{"id":21227,"date":"2017-12-04T23:05:40","date_gmt":"2017-12-04T23:05:40","guid":{"rendered":"http:\/\/www.fjala.info\/?p=21227"},"modified":"2018-02-07T16:07:53","modified_gmt":"2018-02-07T15:07:53","slug":"komedia-hyjnore-e-dantes-ne-shqip-nga-meritan-spahija-iii","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/komedia-hyjnore-e-dantes-ne-shqip-nga-meritan-spahija-iii\/","title":{"rendered":"\u201cKomedia Hyjnore\u201d e Dantes, n\u00eb shqip nga Meritan Spahija (III)"},"content":{"rendered":"
\n

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

Publikuar n\u00eb https:\/\/palimpsest.al\/<\/a><\/em><\/p>\n

Dante: \u201cKomedia Hyjnore\u201d<\/strong><\/h2>\n

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

\u2013 P\u00ebrktheu dhe pajisi m\u00eb sh\u00ebnime Meritan Spahija<\/em><\/strong> \u2013<\/p>\n

\"\" Ata q\u00eb nuk ban\u00eb as mir\u00eb, as keq. Jetuen pa u sha e pa u l\u00ebvdue prej kujt, n\u00eb indiferenc\u00eb ndaj \u00e7do lloj p\u00ebrfshimjeje, qoft\u00eb politike a fetare, nd\u00ebrsa tani posht\u00ebrohen n\u00eb lakuriq\u00ebsin\u00eb e tyne, torturohen nga thumbimi gjakos\u00ebs i mizave e grethave e shtr\u00ebngohen t\u00eb ndjekin nj\u00eb flamur (simbol a stem\u00eb) pa kuptim. P\u00ebr ta nuk ka vend n\u00eb rrath\u00ebt e Ferrit e p\u00ebr k\u00ebt\u00eb vuejn\u00eb jasht\u00eb “vendit plot r\u00ebnkim”. <\/em><\/p>\n

Koha: E premte e shenjt\u00eb e Pashk\u00ebs, 8 prill 1300.<\/em>
\n Vendi: Paraferri. Nj\u00eb fush\u00eb e padrit\u00eb, ku nuk ka dit\u00eb-nat\u00eb. K\u00ebtu gjendet lumi Akeront, nj\u00eb lum i ndej\u00eb e i pajet\u00eb, simbol i jet\u00ebs shpirtnore t\u00eb t\u00eb gjith\u00eb atyne q\u00eb gjenden k\u00ebtu.<\/em><\/p>\n

Personazhet: Dante, Virgjili, Karonti.<\/em>
\n T\u00eb p\u00ebrmendun: \u00c7elestini V (?)<\/em><\/p>\n\n\n\n
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\n135<\/td>\n		\u00abK\u00ebndej kalohet n\u2019vendin plot r\u00ebnkim,
\nk\u00ebndej kalohet n\u2019vuejtje pa kufi,
\nk\u00ebndej kalohet ku nuk ka shp\u00ebtim.
\n.<\/span>
\nKrijuesi im qe shtye me b\u00e2 Drejtsi;
\ne hyjshmja Forc\u00eb m\u2019ka ngjiz\u00eb e dhan\u00eb filles\u00eb,
\nma e nalta Dije, e para Dashuni.
\n.<\/span>
\nP\u00ebrpara meje s\u2019kish asnj\u00eb krijes\u00eb,
\nve\u00e7se t\u2019p\u00ebrjetshme, e un\u00eb rroj p\u00ebrjetsisht.
\nE ju q\u00eb hyni, m\u00e2 mos mbani shpres\u00eb\u00bb.
\n.<\/span>
\nKto fjal\u00eb ngjyrue me t\u2019zez\u00eb e krejt\u00ebsisht,
\nn\u00eb hark t\u2019nj\u00eb porte pash\u00eb t\u00eb ishin shkrue;
\nndaj thash\u00eb: \u00abM\u00ebsues, frigue un\u00eb jam tmerrsisht\u00bb
\n.<\/span>
\nAt\u2019her\u00eb m\u2019u gjegj, se krejt m\u00eb kish kuptue:
\n\u00ab\u00c7do lloj dyshimi tash duhet me lan\u00eb,
\n\u00e7do frik\u00eb k\u00ebtu asht mira me e vorrue.
\n.<\/span>
\nKem ardh\u00eb n\u00eb vendin ku t\u00eb pata than\u00eb,
\nku do t\u00eb shoh\u00ebsh gjinde t\u00eb shumvuejt\u00eb,
\nq\u2019e mir\u00eb e arsyes s\u2019u duhet n\u00eb k\u00ebt\u00eb an\u00eb\u00bb.
\n.<\/span>
\nE timen dor\u00eb n\u00eb tijen si tuj ruejt\u00eb,
\nme t\u2019but\u00eb shikim, q\u00eb frik\u00ebn me m\u2019fashit\u00eb,
\nm\u00eb futi mbrend\u00eb, nd\u00ebr gjana t\u2019pap\u00ebrshkruejt\u00eb.
\n.<\/span>
\nK\u00ebtu ofsham\u00eb e v\u00e1j aq vuejtjesh nxit\u00eb,
\nn\u00eb qiell pa yje banin osh\u00ebtim,
\nndaj sa i kam ndie, lott gj\u00e2 nuk m\u2019i ka prit\u00eb.
\n.<\/span>
\nT\u00eb folmet ndryshe, gjuh\u00ebt aq p\u00ebrbind,
\nfjal\u00eb dalun dhimbjesh, q\u00eb n\u2019zem\u00ebrim thekohen,
\nvajtimet n\u2019gjam\u00eb, q\u00eb shplak\u00ebt kan\u00eb shoqnim,
\n.<\/span>
\nshkaktojn\u00eb aq zhurm\u00eb, t\u00eb cilat rrotullohen
\npa ndal\u00eb n\u2019at\u00eb qiell q\u00eb terri ka p\u00ebrlye,
\nsikurse rant\u00eb e holl\u00eb n\u2019ciklon qarkohen.
\n.<\/span>
\nDhe un\u00eb, q\u00eb tmerri kryet ma kish mb\u00ebrthye,
\ni thash\u00eb: \u00abM\u00ebsues, \u00e7ka vesh\u00ebt po m\u2019d\u00ebgjojn\u00eb,
\nkush jan\u00eb k\u00ebta, prej dhimbjesh kaq fort thye?\u00bb.
\n.<\/span>
\nM\u00eb ktheu p\u00ebrgjigje at\u2019her\u00eb: \u00abK\u00ebshtu e psojn\u00eb
\nt\u00eb gjith\u00eb mjeran\u00ebt, shpirtnat e atyne,
\nq\u00eb s\u2019ban\u00eb asgja t\u2019i shajn\u00eb, as t\u2019i lavdojn\u00eb.
\n.<\/span>
\nN\u00eb k\u00ebt\u00eb bashksi t\u00eb neveritshme hyne
\ndhe engj\u00ebjt q\u00eb nuk qen\u00eb t\u00eb rebeluem
\ne as qen\u00eb besnik\u00eb, por ndej\u00ebn n\u00eb pun\u00eb t\u2019tyne.
\n.<\/span>
\nShporr\u00eb Qiejsh, hiri t\u2019mos u qe pakuem
\npor as thellsia e Ferrit s\u2019i pranon,
\nq\u00eb gjind pa faj mos t\u2019ngjajn\u00eb ata t\u2019d\u00ebnuem\u00bb.
\n.<\/span>
\nE un\u00eb: \u00abM\u00ebsues, kaq shum\u00eb \u00e7far\u00eb i randon
\nsaq\u00eb tej mase n\u2019v\u00e1j jan\u00eb tuj u tret\u00eb?\u00bb
\nU gjegj: \u00abTa them shkurtisht at\u00eb q\u00eb don.
\n.<\/span>
\nPa shpres\u00eb se vdekje tjet\u00ebr kan\u00eb me gjet\u00eb
\njet\u00ebzeza e tyne asht nj\u00ebkaq e mjer\u00eb,
\nsaq\u00eb lakmojn\u00eb pa rresht\u00eb \u00e7do tjet\u00ebr jet\u00eb.
\n.<\/span>
\nNuk lan\u00eb nj\u00eb em\u00ebn q\u00eb ta ken\u00eb p\u00ebr nder\u00eb;
\nshp\u00ebrfill\u00eb i ka gjykimi e \u00e7do m\u00ebshir\u00eb:
\nshiko e kalo, mos t\u2019humbim koh\u00eb pa vler\u00eb\u00bb.
\n.<\/span>
\nNd\u00ebrkoh\u00eb nj\u00eb fl\u00e1mur pash\u00eb n\u00eb err\u00ebsir\u00eb,
\nt\u2019zhvendosej ngutsh\u00ebm rrotull e p\u00ebrgjat\u00eb,
\nsa \u00e7do ndales\u00eb t\u00eb thuesh e kish t\u2019v\u00ebshtir\u00eb;
\n.<\/span>
\ni shkonte mbrapa gjinde e pamat\u00eb,
\naq sa kurrs\u00ed s\u2019do kisha me besue,
\nse vdekja ka p\u00ebrp\u00ed kaq shum\u00eb t\u00eb ngrat\u00eb.
\n.<\/span>
\nSapo ndonj\u00eb asish kam mund\u00eb me shque,
\ndallova hijen e atij primar,
\nq\u00eb frike t\u2019naltin post ka refuzue.
\n.<\/span>
\nMejher\u00eb kuptova, e s\u2019kishte ndrysh t\u00eb ngjar\u00eb,
\nnj\u00ebkjo na ishte e mallkuemja \u00e7et\u00eb,
\nurrye prej Zotit dhe t\u2019tij kund\u00ebrshtar\u00eb.
\n.<\/span>
\nK\u00ebta fatzez, q\u00eb s\u2019gjalli nuk ban\u00eb jet\u00eb,
\nt\u00eb zhveshun qen\u00eb si dhe aq fort tu\u2019 u ther\u00eb
\nprej mizash t\u2019idhta, glue n\u2019at\u00eb tat\u00ebpjet\u00eb.
\n.<\/span>
\nLa n\u2019gjak prej tyne ftyra u rrjedh paprer\u00eb,
\ne n\u2019tok\u00eb, s\u00eb bashku me gjith\u00eb lot\u00eb p\u00ebrz\u00ed,
\ng\u00eblltitej krymbash t\u2019etsh\u00ebm p\u00ebrgjithher\u00eb.
\n.<\/span>
\nMandej, ma s\u2019largu hodha syt\u00eb e mi,
\ne pash\u00eb do gjind n\u00eb breg t\u2019nj\u00eb lumi, n\u2019prit\u00eb;
\nndaj thash\u00eb: \u00abM\u00ebsues, m\u2019lejo nj\u00eb kuresht\u00ed:
\n.<\/span>
\nkush jan\u00eb kta njer\u00ebz, vall\u00eb ata \u00e7\u2019i nxit\u00eb,
\nsa aq me ngut t\u2019kalojn\u00eb po duen andej,
\nsi\u00e7 e dalloj me zor n\u2019at\u00eb fije drit\u00eb\u00bb.
\n.<\/span>
\nE ai: \u00abVetiu ke me u sqarue mandej,
\nsapo t\u2019afrohemi e t\u2019kemi dal\u00eb,
\nn\u00eb breg t\u00eb Akerontit t\u2019trisht\u00eb, m\u00e2 ndej\u00bb.
\n.<\/span>
\nAt\u2019her\u00eb syul\u00eb e turpit faqet val\u00eb,
\ntuj drasht\u00eb se fjal\u00ebsh mas\u00ebn pa\u00e7\u00eb kalue,
\ns\u2019b\u00ebzana, der tek bregu jemi ndal\u00eb.
\n.<\/span>
\nDhe ja, drejt nesh po vinte tuj varkue
\nnj\u00eb plak me krejt t\u00eb bardh\u00eb e t\u00eb gjat\u00eb mjek\u00ebr,
\ntuj thirr\u00eb: \u00abO, t\u2019zez\u00ebt ju, shpirt\u00ebn mjerue!
\n.<\/span>
\nMos kini shpres\u00eb t\u00eb shihni qiell her\u00eb tjet\u00ebr:
\nkam ardh\u00eb t\u2019ju \u00e7oj n\u00eb bregun p\u00ebr matan\u00eb,
\nn\u00eb zjarr e ngric\u00eb, n\u00eb at\u00eb terrin\u00eb t\u00eb vjet\u00ebr.
\n.<\/span>
\nE ti, o i gjall\u00eb, q\u00eb paske dal\u00eb n\u2019k\u00ebt\u00eb an\u00eb,
\nlargohu, ik prej ktyne t\u00eb mbarue!\u00bb
\nPor kur e pau se n\u2019pun\u00eb s\u2019i hy \u00e7\u2019kish than\u00eb,
\n.<\/span>
\nshtoi: \u00abN\u2019tjet\u00ebr breg a mol ti me ndalue,
\ns\u2019asht vend p\u00ebr t\u2019gjall\u00eb, k\u00ebndej ti mos kalo:
\nn\u2019nj\u00eb dru ma t\u2019leht\u00eb t\u2019p\u00ebrshtatet me lundrue\u00bb.
\n.<\/span>
\nE prijsi: \u00abO Karont, mos u zjarrmo:
\nk\u00ebshtu u vendos n\u00eb vendet qiellore,
\nku asht pushteti i gjith\u00eb, ma mos k\u00ebrko\u00bb.
\n.<\/span>
\nAt\u2019her\u00eb ran\u00eb n\u2019prehje nofullat leshtore
\nt\u00eb lund\u00ebrtarit t\u00eb s\u00eb ndyt\u00ebs knet\u00eb,
\nq\u00eb syt\u00eb i kish t\u2019qarkue me flak\u00eb rrethore.
\n.<\/span>
\nPor t\u2019mjer\u00ebt shpirt\u00ebn, lodh\u00eb e zhveshun mbet\u00eb,
\nkrej bardh u ban\u00eb e dhamb\u00ebt k\u00ebrc\u00ebllin\u00eb,
\nsapo d\u00ebgjuen kto fjal\u00eb m\u00ebshir\u00ebtret\u00eb.
\n.<\/span>
\nT\u00eb tyne prind kan\u00eb nam\u00eb dhe Per\u00ebndin\u00eb,
\ngjinin\u00eb njerzore, vend e far\u00eb t\u00eb lasht\u00eb,
\ndhe dit\u00ebn kur kan\u00eb l\u00e9 me lot\u00eb e rin\u00eb.
\n.<\/span>
\nMandej u mblodh\u00ebn t\u2019gjith\u00eb aty, p\u00ebrjasht\u00eb,
\nfort tuj vajtue, n\u00eb bregun e mallkuem,
\nq\u00eb pret \u00e7dokend q\u00eb Zotin nuk ka drasht\u00eb.
\n.<\/span>
\nDemon Karonti, syt\u00eb hat\u00e1 t\u2019zjarrmuem,
\nu ban me sh\u00eaj e t\u2019gjith\u00eb n\u00eb lund\u00ebr futen;
\ni bjen me rrem \u00e7dokujt q\u00eb lviz\u00eb ngurruem.
\n.<\/span>
\nSi n\u2019vjesht\u00eb t\u00eb von\u00eb, kur gjethet n\u2019rend shk\u00ebputen,
\ndhe gemi p\u00ebrmallue prej nalt shikon
\n\u00e7ka ishin t\u2019tijat para se t\u2019k\u00ebputen,
\n.<\/span>
\nashtu kjo far\u00eb e mbrapsht\u00eb e Adamit shkon,
\nt\u00eb hyp\u00eb n\u00eb vark\u00eb, sapo dallon at\u00eb shej\u00eb,
\nsi zogu i bindet t\u2019zott kur fishk\u00ebllon.
\n.<\/span>
\nLundrojn\u00eb k\u00ebshtu mbi val\u00eb me uj\u00eb t\u00eb ndej\u00eb
\ne para se n\u00eb tjetrin breg t\u00eb zbresin,
\nnj\u00eb grumbull tjet\u00ebr mblidhet prap k\u00ebndej.
\n.<\/span>
\n\u00abO bir, ata q\u00eb idh\u00eb me Zotin vdesin\u00bb,
\n\u2013 nd\u00ebgjova t\u00eb m\u00eb thot\u00eb m\u00ebsuesi i mir\u00eb, \u2013
\n\u00abnga t\u2019gjitha vendet vijn\u00eb k\u00ebtu t\u00eb presin,
\n.<\/span>
\ndhe aq kan\u00eb ngut t\u2019kalojn\u00eb k\u00ebt\u00eb lum t\u2019p\u00ebshtir\u00eb,
\nse drejt\u00ebsia e Hyut i nguc\u00eb pa pr\u00e2,
\nsa frika u kthehet n\u00eb t\u00eb zjarrt\u00eb d\u00ebshir\u00eb.
\n.<\/span>
\nKurrs\u00ed k\u00ebndej nj\u00eb shpirt i mir\u00eb s\u2019ka ra;
\nprandaj, n\u00ebse Karonti n\u2019ty hakrrohet,
\nmir\u00eb e kupton \u00e7far\u00eb do t\u00eb thot\u00eb tashm\u00e2\u00bb.
\n.<\/span>
\nMe t\u2019hesht\u00eb, fushnaja q\u00eb n\u00eb terr zezohet,
\nu drodh aq fort, sa frike edhe sot
\nprej djers\u00ebsh trupi ende m\u00eb mbulohet.
\n.<\/span>
\nStuhi dhe gjam\u00eb dha trolli i lam\u00eb me lot,
\nku vet\u00ebtoi nj\u00eb drit\u00eb e kuqe, e mpreht\u00eb,
\nmandej asgja nuk pash\u00eb, as ndjeva dot,
\n.<\/span>
\npor rash\u00eb si ai q\u00eb kputet gjumi leht\u00eb.<\/td>\n		.
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\n[1<\/strong>] K\u00ebndej \u2026. shpres\u00eb<\/strong> \u2013 \u201cIshte zakon n\u00eb Mesjet\u00eb q\u00eb qytetet t\u00eb mburrnin atributet e tyne n\u00eb vargje t\u00eb gdhendun mbi arkitraun e nj\u00eb prej portave t\u00eb murit rrethues. Nj\u00eb epigraf i till\u00eb gjendet i shkruem edhe n\u00eb port\u00ebn pa kapak\u00eb t\u00eb Ferrit. K\u00ebto jan\u00eb tri tercina t\u00eb tmerrshme e, p\u00ebr k\u00ebt\u00eb, t\u00eb pashlyeshme nga kujtesa. P\u00ebrpara se t\u2019i shqyrtojm\u00eb, t\u00eb shohim shkurtimisht \u00e7far\u00eb asht tercina. Asht nj\u00eb strof\u00eb e sajueme nga Dante Aligieri pik\u00ebrisht p\u00ebr k\u00ebt\u00eb poem\u00eb dhe p\u00ebrbahet prej tre vargjesh nj\u00ebb\u00ebdhjet\u00ebrrok\u00ebsh, rimue simbas skem\u00ebs ABA: K\u00ebndej kalohet n\u2019qytet plot r\u00ebnkim, \/ k\u00ebndej kalohet n\u2019vuejtje pa kufi, \/ k\u00ebndej kalohet ku nuk ka shp\u00ebtim\u2026<\/p>\n

