ebrthen: “Je e mallkueme, o ulkoj\u00eb e vjet\u00ebr, \/ ma shum\u00eb se t’tjerat bisha ke pr\u00e9 \/ shtye nga uja q\u00eb s’e pash kund tjet\u00ebr”. N\u00eb k\u00ebt\u00eb tercin\u00eb t\u00eb Purgatorit, n\u00ebnvizojm\u00eb se t\u00eb tjerat bisha jan\u00eb lonza dhe luani, ndesh\u00eb ma par\u00eb. Dante hak\u00ebrrehet kund\u00ebr k\u00ebtij vesi q\u00eb shkat\u00ebrron njeriun, gja q\u00eb pasqyrohet drejtp\u00ebrdrejt me rr\u00ebnimin e jet\u00ebs shoqnore dhe politike. N\u00eb Komedin\u00eb Hyjnore, ky rr\u00ebnim, asht nj\u00eb prej ankimeve, madje motiveve t\u00eb thurjes s\u00eb saj.
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\n[33<\/strong>] T\u00eb shumta jan\u00eb gjallesat…<\/em><\/strong> – Dy jan\u00eb interpretimet q\u00eb komentuesit na japin p\u00ebr k\u00ebt\u00eb varg: 1. Lakmia kurv\u00ebron me shum\u00eb njer\u00ebz e t\u00eb shumt\u00eb jan\u00eb viktimat e saj; 2. Lakmia vepron n\u00eb bashk\u00ebsi me m\u00ebkate t\u00eb tjera, q\u00eb t\u00eb vij\u00eb n\u00eb plot\u00ebsin\u00eb e saj, rr\u00ebnimin… Pali shprehet p\u00ebr lakmin\u00eb n\u00eb letr\u00ebn e par\u00eb d\u00ebrgue Timoteut (6:10): “Sepse lakmia p\u00ebr para \u00ebsht\u00eb rr\u00ebnja e gjith\u00eb t\u00eb k\u00ebqijave dhe, p\u00ebr shkak t\u00eb saj, disa u larguan nga besimi dhe e fut\u00ebn veten e tyre n\u00eb shum\u00eb dhimbje”.<\/p>\n

porse p\u00ebr mner\u00eb… kur koha t’plot\u00ebsohet<\/em><\/strong> – Pasazh profetik. Komentuesit nuk shprehen me siguri se p\u00ebr \u00e7far\u00eb e ka pas\u00eb fjal\u00ebn poeti.<\/p>\n

Langoi<\/em><\/strong> – Qen gjuetie. N\u00eb k\u00ebto rreshta duhet kuptue si alegoria e nj\u00eb reformatori aq shum\u00eb t\u00eb nevojsh\u00ebm e t\u00eb shpresuem nga Dante e bashk\u00ebkoh\u00ebsit e tij, t\u00eb bindun se, p\u00ebr t\u00eb fitue mbi korrupsionin, veset dhe mbrapshtit\u00eb (lakmit\u00eb) q\u00eb po mbysin Firencen, duhet nj\u00eb nd\u00ebrhymje providenciale, e aft\u00eb t\u00eb rivendos\u00eb rendin n\u00eb nj\u00eb shoqni thell\u00ebsisht t\u00eb \u00e7oroditun, qoft\u00eb n\u00eb rrethet fetare, qoft\u00eb n\u00eb rrethet politike, \u00e7ka ka sjell\u00eb humbjen e vlerave tradicionale. P\u00ebr k\u00ebt\u00eb bien dakord t\u00eb gjith\u00eb komentuesit. Por aty ku ndahen ato, asht identifikimi i Langoit, p\u00ebr t\u00eb cilin t\u00eb vjetrit mendojn\u00eb se p\u00ebrfaq\u00ebson nj\u00eb p\u00ebrt\u00ebrit\u00ebs t\u00eb Kish\u00ebs, nj\u00eb freskim ungjillor q\u00eb pritej prej koh\u00ebsh (por q\u00eb erdhi mbas shum\u00eb koh\u00ebsh…), nd\u00ebrsa disa m\u00eb t\u00eb vonsh\u00ebm e shohin Langoin si paqtues t\u00eb situat\u00ebs politike, si nj\u00eb i tret\u00eb, mbi pal\u00ebt. P\u00ebr sa na p\u00ebrket, kemi ndjek\u00eb rrug\u00ebn e komentuesve t\u00eb vjet\u00ebr, t\u00eb cil\u00ebt nuk shohin n\u00eb Langoin nj\u00eb personazh historik, por providencial.
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\n[34<\/strong>] As tok\u00eb, as kamje At\u00eb s’do e thyejn\u00eb<\/em><\/strong> – N\u00eb k\u00ebt\u00eb tercin\u00eb Dante na tregon se si do (duhet) t\u00eb jet\u00eb ky p\u00ebrt\u00ebrit\u00ebs (reformator): 1. nuk do rrehet nga kamja (pasunia) – N\u00eb natyr\u00eb, krejt\u00ebsisht i kund\u00ebrti i ulkoj\u00ebs dhe, si i till\u00eb, i pakorruptuesh\u00ebm me pasuni. Kjo asht nj\u00eb karakteristik\u00eb e krishten\u00eb e predikueme nga Krishti dhe fort e zbatueme prej tij, si\u00e7 na d\u00ebshmohet n\u00eb Ungjill. Pasunia p\u00ebrban lakun e t\u00eb gjith\u00eb atyne q\u00eb jan\u00eb t\u00eb dhan\u00eb mbas t\u00eb mirave materiale e q\u00eb nuk u p\u00ebrkushtohen aspak sh\u00ebndetit shpirtnor. Nj\u00eb kualitet i till\u00eb shpirtnor, t\u00eb qenit i patunduesh\u00ebm nga pasunia, asht n\u00eb kontrast t\u00eb mpreht\u00eb me frym\u00ebn materialiste t\u00eb koh\u00ebs s\u00eb Dantes. Ai asht shum\u00eb af\u00ebr atyne grupeve sociale q\u00eb k\u00ebrkojn\u00eb ta shohin Kish\u00ebn t\u00eb vorf\u00ebn materialisht (\u00e7ka e d\u00ebshmon n\u00eb shum\u00eb raste p\u00ebrgjat\u00eb k\u00ebtij Kantiku, sidomos n\u00eb Kang\u00ebn XIX), si n\u00eb fillimet e veta, n\u00eb kohnat apostullore (shek. I) e jo t\u00eb zhytun n\u00eb luksin ma verbues, t\u00eb cilit, shk\u00eblqimi i Solomonit nuk do i rrinte af\u00ebr. K\u00ebto grupe nuk ia kursenin Kish\u00ebs kritikat edhe p\u00ebr struktur\u00ebn hierarkike, nj\u00eb tjet\u00ebr aspekt q\u00eb e bante at\u00eb t\u00eb larg\u00ebt nga fillimet e saj e nga modeli i propozuem prej Krishtit, kryesisht me shembullin e vet personal… 2. plot… virtyt –<\/p>\n