Tercina mbasardh\u00ebse rimon t\u00eb parin e t\u00eb tretin varg t\u00eb saj me t\u00eb dytin e t\u00eb paraardhun\u00ebs: pat\u00ebm n\u00eb tercin\u00ebn e par\u00eb pa kufi, prandaj e dyta ka drejt\u00ebsi, dashni\u2026 e k\u00ebshtu n\u00eb vazhdim filles\u00eb, krijes\u00eb, shpres\u00eb. N\u00eb \u00e7do tercin\u00eb t\u00eb re kemi nj\u00eb rim\u00eb t\u00eb re, pra BCB, CDC, DED, e me rradh\u00eb, deri tek tercina e fundit e kang\u00ebs (q\u00eb k\u00ebtu ban: Gjam\u00eb e stuhi dha trolli i lam\u00eb me lot, \/ ku vet\u00ebtoi nj\u00eb drit\u00eb t\u00eb kuqe, mpreht\u00eb, \/ mandej asgja nuk pash\u00eb, as ndjeva dot): kanga vuloset me nj\u00eb varg t\u00eb vet\u00ebm q\u00eb pason e q\u00eb natyrisht rimon me vargun e dyt\u00eb t\u00eb tercin\u00ebs s\u00eb fundit (mpreht\u00eb, leht\u00eb). Pa k\u00ebt\u00eb varg t\u00eb vetmuem, seria e tercinave do t\u00eb ishte e pafundme. Mos vall\u00eb tercina, aludon p\u00ebrjet\u00ebsin\u00eb?<\/p>\n

T\u00eb krishten\u00ebt besojn\u00eb, por jo vet\u00ebm ata, q\u00eb n\u00eb numrin tre, t\u00eb qenit nj\u00eb e Per\u00ebndis\u00eb, jeton p\u00ebrjet\u00ebsisht akti i krijimit. N\u00eb \u2018Vita nova\u2019, Dante ka shkrue se \u2018krijuesi vet\u00eb mrekullisht asht tre\u2019. Tue iu referue disa t\u00eb dhanave shifrore [\u2026] i asht krijue bindja se n\u00eb p\u00ebrs\u00ebritjen e numrit \u2018tre\u2019 Krijuesi, q\u00eb asht nj\u00eb, u shfaqet n\u00eb m\u00ebnyr\u00eb misterioze krijesave t\u00eb veta p\u00ebrmes krijesave t\u00eb veta. P\u00ebr k\u00ebt\u00eb arsye poeti e nd\u00ebrton poem\u00ebn e tij n\u00eb tre kantik\u00eb, secili p\u00ebrba nga tridhjet\u00eb e tri kang\u00eb [me p\u00ebrjashtim t\u00eb t\u00eb parit, kanga e par\u00eb e t\u00eb cilit sh\u00ebrben si parathanie p\u00ebr t\u00eb tre], t\u00eb cilat k\u00ebndohen nga strofa me tre vargje nj\u00ebmb\u00ebdhjet\u00ebrrok\u00ebsh, q\u00eb i takon t\u00eb jen\u00eb tridhjet\u00eb e tre rrokje p\u00ebr strof\u00eb, me rima t\u00eb p\u00ebrs\u00ebrituna tri her\u00eb. Ndoshta po: pashterrshm\u00ebnia e tercinave pasqyron aktin e pashterrsh\u00ebm t\u00eb krijimit n\u00eb bot\u00ebn e krijueme, reflekton koh\u00ebn e t\u00eb P\u00ebrjetshmit tue e ba t\u00eb p\u00ebrceptueshme n\u00eb koh\u00ebn e kufizueme t\u00eb njer\u00ebzve\u201d (V.Sermonti, fq.58).<\/p>\n

K\u00ebndej<\/strong> \u2013 Mbasi na ka than\u00eb di\u00e7ka p\u00ebr Ferrin n\u00eb dy kang\u00ebt e para, poeti paraqet tashma thelbin e tmerrsh\u00ebm dhe trazues t\u00eb tij p\u00ebrmes k\u00ebtij epigrafi, t\u00eb cilin ai lexon mbi port\u00ebn q\u00eb t\u00eb \u00e7on n\u00eb qytetin e r\u00ebnkimit. Me an\u00eb t\u00eb p\u00ebrs\u00ebritjes s\u00eb fjal\u00ebs K\u00ebndej (p\u00ebrmes meje), duket sikur Ferri ngulmon, jo vet\u00ebm n\u00eb lajm\u00ebrimin e drejt\u00eb dhe t\u00eb rrept\u00eb t\u00eb d\u00ebnimit t\u00eb atij q\u00eb hyn n\u00eb t\u00eb, por dhe vulos p\u00ebrjet\u00ebsin\u00eb e k\u00ebtij d\u00ebnimi.<\/p>\n

n\u2019vendin \u2013 N\u00eb origjinal: citt\u00e0<\/strong>. N\u00eb k\u00ebt\u00eb epigraf me qytet duhet kuptue Ferri n\u00eb p\u00ebrgjith\u00ebsi vendi ku mundohen m\u00ebkatar\u00ebt, pra vendi i r\u00ebnkimit. N\u00eb vazhdim t\u00eb zhvillimit t\u00eb fabul\u00ebs do t\u00eb shohim se qytet asht konsiderue gjithashtu ajo pjes\u00eb e Ferrit, mbas rrath\u00ebve ku d\u00ebnohen m\u00ebkatet e pap\u00ebrmbajtshm\u00ebnis\u00eb, rrethue me mur e quejt\u00eb p\u00ebrvetsh\u00ebm Dite. Kjo ka qen\u00eb arsye, p\u00ebrve\u00e7se stilistike, q\u00eb fjal\u00ebn citt\u00e0 ta p\u00ebrkthejm\u00eb me vend: thjesht p\u00ebr t\u00eb ba nj\u00eb dallim mes krejt Ferrit, dhe pjes\u00ebs ma t\u00eb zez\u00eb z\u00eb tij.<\/p>\n

Kjo pjes\u00eb e Ferrit, ku shtegtar\u00ebt do t\u00eb arrijn\u00eb mbas pak, asht quejt\u00eb ashtu, pra Dite, simbas emnit antik me t\u00eb cilin thirrej mbreti i Ferrit latin, Avernos, i ngjashmi i Hadesit grek. N\u00eb kang\u00ebn XXXIV, Virgjili do t\u00eb quej\u00eb k\u00ebshtu (Dite) Luciferin (v.20). Kufizohet me mur e ruejt\u00eb me kulla (K.VIII, v.70), asht simbol i Babilonis\u00eb, q\u00eb n\u00eb literatur\u00ebn biblike p\u00ebrfaq\u00ebson mbretnin\u00eb e s\u00eb keqes, ku g\u00eblon vesi, m\u00ebkati, rebelimi ndaj ligjit hyjnor, \u00e7ka asht n\u00eb antitez\u00eb t\u00eb plot\u00eb me Jeruzalemin e Ri, vendin ku mbret\u00ebron Per\u00ebndia e ku ngadhnjen dashnia dhe mir\u00ebsia. Krahasimi dhe ballafaqimi i qytetit t\u00eb mbrapshtise (Dite) dhe qytetit t\u00eb mbar\u00ebsise (Jeruzalemi i Ri) asht nj\u00eb topos, t\u00eb cilin Dante, si bir i koh\u00ebs dhe kultur\u00ebs s\u00eb tij, nuk ka se si t\u00eb mos e njoh\u00eb dhe aplikoj\u00eb.<\/p>\n

Figura e qytetit me port\u00eb ka prejardhje biblike, \u00e7ka p\u00ebrmendet n\u00eb Zbulesa 22:14: \u201cLum ata q\u00eb i kryejn\u00eb urdhrimet e tij, q\u00eb t\u00eb ken\u00eb t\u00eb drejt\u00ebn [\u2026] p\u00ebr t\u00eb hyr\u00eb n\u00eb portat e qytetit\u201d. N\u00eb Ungjillin e Mateut 7:13 asht p\u00ebrmend\u00eb figurativisht gjithashtu porta e Ferrit: \u201cHyni nga dera e ngusht\u00eb, sepse e gj\u00ebr\u00eb \u00ebsht\u00eb dera dhe e hapur \u00ebsht\u00eb udha q\u00eb t\u00eb \u00e7on n\u00eb shkat\u00ebrrim, dhe shum\u00eb jan\u00eb ata q\u00eb hyjn\u00eb n\u00ebp\u00ebr t\u00eb\u201d (shih edhe Mateu 16:18 \u2013 \u201c\u2026dhe mbi k\u00ebt\u00eb shk\u00ebmb un\u00eb do t\u00eb nd\u00ebrtoj kish\u00ebn time dhe dyert e ferrit nuk do ta mundin at\u00eb\u201d).<\/p>\n

n\u2019qytet plot r\u00ebnkim<\/strong> \u2013 Atributi i shkon p\u00ebr shtat k\u00ebtij qytetit, mbasi n\u00eb t\u00eb banojn\u00eb ata q\u00eb r\u00ebnkojn\u00eb. Karakteristika e Ferrit asht vuejtja, \u00e7ka bahet e dukshme pik\u00ebrisht me r\u00ebnkimin.
\nn\u2019vuejtje pa kufi \u2013 Kthjellon, intensifikon dhe e ban t\u00eb kuptimshme fjal\u00ebn r\u00ebnkim, n\u00eb vargun ma sip\u00ebr. E gjith\u00eb tercina rreket t\u00eb theksoj\u00eb vuejtjen r\u00ebnkuese, q\u00eb asht tema q\u00ebndrore e saj e q\u00eb asht atribut s\u00eb pari i qytetit dhe atyne q\u00eb e banojn\u00eb, kulmue me pa kufi, \u00e7ka asht tem\u00eb p\u00ebr tercin\u00ebn e tret\u00eb t\u00eb k\u00ebtij p\u00ebrshkrimi prezantues t\u00eb Ferrit.<\/p>\n

ku nuk ka shp\u00ebtim<\/strong> \u2013 Shp\u00ebtimi, si koncept i krishten\u00eb biblik, i referohet shp\u00ebtimit nga nd\u00ebshkimi i Per\u00ebndis\u00eb p\u00ebr m\u00ebkatet dhe trash\u00ebgimit t\u00eb jet\u00ebs s\u00eb p\u00ebrjetshme n\u00eb Parajs\u00eb. Tue qen\u00eb Ferri vend nd\u00ebshkimi i t\u00eb vdekunve, p\u00ebr gjith\u00e7ka m\u00ebkatare q\u00eb ata kan\u00eb ba n\u00eb jet\u00eb, t\u00eb vet\u00ebdijsh\u00ebm e pa pendim, shp\u00ebtimi prej aty asht nj\u00eb pamund\u00ebsi. N\u00eb themel t\u00eb k\u00ebtij deklarimi q\u00ebndron pohimi biblik \u201c\u00ebsht\u00eb caktuar p\u00ebr njer\u00ebzit t\u00eb vdesin nj\u00eb her\u00eb e pas k\u00ebsaj [vjen] gjyqi\u201d (Hebrenjve 9:27). P\u00ebr krisht\u00ebnimin (dhe Danten n\u00eb k\u00ebt\u00eb rast), kjo do t\u00eb thot\u00eb q\u00eb, p\u00ebr ata q\u00eb nd\u00ebshkohen tashma n\u00eb Ferr, shp\u00ebtimi asht i p\u00ebrjashtuem absolutisht.<\/p>\n

K\u00ebshtu, meqen\u00ebse asnj\u00ebher\u00eb nuk u penduen, nuk hoq\u00ebn dor\u00eb nga e keqja, asnj\u00eb mund\u00ebsi nuk ka q\u00eb Hiri i Per\u00ebndis\u00eb t\u00eb ushtrohet n\u00eb ta. Prandaj, p\u00ebr k\u00ebta q\u00eb gjenden d\u00ebnue n\u00eb Ferr, nuk ka mund\u00ebsi shp\u00ebtimi, sepse p\u00ebr sa qen\u00eb gjall\u00eb, nuk shfaq\u00ebn shej\u00eb pendimi p\u00ebr m\u00ebkatin apo kthim tek Rruga e drejt\u00eb, Per\u00ebndia. Tue u nis\u00eb nga kjo, Dante thot\u00eb se po bahej gati t\u00eb hynte aty ku nuk ka shp\u00ebtim, pra aty, mes gjindes q\u00eb ka humb\u00eb pakthyesh\u00ebm shp\u00ebtimin (tra la perduta gente).
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\n[2<\/strong>] Krijuesi im qe shtye me b\u00e2 Drejtsi<\/strong> \u2013 Ekzistenca e Ferrit, si vend nd\u00ebshkimi i njer\u00ebzve q\u00eb m\u00ebkatojn\u00eb dhe nuk pendohen, nuk buron nga d\u00ebshira e Per\u00ebndis\u00eb p\u00ebr ta largue njeriun nga prania e tij, por nga Drejt\u00ebsia me t\u00eb cilin Per\u00ebndia gjykon sjelljet dhe q\u00ebndrimet e njer\u00ebzve. N\u00eb Ungjill kjo shprehet qart\u00eb n\u00eb fjal\u00ebt e Jezusit kur, tue fol\u00eb p\u00ebr gjykimin e atyne q\u00eb refuzuen besimin dhe vazhduen n\u00eb nj\u00eb jet\u00eb m\u00ebkatare, thot\u00eb: \u201cAt\u00ebher\u00eb do t\u2019u thot\u00eb atyre n\u00eb t\u00eb majt\u00eb: Largohuni nga un\u00eb, t\u00eb mallkuar, n\u00eb zjarr t\u00eb p\u00ebrjetsh\u00ebm, t\u00eb p\u00ebrgatitur p\u00ebr djallin dhe engj\u00ebt e tij.\u201d (Mateu 25:41). Por, qysh n\u00eb Bes\u00eblidhjen e Vjet\u00ebr, Per\u00ebndia v\u00eb n\u00eb dukje ndjenjat e tij dhe parimin e drejt\u00ebsis\u00eb n\u00eb gjykim p\u00ebrmes profetit Ezekiel: \u201cA ndiej vall\u00eb g\u00ebzim nga vdekja e t\u00eb pabesit?, thot\u00eb Zoti, ZOTI, apo p\u00ebrkundrazi q\u00eb ai t\u00eb kthehet nga rrug\u00ebt e tij dhe t\u00eb jetoj\u00eb? Por n\u00eb rast se i drejti largohet nga drejt\u00ebsia e tij dhe kryen paudh\u00ebsi dhe imiton t\u00ebr\u00eb neverit\u00eb q\u00eb kryen i pabesi, a do t\u00eb jetoj\u00eb vall\u00eb ai?<\/p>\n

T\u00ebr\u00eb drejt\u00ebsia q\u00eb ka b\u00ebr\u00eb nuk do t\u00eb kujtohet m\u00eb; p\u00ebr shkeljen q\u00eb ka kryer dhe m\u00ebkatin q\u00eb ka b\u00ebr\u00eb, ai ka p\u00ebr t\u00eb vdekur p\u00ebr shkak t\u00eb tyre\u2026 Un\u00eb n\u00eb fakt nuk ndiej asnj\u00eb k\u00ebnaq\u00ebsi nga vdekja e atij q\u00eb vdes, thot\u00eb Zoti, ZOTI. Kthehuni, pra, dhe do t\u00eb jetoni.\u201d (Ezekieli 18:23-24, 32). Nd\u00ebrsa n\u00eb Bes\u00eblidhjen e Re, duke vu n\u00eb dukje drejt\u00ebsin\u00eb e paanshme (e rrept\u00eb do t\u00eb thoshte Dante) t\u00eb Per\u00ebndis\u00eb, shkruen: \u201c[Per\u00ebndia] do ta shpaguaj\u00eb secilin sipas veprave t\u00eb tij: Atyre q\u00eb k\u00ebrkojn\u00eb me durim n\u00eb vepra t\u00eb mira lavdi, nder e pavdek\u00ebsi, do t\u2019u jap\u00eb jet\u00eb t\u00eb p\u00ebrjetshme, por atyre q\u00eb grinden e nuk i binden s\u00eb v\u00ebrtet\u00ebs, por i binden padrejt\u00ebsis\u00eb, indinjat\u00eb e zem\u00ebrim. Mundim dhe ankth mbi \u00e7do shpirt njeriu q\u00eb vepron t\u00eb lig\u00ebn, judeut m\u00eb par\u00eb e pastaj paganit; por lavdi, nder e paqe cilitdo q\u00eb vepron t\u00eb mir\u00ebn, judeut m\u00eb par\u00eb e pastaj paganit. Sepse te Per\u00ebndia nuk ka an\u00ebsi.\u201d (Romak\u00ebve 2:6-11).<\/p>\n

e hyjshmja Forc\u00eb<\/strong> \u2026 e para Dashuni \u2013 K\u00ebto jan\u00eb vetit\u00eb e tre personave t\u00eb Trinis\u00eb: Atit \u2013 Fuqia krijuese dhe rregulluese e Universit, Birit \u2013 Ditunia dhe Shpirtit t\u00eb Shenjt\u00eb \u2013 Dashnia mes Atit e Birit e, p\u00ebrmes Birit, Dashnia mes Atit dhe atyne q\u00eb besojn\u00eb n\u00eb Birin, q\u00eb asht e para dashni.
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\n[3<\/strong>] ve\u00e7se t\u2019p\u00ebrjetshme<\/strong> \u2013 Para se t\u00eb krijohej Ferri, ekzistonin vet\u00ebm \u00e7ka ishte krijue drejtp\u00ebrdrejt nga Per\u00ebndia: engj\u00ebjt, sferat qiellore dhe land\u00ebt e para, rrjedhimisht t\u00eb pakorruptueshme (pakalbshme), prej t\u00eb cilave ka burue mandej \u00e7do gja tjet\u00ebr e q\u00eb sot asht n\u00eb gjendje t\u00eb korruptueshme. \u201cMe than\u00eb t\u00eb drejt\u00ebn, vet\u00ebm Per\u00ebndia asht v\u00ebrtet i p\u00ebrjetsh\u00ebm, mbasi Ferri asht krijue nga Ai [pra, s\u00eb paku ka nj\u00eb fillim], ashtu si qielli, engj\u00ebjt dhe qeniet inteligjente\u201d (Benvenuti, f.90). Simbas tij, fjala e p\u00ebrjetshme, duhet kuptue q\u00eb zgjat n\u00eb p\u00ebrjet\u00ebsi, por q\u00eb ka nj\u00eb fillim e nuk ekzistonte para se Per\u00ebndia t\u00eb krijonte.<\/p>\n

un\u00eb rroj \u2026 shpres\u00eb<\/strong> \u2013 Vargu, me forc\u00ebn e tij gjurm\u00eblan\u00ebse, t\u00eb sjell nd\u00ebr mend deklarimet biblike p\u00ebr p\u00ebrjet\u00ebsin\u00eb e Ferrit: Mateu, 25:46 \u201cdhe ata do t\u00eb shkojn\u00eb n\u00eb mundim t\u00eb p\u00ebrjetsh\u00ebm, dhe t\u00eb drejt\u00ebt n\u00eb jet\u00ebn e p\u00ebrjetshme\u201d; Marku, 9:48 \u201catje ku\u2026 zjarri nuk fiket\u201d; 2 Tesalonikasve, 1:9 \u201cAta do t\u00eb nd\u00ebshkohen me shkat\u00ebrrim t\u00eb p\u00ebrjetsh\u00ebm, larg nga fytyra e Zotit dhe nga lavdia e fuqis\u00eb s\u00eb tij\u201d. Edhe Virgjili, n\u00eb Eneida, VI, 126-129, thot\u00eb: \u201cAsht e thjesht\u00eb t\u00eb zbres\u00ebsh n\u00eb Averno, sepse dit\u00eb e nat\u00eb asht e hapun kapak dera e qytetit t\u00eb Dites, por asht e v\u00ebshtir\u00eb dhe kushton shum\u00eb mundim me u kthye mbrapa p\u00ebr t\u00eb shikue drit\u00ebn\u201d.<\/p>\n

N\u00eb k\u00ebt\u00eb pasazh, Virgjili, n\u00eb ndryshim nga koncepti i krishten\u00eb, q\u00eb e konsideron absolutisht t\u00eb pamundun me u rikthye n\u00eb drit\u00eb, kur asht kap\u00ebrcye pragu i Ferrit, na e ban t\u00eb v\u00ebshtir\u00eb dhe t\u00eb mundimsh\u00ebm k\u00ebt\u00eb rikthim, \u00e7ka na len me mendue se nuk e p\u00ebrjashton. Dante, si i krishten\u00eb, rreshtohet p\u00ebrkund\u00ebr konceptit t\u00eb Virgjilit, ndaj t\u00eb gjith\u00eb ata q\u00eb shkojn\u00eb n\u00eb Ferr, i konsideron p\u00ebrfundimisht t\u00eb pashpres\u00eb p\u00ebr nj\u00eb mund\u00ebsi shp\u00ebtimi.<\/p>\n

ju q\u00eb hyni, m\u00e2 mos mbani shpres\u00eb<\/strong> \u2013 Ky varg i fundit, q\u00eb ka vul\u00ebn e rand\u00eb t\u00eb nj\u00eb epigrafi mortor, e jo rast\u00ebsisht proverbial, asht rrjedhoja e \u00e7do gjaje, paralajm\u00ebrue n\u00eb dy tercinat pararend\u00ebse. Ky asht i vetmi varg q\u00eb i drejtohet p\u00ebrs\u00ebdrejti atij q\u00eb e lexon e n\u00eb t\u00eb till\u00eb m\u00ebnyr\u00eb e godet. Humbja e shpres\u00ebs p\u00ebr njeriun asht e keqja ma e madhe. E gjith\u00eb tercina p\u00ebrcjell iden\u00eb e pashmangshm\u00ebnis\u00eb s\u00eb p\u00ebrjetshme t\u00eb d\u00ebnimit, ashtu si tercina e par\u00eb pashmangshm\u00ebnin\u00eb e dhimbjes, q\u00eb ka si pasoj\u00eb r\u00ebnkimin e p\u00ebrjetsh\u00ebm, \u00e7ka i jep emnin Ferrit: qytet plot r\u00ebnkim.
\n<\/a>
\n[4<\/strong>] ngjyrue me t\u2019zez\u00eb<\/strong> \u2013 Qysh heret kemi dy interpretime mbi k\u00ebt\u00eb varg. Benvenuti e Buti parap\u00eblqejn\u00eb kuptimin leteral: shkronjat jan\u00eb t\u00eb zeza. P\u00ebr t\u00eb tjer\u00eb, si Otimi, kuptimi asht ky: i v\u00ebshtir\u00eb p\u00ebr t\u2019u kuptue, i paqart\u00eb, p\u00ebr shkak t\u00eb territ. Q\u00eb t\u00eb kemi t\u00eb bajm\u00eb me nj\u00eb metafor\u00eb, mendojm\u00eb se asht p\u00ebr t\u2019u p\u00ebrjashtue, sepse poeti k\u00ebtu po p\u00ebrshkruen \u00e7far\u00eb ka pa, e jo \u00e7far\u00eb ka p\u00ebrjetue. Meqen\u00ebse mandej ka ndie frik\u00eb (v.12), kjo t\u00ebrthor\u00eb na tregon se ka arrit\u00eb me e lexue mir\u00eb. Si rrjedhim, ka gjas\u00eb t\u00eb ken\u00eb t\u00eb drejt\u00eb t\u00eb par\u00ebt: shkronjat jan\u00eb t\u00eb zeza\u2026<\/p>\n

n\u00eb hark t\u2019nj\u00eb porte<\/strong> \u2013 Bahet fjal\u00eb p\u00ebr hymjen e Ferrit. Edhe Ungjijt\u00eb p\u00ebrdorin k\u00ebt\u00eb figur\u00eb p\u00ebr t\u00eb tregue hymjen n\u00eb Ferr dhe Parajs\u00eb. Nga ana tjet\u00ebr, ishte di\u00e7ka e zakonshme dhe e natyrshme me vendos\u00eb epigraf, madje edhe n\u00eb metrik\u00eb, n\u00eb harkun e port\u00ebs n\u00eb qytetet mesjetare.<\/p>\n

frigue un\u00eb jam tmerrsisht<\/strong> \u2013 N\u00eb origjinal: il senso lor m\u2019\u00e8 duro. Edhe p\u00ebr k\u00ebt\u00eb varg komentuesit ndahen. Disa mendojn\u00eb se Dante personazh po ankon se asht terr dhe e ka t\u00eb v\u00ebshtir\u00eb me lexue. T\u00eb tjer\u00eb mendojn\u00eb se ai shpreh gjendjen e tij emocionale, pik\u00ebrisht p\u00ebr shkak t\u00eb kuptimit t\u00eb tyne: Ju q\u00eb hyni, braktiseni \u00e7do shpres\u00eb\u2026 Meqen\u00ebse p\u00ebrgatitet t\u00eb hyj\u00eb aty, ky shkrim e frigon. Tue e marr\u00eb k\u00ebt\u00eb tercin\u00eb n\u00eb kontekst, v\u00ebrejm\u00eb se ky interpretimi i dyt\u00eb asht ma i p\u00ebrshtatsh\u00ebm. Nj\u00eb tercin\u00eb ma posht\u00eb, a nuk k\u00ebshillohet nga Virgjili q\u00eb t\u00eb mos ket\u00eb frik\u00eb?! Nis\u00eb nga kjo, n\u00eb p\u00ebrkthimin ton\u00eb i kemi dhan\u00eb t\u00eb drejt\u00eb k\u00ebtij interpretimi.
\n<\/a>
\n[5<\/strong>] At\u2019her\u00eb\u2026<\/strong> \u2013 Virgjili, si m\u00ebsues me p\u00ebrvoj\u00eb, nuk ngurron ta nxis\u00eb nxan\u00ebsin, me nj\u00eb qortim dashamir\u00ebs, tue i kujtue se udh\u00ebtimi (rruga e gjat\u00eb e pendimit) sapo ka fillue e k\u00ebrkon guxim, disiplin\u00eb dhe vendosm\u00ebni t\u00eb hekurt. Si do ta shohim n\u00eb vazhdim t\u00eb Kantikut, Virgjilit i duhen shum\u00eb pak fjal\u00eb p\u00ebr t\u00eb kuptue gjendjen e dishepullit, q\u00eb mandej t\u2019i vij\u00eb n\u00eb ndihm\u00eb, edhe n\u00eb rastet kur nuk i k\u00ebrkohet. Kjo situat\u00eb, q\u00eb p\u00ebrs\u00ebritet vazhdimisht, na ban me kuptue se mes tyne ka nj\u00eb raport t\u00eb nd\u00ebrsjell\u00eb dashnie, si e m\u00ebsuesit me nxan\u00ebsin, apo si e atit me birin.<\/p>\n

\u00e7do frik\u00eb\u2026 me e vorrue<\/strong> \u2013 Heq\u00eb qafe, zhduk\u00eb, fut\u00eb n\u00eb dh\u00e9, mos me ekzistue ma si problem. N\u00eb nj\u00ebfar\u00eb m\u00ebnyr\u00eb p\u00ebrs\u00ebritet edhe k\u00ebtu skena e Kang\u00ebs II (v.43-45): \u201cN\u2019se filli i kumtit tand nuk m\u00eb ka ik\u00eb, \/ \u2013 u gjegj hija atij t\u2019d\u00eaji p\u00ebr lavdim, \/ \u2013 shpirti yt asht ligshtue nga e madhja frik\u00eb\u201d. Kjo situat\u00eb do t\u00eb na p\u00ebrt\u00ebrihet shpesh p\u00ebrgjat\u00eb Kantikut, sepse me nj\u00eb q\u00ebndrim t\u00eb till\u00eb (droja e frika e Dantes tue u fashit\u00eb nga siguria e Virgjilit), pra n\u00eb p\u00ebrpjekje t\u00eb vazhdueshme p\u00ebr t\u2019i mposht\u00eb ato, bahet i mundun kalimi p\u00ebrmes Ferrit.<\/p>\n

N\u00eb kandv\u00ebshtrimin alegorik, n\u00eb mposhtjen e dob\u00ebsive t\u00eb trupit dhe gjetjen e motiveve p\u00ebrmes arsyes, asht pjesa q\u00eb lot individi p\u00ebr t\u00eb dal\u00eb nga m\u00ebkati, kur Hiri i Per\u00ebndis\u00eb ia ka ndri\u00e7ue mendjen e hap\u00eb syt\u00eb me pa ku ndodhet. Dante vazhdimisht thekson rolin e arsyes n\u00eb jet\u00ebn e njeriut. Nj\u00eb rol i till\u00eb i mveshun Virgjilit, e ban at\u00eb personazhin e dyt\u00eb ma t\u00eb dashtun p\u00ebr t\u00eb, mbas Per\u00ebndis\u00eb. Prandaj, tue e pa n\u00eb k\u00ebt\u00eb kand v\u00ebshtrimi, e gjejm\u00eb shpeshher\u00eb n\u00eb rolin e birit e Virgjilin tue e thirr\u00eb p\u00ebrkdhelsh\u00ebm me k\u00ebt\u00eb em\u00ebn.
\n<\/a>
\n[6<\/strong>] t\u00eb pata than\u00eb\u2026<\/strong> \u2013 Virgjili i kujton Dantes \u00e7ka i ka than\u00eb ma par\u00eb (Kanga I, v.114-117).
\ne mir\u00eb e arsyes \u2026 \u2013 Per\u00ebndia asht, simbas Dantes, \u201cburimi nga ku \u00e7do e v\u00ebrtet\u00eb rrjedh\u201d (Parajsa, K.IV, v.116). K\u00ebshtu, meqen\u00ebse Per\u00ebndia nuk asht n\u00eb Ferr e meqen\u00ebse q\u00ebllimi i jet\u00ebs s\u00eb njeriut asht p\u00ebrsosm\u00ebnia (pra t\u00eb qenit n\u00eb prani t\u00eb Per\u00ebndis\u00eb), kur nuk arrihet kjo, i kot\u00eb asht intelekti, p\u00ebrderisa ka huq\u00eb q\u00ebllimin. N\u00ebse k\u00ebta q\u00eb kan\u00eb p\u00ebrfundue n\u00eb Ferr, p\u00ebrgjat\u00eb jet\u00ebs s\u2019kan\u00eb dasht\u00eb me ia dit\u00eb p\u00ebr Per\u00ebndis\u00eb (s\u2019kan\u00eb dasht\u00eb me u mundue mend\u00ebrisht me zgjedh\u00eb rrug\u00ebn e drejt\u00eb), aspak nuk mund t\u00eb jen\u00eb n\u00eb prani t\u00eb tij. Tash q\u00eb vuejn\u00eb, sado q\u00eb do t\u00eb d\u00ebshironin t\u00eb ndryshonin, nuk munden ma: dobia e arsyes tash nuk u hyn n\u00eb pun\u00eb.
\n<\/a>
\n[7<\/strong>] E timen dor\u00eb\u2026 me shikim t\u2019but\u00eb<\/strong> \u2013 Virgjili, me an\u00eb t\u00eb shikimit t\u00eb tij atnor, zbut pesh\u00ebn e fjal\u00ebve than\u00eb ma par\u00eb Dantes (v.16-18), por gjithashtu e siguron at\u00eb p\u00ebr ndihm\u00ebn e mb\u00ebshtetjen e tij (krahaso K.I, v.112). Gjestet e fytyra e Virgjilit, n\u00eb t\u00eb cil\u00ebt jan\u00eb p\u00ebrq\u00ebndrue vazhdimisht vemendja dhe syt\u00eb e Dantes, u japin form\u00eb dhe p\u00ebrcaktojn\u00eb sjelljen e tij, tue ba t\u00eb mundun t\u00eb shfaqet para nesh natyra thell\u00ebsisht njer\u00ebzore e poetit, me gjith\u00eb nd\u00ebrlikimin e saj.<\/p>\n

gjana t\u2019pap\u00ebrshkruejt\u00eb<\/strong> \u2013 N\u00eb origjnal: segrete cose, q\u00eb do t\u00eb thot\u00eb gj\u00ebra t\u00eb ve\u00e7ueme, v\u00ebshtir\u00ebsisht t\u00eb rr\u00ebfyeshme. Gjanat e pap\u00ebrshkruejt\u00eb (t\u00eb fshehuna, sekrete) jan\u00eb realitetet e Ferrit, v\u00ebshtir\u00ebsisht p\u00ebr t\u2019u p\u00ebrceptue apo kundrue nga ato q\u00eb ende jan\u00eb n\u00eb jet\u00eb.
\n<\/a>
\n[8<\/strong>] K\u00ebtu ofsham\u00eb\u2026<\/strong> \u2013 Kanga, mbas nj\u00eb hyrjeje t\u00eb shkurt\u00eb, na jep ndjesin\u00eb e kontaktit t\u00eb par\u00eb me shpirtnat e Ferrit. Nd\u00ebrsa deri pak ma par\u00eb, p\u00ebrmes rr\u00ebfimit t\u00eb Virgjilit, vuejtja e tyne asht vet\u00ebm sa p\u00ebrfytyrue e marr\u00eb me mend nga udhtari yn\u00eb, tash bahet reale, madje trondit\u00ebse. Nuk ka shkall\u00ebzim ngrit\u00ebs, por shfaqje shakulluese t\u00eb tragjedis\u00eb s\u00eb tyne. Dante ngulmon, jo n\u00eb p\u00ebrshkrimin nga jasht\u00eb t\u00eb vuejtj\u00ebsve t\u00eb bot\u00ebs s\u00eb p\u00ebrtejme, si\u00e7 ban Virgjili tek Eneida, por n\u00eb dhanien e nj\u00eb imazhi t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb vuejtjes, tue na e servir\u00eb at\u00eb nga brenda vetes. N\u00eb ndryshim nga Virgjili, apo edhe autor\u00eb t\u00eb tjer\u00eb klasik\u00eb, Dante nuk asht vet\u00ebm p\u00ebrshkrues, por transmetues i asaj \u00e7far\u00eb vet\u00eb p\u00ebrjeton, analizues i pozicionit n\u00eb t\u00eb cilin gjendet.<\/p>\n

N\u00eb fakt, Averni pagan nuk asht aspak i ngjash\u00ebm me Ferrin e krishten\u00eb, ku rr\u00ebfehet se njeriu ka humb\u00eb p\u00ebrgjithmon\u00eb lumtunin\u00eb ma t\u00eb nalt\u00eb \u2013 t\u00eb qenit n\u00eb prani t\u00eb Per\u00ebndis\u00eb. Duhet pas\u00eb parasysh gjithher\u00eb ky ndryshim, kur bahet p\u00ebrqasja mes Eneid\u00ebs dhe Ferrit, thjesht\u00eb p\u00ebr faktin sepse p\u00ebrfaq\u00ebson nj\u00eb ndryshim epokal: tekstin dantesk e karakterizon vuejtja shpirtnore p\u00ebr shkak t\u00eb k\u00ebsaj humbjeje p\u00ebrfundimtare, nd\u00ebrsa teksti virgjilian nuk e rrok\u00eb k\u00ebt\u00eb p\u00ebrmas\u00eb, thjesht sepse asht n\u00eb munges\u00eb t\u00eb dijenis\u00eb, sepse nuk ka jetue n\u00eb koh\u00ebn e zbulel\u00ebs s\u00eb Per\u00ebndis\u00eb n\u00ebp\u00ebrmjet Krishtit.<\/p>\n

n\u00eb qielli pa yje<\/strong> \u2013 Kund\u00ebrshtia err\u00ebsin\u00eb-drit\u00eb, nat\u00eb-dit\u00eb, ka model shkrimet biblike, kryesisht fjal\u00ebt e Krishtit: \u201cUn\u00eb jam drita e bot\u00ebs; kush m\u00eb ndjek nuk do t\u00eb ec\u00eb n\u00eb err\u00ebsir\u00eb, por do t\u00eb ket\u00eb drit\u00ebn e jet\u00ebs\u201d (Ungjilli i Gjonit 8:12). Kjo pasqyron drejtp\u00ebrdrejt luft\u00ebn mes t\u00eb Mir\u00ebs e t\u00eb Keqes. Ferri asht vendi ku triumfon m\u00ebkati, n\u00eb kuptimin q\u00eb p\u00ebr t\u00eb gjall\u00eb ata lan\u00eb vetveten t\u00eb mposhten nga e Keqja (krahaso: tash mundesh me shikue \/ shpirtnat e atyne mposhtun zem\u00ebrimii \/ K.VII, v.117). P\u00ebr k\u00ebt\u00eb ai vend asht i privuem nga drita. N\u2019kup\u00eb t\u2019qiellit pa yje \u2013 asht m\u00ebnyra p\u00ebr t\u00eb perifrazue Ferrin, si bota pa drit\u00eb, e p\u00ebrkund\u00ebrta e jet\u00ebs mbi tok\u00eb, q\u00eb karakterizohet nga drita, pasqyrue n\u00eb vargjet danteske: \u201cn\u2019ajrin\u00eb e kthjell\u00eb, q\u00eb diellit merr aq shend\u201d (K.VII, v.122); \u201cA nuk ia rrah\u00eb ma syt\u00eb e ambla drit\u00eb\u201d K.X, v.69); \u201cn\u00eb kap\u00ebrcefsh k\u00ebt\u00eb vend pa drit\u00eb \/ e prap t\u00eb shoh\u00ebsh yjt t\u00eb gjith\u00eb me rradh\u00eb\u201d (K.XVI, v.83).<\/p>\n

lott gja nuk m\u2019i ka prit\u00eb<\/strong> \u2013 P\u00ebrndryshe: lott gja s\u2019m\u2019i ka ndal\u00eb. Qysh se ban hapin e par\u00eb drejt Ferrit e ndeshet me vuejtjen e t\u00eb d\u00ebnuemve aty, Dante ndjen m\u00ebshir\u00eb t\u00eb vazhdueshme e t\u00eb thell\u00eb, derisa do t\u00eb qortohet nga Virgjili p\u00ebr k\u00ebt\u00eb: \u201cK\u00ebtu m\u00ebshira asht gjall\u00eb kur vdes tashm\u00e2; \/ s\u2019mund t\u2019ket\u00eb njeri ma t\u2019mbrapsht\u00eb se kush guxon, \/ Drejtsis\u00eb Hyjnore korigjim me i b\u00e2?\u201d (K.XX, v.28-30).
\n<\/a>
\n[9<\/strong>] T\u00eb formet ndryshe<\/strong> \u2013 Gjuh\u00ebt jan\u00eb t\u00eb ndryshme sepse, si\u00e7 do t\u00eb thuhet edhe n\u00eb v.123: nga t\u00eb kat\u00ebr an\u00ebt e dheut, k\u00ebtu presin. P\u00ebr disa komentues, t\u00eb ndryshme duhet marr\u00eb si t\u00eb frikshme, jo normale, t\u00eb shformueme. K\u00ebto dy tercina (v.25-30) shtjellojn\u00eb ma ndej \u00e7far\u00eb asht lajm\u00ebrue n\u00eb dy paraardh\u00ebset. Vajtimet sakt\u00ebsohen me detaje n\u00eb progresion zbrit\u00ebs: gjuh\u00eb, t\u00eb folme, fjal\u00eb, zana, ashtu si\u00e7 sakt\u00ebsohet n\u00eb progresion ngjit\u00ebs vuejtja e t\u00eb d\u00ebnuemve: ofsham\u00eb, vajtim, vuejtje.<\/p>\n