Langoi do t\u00eb jet\u00eb i prirun drejt vlerave shpirtnore, gja q\u00eb e ban t\u00eb ngjash\u00ebm me Per\u00ebndin\u00eb: dituni, dashuni, virtyt. N\u00eb tradit\u00ebn katolike, me k\u00ebto cil\u00ebsi asht vesh\u00eb figura e Per\u00ebndis\u00eb n\u00eb trinitet: dituni (Biri), dashuni (Shpirti shenjt), virtyt-fuqi (Ati). 3. foshnje do e mb\u00ebshtjellin n’p\u00eblhur\u00eb pa vler\u00eb – N\u00eb koherenc\u00eb me dy vetit\u00eb e naltp\u00ebrmenduna, pa pasuni dhe tue mos i k\u00ebrkue ato, i drejtuem kah vlerat shpirtnore e morale, nuk ka asnj\u00eb mund\u00ebsi t\u00eb jet\u00eb nj\u00eb person me origjin\u00eb fisnike, por me prejardhje t\u00eb thjesht\u00eb e pa lavdi. Edhe n\u00eb k\u00ebt\u00eb rast, Dante jo pa q\u00ebllim, na ofron nj\u00eb imazh t\u00eb Krishtit, pik\u00ebrisht p\u00ebr arsyet q\u00eb tham\u00eb ma nalt. Si\u00e7 Ungjilli na d\u00ebfton, Jezusi nga Nazareti asht rrit\u00eb nga nj\u00eb familje krejt e thjesht\u00eb, q\u00eb jetonte tue punue, lind\u00eb jo n\u00eb sallon luksi si t\u00eb Herodit (mbretit hebre t\u00eb koh\u00ebs), por p\u00ebrkundrazi, n\u00eb nj\u00eb grazhd (stall\u00eb); ngroh\u00eb, jo me pelena m\u00ebndafshi, por me p\u00eblhur\u00eb t\u00eb thjesht\u00eb (pa vler\u00eb, jo e kushtueshme), shtrue mbi kasht\u00ebn rast\u00ebsore (n\u00eb origjinal: tra feltro e feltro, ku feltro – p\u00eblhur\u00eb e p\u00ebrftueme jo me thurje t\u00eb leshit, por me rrahje, ngjeshje \/ hoepli.it – shajak).
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\n[35<\/strong>] n’vuejtje zhyt\u00eb…<\/em><\/strong> – Dante, me k\u00ebt\u00eb varg, na shfaq gjendjen e gadishullit, pik\u00ebrisht brejt\u00eb nga korrupsioni q\u00eb sjell lakmia, nga e cila qen\u00eb mb\u00ebrthye Kish\u00eb e Par\u00ed. Ai v\u00ebren dhe prezanton nj\u00eb gjendje t\u00eb mjer\u00eb p\u00ebr vendin e tij, i cili ka nevoj\u00eb p\u00ebr shp\u00ebtim e pik\u00ebrisht t\u00eb llojit t\u00eb cituem ma nalt.<\/p>\n

p\u00ebr t’cil\u00ebn… p\u00ebrmbyt\u00eb…<\/em><\/strong> – Me an\u00eb t\u00eb k\u00ebtyne personazheve historik\u00eb, Dante p\u00ebrpiqet t\u00eb kujtoj\u00eb rrug\u00ebn e dhimbshme, por nj\u00ebkoh\u00ebsisht t\u00eb lavdishme, q\u00eb ka p\u00ebrshkue toka italike p\u00ebrgjat\u00eb shekujve, mbush\u00eb me sakrifica sublime e gjakderdhje, panoram\u00eb q\u00eb asht n\u00eb kontrast t\u00eb duksh\u00ebm me at\u00eb aktualen, \u00e7ka poeti padit e qorton pa rresht\u00eb n\u00eb k\u00ebt\u00eb kantik.
\nKamila virgj\u00ebnesh\u00eb – Protagoniste n\u00eb Eneida, bij\u00eb e Metabit, mbretit t\u00eb Privernit, ka luftue kund\u00ebr Eneut, vra n\u00eb luft\u00eb e sip\u00ebr nga Arunti (krahaso Eneida XI, v.531).<\/p>\n

Euriali… e Nizi<\/em><\/strong> – Trojan\u00eb, q\u00eb pas luft\u00ebs gjet\u00ebn strehim n\u00eb gadishullin italik. Miq\u00ebsin\u00eb e ngusht\u00eb t\u00eb t\u00eb cil\u00ebve e rr\u00ebfen Virgjili, e cila, fal\u00eb nj\u00eb fati t\u00eb p\u00ebrbashk\u00ebt, do t’i d\u00ebrgoj\u00eb s\u00eb bashku n\u00eb vdekje, gjat\u00eb nj\u00eb sulmi t\u00eb befasish\u00ebm t\u00eb kampfushimin e rutul\u00ebve (Eneida IX, 176-502).<\/p>\n

Turni<\/em> <\/strong>– Mbreti i rutul\u00ebve, vra nga Enea (Eneida XII, v.887-952). Dante p\u00ebrmend pa dallim, heroj trojan\u00eb e latin\u00eb, p\u00ebr t\u00eb tregue n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb se pik\u00ebrisht bashkimi (mbas shum\u00eb luftnash e gjakderdhjeje) i trojan\u00ebve me latin\u00ebt vendas asht fara e asaj q\u00eb do t\u00eb shk\u00eblqente p\u00ebr gati 2000 vjet, rrezatimi i t\u00eb cil\u00ebs ende nuk asht shue, e q\u00eb do t\u00eb quhet krenisht Rom\u00eb. Prandaj, nuk asht rast\u00ebsi q\u00eb Dante, mjerimin aktual, t\u00eb shkaktuem nga ulkoja e lakmis\u00eb s\u00eb pangishme, kalb\u00ebzimin e vlerave t\u00eb moralit e t\u00eb besimit, e v\u00eb p\u00ebrball\u00eb lavdis\u00eb s\u00eb Rom\u00ebs s\u00eb dikurshme.
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\n[36<\/strong>] Do ta p\u00ebrzaj\u00eb<\/em><\/strong> – Ka lidhje me Langoi (v.102). Ai, me drejt\u00ebsin\u00eb dhe me natyr\u00ebn e tij t\u00eb pakorruptue-shme, do t’i shpall\u00eb luft\u00eb t\u00eb papajtueshme ulkoj\u00ebs (lakmis\u00eb) e do baj\u00eb pik\u00ebrisht at\u00eb \u00e7ka toka italike ka nevoj\u00eb, p\u00ebrzanien e k\u00ebsaj bishe nga \u00e7do qytez\u00eb (kupto: nga Kisha e Politika), e do i kthej\u00eb ato n\u00eb past\u00ebrtin\u00eb e natyr\u00ebs s\u00eb par\u00eb.<\/p>\n