T\u00eb folmet\u2026 shoqnim<\/strong> \u2013 Rradhitja e fenomeneve si, gjuh\u00eb, t\u00eb folme, fjal\u00eb, zemrim, za, shplak\u00eb, tue iu bashkue edhe mjedisi p\u00ebrshkrue, na japin dramacitetin e d\u00ebshp\u00ebrimit t\u00eb m\u00ebkatar\u00ebve. N\u00eb Paraferr, monotonia, ngaq\u00eb nuk ka ndryshim dit\u00eb-nat\u00eb (me p\u00ebrjashtim t\u00eb asaj vetime q\u00eb shfaqet n\u00eb fundin e Kang\u00ebs II), asht n\u00eb kontrast flagrant me k\u00ebt\u00eb tepri akustike.<\/p>\n

shplak\u00ebt<\/strong> \u2013 Rrahje duersh nga dhimbja ekstreme. Kjo do t\u00eb thot\u00eb, jo vet\u00ebm rrahje duersh me njena-tjetr\u00ebn, por rrahje e fytyr\u00ebs, gjoksit, kamb\u00ebve. Rrahja e duerve shplak\u00eb, tregonte d\u00ebshp\u00ebrimin e thell\u00eb e t\u00eb papranuesh\u00ebm n\u00eb rastet mortore n\u00eb bot\u00ebn e lasht\u00eb. T\u00eb njajt\u00ebn tradit\u00eb, t\u00eb mpiksun n\u00eb nivelin e ritit, e ndeshim edhe n\u00eb mal\u00ebsit\u00eb tona.
\n<\/a>
\n[10<\/strong>] n\u2019at\u00eb qiell q\u00eb terri ka p\u00ebrlye<\/strong> \u2013 Dy mund t\u00eb jen\u00eb interpretimet nj\u00ebsoj bind\u00ebs: 1. Qiell i err\u00ebt n\u00eb p\u00ebrjet\u00ebsi; 2. I err\u00ebt, pa ndryshimin dit\u00eb-nat\u00eb. Por, sido q\u00eb t\u00eb jet\u00eb, terri e ka p\u00ebrlye n\u00ebnvizon kushtet absolutisht t\u00eb p\u00ebrcaktueme e t\u00eb pandryshueshme t\u00eb t\u00eb d\u00ebnuemve. N\u00eb origjinal: senza tempo tinta. Meqen\u00ebse n\u00eb Ferr nuk ndodh kurrsesi ajo q\u00eb ndodh n\u00eb tok\u00eb, pra q\u00eb qielli i Ferrit t\u00eb ndryshoj\u00eb ngjyr\u00eb si\u00e7 ndodh me kup\u00ebn qiellore n\u00eb var\u00ebsi t\u00eb koh\u00ebs, dit\u00ebs e nat\u00ebs, poeti ka gjet\u00eb mrekulluesh\u00ebm q\u00eb ngjyr\u00ebn e qiellit t\u00eb Ferrit ta perifrazoj\u00eb me koh\u00eb (tempo): nuk ka k\u00ebmbim nat\u00eb-dit\u00eb, nuk ka koh\u00eb, si rrjedhim nuk ka ngjyr\u00eb tjet\u00ebr ai qiell, p\u00ebrve\u00e7 t\u00eb errt\u00ebs.<\/p>\n

sikurse rant\u00eb \u2026 n\u2019ciklon<\/strong> \u2013 Imazhi i stuhis\u00eb q\u00eb mbjell frik\u00eb, preferohet n\u00eb poezit\u00eb e Dantes, \u00e7ka e ndeshim prap n\u00eb k\u00ebt\u00eb Kantik: \u201cjo fort m\u00e2 ndryshe, por si nj\u00eb ciklon \/ prej ernash t\u2019kund\u00ebrta r\u00ebndom shkaktue, \/ q\u00eb pyllin rrah\u00eb e gj\u00e2 nuk e pengon\u201d (K.IX, v.67-69).
\n<\/a>
\n[11<\/strong>] tmerri<\/strong> \u2013 N\u00eb dor\u00ebshkrimet e hershme nuk asht e qart\u00eb n\u00ebse kemi error (gabim, n\u00eb kuptimin dyshim, pasiguri), apo orror (tmerr). Disa komentues e marrin k\u00ebt\u00eb fjal\u00eb si error, nd\u00ebrsa disa t\u00eb tjer\u00eb e marrin orror. N\u00eb t\u00eb dy rastet fjalia ka kuptim: Dhe un\u00eb, q\u00eb dyshimi (error) kryet ma kish mb\u00ebrthye; Dhe un\u00eb, q\u00eb tmerri (orror) kryet ma kish mb\u00ebrthye. Kemi preferue k\u00ebt\u00eb t\u00eb fundit, meqen\u00ebse n\u00eb Eneida (II, v.559) ka nj\u00eb varg t\u00eb ngjash\u00ebm e, p\u00ebr efekte stilistike, Dante me dashje ka marr\u00eb prej aty vargje identikisht: tue u dridh\u00eb, tmerri m\u00eb mb\u00ebrtheu.<\/p>\n

M\u00ebsues\u2026 kaq fort thye<\/strong> \u2013 Pyetjet e nj\u00ebpasnj\u00ebshme, q\u00eb jan\u00eb kalk i skenave virgjiliane, ma s\u00eb miri pasqyrojn\u00eb gjendjen dramatike n\u00eb k\u00ebto hapa t\u00eb par\u00eb n\u00eb brend\u00ebsi t\u00eb Ferrit. Kjo gjendje asht imitue nga Dante poet, q\u00eb pik\u00ebrisht n\u00eb k\u00ebt\u00eb fillim Komedie t\u00eb hedh\u00eb nj\u00eb ur\u00eb lidh\u00ebse e vazhdim\u00ebsie mes tij dhe t\u00eb ditunve (poet\u00ebve) t\u00eb lasht\u00eb, n\u00eb k\u00ebt\u00eb rast Virgjilit, t\u00eb cilit vet\u00ebm n\u00eb k\u00ebt\u00eb kang\u00eb i drejtohet kat\u00ebr her\u00eb me pyetje t\u00eb ankthshme dhe i tmerruem. Prirja me theksue vazhdim\u00ebsin\u00eb do t\u00eb shihet edhe ma fort n\u00eb Kang\u00ebn IV, kur Dante do takohet me t\u00eb tjer\u00eb t\u00eb m\u00ebdhej t\u00eb periudh\u00ebs klasike e latine, si Homeri, Ovidi, Horaci e Lukani q\u00eb, bashk\u00eb me Virgjilin, do t\u00eb bajn\u00eb gjasht\u00ebshen: nd\u00ebr t\u2019ditunit i gjashti un\u00eb jam gjet\u00eb (K.IV, v.102).<\/p>\n

Dijenija e tij si poet dhe padija e tij si personazh, p\u00ebrban artificin poetik q\u00eb nj\u00ebkoh\u00ebsisht ndan epokat n\u00eb t\u00eb cilat k\u00ebta poet\u00eb t\u00eb lasht\u00eb e ky modern kan\u00eb jetue, por nj\u00ebkoh\u00ebsisht p\u00ebrban lidhjen konkurruese mes vepr\u00ebs s\u00eb tyne dhe Komedis\u00eb n\u00eb p\u00ebrgjith\u00ebsi, apo Komedis\u00eb dhe Eneid\u00ebs n\u00eb ve\u00e7anti, q\u00eb n\u00eb fund t\u00eb fundit rr\u00ebfejn\u00eb (edhe se n\u00eb koh\u00eb t\u00eb ndryshme dhe me tematika t\u00eb ndryshme), jo thjesht\u00eb fatin e njeriut, por luft\u00ebn e p\u00ebrpjekjet flijuese q\u00eb, p\u00ebrmes rrug\u00ebs s\u00eb mundimshme drejt ditunis\u00eb, ta modifikoj\u00eb at\u00eb n\u00eb favor t\u00eb tij.<\/p>\n

thye <\/strong>\u2013 P\u00ebrndryshe, mposht\u00eb p\u00ebrfundimisht. Dhunsh\u00ebm ata jan\u00eb t\u00eb rr\u00ebnuem, t\u00eb mposhtun, t\u00eb poshtnuem nga e Keqja, ngjash\u00ebm si\u00e7 kan\u00eb lejue vetveten t\u00eb mposhten prej saj gjat\u00eb jet\u00ebs, por tash n\u00eb p\u00ebrmasa t\u00eb tjera e me tjet\u00ebr cil\u00ebsi, sepse tashma nuk kan\u00eb asnj\u00eb shans rikuperimi a p\u00ebrmir\u00ebsimi t\u00eb gjendjes s\u00eb tyne: e mir\u00eb e arsyes s\u2019u sh\u00ebrmben ma.
\n<\/a>
\n[12<\/strong>] q\u00eb s\u2019ban\u00eb asgja\u2026<\/strong> \u2013 Frikacak\u00eb dhe egoist\u00eb, ata q\u00eb nuk ban\u00eb as mir\u00eb e as keq; nuk mbajt\u00ebn nj\u00eb q\u00ebndrim n\u00eb angazhimet qytetare, nuk u rreshtuen p\u00ebrkrah a kund\u00ebr nj\u00eb \u00e7\u00ebshtjeje p\u00ebr t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt; i vetmi shqet\u00ebsim i tyne ka qen\u00eb me ruejt\u00eb mir\u00ebqenien personale; t\u00eb pavendosun e pasiv\u00eb. S\u00eb bashku me engj\u00ebjt q\u00eb nuk mor\u00ebn pjes\u00eb n\u00eb luft\u00ebn e Mikelit (Kryeengj\u00eblli besnik) ndaj Luciferit (Kryeengj\u00ebllit rebel), jan\u00eb t\u00eb gjith\u00eb n\u00eb Paraferr; jan\u00eb t\u00eb detyruem t\u00eb ndjekin nj\u00eb flamur (simbol) t\u00eb pakuptimt\u00eb q\u00eb l\u00ebviz;<\/p>\n

detyrohen t\u00eb p\u00ebsojn\u00eb bezdin\u00eb e pickimit nga miza e gretha<\/strong> \u2013 nj\u00eb martirizim absurd; jan\u00eb t\u00eb n\u00ebnshtruem rregullit t\u00eb pam\u00ebshirsh\u00ebm t\u00eb kompensimit: \u00e7ka ruejt\u00ebn me frik\u00eb e n\u00eb m\u00ebnyr\u00eb fanatike n\u00eb jet\u00ebn tok\u00ebsore, tash k\u00ebtu vuejn\u00eb e vajtojn\u00eb theksh\u00ebm. Dante i p\u00ebrbuz se ata nuk zgjodh\u00ebn, a nuk pat\u00ebn burrnin\u00eb, t\u00eb marrin nj\u00eb pozicion, qoft\u00eb edhe t\u00eb gabuem, \u00e7ka karakterizon dhe portretizon njeriun. Jo rast\u00ebsisht ai shpreh konsiderata t\u00eb nalta edhe p\u00ebr anmiqt\u00eb politik\u00eb, si Farinata apo Guido Montefeltri, t\u00eb cil\u00ebt i p\u00ebrnderon, sado thell\u00eb n\u00eb Ferr i vendos.<\/p>\n

Ai shfaqet mjaft i ashp\u00ebr me k\u00ebt\u00eb kategori m\u00ebkatar\u00ebsh, t\u00eb cil\u00ebt jan\u00eb refuzue e p\u00ebrzan\u00eb qoft\u00eb nga Parajsa, qoft\u00eb nga Ferri, kaq e neveritshme asht ken\u00eb mosvepra e tyne. Nj\u00eb q\u00ebndrim i till\u00eb ndaj k\u00ebsaj kategorie asnjan\u00ebse njer\u00ebzish duket si nj\u00eb jehon\u00eb e fjal\u00ebve t\u00eb Krishtit te Zbulesa 3:16: \u201cMeqen\u00ebse nuk je as i nxeht\u00eb dhe as i ftoht\u00eb, meqense je i vok\u00ebt, po t\u00eb t\u00eb vjell\u201d. Kjo neveri dhe kjo munges\u00eb m\u00ebshire p\u00ebr k\u00ebta m\u00ebkatar\u00eb, shpjegohet edhe nga bindja e thell\u00eb e Dantes se asht e domosdoshme me ndjek\u00eb n\u00eb jet\u00eb shenjat e Kryqit dhe t\u00eb shqiponj\u00ebs, pra simbolet e besimit t\u00eb krishten\u00eb dhe t\u00eb p\u00ebrkushtimit politik p\u00ebr t\u00eb mir\u00ebn e p\u00ebrbashk\u00ebt (n\u00eb sensin p\u00ebr t\u2019i sh\u00ebrbye qytetit e qytetar\u00ebve, p\u00ebr t\u2019i ndihmue ata me ba nj\u00eb jet\u00eb ma t\u00eb mir\u00eb). D\u00ebnimi (dantesk) i atyne q\u00eb nuk kan\u00eb ba as mir\u00eb e as keq, ka vler\u00ebn e t\u00eb bamit shembull, ashtu si\u00e7 ka t\u00eb njajt\u00ebn vler\u00eb, por simbolike, edhe vendq\u00ebndrimi i tyne p\u00ebrbuzsh\u00ebm jasht\u00eb Ferrit.
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\n[13<\/strong>] N\u00eb k\u00ebt\u00eb bashk\u00ebsi\u2026<\/strong> \u2013 K\u00ebtu flitet p\u00ebr at\u00eb kategori engj\u00ebjsh q\u00eb, si\u00e7 e tham\u00eb ma nalt, nuk u angazhuen n\u00eb luft\u00ebn engj\u00ebllore mes Mikelit dhe Luciferit, por ndenj\u00ebn t\u00eb paansh\u00ebm, pa u pozicionue as n\u00eb krah t\u00eb Per\u00ebndis\u00eb, as n\u00eb krah t\u00eb Luciferit. Dante i referohet k\u00ebtu Zbulesa 12:7-9, por aty nuk flitet p\u00ebr nj\u00eb formacion t\u00eb till\u00eb, asnjan\u00ebs. P\u00ebr k\u00ebt\u00eb flasin ungjijt\u00eb apokrif\u00eb, legjendat e tradicionet popullore katolike. K\u00ebshtu, Dante ka shfryt\u00ebzue \u00e7do burim q\u00eb i asht nevojit\u00eb p\u00ebr t\u00eb marr\u00eb elemente me pasunue poem\u00ebn e tij, qysh nga mitologjia klasike, shkrimet e shenjta, tradita katolike e deri te legjendat, goj\u00ebdhanat e rr\u00ebfimet popullore.
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\n[14<\/strong>] Shporr\u00eb Qiejsh<\/strong> \u2013 \u201cSepse do t\u00eb njollosnin bukurin\u00eb e tyne\u201d (Boka\u00e7o, III, 40-42).
\nas thell\u00ebsia e Ferrit\u2026 ata t\u2019d\u00ebnuem \u2013 T\u00eb d\u00ebnuemit e Ferrit, do t\u00eb ndjeheshin ma pak fajtor\u00eb e fajet e tyne ma t\u00eb lehta, krahasue me mosvepr\u00ebn e tyne. P\u00ebr k\u00ebt\u00eb arsye ata jan\u00eb lan\u00eb jasht\u00eb Ferrit.
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\n[15<\/strong>] shkurtisht <\/strong>\u2013 Duhet pas\u00eb parasysh se Virgjili, n\u00eb k\u00ebt\u00eb udh\u00ebtim me Danten asht p\u00ebr ta ndihmue dhe drejtue at\u00eb e jo vet\u00ebm n\u00eb rrug\u00ebn p\u00ebrgjat\u00eb Ferrit, por edhe n\u00eb m\u00ebnyr\u00ebn e t\u00eb menduemit. K\u00ebt\u00eb do ta shohim mjaft shpesh edhe ma ndej. Ky asht nj\u00eb prej rasteve. Virgjili po thot\u00eb: meqen\u00ebse gjendja e tyne asht e p\u00ebrbuzshme, aq sa nuk i pranon as Parajsa, madje as Ferri, t\u00eb humb\u00ebsh koh\u00eb me shpjegime mbi ta, nuk ia vlen (shiko v.51), prandaj po t\u00eb them shkurt \u00e7far\u00eb duhet t\u00eb dish p\u00ebr ta domosdosh\u00ebm, sa p\u00ebr informacion, jo p\u00ebr tjet\u00ebr.
\n<\/a>
\n[16<\/strong>] Pa shpres\u00eb<\/strong>\u2026 \u2013 Si t\u00eb gjith\u00eb m\u00ebkatar\u00ebt e munduem n\u00eb Ferr, edhe ata q\u00eb nuk kan\u00eb ba as mir\u00eb as keq, nuk mund t\u00eb shpresojn\u00eb n\u00eb asgj\u00ebsimin p\u00ebrfundimtar, pra edhe at\u00eb t\u00eb shpirtit, vdekjen e dyt\u00eb, q\u00eb k\u00ebshtu t\u00eb mos vuejn\u00eb ma (kujto K.I, v.117). Vargu duket i ngjash\u00ebm me Zbulesa 9:6, edhe pse n\u00eb k\u00ebt\u00eb rast t\u00eb fundit, referimi asht p\u00ebr t\u00eb gjall\u00ebt: \u201cDhe n\u00eb ato dit\u00eb njer\u00ebzit do t\u00eb k\u00ebrkojn\u00eb vdekjen, por nuk do ta gjejn\u00eb at\u00eb, do t\u00eb d\u00ebshirojn\u00eb t\u00eb vdesin, por vdekja do t\u00eb largohet prej tyre\u201d.<\/p>\n

asht nj\u00ebkaq e mjer\u00eb<\/strong> \u2013 N\u00eb k\u00ebt\u00eb rast, e p\u00ebrbuzshme.<\/p>\n

saq\u00eb lakmojn\u00eb pa rresht\u00eb \u00e7do tjet\u00ebr jet\u00eb<\/strong> \u2013 Jan\u00eb t\u00eb gatsh\u00ebm t\u00eb shk\u00ebmbejn\u00eb gjendjen e tyne t\u00eb p\u00ebrbuzshme aty me mundimin e kujtdo m\u00ebkatari tjet\u00ebr t\u00eb Ferrit. N\u00eb fakt, n\u00eb Ferrin dantesk, k\u00ebta m\u00ebkatar\u00eb jan\u00eb vendos\u00eb para Ferrit, si rrjedhim, nga ma t\u00eb lehta mundime duhet t\u00eb vuejn\u00eb\u2026 K\u00ebshtu, ky varg, duket se p\u00ebrban kund\u00ebrshti. T\u00eb themi, si ka mund\u00ebsi q\u00eb, nj\u00eb q\u00eb vuen aty (q\u00eb pickohet vet\u00ebm nga miza e gretha \/ v.66), t\u00eb jet\u00eb lakmitar p\u00ebr vuejtjen e heretik\u00ebve q\u00eb p\u00ebrzhiten n\u00eb zjarr t\u00eb p\u00ebrjetsh\u00ebm?! Dilem\u00ebn na e fashit vargu ma sip\u00ebr, ku thuhet fundi i Ferrit aspak s\u2019i pranon, tue na lan\u00eb me kuptue se k\u00ebta, mjeran\u00eb t\u00eb p\u00ebrbuzsh\u00ebm, nuk jan\u00eb t\u00eb dej\u00eb as p\u00ebr k\u00ebt\u00eb vend t\u00eb mbrapsht\u00eb (v.41).
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\n[17<\/strong>] Nuk lan\u00eb nj\u00eb em\u00ebn q\u00eb ta ken\u00eb p\u00ebr nder\u00eb<\/strong> \u2013 Me jet\u00ebt e tyne k\u00ebta s\u2019kan\u00eb lan\u00eb gjurm\u00eb as p\u00ebr mir\u00eb e as p\u00ebr keq. Kjo ua randon ma shum\u00eb d\u00ebnimin, tue pa d\u00ebshir\u00ebn e zjarrt\u00eb q\u00eb kan\u00eb shpirtnat (me p\u00ebrjashtim t\u00eb atyne q\u00eb d\u00ebnohen n\u00eb Rrath\u00ebt VIII dhe IX, mashtrues e tradh\u00ebtar\u00eb), me lan\u00eb nj\u00eb kujtim t\u00eb mir\u00eb n\u00eb t\u00eb bukur\u00ebn bot\u00eb: \u201ct\u00eb p\u00ebrgj\u00ebroj m\u2019p\u00ebrmend e fol p\u00ebr mue\u201d (K.VI, v.89, krahaso gjithashtu K.XVI, v.85, si dhe K.XXXI, v.125). Si rrjedhim, jeta u ka shkue dam, u asht bjerr\u00eb.<\/p>\n

shp\u00ebrfill\u00eb i ka gjykimi e \u00e7do m\u00ebshir\u00eb<\/strong> \u2013 P\u00ebr ndryshe, Ferri e Parajsa. M\u00ebshira e Per\u00ebndis\u00eb, q\u00eb fal m\u00ebkatarin e penduem, ka krijue Parajs\u00ebn; Drejt\u00ebsia e Per\u00ebndis\u00eb, q\u00eb nd\u00ebshkon k\u00ebdo q\u00eb ka refuzue dashnin\u00eb e m\u00ebshir\u00ebn e tij, ka krijue Ferrin. K\u00ebshtu Per\u00ebndia asht paraqit\u00eb k\u00ebtu me atributet e tij, si At\u00eb dhe Gjykat\u00ebs.<\/p>\n

shiko e kalo<\/strong> \u2013 E p\u00ebrqendrueme, e sakt\u00eb asht mbyllja e fjal\u00ebs s\u00eb Virgjilit, thue se i vjen keq madje q\u00eb ka lejue me humb\u00eb koh\u00eb sadopak me persona pa vler\u00eb e t\u00eb p\u00ebrbuzsh\u00ebm si k\u00ebta, q\u00eb s\u2019meritojn\u00eb vemendje a ndopak t\u00eb p\u00ebrmenden.<\/p>\n

Si p\u00ebrmledhje, tercina p\u00ebrbahet nga tri fjali monumetale e proverbiale, prej t\u00eb cilave e fundit asht, jo vet\u00ebm ma e famshmja, por dhe ma e pazevend\u00ebsueshmja n\u00eb gjith\u00eb Komedin\u00eb, p\u00ebr shkak t\u00eb ngjeshjes kuptimore dhe emocionale: qoft\u00eb njer\u00ebzit (v.49), qoft\u00eb Per\u00ebndia (v.50) i p\u00ebrbuzin e i neverisin. Tue qen\u00eb k\u00ebshtu, \u00e7\u2019kuptim ka me fol\u00eb p\u00ebr ta\u2026
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\n[18<\/strong>] nj\u00eb fl\u00e0mur<\/strong> \u2013 Nj\u00eb simbol \u00e7far\u00ebdo p\u00ebr t\u00eb cilin nuk asht e mundun me hetue ndonj\u00eb kuptim. Faji i atyne q\u00eb nuk kan\u00eb ba mir\u00eb e as keq, asht d\u00ebnue n\u00eb m\u00ebnyr\u00eb shembullore nga mundimi i kot\u00eb dhe pamund\u00ebsia p\u00ebr ta kap\u00eb k\u00ebt\u00eb flamur, pa kuptim e pa vler\u00eb. \u201cDhe Dante kalon. Ngulmon me shikim, derisa syt\u00eb i m\u00ebsohen me err\u00ebsin\u00ebn dhe fillojn\u00eb ta d\u00ebshifrojn\u00eb at\u00eb. Aty shikon nj\u00eb flamur q\u00eb, tue u sjell\u00eb rreth vetes, fluturon kaq shpejt, sa duket i paaft\u00eb me gjet\u00eb pushim: t\u00eb ndaluem, ai as nuk mund ta imagjinoj\u00eb at\u00eb. E mbas k\u00ebtij flamuri (n\u00eb fakt nj\u00eb cop\u00eb zhele, simbol i t\u00eb pozicionuemit, \u00e7ka kurr nuk ban\u00eb k\u00ebta frikacak\u00eb e t\u00eb paburrn\u00ed) zgjatet nj\u00eb vargan kaq i gjat\u00eb m\u00ebkatar\u00ebsh, sa q\u00eb Dante rr\u00ebfen se kurr nuk do ta kishte besue se vdekja ka p\u00ebrp\u00ed kaq shum\u00eb t\u00eb ngrat\u00eb\u201d (V.Sermonti, f.62).
\n<\/a>
\n[19<\/strong>] dallova hijen e atij primar<\/strong> \u2013 Ashtu si me rastin e Langoit n\u00eb Kang\u00ebn I, edhe n\u00eb k\u00ebt\u00eb rast komentuesit, tue fillue nga ma t\u00eb hershmit, jan\u00eb t\u00eb ndam\u00eb: k\u00eb ka pa Dante n\u00eb Paraferr, mes atyne q\u00eb s\u2019kan\u00eb ba as mir\u00eb e as keq?! Jan\u00eb ba p\u00ebrpjekje p\u00ebr t\u2019i dhan\u00eb nj\u00eb em\u00ebn e nj\u00eb fytyr\u00eb k\u00ebtij m\u00ebkatari, q\u00eb vet\u00eb Dante nuk ka dasht\u00eb ta zbuloj\u00eb, p\u00ebr t\u2019i ndej\u00eb besnik (mendojm\u00eb) \u00e7far\u00eb ka than\u00eb ma nalt, se emni p\u00ebr ta nuk asht nder (v.49) e, k\u00ebshtu, as nuk denjon ta p\u00ebrmend\u00eb e ta sjell\u00eb n\u00eb kujtes\u00ebn e t\u00eb gjall\u00ebve.<\/p>\n

Shum\u00eb komentues, t\u00eb vjet\u00ebr e t\u00eb rinj, mendojn\u00eb se k\u00ebtu bahet fjal\u00eb p\u00ebr murgun Pjet\u00ebr Morroni, q\u00eb n\u00eb korrik 1294 u zgodh pap\u00eb, me emnin \u00c7elestini V. Pa u mbush\u00eb ende kat\u00ebr muej u dor\u00ebhoq. Dor\u00ebheqja e tij favorizoi zgjedhjen pap\u00eb t\u00eb Pjet\u00ebr Benedet Kaetanit, njoh\u00eb pap\u00eb me emnin Bonifaci VIII, zgjedhja e t\u00eb cili u konsiderue si shpres\u00eb e humbun p\u00ebr ata q\u00eb synonin nj\u00eb reformim t\u00eb Kish\u00ebs. Zgjedhja e tij rindezi luftnat, si n\u00eb jet\u00ebn politike t\u00eb gjith\u00eb gadishullit, ashtu edhe brenda vet\u00eb Kish\u00ebs. Otimi supozon se papa i ardhsh\u00ebm Bonifaci VIII e theu me mashtrim murgun pap\u00eb, Celestini V, q\u00eb t\u00eb dor\u00ebhiqej (shih sh\u00ebnimin e V.Sermontit, ma posht\u00eb).<\/p>\n

Por ka edhe mendime t\u00eb tjera. Benvenuti mendon se bahet fjal\u00eb p\u00ebr Ezaun (biri i Jakobit \u2013 Zanafilla, 25:29-34), q\u00eb refuzoi privilegjin e par\u00ebbirsis\u00eb e q\u00eb shkoi n\u00eb favor t\u00eb v\u00ebllait t\u00eb tij, Jakobit, n\u00eb k\u00ebmbim t\u00eb nj\u00eb pjate me sup\u00eb. T\u00eb tjer\u00eb mendojn\u00eb se bahet fjal\u00eb p\u00ebr Pilatin, personazh biblik, por edhe historik. Ai duhet t\u00eb merrte vendimin p\u00ebr t\u00eb d\u00ebnue apo fal\u00eb Jezusin, \u00e7ka ishte n\u00eb kompetenc\u00ebn e tij. Po t\u00eb kishte vendos\u00eb ai, Jezusi do ishte fal\u00eb.<\/p>\n

Por, meqen\u00ebse Ai qe padit\u00eb nga masa e farizejve dhe saducejve (paria fetare) si mashtrues, sepse fliste n\u00eb em\u00ebr t\u00eb Atit (sakrilegj) dhe prej tyne k\u00ebrkohej t\u00eb d\u00ebnohej me vdekje, nga frika e nj\u00eb revolte q\u00eb do t\u00eb ishte mandej popullore (antiromake), ky ua la atyne n\u00eb dor\u00eb vendimin (pik\u00ebrisht k\u00ebtu asht heqja dor\u00eb nga pozicioni). P\u00ebr k\u00ebt\u00eb asht e p\u00ebrbuzshme pavendosm\u00ebnia e tij, sepse nuk reagoi n\u00eb favor t\u00eb s\u00eb drejt\u00ebs, por u ba pjes\u00eb e krimit, tue mos e pengue at\u00eb. Megjithate, shumica e komentuesve mendon se bahet fjal\u00eb p\u00ebr \u00c7elestini V, por, p\u00ebr arsyet q\u00eb rradhit\u00ebm, askush nuk mund ta thot\u00eb me siguri. N\u00eb p\u00ebrkthimin ton\u00eb kemi preferue t\u00eb theksojm\u00eb aludimin p\u00ebr \u00c7elestini V.<\/p>\n

\u201cSe kush mund t\u00eb jet\u00eb vall\u00eb ky shpirt i d\u00ebnuem, i pari nd\u00ebr shum\u00eb t\u00eb tjer\u00eb, t\u00eb cilin pelegrini e flakuron, nuk mund t\u00eb thuhet me siguri absolute. Por n\u00ebse poeti e tregon k\u00ebshtu me gisht, pa ia p\u00ebrmend\u00eb emnin, kjo arsyesh\u00ebm t\u00eb shtyn me mendue q\u00eb bahet fjal\u00eb p\u00ebr nj\u00eb bashk\u00ebkoh\u00ebs t\u00eb famsh\u00ebm dhe ky refuzim me pasoja t\u00eb rand\u00ebsishme (frike t\u00eb naltin post pat refuzue) asht shej\u00eb e mjaftueshme p\u00ebr lexuesin e koh\u00ebs q\u00eb t\u00eb mund ta njoh\u00eb menj\u00ebher\u00eb. Nga ana e tyne, komentuesit e hersh\u00ebm shprehen p\u00ebrgjith\u00ebsisht, me p\u00ebrjashtime t\u00eb rralla, p\u00ebr pap\u00ebn \u00c7elestini V, q\u00eb njihej me emnin Pjet\u00ebr Morroni. At\u00ebher\u00eb, pra, kush ishte Pjet\u00ebr Morroni?<\/p>\n

Mjafton me marr\u00eb, n\u00eb \u00e7donjen\u00ebn kiosk\u00eb t\u00eb qytetit t\u00eb Vatikanit flet\u00ebpalosjen ku paraqiten t\u00eb gjith\u00eb Pap\u00ebt e Rom\u00ebs, p\u00ebr t\u00eb lexue, n\u00ebn mjekr\u00ebn e bardh\u00eb t\u00eb gjysm\u00ebs s\u00eb dyt\u00eb t\u00eb dyqind\u00ebshit, di\u00e7itur\u00ebn n\u00eb vazhdim: \u2018Sh\u00ebn \u00c7elestini V, lind\u00eb n\u00eb Isernia, zgjedh\u00eb m\u00eb 29 gusht 1294, vdek\u00eb m\u00eb 19 maj 1296. Njeri me sjellje t\u00eb shk\u00eblqyeshme dhe i thjesht\u00eb q\u00eb, si u ba i vet\u00ebdish\u00ebm se mund t\u00eb ishte loj\u00eb n\u00eb duert e t\u00eb fuqish\u00ebmve t\u00eb asaj pjese t\u00eb turbullt t\u00eb Mesjet\u00ebs, hoqi dor\u00eb nga posti papnor\u2019. Nga ana tjet\u00ebr, n\u00eb di\u00e7itur\u00ebn p\u00ebr pap\u00ebn mbasardh\u00ebs, Bonifaci VIII, njoh\u00eb me emnin Benedet Kaetani, i p\u00ebrl\u00ebvduem se themeloi Vitin e Shejt\u00eb e p\u00ebr t\u00eb tjera mir\u00ebsi, asht lan\u00eb pa u sh\u00ebnue se qe ai \u2013 i fuqish\u00ebm mes ma t\u00eb fuqish\u00ebmve n\u00eb at\u00eb turbullin\u00eb\u2026 \u2013 q\u00eb e ka nxit\u00eb \u00c7elestinin me u dor\u00ebheq\u00eb mbas thuejse 4 muejsh papnie.<\/p>\n

E pra, n\u00eb koh\u00ebn e Komedis\u00eb, k\u00ebt\u00eb e dinin t\u00eb gjith\u00eb. Madje thuhej se, p\u00ebr ta impresionue t\u00eb shkretin pap\u00eb nga Molise, kardinal Kaetani, veshun si engj\u00ebll, i shkonte tek kryet e shtratit, nd\u00ebrsa ky flinte, dhe i frynte tromb\u00ebs sa mundte. Mandej, askush nuk mund ta mohoj\u00eb q\u00eb, mbas dor\u00ebheqjes, ka ndihmue p\u00ebr t\u2019ia shpejtue vdekjen, tue e d\u00ebrgue n\u00eb murgj\u00ebri t\u00eb detyrueme n\u00eb nj\u00eb k\u00ebshtjell\u00eb t\u00eb \u00c7o\u00e7aris\u00eb.<\/p>\n

Faktikisht, m\u00ebnyra dhe pasojat e dor\u00ebheqjes s\u00eb pap\u00ebs \u00c7elestini shkaktuen turbulli n\u00eb Krisht\u00ebnimin e koh\u00ebs dhe ishin t\u00eb destinueme me lan\u00eb, p\u00ebr dhjetra vjet me radh\u00eb, gjurm\u00eb t\u00eb pakandshme juridike dhe doktrinale. Pse?! Sepse n\u00eb papatin e atij t\u00eb dor\u00ebhequni, q\u00eb mandej u kthye n\u00eb eremit, kishin shpresue t\u00eb gjith\u00eb ata q\u00eb kund\u00ebrshtonin primatin politik t\u00eb pap\u00ebve mbi popujt e mbi mbretnit e globit, t\u00eb cil\u00ebt and\u00ebrronin rikthimin e Kish\u00ebs n\u00eb at\u00eb vorfni t\u00eb shk\u00eblqyeshme t\u00eb koh\u00ebve ungjillore [\u2026] e q\u00eb, si shkuen pun\u00ebt k\u00ebshtu, shpallnin se \u2018papa Bonifaci nuk asht pap\u00eb\u2019 dhe \u2018gjith\u00eb ata q\u00eb si nj\u00eb pape i binden atij, jan\u00eb sinagog\u00eb e Satanit\u2019. Q\u00ebndrime k\u00ebta t\u00eb cilat Dante Aligieri i mb\u00ebshtette plot\u00ebsisht. [\u2026]<\/p>\n

Nga ana tjet\u00ebr, zgjedhja e kardinal Kaetanit pap\u00eb, realizue me mashtrim dhe k\u00ebrc\u00ebnim, prej t\u00eb cil\u00ebs rridhnin, simbas Dantes, t\u00eb gjitha fatkeq\u00ebsit\u00eb p\u00ebr Kish\u00ebn, Italin\u00eb, Firenc\u00ebn dhe at\u00eb vet\u00eb, s\u2019ishte tjet\u00ebr, por zaptim me forc\u00eb posti, edhe se kanonikisht simbas rregullit. K\u00ebshtu, ai e ka vler\u00ebsue dor\u00ebheqjen e Pjet\u00ebr Morronit si nj\u00eb ngjarje katastrofike nga pik\u00ebpamja institucionale dhe, nga pik\u00ebpamja morale, t\u00eb papranuesh\u00ebm dhe t\u00eb pavend, nj\u00eb akt frike e paburrnie\u201d (V.Sermonti, f.64).
\n<\/a>
\n[20] kuptova, e s\u2019kishte ndrysh t\u00eb ngjar\u00eb \u2013 Ka mjaftue vet\u00ebm me e pa k\u00ebt\u00eb t\u00eb d\u00ebnuem, q\u00eb Dante me qen\u00eb krejt i qart\u00eb se p\u00ebr \u00e7far\u00eb shpirtnash bahet fjal\u00eb. Asht e dukshme se ai ka njoh\u00eb nj\u00eb person t\u00eb famsh\u00ebm, mbi t\u00eb cilin asht e pamundun me u gabue.
\nurrye prej Zotit\u2026 \u2013 Dante ritrajton p\u00ebr t\u00eb disat\u00ebn her\u00eb konceptin e shprehun n\u00eb v.40-42, 50.
\n<\/a>
\n[21<\/strong>] fatzez, q\u00eb s\u2019gjalli nuk ban\u00eb jet\u00eb<\/strong> \u2013 Faji i atyne q\u00eb s\u2019kan\u00eb ba mir\u00eb as keq, asht se nuk kan\u00eb jetue kurr p\u00ebr nj\u00eb ideal t\u00eb nalt\u00eb; q\u00eb kan\u00eb jetue gjithmon\u00eb t\u00eb paansh\u00ebm dhe indiferent\u00eb. Ata nuk kan\u00eb p\u00ebrdor\u00eb at\u00eb q\u00eb asht ve\u00e7ori e njeriut, q\u00eb asht arsyeja dhe t\u00eb qenit arbit\u00ebr i lir\u00eb, vet\u00ebvendos\u00ebs e, si pasoj\u00eb, marr\u00ebs i p\u00ebrgjegj\u00ebsive. Tue qen\u00eb k\u00ebshtu, tue heq\u00eb dor\u00eb nga \u00e7far\u00eb karakterizon njeriun, nuk kan\u00eb jetue denj\u00ebsisht. Se si u drejtohet Dante k\u00ebtyne m\u00ebkatar\u00ebve, asht ma e ashp\u00ebr nga m\u00ebnyra e Virgjilit: ai i cil\u00ebson ata shpirt\u00ebn t\u00eb trisht\u00eb, nd\u00ebrsa Dante fatzez, a thue se ai q\u00eb sapo ka pa (\u00c7elestini V, me gjas\u00eb) i ngjall\u00eb aq neveri, sa e ka shty t\u00eb shprehet ashtu.<\/p>\n