lakmia e par\u00eb<\/em><\/strong> – Aludim p\u00ebr Satanin (apo Luciferin), i pari q\u00eb ka lakmue madh\u00ebshtin\u00eb e Per\u00ebndis\u00eb dhe q\u00eb e mbolli k\u00ebt\u00eb ves nd\u00ebr njer\u00ebz. P\u00ebr ta ilustrue, citojm\u00eb nga Kanga XXXIV, v. 34-36 (cit.). K\u00ebshtu, meqen\u00ebse lakmia (ulkoja) ka burimet e veta tek Satani, q\u00eb asht tashma n\u00eb Ferr, Langoi – shp\u00ebtimtari, aty, tek gjeneruesi i vet, do ta d\u00ebrgoj\u00eb k\u00ebt\u00eb bish\u00eb t\u00eb mbrapsht\u00eb.
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\n[37<\/strong>] Prandaj… do t\u00eb t’\u00e7oj<\/em><\/strong> – Tue e pa se asht e pamundun me ba p\u00ebrpara, drejt kodr\u00ebs me drit\u00eb dhe, meqen\u00ebse ka vendos\u00eb mos me u kthye ma n\u00eb pyll, Virgjili i propozon dhe nj\u00ebkoh\u00ebsisht e siguron se rruga ma e mir\u00eb p\u00ebr t\u00eb asht ta ndjek\u00eb n\u00ebp\u00ebr nj\u00eb shteg tjet\u00ebr, p\u00ebrmes vendit t\u00eb p\u00ebrjetsh\u00ebm. N\u00eb tercinat n\u00eb vazhdim, Virgjili i p\u00ebrshkruen shkurtimisht Dantes se \u00e7’jan\u00eb k\u00ebto vende: Ferri (v.115-117); Purgatori (v.118-120); Parajsa (v.121-129). Ai mendon se nj\u00eb kalim i till\u00eb n\u00eb mbretnin\u00eb e vdekjes, do ta bante Danten me reflektue, nd\u00ebrsa sheh konkretisht mallkimin dhe bekimin, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb heq\u00eb dor\u00eb prej m\u00ebkatit – pyllit zhyt\u00eb n’errsi… N\u00eb sh\u00ebnimet ma posht\u00eb do t’i trajtojm\u00eb ma imt\u00ebsisht.<\/p>\n

n\u00eb vendin e p\u00ebrjetsh\u00ebm<\/em><\/strong> – Perifrazim p\u00ebr bot\u00ebn e vdekjes e, meqen\u00ebse p\u00ebr Latin\u00ebt, kultur\u00ebn e mentalitetin e t\u00eb cil\u00ebve shpeshher\u00eb n\u00eb kantik e p\u00ebrcjell Virgjili, vdekja ishte nj\u00eb mbretni e vetme dhe e p\u00ebrhershme humbjeje: i vdekuni konsiderohej i humbun, pavar\u00ebsisht nga jeta q\u00eb ka ba. Mend\u00ebsi e till\u00eb, t\u00eb till\u00eb t\u00eb folme prodhon, \u00e7ka me dashje Dante e v\u00eb n\u00eb goj\u00eb t\u00eb Virgjlit p\u00ebr t\u00eb ba dallimin, jo ve\u00e7 mes kulturave tashma t\u00eb larg\u00ebta, por edhe kontrasteve mes besimit pagan dhe atij t\u00eb krishten\u00eb.
\n<\/a>
\n[38<\/strong>] do ndjesh … terratis\u00eb<\/em><\/strong> – N\u00eb k\u00ebt\u00eb tercin\u00eb Virgjili shkurtimisht p\u00ebrshkruen Ferrin, si dhe banor\u00ebt e tij q\u00eb, kaq shum\u00eb mundohen, saq\u00eb d\u00ebshp\u00ebrimisht k\u00ebrkojn\u00eb vdekje t\u00eb dyt\u00eb. Asht nj\u00eb gjenialitet poetik kjo gjetje e Dantes! Sa fjal\u00eb do t\u00eb duheshin p\u00ebr t\u00eb p\u00ebrshkrue mjerimin n\u00eb Ferr?! Kaq shkurt, sakt e mjaftuesh\u00ebm na vjen ky p\u00ebrshkrim: vdekje t’dyt\u00eb th\u00ebrrasin terratis\u00eb. Pik\u00ebrisht p\u00ebr ngarkes\u00ebn e tij, ky varg asht nd\u00ebr ma t\u00eb diskutuemit e t\u00eb duartrokitunit e Komedis\u00eb. Komentuesit e hersh\u00ebm kan\u00eb dhan\u00eb tri shpjegime t\u00eb pranueshme. P\u00ebr Boka\u00e7on, t\u00eb d\u00ebnuemit k\u00ebrkojn\u00eb vdekjen e shpirtit, sepse at\u00eb t\u00eb trupit, vdekjen e par\u00eb, tashma e kan\u00eb provue. Tue pas\u00eb edhe t\u00eb dyt\u00ebn mendojn\u00eb se do t\u00eb shp\u00ebtojn\u00eb nga vuejtja. P\u00ebr Butin, t\u00eb d\u00ebnuemit po presin ringjalljen e trupave q\u00eb do ndodh\u00eb n\u00eb Gjyqin e Fundit, me t\u00eb cilin do t\u00eb vij\u00eb edhe d\u00ebnimi i p\u00ebrjetsh\u00ebm dhe p\u00ebrfundimtar, asgj\u00ebsimi total (edhe i trupit, edhe i shpirtit). K\u00ebshtu, n\u00eb asgj\u00ebsimin total mbaron edhe vuejtja e tyne. Sipas Otimit, asht thjesht nj\u00eb shpres\u00eb e d\u00ebshp\u00ebrueme, q\u00eb p\u00ebrmes absurdit shpreh vuejtjen q\u00eb ata provojn\u00eb.
\n<\/a>
\n[39<\/strong>] ke me pa… t\u00eb tjer\u00ebt e bekuem<\/em><\/strong> – N\u00eb k\u00ebt\u00eb tercin\u00eb Virgjili p\u00ebrshkruen mbretnin\u00eb e dyt\u00eb t\u00eb vdekjes, Purgatorin, ku banor\u00ebt, n\u00eb ndryshim nga ata t\u00eb Ferrit, nj\u00ebsoj vuejn\u00eb, por kan\u00eb at\u00eb \u00e7far\u00eb nuk kan\u00eb t\u00eb par\u00ebt, shpres\u00ebn. K\u00ebta shpresojn\u00eb q\u00eb nj\u00eb dit\u00eb, mbasi t\u00eb jen\u00eb pastrue mjaftuesh\u00ebm (Purgator – purgere – pastrues), do t’u bashkohen t\u00eb bekuemve t\u00eb Parajs\u00ebs.<\/p>\n

n’zjarr t’p\u00ebrv\u00ebluem<\/em><\/strong> – Simbas dijetar\u00ebve t\u00eb lasht\u00eb, pastrimi ma i mir\u00eb asht me zjarr, sepse ai transformon n\u00eb m\u00ebnyr\u00eb rranj\u00ebsore objektin, tue e ndryshue cil\u00ebsisht. K\u00ebtu e ka zanafill\u00ebn mendimi se, n\u00eb Purgator, shpirtnat pastrohen me an\u00eb t\u00eb zjarrit. Tue e marr\u00eb k\u00ebt\u00eb hamend\u00ebsim p\u00ebr baz\u00eb, ka rrjedh\u00eb d\u00ebnimi me djegie n\u00eb turr\u00eb t\u00eb druve. Si duket, asht mendue k\u00ebshtu p\u00ebr t\u00eb mir\u00ebn e qyqarit q\u00eb digjej i gjall\u00eb: t\u00eb shkoj\u00eb n\u00eb mbretnin\u00eb e Per\u00ebndis\u00eb drejtp\u00ebrdrejt, pa pas\u00eb nevoj\u00eb me kalue ma par\u00eb n\u00eb zjarrin pastrues t\u00eb Purgatorit. K\u00ebshtu, t\u00eb bekuemit q\u00eb digjnin m\u00ebkatar\u00ebt p\u00ebr s\u00eb gjalli, mendonin se edhe i d\u00ebnuemi do i vler\u00ebsoj\u00eb nga P\u00ebrtej (sepse ua kursejn\u00eb mundimet e Purgatorit), edhe Per\u00ebndia vet\u00eb ka me ua dit\u00eb p\u00ebr nder\u00eb, se po i shkurtojn\u00eb pun\u00eb (tue eleminue procedur\u00ebn Purgator)…
\n<\/a>
\n[40<\/strong>] Mes tyne, n’da\u00e7 t’p\u00ebrpjet\u00ebn ti me e zan\u00eb<\/em><\/strong> – N\u00eb vargjet 121-129, Virgjili i p\u00ebrshkruen Dantes mbretnin\u00eb e tret\u00eb, Parajs\u00ebn, banor\u00ebt e t\u00eb cil\u00ebs jan\u00eb t\u00eb lumtun, n\u00eb prani t\u00eb Per\u00ebndis\u00eb. P\u00ebr arsyet q\u00eb do t\u00eb thuhen ma posht\u00eb (v.124-126), me t\u00eb dal\u00eb nga Purgatori, nuk do t\u00eb jet\u00eb Virgjili udh\u00ebrr\u00ebfyesi i Dantes n\u00eb Parajs\u00eb.<\/p>\n

nj\u00eb shpirt ma i dej\u00eb<\/em><\/strong> – Beatri\u00e7e do t\u00eb pasoj\u00eb Virgjilin n\u00eb drejtimin e Dantes p\u00ebrmes mbretnis\u00eb s\u00eb tret\u00eb, Parajs\u00ebs. “Dhe alegorikisht na thot\u00eb se Arsyeja njer\u00ebzore, p\u00ebrfaq\u00ebsue nga Virgjili, nuk asht e mjaftueshme p\u00ebr me mb\u00ebrrit\u00eb n\u00eb lumtunin\u00eb e t\u00eb shp\u00ebtuemve. Por Beatri\u00e7e, q\u00eb simbolizon n\u00eb poem\u00eb Teologjin\u00eb, do ta m\u00ebsoj\u00eb Danten t\u00eb ushtroj\u00eb besimin e tij, pik\u00ebrisht at\u00eb q\u00eb arsyeja njer\u00ebzore nuk mund as ta kuptoj\u00eb, as ta pranoj\u00eb” (Buti, f.50).
\n<\/a>
\n[41<\/strong>] se Perandori… n\u00eb kund\u00ebrshti<\/em><\/strong> – Virgjili, p\u00ebr sa ishte gjall\u00eb, nuk arriti t\u00eb ket\u00eb asnj\u00eb informacion p\u00ebr Krishtin e aq ma pak p\u00ebr doktrin\u00ebn e Tij t\u00eb shp\u00ebtimit. Lajmi i mir\u00eb asht se Jezus Krishti thot\u00eb: “Kush m\u00eb ka pa mue [kush beson n\u00eb mue], ka pa Atin [Per\u00ebndin\u00eb]”. K\u00ebshtu, meqen\u00ebse Virgjili ishte her\u00ebt n\u00eb koh\u00eb, nuk kishte asnj\u00eb mund\u00ebsi ta p\u00ebrmbushte k\u00ebt\u00eb kusht: t\u00eb besoj\u00eb n\u00eb Jezus Krishtin, n\u00eb m\u00ebnyr\u00eb q\u00eb ta njoh\u00eb Per\u00ebndin\u00eb (\u00e7ka d\u00ebshp\u00ebrimisht e shpreh n\u00eb vargun 129). Kund\u00ebrshtia e tij n\u00eb k\u00ebt\u00eb rast asht vet\u00ebm munges\u00eb informacioni… K\u00ebshtu, meqense “nuk ka pas\u00eb mund\u00ebsi t\u00eb shoh\u00eb Krishtin”, nuk ka asnj\u00eb mund\u00ebsi “t\u00eb shoh\u00eb Per\u00ebndin\u00eb”. Prandaj nuk mund t\u00eb jet\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb Virgjili udh\u00ebrr\u00ebfyesi i Dantes n\u00eb Parajs\u00eb, ku Per\u00ebndia asht i pranish\u00ebm.
\n<\/a>
\n[42<\/strong>] Kudo sundon…<\/em><\/strong> – Duket si loj\u00eb fjal\u00ebsh, por Dante flet qart\u00eb: t\u00eb sundosh do t\u00eb thot\u00eb t\u00eb ushtrosh pushtetin p\u00ebrmes t\u00eb mandatuemve; t\u00eb qeveris\u00ebsh do t\u00eb thot\u00eb t\u00eb ushtrosh autoritet n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb. Bota asht n\u00ebn sundimin e Per\u00ebndis\u00eb, pushteti i t\u00eb cilit i asht mandatue t\u00eb tret\u00ebve, q\u00eb jan\u00eb n\u00eb sh\u00ebrbim t\u00eb Tij. Por, n\u00eb Parajs\u00eb Ai qeveris drejtp\u00ebrdrejt.
\no, i lumi ai…<\/em><\/strong> – Me an\u00eb t\u00eb k\u00ebtij apostrofi Virgjili ankon t\u00eb mir\u00ebn q\u00eb ka humb\u00eb dhe d\u00ebnimin, q\u00eb p\u00ebr t\u00eb (e t\u00eb gjith\u00eb si ai, t\u00eb cil\u00ebt do t’i ndeshim n\u00eb Kang\u00ebn IV) asht me d\u00ebshirue Qiellin, pa shpresue se do ta shoh\u00eb ndonj\u00ebher\u00eb (krahaso: p\u00ebr \u00e7’d\u00ebshirojm\u00eb, shpresa pa pas\u00eb kurrfar\u00eb – K.IV, v.42).
\n<\/a>
\n[43<\/strong>] Poet… me iu largue<\/em><\/strong> – N\u00eb gjendjen e mjerueme ku Dante ndodhet (morale e shpirtnore), tue mos e pas\u00eb t\u00eb mundun me shkue drejt kodr\u00ebs, q\u00eb asht Rruga e Drejt\u00eb, propozimi i Virgjilit vjen si nj\u00eb shp\u00ebtim. Me i ik\u00eb atij pylli, atyne bishave do t\u00eb ishte mjaft, aq ma tep\u00ebr nj\u00eb d\u00ebnimi t\u00eb p\u00ebrjetsh\u00ebm.<\/p>\n