N\u00eb k\u00ebt\u00eb q\u00ebndrim q\u00eb mban Dante, duket se vetvetiu e jobujsh\u00ebm ban pik\u00ebrisht t\u00eb kund\u00ebrt\u00ebn e t\u00eb d\u00ebnuemve t\u00eb Paraferrit. Duke fol\u00eb n\u00eb at\u00eb m\u00ebnyr\u00eb p\u00ebr \u00c7elestinin V ai mban nj\u00eb pozicion: d\u00ebnon p\u00ebrbuzsh\u00ebm gjestin e atij njeriu (edhe se ishte pap\u00eb). E v\u00ebrtet\u00eb, pozicionin q\u00eb ky pap\u00eb kishte, mund ta ushtronte, jo vet\u00ebm n\u00eb kthimin e Kish\u00ebs n\u00eb udh\u00ebn ungjillore, por p\u00ebr mir\u00eb edhe n\u00eb politik\u00eb. Me ta l\u00ebshue at\u00eb post, krejt t\u00eb kund\u00ebrt\u00ebn ban\u00eb mbasardh\u00ebsit e tij. K\u00ebshtu, duke dhan\u00eb dor\u00ebheqjen, ai u hapi rrug\u00eb atyne, q\u00eb t\u00eb banin, jo vet\u00ebm me postin papnor \u00e7far\u00eb t\u00eb d\u00ebshironin, por gjithashtu edhe me politik\u00ebn e krejt gadishullit e ma gjan\u00eb. Q\u00ebndrimi i ashp\u00ebr i Dantes, q\u00eb tregon nj\u00eb pozicionim t\u00eb qart\u00eb t\u00eb tij, si politik, ashtu edhe shpirtnor, duket, mjaft me vend n\u00eb Paraferr, ku nd\u00ebshkohen me kompensim t\u00eb pam\u00ebshirsh\u00ebm pik\u00ebrisht ata q\u00eb nuk mor\u00ebn nj\u00eb angazhim t\u00eb till\u00eb.<\/p>\n

t\u00eb zhveshun qen\u00eb<\/strong> \u2013 Por a nuk jan\u00eb k\u00ebshtu t\u00eb gjith\u00eb shpirtnat e t\u00eb d\u00ebnuemve, me p\u00ebrjashtim t\u00eb hipokrit\u00ebve?! Por, ka shum\u00eb mund\u00ebsi q\u00eb Dante i sheh ata t\u00eb zhveshun nga \u00e7do virtyt, nga \u00e7do akt guximi, nga \u00e7do pozicionim q\u00eb e ban qytetarin aktiv n\u00eb jet\u00ebn politike, e cila duhet t\u00eb jet\u00eb e pandashme (sipas tij) nga veprimtaria e p\u00ebrditsh\u00ebm i njeriut. Duke i pa k\u00ebshtu t\u00eb zhveshun, ndjen neveri.<\/p>\n

prej mizash t\u2019idhta<\/strong> \u2013 \u201cK\u00ebshtu e meritojn\u00eb t\u00eb mundohen ata q\u00eb kan\u00eb qen\u00eb t\u00eb paangazhuem n\u00eb k\u00ebt\u00eb jet\u00eb, q\u00eb mandej n\u00eb tjetr\u00ebn t\u00eb jen\u00eb thumbue e bezdis\u00eb prej mizash e grethash, insekte t\u00eb p\u00ebrbuzshme, si e p\u00ebrbuzshme ka qen\u00eb jeta e tyne, mbarrsun me mendime e veprime t\u00eb pavlefshme\u201d (Buti, f.93). P\u00ebr d\u00ebnimin e k\u00ebtyne shpirtnave, duket se Dante nuk ka p\u00ebrdor\u00eb asnj\u00eb kalk t\u00eb maparsh\u00ebm, por asht produkt i fantazis\u00eb s\u00eb tij, tue shpreh\u00eb k\u00ebshtu p\u00ebrbuzjen ndaj tyne n\u00eb m\u00ebnyr\u00eb t\u00eb pashembullt e t\u00eb papame ma par\u00eb.
\n<\/a>
\n[22<\/strong>] krymbash t\u2019etsh\u00ebm p\u00ebrgjithher\u00eb<\/strong> \u2013 \u201cK\u00ebto krymba, jo vet\u00ebm thithin gjakun e p\u00ebrziem me lot, por gjenden edhe n\u00eb plag\u00ebt q\u00eb hapin mizat e grethat. Sa e p\u00ebshtir\u00eb. Por autori krijon k\u00ebt\u00eb sken\u00eb, n\u00eb m\u00ebnyr\u00eb q\u00eb prej tmerrit t\u00eb saj me nxirr\u00eb m\u00ebsim t\u00eb mir\u00eb nga lexuesi, kund\u00ebr k\u00ebtij m\u00ebkati\u201d (Benvenuti, f.99). Mundimi i tyne, edhe se jo i rand\u00eb n\u00eb fakt, p\u00ebrpiqet t\u00eb theksoj\u00eb p\u00ebrbuzjen, neverin\u00eb. Me k\u00ebt\u00eb sken\u00eb fort t\u00eb detajueme e t\u00eb pashlyeshme largohemi nga shum\u00ebsia e atyne q\u00eb nuk kan\u00eb ba mir\u00eb, as keq.
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\n[23<\/strong>] Mandej<\/strong> \u2013 Mbaron k\u00ebshtu kjo pjes\u00eb e kang\u00ebs, q\u00eb ka rrjedh\u00eb me ritmin marramend\u00ebs tregimtar, \u00e7ka e karakterizon krejt at\u00eb, p\u00ebr t\u00eb fillue skena ku Dante sheh shpirtnat q\u00eb jan\u00eb n\u00eb pritje me kalue lumin, me an\u00eb t\u00eb lundr\u00ebs s\u00eb Karontit, e me shkue mandej n\u00eb vendin e mundimit. Me bregun e lumit t\u00eb Akerontit na vjen edhe nj\u00eb her\u00eb n\u00eb plan t\u00eb par\u00eb modeli virgjilian. Ky lum, ashtu si te Eneida, sh\u00ebnon kufinin e bot\u00ebs s\u00eb p\u00ebrtejme. Asht nj\u00eb prej kat\u00ebr lumejve t\u00eb mitologjis\u00eb klasike, t\u00eb cilin Dante e rikonfirmon n\u00eb Ferrin e tij, ashtu si\u00e7 do t\u00eb rikonfirmoj\u00eb ma ndej Stigjen, Flegjetontin e Ko\u00e7iton, q\u00eb me emnat e tyne t\u00eb famsh\u00ebm, krijojn\u00eb nj\u00eb gjeografi shpejt t\u00eb dallueshme t\u00eb bot\u00ebs s\u00eb p\u00ebrtejme p\u00ebr lexuesin e koh\u00ebs.<\/p>\n

pash\u00eb do gjind<\/strong> \u2013 Varg q\u00eb me dashje nga poeti asht lan\u00eb p\u00ebrgjith\u00ebsues: asht nj\u00eb shije e par\u00eb e atij kuadri q\u00eb, hap mbas hapi t\u00eb sakt\u00ebsohet me detaje t\u00eb imta.<\/p>\n

n\u00eb breg t\u2019nj\u00eb lumi<\/strong> \u2013 Lumi Akeront, si\u00e7 tham\u00eb, asht nj\u00eb prej lumejve t\u00eb Ferrit dantesk, s\u00eb bashku me Stigjen, Flegjetontin dhe Ko\u00e7iton. Mbi origjin\u00ebn e k\u00ebtyne lumejve na jan\u00eb ofrue disa variante, por ma i p\u00ebrhapuni asht se ky, n\u00eb fakt asht nj\u00eb lum i vet\u00ebm, por q\u00eb, n\u00eb vende t\u00eb ndryshme t\u00eb Ferrit, merr emna t\u00eb ndrysh\u00ebm, e q\u00eb buron nga vajtimi i shtatores s\u00eb Kret\u00ebs, p\u00ebrshkrue ma holl\u00ebsisht n\u00eb Kang\u00ebn XIV (v.94). T\u00eb d\u00ebnuemit q\u00ebndrojn\u00eb n\u00eb bregun e Akerontit, n\u00eb pritje t\u00eb vark\u00ebs q\u00eb i d\u00ebrgon n\u00eb bregun p\u00ebrtej, t\u00eb vet\u00ebdijsh\u00ebm e n\u00eb frik\u00ebn e madhe t\u00eb d\u00ebnimit, q\u00eb Drejt\u00ebsia e Per\u00ebndia ua zbulon, e p\u00ebr \u00e7ka ankthohen (v.125) e \u00e7mendunish asaj i hak\u00ebrrohen (v.103). Jan\u00eb nj\u00eb turme e pamat\u00eb, e trajtueme me shum\u00eb ashp\u00ebrsi nga Karonti q\u00eb, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, u jep atyne nj\u00eb shije t\u00eb nd\u00ebshkimit t\u00eb ashp\u00ebr, q\u00eb p\u00ebr ta do t\u00eb zgjas\u00eb n\u00eb p\u00ebrjet\u00ebsi. Humbja p\u00ebrfundimtare e shpres\u00ebs, bindja se kan\u00eb huq\u00eb q\u00ebllimin e ardhjes n\u00eb jet\u00eb, q\u00eb asht paqja me Per\u00ebndin\u00eb, shkakton n\u00eb ta nj\u00eb urrejtje ndaj \u00e7do gjaje, tue fillue nga vetvetja, e deri te Per\u00ebndia (v.103-105).
\n<\/a>
\n[24<\/strong>] E ai\u2026<\/strong> \u2013 Virgjili, i mir\u00eb, i but\u00eb, jep nj\u00eb p\u00ebrgjigje t\u00eb shkurt\u00eb e gati t\u00eb ashp\u00ebr, kur i thot\u00eb Dantes q\u00eb t\u00eb pres\u00eb e t\u00eb shoh\u00eb. P\u00ebr arsyen e k\u00ebsaj sjelljeje jan\u00eb dhan\u00eb dy shpjegime: 1. Virgjili e ka qortue p\u00ebr kureshtjen e panevojshme; 2. Nuk bahet fjal\u00eb p\u00ebr qortim, por Virgjili e di se ajo \u00e7far\u00eb do t\u00eb shoh\u00eb vlen ma shum\u00eb se shpjegimi. Edhe se versioni i dyt\u00eb mund t\u00eb ngjaj\u00eb m\u00eb racional, mendojm\u00eb se varianti i par\u00eb asht ma i p\u00ebrshtatshmi: fakti q\u00eb Dante asht skuq\u00eb nga turpi (v.79), na shtyn t\u00eb mendojm\u00eb se Virgjili e ka qortue per pyetjet e shumta e t\u00eb pavend.
\nn\u00eb breg t\u00eb Akerontit t\u2019trisht\u00eb \u2013 Komentuesit e hersh\u00ebm e lidhin atributin q\u00eb Dante i ka dhan\u00eb Akerontit me origjin\u00ebn e gjuh\u00ebs s\u00eb lasht\u00eb pangadishullore (q\u00eb sot quhet Ballkan, por hersh\u00ebm asht quejt\u00eb Illirik e, edhe m\u00eb hersh\u00ebm Europa) nga vjen ky em\u00ebn: mungese g\u00ebzimi.
\n<\/a>
\n[25<\/strong>] syul\u00eb e turpit faqet val\u00eb<\/strong> \u2013 Asht shembulli i par\u00eb i asaj sjelljeje t\u00eb p\u00ebrulun, frike e turpi, edhe p\u00ebr ma t\u00eb vogl\u00ebn shej\u00eb mosdakort\u00ebsie, q\u00eb shum\u00eb shpesh Dante do t\u00eb marr\u00eb ndaj Virgjilit. Ai e thekson shpesh inferioritetin e tij, sepse ai rrug\u00ebton si m\u00ebkatar e jo si i privilegjuem n\u00eb k\u00ebt\u00eb shteg t\u00eb v\u00ebshtir\u00eb. E n\u00ebse duem t\u00eb flasim p\u00ebr privilegj, kjo asht vet\u00ebm p\u00ebr merit\u00eb t\u00eb t\u00eb tjer\u00ebve (krahaso K.X, v.61). Kjo kostante, q\u00eb Dante do t\u00eb ruej\u00eb edhe n\u00eb Parajsa p\u00ebrball\u00eb Beatri\u00e7es, pran\u00eb t\u00eb cil\u00ebs p\u00ebrngjan si nj\u00eb f\u00ebmij\u00eb i qortuem, asht nj\u00eb prej elementeve t\u00eb Komedis\u00eb q\u00eb, nd\u00ebrsa nga njena an\u00eb mb\u00ebshtetet n\u00eb nj\u00eb t\u00eb v\u00ebrtet\u00eb teologjike, nga ana tjet\u00ebr, ban q\u00eb vepra t\u00eb pranohet e t\u00eb lexohet si poema e fatit njer\u00ebzor e, nga ky kand v\u00ebshtrimi, e kuptueshme prej t\u00eb gjith\u00ebve.<\/p>\n

s\u2019b\u00ebzana, der\u2026<\/strong> \u2013 Kjo cop\u00eb rruge n\u00eb heshtje sh\u00ebrben p\u00ebr t\u00eb krijue hapsin\u00ebn mes sken\u00ebs s\u00eb atyne q\u00eb s\u2019kan\u00eb ba as mir\u00eb e as keq dhe t\u00eb asaj q\u00eb zhvillohet n\u00eb bregun e lumit, sken\u00eb q\u00eb do t\u00eb na shfaqet prej af\u00ebr me gjith\u00eb dramacitetin e saj.
\n[26] Dhe ja \u2013 M\u00ebnyr\u00eb shprehjeje q\u00eb krijon befasi, mjaft e shpesht\u00eb tek Dante, p\u00ebrmes t\u00eb cil\u00ebs pasqyron nj\u00eb ndodhi a fenomen t\u00eb ri n\u00eb sken\u00ebn aktuale. N\u00eb k\u00ebt\u00eb \u00e7ast, nj\u00eb figur\u00eb e re n\u00eb m\u00ebnyr\u00eb t\u00eb papritun hyn n\u00eb sken\u00eb.
\n<\/a>
\n[26<\/strong>] nj\u00eb plak<\/strong> \u2013 Karonti, bir i Nat\u00ebs. N\u00eb mitologji parahelenike, etruske e latine vark\u00ebtar i shpirtnave t\u00eb vdekun, transportues i tyne nga njeni breg i Akerontit n\u00eb tjetrin. K\u00ebt\u00eb figur\u00eb nuk e ndeshim tek Homeri. Dante e paraqet si\u00e7 asht n\u00eb tradit\u00ebn letrare e ikonografike, nj\u00eb demon, me sy t\u00eb p\u00ebrflak\u00ebt, i dhunsh\u00ebm dhe mizor. Modeli letrar, mbi t\u00eb cilin mb\u00ebshtetet Dante, asht p\u00ebrs\u00ebri Virgjili, q\u00eb k\u00ebshtu e p\u00ebrshkruen vark\u00ebtarin n\u00eb Paraferr (Eneida VI, 374-380): \u201cLund\u00ebrtar i p\u00ebr\u00e7udsh\u00ebm, Karonti zem\u00ebrak dhe frik\u00ebndjell\u00ebs ruen lumin dhe ujnat. Nga nofulla i derdhet posht\u00eb nj\u00eb mjek\u00ebr e bardh\u00eb dhe syt\u00eb e p\u00ebrflak\u00ebt i ka t\u00eb hapun tejmase. Prej shpatullave i zbret nj\u00eb pelerin\u00eb. I vet\u00ebm ven n\u00eb l\u00ebvizje me rrema vark\u00ebn dhe manovron velat. Tashma krejt plak, transporton n\u00eb vark\u00ebn e tij t\u00eb zez\u00eb shpirtnat\u201d.<\/p>\n

Nga sa shihet, Karonti dantesk ka ruejt\u00eb t\u00eb gjitha tiparet fizike t\u00eb atij virgjilian. Ky rast e shum\u00eb t\u00eb tjer\u00eb e bajn\u00eb Kang\u00ebn III t\u00eb ngjashme me Eneid\u00ebn n\u00eb shum\u00eb aspekte, por tregojn\u00eb gjithashtu edhe respektin q\u00eb Dante ka kundrejt mjesht\u00ebr Virgjilit, me \u00e7ka ai don me ritheksue bir\u00ebsin\u00eb kulturore ndaj tij, shque q\u00eb n\u00eb Kang\u00ebn I (v.85). Megjithat\u00eb, ballafaqimi mes teksteve p\u00ebrshkruese t\u00eb Karontit, dantesk e virgjilian, na rezulton se ata nuk jan\u00eb identik\u00eb. Nd\u00ebrsa Virgjili p\u00ebrshkruen fizikisht at\u00eb, Dante jo drejtp\u00ebrdrejt e ban nj\u00eb gja t\u00eb till\u00eb. Ai na e portretizon Karontin p\u00ebrmes sjelljes: po vinte tuj varkue, tuj thirr\u00eb, at\u2019her\u00eb s\u2019u tund\u00ebn nofullat leshtore. Me p\u00ebrshkrue p\u00ebrmes foljes e jo p\u00ebrmes mbiemnit, kjo asht tipike danteske. P\u00ebr Danten, p\u00ebshkrimi i personazhit realizohet p\u00ebrmes veprimit.<\/p>\n

tuj thirr\u00eb<\/strong> \u2013 Ardhja e Karontit asht e befasishme (Dhe ja) dhe e dhunshme (tuj thirr\u00eb\/b\u00ebrtit\u00eb). Nga gjith\u00eb kjo, nuk ka gjurm\u00eb tek Virgjili. Ai thyen atmosfer\u00ebn mbajt\u00eb pezull t\u00eb kang\u00ebs dhe zotnon sken\u00ebn, k\u00ebrc\u00ebnues po, por gjithsesi i respektuesh\u00ebm, \u00e7ka i ka mbet\u00eb trash\u00ebgim nga modeli virgjilian, prej t\u00eb cilit rrjedh.<\/p>\n

O, t\u2019zez\u00ebt ju<\/strong> \u2013 K\u00ebrc\u00ebnimi i dhunsh\u00ebm, por autoritar, asht ajo \u00e7far\u00eb e karakterizon ma s\u00eb shumti Karontin. Edhe n\u00eb t\u00eb folun lund\u00ebrtari i Dantes duket ndryshe nga ai virgjilian. Karonti antik flet dhe vepron me nj\u00eb retorik\u00eb solemne: Kushdo qofsht ti, p\u00ebrgatitu, sepse k\u00ebt\u00eb far\u00eb lumi do t\u00eb kalosh. Nd\u00ebrsa moderni p\u00ebrdor fjali t\u00eb shkurta dhe direkte (v.84-87).
\n<\/a>
\n[27<\/strong>] Mos kini shpres\u00eb<\/strong> \u2013 Rimerret edhe nj\u00ebher\u00eb argumenti i shprehun n\u00eb fillim t\u00eb kang\u00ebs (v.9). \u00c7far\u00eb ma par\u00eb vet\u00ebm sa asht shpall\u00eb, tash konkretizohet p\u00ebrmes fjal\u00ebve t\u00eb Karontit.<\/p>\n

zjarr\u2026 ngric\u00eb\u2026 terrin\u00eb<\/strong> \u2013 Karonti u jep ve\u00e7 nj\u00eb shije se si do jet\u00eb p\u00ebr ta Ferri. Zjarri e ngrica p\u00ebrfaq\u00ebsojn\u00eb t\u00eb gjith\u00eb mundimet e Ferrit (Krahaso Purgatori III, v.31), nd\u00ebrsa terri p\u00ebrmendet vazhdimisht n\u00eb Bib\u00ebl (Ungjilli i Mateut 22:13), si vendi ku mungon drita e Per\u00ebndis\u00eb.
\n<\/a>
\n[28<\/strong>] E ti, o i gjall\u00eb<\/strong> \u2013 Dante, ndryshe nga t\u00eb tjer\u00ebt q\u00eb ka p\u00ebrball\u00eb Karonti, asht me trup dhe, mbi t\u00eb gjitha, ka ende mund\u00ebsin\u00eb e Hirit shp\u00ebtues t\u00eb Per\u00ebndis\u00eb, pra nuk asht nj\u00eb i d\u00ebnuem. Kjo e dyta asht shum\u00eb e rand\u00ebsishme, \u00e7ka theksohet me shprehjen o i gjall\u00eb. N\u00eb krahasim me Karontin e Eneas, q\u00eb thot\u00eb: O trup i gjall\u00eb, vark\u00eb t\u00eb gabueme ke marr\u00eb me kalue p\u00ebr Stigje t\u00eb ndyt\u00eb (Eneida VI, 388-391), ai i Dantes thot\u00eb: O i gjall\u00eb\u2026 t\u00eb shkon p\u00ebr shtat me marr\u00eb nj\u00eb ma t\u2019leht\u00eb dru.<\/p>\n

largohu, ik<\/strong> \u2013 M\u00ebnyra se si i drejtohet Karonti Dantes n\u00eb k\u00ebt\u00eb tercin\u00eb, duket si nj\u00eb p\u00ebrzanie, si nj\u00eb sjellje e dhunshme, mbush\u00eb me zem\u00ebrim. Por tercina n\u00eb vazhdim na tregon p\u00ebrmbajtjen e asaj q\u00eb thot\u00eb ai, pavar\u00ebsisht nga forma: nj\u00eb i gjall\u00eb, p\u00ebr t\u00eb cilin mund\u00ebsia e shp\u00ebtimit asht n\u00eb t\u00eb deri sa t\u00eb ket\u00eb frym\u00eb, nuk duhet t\u00eb ndalet n\u00eb k\u00ebt\u00eb breg e t\u00eb pres\u00eb n\u00eb k\u00ebt\u00eb mol vark\u00ebn e Karontit, q\u00eb asht e mbushun me m\u00ebkate (e rand\u00eb), por p\u00ebr sa ka mund\u00ebsi, t\u00eb gjej\u00eb nj\u00eb tjet\u00ebr, bregun e shp\u00ebtimin p\u00ebrmes besimit, e n\u00eb nj\u00eb tjet\u00ebr vark\u00eb me hyp\u00eb, n\u00eb at\u00eb ku m\u00ebkatet nuk llogariten (e leht\u00eb). N\u00eb tercin\u00ebn n\u00eb vazhdim, ku Dante k\u00ebshillohet q\u00eb t\u00eb p\u00ebrqafoj\u00eb rrug\u00ebn e pendimit e shp\u00ebtimit, duket se edhe Karonti zbut tonin e, p\u00ebr nj\u00eb \u00e7ast, harrojm\u00eb se asht demon.
\n<\/a>
\n[29<\/strong>] N\u2019tjet\u00ebr breg a mol ti me ndalu<\/strong> \u2013 Tjet\u00ebr rrug\u00eb bajn\u00eb t\u00eb shp\u00ebtuemit, kurrsesi k\u00ebt\u00eb. N\u00eb jet\u00ebn e p\u00ebrtejme danteske, shpirtnat e t\u00eb shp\u00ebtuemve mblidhen n\u00eb gryk\u00ebderdhjen e Teverit (Purgatori II, v.100-105), e prej aty, varka e drejtueme nga engj\u00eblli i d\u00ebrgon n\u00eb bregun e Purgatorit. Ajo gryk\u00ebderdhje e ai breg jan\u00eb pra tjetri breg e tjetri mol, t\u00eb cil\u00ebt Karonti k\u00ebshillon.<\/p>\n

n\u2019nj\u00eb dru ma t\u2019leht\u00eb<\/strong> \u2013 Dru p\u00ebr vark\u00eb (sinekdok\u00eb \u2013 retorik\u00eb, merret nj\u00eb detaj p\u00ebr t\u00eb em\u00ebrtue gjith\u00eb objektin). Varka e engj\u00ebllit n\u00eb fakt asht ma e leht\u00eb (Purgatori II, v.41). E gjith\u00eb fjala e Karontit mb\u00ebshtetet n\u00eb at\u00eb q\u00eb krejt nj\u00eb tjet\u00ebr rrug\u00ebtim e pret Danten, megjith\u00ebse i p\u00ebrngjash\u00ebm me k\u00ebt\u00eb: edhe n\u00eb at\u00eb udh\u00ebtim, ai do t\u00eb gjej\u00eb nj\u00eb vark\u00eb, do t\u2019i duhet t\u00eb kaloj\u00eb mbi ujna, do t\u2019i duhet t\u00eb zbarkoj\u00eb n\u00eb nj\u00eb breg, por krejt ndryshe do t\u00eb jet\u00eb vark\u00ebtari, varka dhe pik\u00ebmb\u00ebrritja\u2026
\n<\/a>
\n[30<\/strong>] k\u00ebshtu u vendos<\/strong> \u2026 mos k\u00ebrko \u2013 Kjo m\u00ebnyr\u00eb t\u00eb foluni, q\u00eb Virgjili e p\u00ebrdor p\u00ebr t\u00eb p\u00ebrballue turrin e Karontit, ngjan si nj\u00eb lloj formule q\u00eb ai e p\u00ebrdor edhe her\u00eb t\u00eb tjera gjat\u00eb k\u00ebtij udh\u00ebtimi, p\u00ebr t\u00eb p\u00ebrballue, si n\u00eb k\u00ebt\u00eb rast, turrin e qenieve t\u00eb tjera t\u00eb Ferrit, q\u00eb luejn\u00eb rolin e rojeve n\u00eb rrath\u00ebt p\u00ebrkat\u00ebs, si ndaj Minosit (K.V, v.22-24), Plutit (K.VII, v.11-12) e shum\u00eb t\u00eb tjer\u00ebve. V\u00ebrejm\u00eb se toni i Virgjilit asht autoritar. Fuqit\u00eb e Ferrit u p\u00ebrulen t\u00eb mandatuemve hyjnor\u00eb.<\/p>\n

n\u00eb vendet qiellore<\/strong> \u2013 Parajs\u00eb, ku q\u00ebndron Per\u00ebndia (Kanga I, v.127), e ku vullneti dhe fuqia e Tij nuk kan\u00eb kufij, sepse asht i shtym\u00eb nga q\u00ebllime t\u00eb mira, p\u00ebr \u00e7ka do t\u00eb rr\u00ebfehet ma holl\u00ebsisht n\u00eb Parajsa.
\n<\/a>
\n[31<\/strong>] At\u2019her\u00eb ran\u00eb n\u2019prehje nofullat leshtore<\/strong> \u2013 Edhe n\u00eb k\u00ebt\u00eb rast, p\u00ebr t\u00eb tregue qet\u00ebsimin e Karontit, s\u00eb paku ndaj udh\u00ebtar\u00ebve, Dante nuk thot\u00eb thjesht\u00eb se ishte ma i qet\u00eb, pra nuk operon me p\u00ebrdorimin e mbiemnit n\u00eb p\u00ebrshkrim, por u qetuen nofullat, tue operue me foljen. Le t\u00eb p\u00ebrfytyrojm\u00eb Karontin kur flet e me zem\u00ebrim t\u00eb madh, gjaja ma e dukshme n\u00eb fytyr\u00ebn e tij asht ajo mjek\u00ebr e bardh\u00eb q\u00eb shkon nalt e posht\u00eb, aq sa i duhet nofull\u00ebs me l\u00ebviz\u00eb p\u00ebr artikulimin e fjal\u00ebve, \u00e7ka edhe ma t\u00eb duksh\u00ebm e ban zem\u00ebrimin e tij. Kur Virgjili i flet p\u00ebr t\u2019i kumtue vullnetin e Per\u00ebndis\u00eb, t\u00eb cilit ai patjet\u00ebr i n\u00ebnshtrohet, ky hesht se fjal\u00ebt i kan\u00eb ik\u00eb nga goja; kjo heshtje theksohet sepse leshi i mjekr\u00ebs nuk val\u00ebvitet ma posht\u00eb e nalt, pra nofullat rreshtin s\u00eb l\u00ebvizuni, shtensionohen, qetohen\u2026<\/p>\n

syt\u00eb\u2026 me flak\u00eb rrethore<\/strong> \u2013 P\u00ebrkthim fjal\u00eb p\u00ebr fjal\u00eb i Virgjilit: stant lumina flamma. K\u00ebta sy t\u00eb kuq q\u00eb reflektojn\u00eb zem\u00ebrat\u00eb, jan\u00eb e dhana e fundit fizike, me an\u00eb t\u00eb s\u00eb cil\u00ebs poeti na vizaton Karontin. K\u00ebt\u00eb detaj do ta rimarr\u00eb ma von\u00eb n\u00eb v.109 (me sy t\u00eb zajrrmuem), tue e theksue edhe ma fort, tue i ndez\u00eb ma shum\u00eb syt\u00eb e tij, fill\u00eb mbasi na ka zbulue cil\u00ebsin\u00eb e qenies t\u00eb tij prej demoni. Asht past\u00ebrtisht dantesk ky p\u00ebrforcim a theksim i tipareve, \u00e7ka na kujton piktorin, i cili edhe se asht i k\u00ebnaqun me vepr\u00ebn e tij, nuk heziton me i dhan\u00eb dy penelata t\u00eb fundit, p\u00ebr ta ba at\u00eb perfekte.
\n<\/a>
\n[32<\/strong>] Por t\u2019mjer\u00ebt shpirt\u00ebn<\/strong> \u2013 N\u00eb ndryshim nga Dante, i cili fillimisht asht i hutuem nga ashp\u00ebrsia e Karontit e mandej i ngush\u00eblluem po prej tij (kur ky e k\u00ebshillon q\u00eb ky breg nuk asht i p\u00ebrshtatsh\u00ebm p\u00ebr t\u00eb, tue i kujtue mund\u00ebsin\u00eb e shp\u00ebtimin q\u00eb ende ka), k\u00ebta shpirt\u00ebn e din\u00eb se ato fjal\u00eb (v.84-87) jan\u00eb pik\u00ebrisht p\u00ebr ta. Nga ky varg e posht\u00eb n\u00eb qend\u00ebr t\u00eb rr\u00ebfimit nuk asht ma Dante dhe frika e tij, por k\u00ebta m\u00ebkatar\u00eb dhe gjendja e tyne e pashpres\u00eb, q\u00eb k\u00ebtu mblidhen nga t\u00eb kat\u00ebr an\u00ebt e dheut, n\u00eb pritje me shkue n\u00eb vendin e d\u00ebnimit t\u00eb p\u00ebrjetsh\u00ebm.<\/p>\n

lodh\u00eb e zhveshun mbet\u00eb<\/strong> \u2013 Boka\u00e7o u jep k\u00ebtyne mbiemnave k\u00ebto kuptime: lodh\u00eb \u2013 jan\u00eb t\u00eb d\u00ebrrmuem n\u00eb thelbin e qenies s\u00eb tyne nga m\u00ebkati, jo nga gjat\u00ebsia e rrug\u00ebs q\u00eb p\u00ebrshkojn\u00eb; zhvesh\u00eb \u2013 pa asnj\u00eb mund\u00ebsi ngush\u00ebllimi nga ndonj\u00eb shp\u00ebtim, sado i vonsh\u00ebm (si ata t\u00eb Purgatorit, p\u00ebr shembull). K\u00ebta shpirtna, tue refuzue Per\u00ebndin\u00eb, kan\u00eb ra n\u00eb nj\u00eb t\u00eb keqe, p\u00ebrball\u00eb t\u00eb cil\u00ebs jan\u00eb t\u00eb pambrojtun, pa rrug\u00ebdalje e, t\u00eb braktisun tashma nga Per\u00ebndia, as e mir\u00eb e arsyen nuk u ka dobi.<\/p>\n

krejt bardh u bane<\/strong> \u2013 K\u00ebshtu thuhet p\u00ebr t\u00eb gjall\u00ebt, kur pushtohen nga frika: u iku gjaku nga tmerri. Por Dante ka p\u00ebrball\u00eb t\u00eb vdekun\u2026 Gjithsesi poeti ka p\u00ebrdor\u00eb nj\u00eb detaj p\u00ebr t\u00eb tregue, edhe se n\u00eb m\u00ebnyr\u00eb hiperbolike e jo natyrale, tmerrin dhe ankthin e shpirtnave m\u00ebkatar\u00eb p\u00ebrball\u00eb d\u00ebnimit t\u00eb p\u00ebrjetsh\u00ebm.<\/p>\n

dhamb\u00ebt k\u00ebrcllin\u00eb<\/strong> \u2013 P\u00ebrshkrimi asht huazue nga Ungjilli i Mateut 13:42: \u201cAtje do t\u00eb ket\u00eb qarje dhe k\u00ebrc\u00ebllim dh\u00ebmb\u00ebsh\u201d. K\u00ebrcitja e dhamb\u00ebve k\u00ebtu nuk asht nga frika, por hak\u00ebrrim ndaj Per\u00ebndis\u00eb, p\u00ebr shkak t\u00eb vendit q\u00eb Ai u ka caktue t\u00eb jetojn\u00eb p\u00ebrjet\u00ebsin\u00eb: nj\u00eb vend vuejtjesh e mundimesh, p\u00ebr shkak t\u00eb m\u00ebkateve t\u00eb tyne. Na shtyn t\u00eb mendojm\u00eb k\u00ebshtu edhe v.103 i k\u00ebsaj kange.<\/p>\n

sapo d\u00ebgjuen kto fjal\u00eb<\/strong> \u2013 Fjal\u00ebt e Karontit (v.84-87).<\/p>\n

m\u00ebshir\u00ebtret\u00eb <\/strong>\u2013 Fjal\u00ebt e Karontit, ma shum\u00eb se m\u00ebnyra e thanies s\u00eb tyne, shprehin patjet\u00ebrsueshm\u00ebnin\u00eb e d\u00ebnimit dhe, \u00e7ka asht edhe ma e tmerrshme, p\u00ebrjet\u00ebsin\u00eb monotone t\u00eb ushtrimit t\u00eb tij.
\n<\/a>
\n[33<\/strong>] T\u00eb tyne prind kan\u00eb nam\u00eb\u2026<\/strong> \u2013 T\u00eb d\u00ebnuemit, me forc\u00ebn q\u00eb u nxit d\u00ebshp\u00ebrimi, nd\u00ebrmarrin sfida absurde: mallkojn\u00eb mir\u00ebsin\u00eb e Per\u00ebndis\u00eb, edhe se jan\u00eb n\u00eb nj\u00eb gjendje t\u00eb mjerueshme e n\u00eb t\u00eb gjitha kuptimet e mundshme t\u00eb fjal\u00ebs; mallkojn\u00eb prind\u00ebt q\u00eb u dhan\u00eb jet\u00ebn, k\u00ebt\u00eb jet\u00eb t\u00eb \u00e7ueme dam p\u00ebr shkak t\u00eb m\u00ebkatit, p\u00ebr t\u00eb cilin s\u2019u penduen asnj\u00ebher\u00eb. Dashnia hyjnore e njer\u00ebzore, dy shtyllat themelore q\u00eb mbajn\u00eb bot\u00ebn, bahen p\u00ebr ta burim i pambaruesh\u00ebm urrejtjeje. Krejt tercina reflekton deklarime t\u00eb tilla t\u00eb skajshme, si te Libri i Jobit 3:3-26, ku mes t\u00eb tjerash lexojm\u00eb: \u201cHumbt\u00eb dita n\u00eb t\u00eb cil\u00ebn linda\u2026 Ajo dit\u00eb u b\u00ebft\u00eb terr\u2026 dhe mos shk\u00eblqeft\u00eb mbi t\u00eb drita\u2026 Pse nuk vdiqa n\u00eb barkun e n\u00ebn\u00ebs sime?<\/p>\n

Pse nuk vdiqa sapo dola nga barku i saj?\u201d, etj.. Gjithashtu n\u00eb Librin e Jeremis\u00eb gjejm\u00eb: \u201cMallkuar qoft\u00eb dita n\u00eb t\u00eb cil\u00ebn linda! Mos qoft\u00eb e bekuar dita n\u00eb t\u00eb cil\u00ebn n\u00ebna ime m\u00eb lindi!\u2026 Pse kam dal\u00eb nga barku i n\u00ebn\u00ebs, p\u00ebr t\u00eb par\u00eb vuajtje, dhembje dhe p\u00ebr t\u2019i mbaruar dit\u00ebt e mia me turp?\u201d. Por, n\u00eb ndryshim nga t\u00eb d\u00ebnuemit e Ferrit, t\u00eb cil\u00ebt i hak\u00ebrrehen Per\u00ebndis\u00eb, p\u00ebr njer\u00ebz si Jobi e Jeremia, deklarime t\u00eb tilla nuk jan\u00eb shprehje e rebelimit ndaj Per\u00ebndis\u00eb, por shprehje e thell\u00eb d\u00ebshprimi dhe stresi psikologjik.
\n<\/a>
\n[34<\/strong>] \u00e7dokend q\u00eb Zotin nuk ka drasht\u00eb<\/strong> \u2013 Frika ndaj Per\u00ebndis\u00eb n\u00eb Bib\u00ebl, nuk asht frika mistike pagane ndaj hyjnive. Ajo asht nj\u00eb koncept i mir\u00ebnjohun biblik, q\u00eb ka t\u00eb baj\u00eb me nd\u00ebrgjegj\u00ebsimin se Per\u00ebndia asht gjykat\u00ebs i drejt\u00eb i s\u00eb keqes: kjo shkakton te njeriu nderim e respekt p\u00ebr Per\u00ebndin\u00eb dhe braktisje t\u00eb rrug\u00ebs s\u00eb keqe dhe ecje n\u00eb rrug\u00ebn e drejt\u00eb. Ky koncept haset shpesh te libri i Fjal\u00ebve t\u00eb Urta (8:13): \u201cFrika e Zotit \u00ebsht\u00eb t\u00eb urresh t\u00eb keqen; un\u00eb e urrej kryelart\u00ebsin\u00eb, arroganc\u00ebn, rrug\u00ebn e keqe dhe goj\u00ebn e \u00e7oroditur\u201d. (Krahaso po aty 10:27; 19:23; 23:17 etj.).
\n<\/a>
\n[35<\/strong>] Demon Karonti<\/strong> \u2013 Karonti, si figur\u00eb e mitologjis\u00eb pagane, asht mbiquejt\u00eb k\u00ebshtu, tipike kjo p\u00ebr krisht\u00ebnimin mesjetar. P\u00ebr Danten dhe p\u00ebr teolog\u00ebt e tjer\u00eb mesjetar\u00eb, krijesat e p\u00ebrbindshme t\u00eb mitologjis\u00eb ishin mishnime demoniake, prani t\u00eb v\u00ebrteta t\u00eb mbretnis\u00eb t\u00eb s\u00eb keqes, vepruese n\u00eb bot\u00ebn e t\u00eb gjall\u00ebve e jo thjesht fryt i fantazis\u00eb poetike.<\/p>\n

syt\u00eb hat\u00e1 t\u2019zjarrmuem\u2026<\/strong> \u2013 Mbas atyne fjal\u00ebve (v.84-87), q\u00eb n\u00eb fakt shpallin Drejt\u00ebsin\u00eb e Per\u00ebndis\u00eb, edhe se ekzekutohet nga nj\u00eb demon si Karonti, ai ka edhe dy mjete t\u00eb tjera p\u00ebr t\u2019i nxit\u00eb t\u00eb d\u00ebnuemit me shpejtue t\u00eb mbushin vark\u00ebn: syt\u00eb e zjarrmuem, q\u00eb t\u00eb fusin tmerrin dhe, n\u00ebse kjo nuk mjafton, dhe rremin e vark\u00ebs, q\u00eb e p\u00ebrdor\u00eb me i godit\u00eb dhunsh\u00ebm\u2026 Nd\u00ebrthurja e k\u00ebtyne elementeve s\u00eb bashku (drejt\u00ebsi, frik\u00eb dhe dhun\u00eb e ligjit) \u00e7on n\u00eb nj\u00eb disiplinim shembullor, \u00e7ka e tregojn\u00eb edhe dy tercinat n\u00eb vazhdim, t\u00eb cilat na p\u00ebrshkruejn\u00eb zbrazjen e molit, n\u00eb at\u00eb breg t\u00eb mallkuem t\u00eb Akerontit, pa fjal\u00eb e m\u00ebnj\u00ebher\u00eb\u2026<\/p>\n

u ban me sh\u00eaj\u2026<\/strong> \u2013 Nguti i Karontit p\u00ebr t\u00eb mbush\u00eb sa ma shpejt vark\u00ebn shpjegohet me faktin se, para se nj\u00eb grup m\u00ebkatar\u00ebsh t\u00eb kalojn\u00eb n\u00eb an\u00eb tjet\u00ebr t\u00eb Akerontit, nj\u00eb tjet\u00ebr mblidhet n\u00eb pritje p\u00ebr t\u00eb kalue gjithashtu andej, \u00e7ka rr\u00ebfehet ma posht\u00eb nga poeti (v.118-120).
\n\u00e7okujt q\u00eb lviz\u00eb ngurruem \u2013 T\u00eb mendohet se k\u00ebta shpirtna ngurrojn\u00eb t\u00eb hypin n\u00eb vark\u00eb nga frika, kjo do t\u00eb kund\u00ebrthoshte at\u00eb q\u00eb poeti rr\u00ebfen ma ndej (v.124-126), q\u00eb ata kan\u00eb ngut madje ta kap\u00ebrcejn\u00eb lumin e t\u00eb shkojn\u00eb n\u00eb vendin e d\u00ebnimit. Boka\u00e7o e Lana shpjegojn\u00eb se Karonti i godet ata n\u00eb brend\u00ebsi t\u00eb vark\u00ebs, jo jasht\u00eb saj p\u00ebr t\u2019i nxit\u00eb me hy. Kjo, p\u00ebr arsye se ata, nga lodhja e d\u00ebshp\u00ebrimi ngath\u00eb, bahen penges\u00eb p\u00ebr at\u00eb shum\u00ebsi shpirtnash q\u00eb gjenden mbas tyne.
\n<\/a>
\n[36<\/strong>] Si n\u2019vjesht\u00eb\u2026<\/strong> \u2013 Meqen\u00ebse \u00e7asti asht mjaft dramatik, poeti nuk mjaftohet me nj\u00eb dhanie t\u00eb tjesht\u00eb informacioni, por i nevojitet t\u00eb shpjegoj\u00eb. K\u00ebt\u00eb e ban n\u00eb dy tercinat n\u00eb vazhdim. Bahet fjal\u00eb p\u00ebr shk\u00ebputjen nga jeta p\u00ebrgjithmon\u00eb t\u00eb njeriut, mbasardh\u00ebsit t\u00eb Adamit, t\u00eb cilin Per\u00ebndia e krijoi me shum\u00eb dashuni. Dante, nuk ia lejon vetes thjesht\u00eb ta thot\u00eb. P\u00ebr ilustrim, por edhe q\u00eb t\u00eb intonoj\u00eb dramacitetin e \u00e7astit, ai serviret me nj\u00eb sh\u00ebmb\u00eblltyr\u00eb. N\u00eb vjesht\u00eb, pas nj\u00eb ver\u00eb t\u00eb lul\u00ebzueme e t\u00eb begat\u00eb, gjethet bien, shk\u00ebputen nga gemi dhe aty, posht\u00eb tij, thahen dhe kalben, sikur m\u00eb t\u00eb ishin kurr\u00eb. N\u00eb t\u00eb njajt\u00ebn m\u00ebnyr\u00eb, edhe njer\u00ebzit, pas nj\u00eb jet\u00eb (q\u00eb e krahasueme me t\u00eb Ferrit, asht nj\u00eb mrekulli), ikin n\u00eb humbje, pa kthim, tragjikisht.<\/p>\n