pash\u00eb at\u00eb Zot, ku s’pate ti besim<\/em><\/strong> – Dante i p\u00ebrbetohet, i lutet e i p\u00ebrgj\u00ebrohet Virgjilit n\u00eb m\u00ebnyr\u00ebn ma absurde t\u00eb mundshme… I qet b\u00e9 Krishtin, t\u00eb cilin Virgjili nuk e ka njoh\u00eb. Me k\u00ebt\u00eb loj\u00eb gjeniale kontrastesh shpeshher\u00eb Dante na thot\u00eb me pak at\u00eb \u00e7ka nuk mund ta shprehin shum\u00eb fjal\u00eb.
\n<\/a>
\n[44<\/strong>] Port\u00ebn e Sh\u00ebn Pjetrit<\/em><\/strong> – Ka dy interpretime: 1. Komentuesit ma t\u00eb hersh\u00ebm mendojn\u00eb se kjo port\u00eb, asht Porta e Purgatorit, ku q\u00ebndron Pjetri me \u00e7el\u00ebsat e tij, e ku ndan ata t\u00eb Purgatorit nga ata t\u00eb Parajs\u00ebs; 2. Komentuesit e vonsh\u00ebm, mendojn\u00eb se bahet fjal\u00eb p\u00ebr Port\u00ebn e Parajs\u00ebs. Por, meqen\u00ebse nuk ka me qen\u00eb Virgjili udh\u00ebrr\u00ebfyesi n\u00eb Parajs\u00eb, mendojm\u00eb se Dante k\u00ebtu po flet p\u00ebr der\u00ebn e Purgatorit, kur thot\u00eb: m\u00eb d\u00ebrgo… , t\u00eb shoh Port\u00ebn e sh\u00ebn Pjetrit.<\/p>\n

Fjalor shpjegues i K\u00ebng\u00ebs I<\/strong>
\nN\u00cb TEKST<\/em>
\n\u2022 dridhue (me u) I, v.48 \u201cdridhem; m\u00eb z\u00ebn\u00eb t\u00eb dridhurat\u201d; zgjerim me -o i foljes me u dridh\u00eb.
\n\u2022 frik\u00ebplot\u00eb I, v.94 \u201ci mbushur me frik\u00eb; i frik\u00ebsuar n\u00eb shkall\u00ebn sip\u00ebrore absolute\u201d; ndajfolje e formuar nga nj\u00eb em\u00ebr dhe nj\u00eb ndajfolje; kompozit\u00eb me rendin invers t\u00eb fjal\u00ebve \u201cplot\u00eb frik\u00eb\u201d; neologjiz\u00ebm i paregjistruar nd\u00ebr fjalor\u00ebt e shqipes.
\n\u2022 g\u00ebzoflarmi I, v.42 \u201c\/kafsha\/q\u00eb e ka g\u00ebzofin me lara, t\u00eb larm\u00eb\u201d, kompozit\u00eb e nd\u00ebrtuar nga g\u00ebzof + larmi, krijim i autorit.
\n\u2022 kolmue (me u) I, v.98 \u201cme u plot\u00ebsue; me u mbush\u00eb\u201d, formim nga mbiemri (i) kolm\u00eb \u201ci sh\u00ebndosh\u00eb; i mbushur (n\u00eb trup)\u201d me prapashtes\u00ebn -o (kolm + o\/j\/).
\n\u2022 lonz\/\u00eb,-a I, v.32 \u201cbish\u00eb e eg\u00ebr, qenie legjendare, e krijuar nga goj\u00ebdh\u00ebnat popullore t\u00eb koh\u00ebs s\u00eb Dantes\u201d.
\n\u2022 mner\/\u00eb,-a I, v.101 \u201ctmerr; frik\u00eb e madhe p\u00ebrpara nj\u00eb rreziku\u201d.
\nN\u00cb SH\u00cbNIME
\n\u2022 alegorikisht I, sh.7 \u201cn\u00eb m\u00ebnyr\u00eb alegorike\u201d, ndajf. e formuar nga emri alegor\u03af me prap. -isht.
\n\u2022 apostullor~e I, sh.34 \u201cq\u00eb i p\u00ebrkasin apostujve; q\u00eb jan\u00eb t\u00eb koh\u00ebs s\u00eb apostujve\u201d.
\n\u2022 dihat\u00ebs~e I, sh.8 \u201cq\u00eb merr frym\u00eb shpesh e me v\u00ebshtir\u00ebsi; q\u00eb gul\u00e7on\u201d, formim nga folja dihat me prap. -\/\u00eb\/s~e.
\n\u2022 felin,-i I, sh.14 \u201cgjitar mishngr\u00ebn\u00ebs i familjes s\u00eb maceve, ku hyjn\u00eb macja, tigri, luani, etj.\u201d.
\n\u2022 francezis\/\u00ebm,-ma,-i I, sh.23 \u201c\/fjal\u00eb\/ t\u00eb gjuh\u00ebs franceze\u201d; formim nga francez me prap. -is\u00ebm.
\n\u2022 gjenialitet,-i I, sh.38 \u201ct\u00eb qenit gjenial (q\u00eb ka cil\u00ebsit\u00eb e gjeniut; ai q\u00eb g\u00ebzon shkall\u00ebn m\u00eb t\u00eb lart\u00eb t\u00eb fuqis\u00eb dhe mpreht\u00ebsis\u00eb mendore)\u201d; k\u00ebtu: \u201cfenomen poetik jasht\u00ebzakonisht i fuqish\u00ebm\u201d.
\n\u2022 gjeografikisht I, sh.1 \u201cq\u00eb i p\u00ebrket gjeografis\u00eb\u201d; ndajfolje e formuar nga gjeograf me prap.-ik + -isht.<\/p>\n

45 P\u00ebr t’u ardhur n\u00eb ndihm\u00eb, ve\u00e7an\u00ebrisht lexuesve t\u00eb rinj, q\u00eb nuk e njohin sa e si duhet geg\u00ebrishten letrare, kemi dh\u00ebn\u00eb n\u00eb fund t\u00eb \u00e7do k\u00ebnge shpjegimin e fjal\u00ebve t\u00eb rralla, t\u00eb cilat p\u00ebrgjith\u00ebsisht nuk dalin n\u00eb fjalor\u00ebt e shqipes t\u00eb viteve 1980 e 2006. K\u00ebto fjal\u00eb ne i kemi q\u00ebmtuar n\u00eb fjalor\u00eb t\u00eb vjet\u00ebr t\u00eb shqipes, po kryesisht n\u00eb vjeljet (e botuara) t\u00eb leksikut t\u00eb shkrimtar\u00ebve geg\u00eb duke nisur me Gj. Fisht\u00ebn, e n\u00eb vazhdim me: B. Palaj, E. Koliqi, M. Camaj, V. Malaj, F. Alkaj (p\u00ebrkthimet) etj. Gjithashtu kemi mbajtur parasysh leksikun e zgjedhur e t\u00eb botuar t\u00eb \u201cK\u00ebng\u00ebve t\u00eb Kreshnik\u00ebve\u201d, t\u00eb \u201cKanunit t\u00eb Lek\u00eb Dukagjinit\u201d (Sh. Gje\u00e7ovi), t\u00eb \u201cPrrallave Komb\u00ebtare\u201d (D. Kurti) etj. Krahas, p\u00ebr nevojat e nj\u00eb p\u00ebrkthimi t\u00eb sakt\u00eb, na \u00ebsht\u00eb dashur t\u00eb krijojm\u00eb vet\u00eb fjal\u00eb t\u00eb reja (neologjizma), t\u00eb natyrave nga m\u00eb t\u00eb ndryshme, duke u nisur s\u00eb pari nga kuptimi i ri i fjal\u00ebve e deri te fjal\u00ebt krejt\u00ebsisht t\u00eb reja, po gjithsesi t\u00eb nd\u00ebrtuara sipas gjedhes (modelit) t\u00eb gjuh\u00ebs shqipe, duke iu referuar nd\u00ebrtimeve t\u00eb ngjashme me para e prapashtesa, kompozita etj., q\u00eb gjallojn\u00eb ende n\u00eb geg\u00ebrishten letrare.<\/p>\n

P\u00ebr seicil\u00ebn fjal\u00eb \u00ebsht\u00eb dh\u00ebn\u00eb s\u00eb pari shpjegimi i sakt\u00eb i saj, e m\u00eb pas ndonj\u00eb sh\u00ebnim filologjik p\u00ebr sqarimin e m\u00ebtejsh\u00ebm t\u00eb tyre. Po k\u00ebshtu kemi vepruar edhe p\u00ebr huazimet etj. Fjal\u00ebt jan\u00eb rreshtuar sipas rendit alfabetik e duke ndjekur shembullin e fjalor\u00ebve. Foljet jan\u00eb dh\u00ebn\u00eb gjithnj\u00eb n\u00eb paskajore, duke i ndenjur besnik k\u00ebshtu dialektit geg\u00eb, e n\u00eb disa raste t\u00eb ve\u00e7anta jan\u00eb shpjeguar po me paskajore, e cila e mbulonte m\u00eb sakt\u00eb e m\u00eb mir\u00eb kuptimin e foljes. P\u00ebr leht\u00ebsi pune fjal\u00ebt e shpjeguara jan\u00eb ndar\u00eb n\u00eb dy grupe. S\u00eb pari jan\u00eb rreshtuar, sipas radh\u00ebs alfabetike, fjal\u00ebt q\u00eb gjenden n\u00eb tekst e, m\u00eb pas, n\u00eb grupin e dyt\u00eb, ato q\u00eb dalin nd\u00ebr sh\u00ebnime. Numri i sh\u00ebnuar pas fjal\u00ebs baz\u00eb tregon vargun (p\u00ebr grupin e par\u00eb) dhe sh\u00ebnimin (p\u00ebr grupin e dyt\u00eb), ku ndodhet fjala p\u00ebrkat\u00ebse. Kjo m\u00ebnyr\u00eb pune \u00ebsht\u00eb p\u00ebrdorur n\u00eb t\u00eb gjitha k\u00ebng\u00ebt p\u00ebrkat\u00ebse, n\u00eb fundin e t\u00eb cilave do t\u00eb rreshtohetm:<\/p>\n

\u201cFjalori shpjegues<\/em><\/strong>\u201d.
\n\u2022 infernal~e I, sh.30 \u201cq\u00eb i p\u00ebrket ferrit\u201d, huazim nga ital. infernale me t\u00eb nj\u00ebjtin kuptim.
\n\u2022 kampfushim,-i I, sh.35 \u201cvendvendosje e ushtris\u00eb kur kjo ndodhet n\u00eb fushim\u201d; kompozit\u00eb e formuar nga dy tema em\u00ebrore kamp + fushim; p\u00ebrfundim i nj\u00eb pran\u00ebv\u00ebnie (juxtapozicioni) kamp i fushimit = kamp fushimi, kampfushim.
\n\u2022 kantik,-u I, sh.1 \u201ck\u00ebng\u00eb\u201d, huazim nga ital. cantica po me t\u00eb nj\u00ebjtin kuptim. K\u00ebtu b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb prej tri pjes\u00ebve t\u00eb \u201cKomedis\u00eb Hyjnore\u201d, \u201cFerrin\u201d. Dy pjes\u00ebt (kantik\u00ebt) e tjer\u00eb jan\u00eb \u201cPurgatori\u201d dhe \u201cParajsa\u201d.
\n\u2022 kastiguem (i) I, sh.26 \u201ci nd\u00ebshkuar, i sticuar; i shqet\u00ebsuar\u201d, fjal\u00eb e vjet\u00ebr dhe e vjetruar q\u00eb p\u00ebrdoret n\u00eb Grop\u00ebn e Shkodr\u00ebs. \u00cbsht\u00eb formuar p\u00ebrbrenda gjuh\u00ebs nga folja kastigoj \u201cnd\u00ebshkoj\u201d, e kjo vet\u00eb nga ital. castigare po me t\u00eb nj\u00ebjtin kuptim.
\n\u2022 katalogue (me u) I, sh.1 \u201cme u vendos\u00eb n\u00eb katalog\u201d, formim nga emri katalog me prap. -o\/j.
\n\u2022 krenisht I, sh.35 \u201cndf. krenarisht; n\u00eb m\u00ebnyr\u00eb krenare\u201d; trajta e geg\u00ebrishtes, e formuar nga shum\u00ebsi i emrit krye me prap. -isht.
\n\u2022 kurthuem (i) I, sh.1 \u201cq\u00eb \u00ebsht\u00eb i rrethuar; i z\u00ebn\u00eb ngusht; q\u00eb \u00ebsht\u00eb i z\u00ebn\u00eb n\u00eb kurth\u201d; formim nga folja kurthoj \u201cz\u00eb n\u00eb kurth; rrethoj\u201d; t\u00eb dyja k\u00ebto fjal\u00eb neologjizma t\u00eb autorit.
\n\u2022 lajm\u00ebruem (i, e) I, sh.33 \u201cfenomen q\u00eb \u00ebsht\u00eb lajm\u00ebruar q\u00eb m\u00eb par\u00eb\u201d (k\u00ebtu: ardhja e dyt\u00eb e Krishtit); formim nga folja (me) lajm\u00ebruem.
\n\u2022 latiniz\u00ebm,-i I, sh.23 \u201cfjal\u00eb q\u00eb i p\u00ebrket gjuh\u00ebs latine; fjal\u00eb e leksikut latin\u201d.
\n\u2022 mishnor~e I, sh.13 \u201cq\u00eb rrjedh nga mishi, trupi, natyra njer\u00ebzore (instinktet baz\u00eb); q\u00eb nuk \u00ebsht\u00eb frym\u00ebror, q\u00eb nuk ka natyr\u00eb t\u00eb per\u00ebndishme\u201d; formim nga emri mish me prap. -\/\u00eb\/nor~e\u201d.
\n\u2022 mish\u00ebnuem (i) I, sh.33 \u201cq\u00eb shprehet n\u00eb m\u00ebnyr\u00eb konkrete a l\u00ebndore; q\u00eb jepet si t\u00eb ishte e gjall\u00eb, q\u00eb shfaqet i trup\u00ebzuar\u201d; formim nga pjesorja e foljes me mishnue.
\n\u2022 m\u00ebkatnor~e I, sh.19 \u201cq\u00eb ka b\u00ebr\u00eb m\u00ebkat; q\u00eb ka m\u00ebkatuar\u201d; formim nga emri m\u00ebkat me prap. e aglutinuar -\/\u00eb\/nor.
\n\u2022 mosvall\u00eb I, sh.1 \u201cndf. mos vall\u00eb\u201d, formuar nga pran\u00ebv\u00ebnia (juxtapozicioni) i mos vall\u00eb.
\n\u2022 ndrit\/\u00eb\/ (me u) I, sh.1 \u201cndri\u00e7ohem\u201d.
\n\u2022 neveritun (i) I, sh.5 \u201cq\u00eb ka neveri\u201d.
\n\u2022 nj\u00ebanue (me) I, sh.20 \u201cm\u00ebnjanoj; v\u00eb nj\u00eb objekt a di\u00e7ka tjet\u00ebr n\u00eb nj\u00eb an\u00eb; ve\u00e7oj\u201d; kompozit\u00eb e formuar nga num\u00ebrori nj\u00eb dhe folja me anue. Neologjiz\u00ebm i krijuar nga autori.
\n\u2022 okulte I, sh.1 \u201ct\u00eb fshehta\u201d, huazim nga italishtja occulto \u201ci fsheht\u00eb, i paduksh\u00ebm\u201d.
\n\u2022 pakorruptuesh\u00ebm (i, e) I, sh.34 \u201cq\u00eb nuk korruptohet, kalbet; k\u00ebtu: q\u00eb nuk shet shpirtin p\u00ebr pasuni\u201d; formim me parashtes\u00ebn pa- dhe mbiem. (i) korruptuesh\u00ebm.
\n\u2022 pangishm\u00ebn\u03af,-a I, sh.16 \u201cdukuria e pangop\u00ebsis\u00eb; t\u00eb qen\u00ebt i pangopsh\u00ebm; gryk\u00ebsi; lakmi\u201d; formim nga emri ngishm\u00ebn\u03af me parashtes\u00ebn pa-.
\n\u2022 pap\u00ebrmbajtshm\u00ebn\u03af,-a I, sh.13 \u201cdukuria e t\u00eb pap\u00ebrmbajturit, em\u00ebrtimi i saj\u201d; formim nga p\u00ebrmbajtshm\u00ebn\u03af me parasht. pa-. N\u00eb baz\u00ebn e fjal\u00ebs q\u00ebndron folja mbaj, me t\u00eb cil\u00ebn jan\u00eb formuar fjal\u00ebt e m\u00ebsip\u00ebrme.
\n\u2022 paqtues,-i I, sh.6 \u201cai q\u00eb paq\u00ebton, q\u00eb v\u00eb n\u00eb paq\u00eb, q\u00eb qet\u00ebson\u201d, deverbativ nga folja me paqtue me prap. -s.
\n\u2022 providencial~e I, sh.24 \u201cq\u00eb ka t\u00eb b\u00ebj\u00eb me natyr\u00ebn parashikuese t\u00eb Hyjnis\u00eb; q\u00eb buron nga d\u00ebshira a vullneti i Hyjnis\u00eb\u201d, huazim nga ital. provvidenziale me t\u00eb nj\u00ebjtin kuptim.
\n\u2022 p\u00ebrfigurim,-i I, sh.6 p\u00ebrfundimi i veprimit t\u00eb foljes p\u00ebrfiguroj, formim me prap. -im.
\n\u2022 p\u00ebrfigurue (me u) I, sh.19 \u201cparafytyroj; paraqitje a nj\u00eb fenomeni abstrakt me an\u00eb t\u00eb nj\u00eb objekti konkret\u201d, formim nga folja figuroj me parashtes\u00ebn intensive p\u00ebr-.
\n\u2022 p\u00ebrshtat I, sh.2 \u201cndajf. sipas; konform; ndryshoj di\u00e7ka sipas nj\u00eb nevoje\u201d, kompozit\u00eb e krijuar nga p\u00ebr + shtat.
\n\u2022 p\u00ebrvojue (me) I, sh.19 \u201cp\u00ebrfitoj p\u00ebrvoj\u00eb; sprovohem\u201d, prejem\u00ebror nga p\u00ebrvoj\u00eb.
\n\u2022 riemnue me u) I, sh.16 \u201cem\u00ebrohem p\u00ebr s\u00eb dyti; riem\u00ebrohem\u201d, formim nga folja me u em\u00ebrue me parasht. ri-.
\n\u2022 rimat\u00eb I, sh.8 (me) \u201cmat p\u00ebr s\u00eb dyti; mat edhe nj\u00eb her\u00eb\u201d, formim nga folja mat me parasht. ri-.
\n\u2022 rrejtj\/e,-a I, sh.19 \u201cg\u00ebnjesht\u00ebr\u201d, formim nga folja me rrejt\u00eb me prap. -je; neologjiz\u00ebm i krijuar nga vet\u00eb autori (khs. formimet e ngjashme pasje, dalje, marrje etj.).
\n\u2022 shk\u00eblqye (me u) I, sh.10 \u201cmarr drit\u00eb nga nj\u00eb trup tjet\u00ebr\u201d; p\u00ebrdorim n\u00eb trajt\u00eb t\u00eb p\u00ebsores s\u00eb foljes me shk\u00eblqye, ky nj\u00eb kuptim i ri i saj.
\n\u2022 shpresuem (i) I, sh.33 \u201cq\u00eb pritet; q\u00eb shpresohet (k\u00ebtu: t\u00eb vij\u00eb shp\u00ebtimtari)\u201d; formim ngam folja me shpresuem; neologjiz\u00ebm i krijuar nga autori.
\n\u2022 shtensionim,-i I, sh.10 \u201cantonimi i tensionim-i\u201d; formim me parashtes\u00ebn sh- dhe tensionim.
\n\u2022 sinton\u03af,-a I, sh.4 \u201charmon\u03af; ngjashm\u00ebri\u201d; huazim nga ital. sintonia me t\u00eb nj\u00ebjtin kuptim.
\n\u2022 tercin\/\u00eb,-a I, sh.8 \u201cstrof\u00eb me tri vargje\u201d; huazim nga ital. terzina me t\u00eb nj\u00ebjtin kuptim.
\n\u2022 tret\u00ebsor I, sh.1 \u201cq\u00eb \u00ebsht\u00eb i rendit t\u00eb tret\u00eb\u201d; formim nga numrori tre (p\u00ebrkat. i treti) me prap. -\/\u00eb\/sor (khs. par\u00ebsor, dyt\u00ebsor).
\n\u2022 tur\u00eep\u00ebrgjak\u00eb I, sh.30 \u201cq\u00eb i ka turinjt\u00eb e p\u00ebrgjakur a t\u00eb mbuluar me gjak\u201d; kompozit\u00eb e formuar nga tur\u00ee + p\u00ebrgjak\u00eb; neologjiz\u00ebm i krijuar nga autori.
\n\u2022 vet\u00ebbraktis\u00eb I, sh.20 \u201cq\u00eb ka braktisur veten (pushuar s\u00eb luftuari p\u00ebr t\u00eb mbijetuar)\u201d; kompozit\u00eb e formuar nga vet\u00eb + braktis\u00eb, neologjiz\u00ebm i autorit.
\n\u2022 vet\u00ebmb\u00ebrthye (me u) 31 \u201cme u mb\u00ebrthye me dashje\u201d, kompozit\u00eb e formuar nga vet\u00eb + mb\u00ebrthye, krijim i vet\u00eb autorit.
\n\u2022 vet\u00ebmjaftues~e I, sh.6 \u201cq\u00eb nuk ka nevoj\u00eb p\u00ebr ndihm\u00eb; q\u00eb i mjafton vetja\u201d, kompozit\u00eb e formuar nga vet\u00eb + mjaftues, krijim i vet\u00eb autorit.
\n\u2022 vet\u00ebprezantim,-i I, sh.26 \u201cq\u00eb prezantohet vet\u00eb; q\u00eb paraqitet pa ndihm\u00ebn e tjet\u00ebrkujt\u201d, kompozit\u00eb e formuar nga vet\u00eb + prezantim, krijim i vet\u00eb autorit.
\n\u2022 vicioz I, sh.1 \u201cq\u00eb p\u00ebrs\u00ebritet her\u00ebpashere\u201d; huazim nga ital. vizioso po me t\u00eb nj\u00ebjtin kuptim.<\/p><\/blockquote>\n

P\u00ebrktheu dhe pajisi me sh\u00ebnime e me fjalor, Meritan Spahija<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Lexo gjithashtu: [ Kanga II ] [ Kanga III ] N\u00eb kulmin e udhtis\u00eb s\u00eb k\u00ebsaj jet\u00eb; u gjenda mes nj\u00eb pylli zhyt\u00eb n’errs\u00ed – RV Rubrika \\ Takime kulturore – marr\u00eb nga http:\/\/sq.radiovaticana.va – 18\/11\/2017 Kur, me rastin e 750-vjetorit t\u00eb lindjes s\u00eb Dante Aligherit, n\u00eb Tiran\u00eb hapej nj\u00eb ekspozit\u00eb me p\u00ebrkthimet shqip t\u00eb […]<\/p>\n","protected":false},"author":1,"featured_media":21228,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,8,10],"tags":[],"class_list":["post-20623","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-letersi","category-poezi"],"yoast_head":"\n"Komedia Hyjnore\u201d e Dantes - p\u00ebrkthim dinjitoz me komente t\u00eb holl\u00ebsishme - nga Meritan Spahija (I) - FJALA e LIR\u00cb<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/jehonashqiptare.al\/fjala\/komedia-hyjnore-e-dantes-perkthim-dinjitoz-me-komente-te-hollesishme-nga-meritan-spahija-i\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\""Komedia Hyjnore\u201d e Dantes - 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