\u201cK\u00ebt\u00eb fragment Dante e huazon nga Virgjili, duke na sjell\u00eb nj\u00eb version ma t\u00eb p\u00ebrmir\u00ebsuem. Por edhe Virgjili, nga ana e tij, e huazon nga Homeri\u201d (Benvenuti, f.104) Q\u00eb t\u00eb huazoj\u00eb vargje, apo fragmente nga Virgjili, kjo asht mjaft e shpesht\u00eb p\u00ebr Danten, \u00e7ka ai e ban edhe me mjeshtra t\u00eb tjer\u00eb t\u00eb lasht\u00ebsis\u00eb, si\u00e7 do t\u00eb shohim p\u00ebrgjat\u00eb k\u00ebtij rrug\u00ebtimi t\u00eb nalt\u00eb dhe t\u00eb v\u00ebshtir\u00eb. Mendojm\u00eb se qasja e Dantes autor\u00ebve t\u00eb hersh\u00ebm (n\u00eb ve\u00e7anti Virgjilit), aspak nuk p\u00ebrban plagjatur\u00eb. P\u00ebrkundrazi, ai p\u00ebrpiqet t\u00eb arrij\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb dy objektiva themelor\u00eb: s\u00eb pari, duke qen\u00eb se k\u00ebto tekste ishin mjaft t\u00eb njohun p\u00ebr publikun e koh\u00ebs, synon t\u00eb jet\u00eb sa m\u00eb i kuptuesh\u00ebm; s\u00eb dyti, synon t\u00eb ngulit\u00eb n\u00eb mendjen e lexuesit vazhdimsin\u00eb mes tyne dhe atij vet\u00eb.<\/p>\n

K\u00ebshtu, duke qen\u00eb se vepra e tij asht epike dhe ka p\u00ebrqasje tematike me at\u00eb t\u00eb Virgjilit (madje edhe Homerit), p\u00ebr lexuesin nuk do t\u00eb p\u00ebrbante shk\u00ebputje dhe t\u00eb kuptuemit e vepr\u00ebs s\u00eb tij nuk do kishte problem. Nj\u00eb mentalitet t\u00eb till\u00eb Dante e shfaq qartazi, kur rreshton veten me klasik\u00ebt e lasht\u00ebsis\u00eb, si Homeri, Horaci, Ovidi e Lukani, prej t\u00eb cil\u00ebve nuk e ndan n\u00eb asnj\u00eb m\u00ebnyr\u00eb Virgjilin: \u201cSi mes tyne p\u00ebr pak ban\u00eb kuvendim, \/ kah un\u00eb u soll\u00ebn p\u00ebr me m\u2019p\u00ebrsh\u00ebndet\u00eb, \/ buzagaz m\u2019pa at\u2019her\u00eb m\u00ebsuesi im; \/ e ma shum\u00eb se nderue m\u00eb kan\u00eb v\u00ebrtet\u00eb, \/ se vend m\u2019ban\u00eb mes tyne p\u00ebrzem\u00ebrsisht: \/ nd\u00ebr t\u2019ditunit i gjashti un\u00eb jam gjet\u00eb\u201d (Kanga IV, v.97-102).<\/p>\n

Fragmenti p\u00ebr t\u00eb cilin po flasim, huazue nga Virgjili, asht pik\u00ebrisht ky: \u201cPo aq sa gjethet n\u00eb t\u00eb parat dit\u00eb t\u00eb ftohta t\u00eb vjesht\u00ebs n\u00eb pyje bien, po aq sa zogjt\u00eb, q\u00eb drejt detit nisen, kur stina i shtr\u00ebngon t\u00eb marrin at\u00eb rrug\u00eb, kah vendet e tjera ku dielli nxeh ma shum\u00eb\u2026\u201d (Eneida VI, 309-312). Piktura e Virgjili sigurisht asht e ndryshme nga e Dantes (q\u00eb t\u00eb dyja t\u00eb mrekullueshme), por ato ngjajn\u00eb n\u00eb melankolin\u00eb e thell\u00eb q\u00eb i mb\u00ebshtjell. Vihet re p\u00ebrshkrimi me imt\u00ebsi dhe me emocion i hymjes s\u00eb dhimbshme t\u00eb njeriut n\u00eb mbretnin\u00eb e vdekjes. Vargu i tret\u00eb i tercin\u00ebs (v.114), q\u00eb ngjizet me atmosfer\u00eb vjeshtore dhe mortore, bahet pika ma e fort\u00eb dramatike dhe emocionale e rr\u00ebfimit, n\u00eb t\u00eb gjith\u00eb pasazhin.
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\n[37<\/strong>] ashtu kjo far\u00eb e mbrapsht\u00eb e Adamit shkon<\/strong> \u2013 Perifrazim p\u00ebr pasardhjen m\u00ebkatare t\u00eb Adamit, njeriut t\u00eb par\u00eb. Bijt e Adamit n\u00eb cil\u00ebsin\u00eb e perifrazimit p\u00ebr njer\u00ebz asht p\u00ebrdor\u00eb edhe n\u00eb vepra t\u00eb tjera nga poeti, \u00e7ka ishte mjaft e shpesht\u00eb n\u00eb let\u00ebrsin\u00eb e koh\u00ebs e q\u00eb ka burim Bibl\u00ebn.<\/p>\n

si zogu i bindet t\u2019zott kur i fishk\u00ebllon<\/strong> \u2013 N\u00eb k\u00ebt\u00eb varg kemi tri fjal\u00eb q\u00eb i vizatojn\u00eb t\u00eb humbunit si mjaft t\u00eb brizht\u00eb e t\u00eb dob\u00ebt, ku rolin kryesor e lot p\u00ebrs\u00ebri folja, jo mbiemni (bindet). Edhe se b\u00ebrtasin, edhe se k\u00ebrc\u00ebllejn\u00eb dhamb\u00ebt kund\u00ebr Per\u00ebndis\u00eb, gjinis\u00eb njer\u00ebzor\u00ebve a prind\u00ebve, edhe se mallkojn\u00eb k\u00eb kan\u00eb p\u00ebrpara, madje edhe dit\u00ebn kur kan\u00eb l\u00e9, ata n\u00eb thelb jan\u00eb t\u00eb dob\u00ebt tashma, t\u00eb ndjesh\u00ebm e t\u00eb mposhtun njok\u00ebh\u00ebsisht.<\/p>\n

E gjitha kjo asht n\u00eb kontrast me jet\u00ebn q\u00eb kan\u00eb ba: kryefort\u00eb ndaj Per\u00ebndis\u00eb e kund\u00ebrshtues n\u00eb lirin\u00eb q\u00eb kishin p\u00ebr t\u00eb qen\u00eb n\u00eb krahun e tij. Tash q\u00eb nuk jan\u00eb ma arbit\u00ebr i lir\u00eb e mbi ta godet dhunsh\u00ebm rremi i Karontit, ata ngjajn\u00eb si zogj t\u00eb dob\u00ebt, t\u00eb pambrojtun, t\u00eb brizht\u00eb, t\u00eb bindun e t\u00eb mposhtun \u2013 pa as ma t\u00eb vogl\u00ebn rezistenc\u00eb shkojn\u00eb drejt vendit t\u00eb d\u00ebnimit, p\u00ebr \u00e7ka jan\u00eb ba t\u00eb vet\u00ebdijsh\u00ebm se do e vuejn\u00eb p\u00ebrjet\u00ebsisht (v.84-87). Tue u nis\u00eb nga ky kand v\u00ebshtrimi, shfrimi i masip\u00ebrm i Dantes (v.115) asht i kuptuesh\u00ebm.
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\n[38<\/strong>] Lundrojn\u00eb k\u00ebshtu mbi val\u00eb<\/strong> \u2013 Dante sheh t\u00eb largohen nga bregu ata shpirt\u00ebn, p\u00ebr t\u00eb cil\u00ebt kthimi, a nj\u00eb tjet\u00ebr mund\u00ebsi shp\u00ebtimit, asht pa gjas\u00eb. E pamundun t\u00eb mos dallojm\u00eb nota keqardhjeje dhe melankolie, p\u00ebrmes rreshtave t\u00eb k\u00ebsaj tercine, nga ana e poetit.
\nme uj\u00eb t\u00eb ndej\u00eb \u2013 K\u00ebneta ku varkon Karonti asht e pis\u00ebt, si\u00e7 na asht than\u00eb edhe ma nalt (v.98), ku thuhet e ndyt\u00eb, pra uj\u00ebt e t\u00eb cil\u00ebs jan\u00eb p\u00ebrzie me balt\u00eb, llomisht\u00eb.<\/p>\n

nj\u00eb grumbull tjet\u00ebr\u2026 k\u00ebndej<\/strong> \u2013 Dante, me keqardhje t\u00eb skajshme, ngulmon n\u00eb shum\u00ebsin\u00eb e njer\u00ebzve q\u00eb, tue vdek\u00eb pa u pendue p\u00ebr m\u00ebkatin, pashmangsh\u00ebm d\u00ebnohen n\u00eb Ferr. E till\u00eb bindje pasqyron fjal\u00ebt e Krishti: \u201ce gj\u00ebr\u00eb \u00ebsht\u00eb dera dhe e hapur \u00ebsht\u00eb udha q\u00eb t\u00eb \u00e7on n\u00eb shkat\u00ebrrim, dhe shum\u00eb jan\u00eb ata q\u00eb hyjn\u00eb n\u00ebp\u00ebr t\u00eb\u201d (Mateu, 7:13).
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\n[39<\/strong>] O bir<\/strong> \u2013 Ma sip\u00ebr (v.74), kemi pa se Virgjili nuk i asht p\u00ebrgjigj\u00eb pyetjes s\u00eb Dantes, n\u00eb lidhje me grumbullin q\u00eb priste n\u00eb breg t\u00eb Akerontit. Tashti, mbasi sheh me syt\u00eb e tij s\u00eb \u00e7far\u00eb aty ndodh, kupton leht\u00ebsisht fjal\u00ebt e Virgjilit n\u00eb vazhdim, p\u00ebrgjigje e detajueme e gjith\u00eb \u00e7far\u00eb Dante s\u2019do t\u00eb kuptonte pa k\u00ebt\u00eb informacion pamor. Nj\u00eb fenomen t\u00eb till\u00eb do ta ndeshim edhe her\u00eb tjet\u00ebr: \u201cS\u00eb shpejti do t\u00eb jesh atje, \/ ndaj dhe p\u00ebrgjigjen syt\u00eb kan\u00eb me ta dhan\u00eb\u201d (K.XXXIII, v.106-107).<\/p>\n

ata q\u00eb idh\u00eb me Zotin vdesin<\/strong> \u2013 K\u00ebtu jan\u00eb t\u00eb gjith\u00eb ata q\u00eb vdiq\u00ebn pa u pendue p\u00ebr m\u00ebkatet e tyre e pa u kthye me besim n\u00eb Zotin. Aludimi p\u00ebr deklarimet biblike q\u00eb flasin p\u00ebr zem\u00ebrimin e Per\u00ebndis\u00eb \u00ebsht\u00eb i pashmangsh\u00ebm. \u201cPor ti, p\u00ebr shkak t\u00eb ashp\u00ebrsis\u00eb sate dhe t\u00eb zemr\u00ebs s\u00eb papenduar, po mbledh p\u00ebr veten t\u00ebnde zem\u00ebrim p\u00ebr dit\u00ebn e zem\u00ebrimit dhe t\u00eb zbules\u00ebs s\u00eb gjykimit t\u00eb drejt\u00eb t\u00eb Per\u00ebndis\u00eb, [\u2026] atyre q\u00eb kund\u00ebrshtojn\u00eb e nuk i binden s\u00eb v\u00ebrtet\u00ebs, por i binden padrejt\u00ebsis\u00eb, indinjat\u00eb dhe zem\u00ebrim\u201d (Romak\u00ebve 2:5, 8). Shih edhe Gjoni 3:36; Efesian\u00ebve 5:6; Zbulesa 11:18.
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\n[40<\/strong>] kan\u00eb ngut t\u2019kalojn\u00eb\u2026<\/strong> \u2013 Shpirtnat, t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr vendimin e pakthyesh\u00ebm t\u00eb d\u00ebnimit, d\u00ebshirojn\u00eb q\u00eb ky t\u00eb realizohet sa ma shpejt, edhe se i tmerrsh\u00ebm, mjafton t\u00eb shp\u00ebtojn\u00eb nga ankthi i pritjes e keqtrajtimit. Ky asht nj\u00eb detaj n\u00eb nivelin psikologjik q\u00eb d\u00ebshmon mpreht\u00ebsin\u00eb e Dantes p\u00ebr t\u00eb shqyrtue e dhan\u00eb detaje mjaft t\u00eb holla, p\u00ebr ta ba sa ma t\u00eb plot\u00eb e realiste p\u00ebrcjelljen e imazheve e, bashk\u00eb m\u00eb to, edhe mesazheve.<\/p>\n

drejtsia e Hyut i nguc\u00eb<\/strong> \u2013 Nga ana tjet\u00ebr, ashtu si kalor\u00ebsi ther me mamuze ijet e kalit, q\u00eb ky t\u00eb ec\u00eb ma shpejt, n\u00eb t\u00eb njajt\u00ebn m\u00ebnyr\u00eb, Drejt\u00ebsia e Hyut i nxit ata q\u00eb t\u00eb shkojn\u00eb sa m\u00eb shpejt n\u00eb vendin e mundimit.
\n<\/a>
\n[41<\/strong>] nj\u00eb shpirt i mir\u00eb<\/strong> \u2013 Nuk bahet fjal\u00eb p\u00ebr nj\u00eb shpirt t\u00eb shp\u00ebtuem, pra q\u00eb i p\u00ebrket Parajs\u00ebs, por p\u00ebr nj\u00eb shpirt q\u00eb ende ka mund\u00ebsin\u00eb e shp\u00ebtimit, sikurse Dante asht, pra ende i gjall\u00eb. P\u00ebrderisa nuk i asht ba gjyqi, shpirti i pandehun m\u00ebkatar, konsiderohet i drejt\u00eb, p\u00ebrndryshe i mir\u00eb.<\/p>\n

prandaj, n\u00ebse Karonti n\u2019ty hak\u00ebrrohet<\/strong> \u2013 Karonti i shkret\u00eb, p\u00ebr aq koh\u00eb sa kryen k\u00ebt\u00eb sh\u00ebrbin, s\u2019i ka q\u00ebllue ndonj\u00ebher\u00eb t\u00eb ndeshet me nj\u00eb shpirt t\u00eb mir\u00eb, ndaj tjet\u00ebr sjellje ndonj\u00ebher\u00eb nuk ka ushtrue, p\u00ebrve\u00e7se at\u00eb t\u00eb ashpr\u00ebn, q\u00eb kemi pa ma nalt (v.84-87). Asht p\u00ebr t\u2019u ve\u00e7ue se, t\u00eb gjitha rojet infernale, kan\u00eb sjellje po kaq t\u00eb ashp\u00ebr ndaj t\u00eb d\u00ebnuemve n\u00eb rrath\u00ebt p\u00ebrkat\u00ebs. Kjo, ngaq\u00eb ata, edhe pse demon\u00eb, kryejn\u00eb nj\u00eb funksion q\u00eb u asht ngarkue nga vet\u00eb Per\u00ebndia dhe, tue zbatue Drejt\u00ebsin\u00eb e Tij, marrin edhe q\u00ebndrimin e Tij ndaj atyne q\u00eb zemrue n\u00eb Zotin vdesin.
\n<\/a>
\n[42<\/strong>] Me t\u2019hesht\u00eb\u2026<\/strong> \u2013 Asgja nuk na thot\u00eb Dante p\u00ebr kalimin e tij matan\u00eb t\u00eb Akerontit. T\u00ebrmeti i papritun dhe vetima, q\u00eb e bajn\u00eb t\u00eb humb\u00eb ndjenjat, tregojn\u00eb se aty po ngjet di\u00e7ka e jasht\u00ebzakonshme e q\u00eb e marrim me mend se asht nj\u00eb nd\u00ebrhymje hyjnore. Kanga mbyllet me k\u00ebt\u00eb trazim dramatik, q\u00eb duket se pasqyron kuptimin tragjik n\u00eb hymjen e mbretnis\u00eb s\u00eb t\u00eb Keqes.<\/p>\n

prej djers\u00ebsh trupi ende m\u00eb mbulohet<\/strong> \u2013 Kujtimi i k\u00ebtij t\u00ebrmeti t\u00eb tmerrsh\u00ebm ende e frik\u00ebson poetin, tashma i dal\u00eb nga Ferri, nd\u00ebrsa shkruen k\u00ebto kujtime. Dante, ashtu si n\u00eb Kang\u00ebn I (v.6), rithekson se sa i ankthsh\u00ebm ishte ky udh\u00ebtim, n\u00eb nj\u00eb mjedis t\u00eb v\u00ebshtir\u00eb e anmiqsor.
\n<\/a>
\n[43<\/strong>] Stuhi dhe gjam\u00eb<\/strong> \u2013 Termeti, n\u00eb mesjet\u00eb, besohej se p\u00ebrftohej nga dalja e avullit prej thell\u00ebsive t\u00eb tok\u00ebs, formue nga lag\u00ebshtina q\u00eb tejnxehej nga dielli. \u201cN\u00eb shpellat e tok\u00ebs shpesh hyn er\u00eb dhe, si nxehet, n\u00eb dalje t\u00eb saj ndodh q\u00eb thyen sip\u00ebrfaqen e tok\u00ebs dhe del jasht\u00eb\u201d (Buti, f.106).<\/p>\n

por rash\u00eb si ai q\u00eb kputet gjumi leht\u00eb<\/strong> \u2013 Gjumi apo humbja e ndjenjave, si n\u00eb Kang\u00ebn V, v.142, jan\u00eb artifice q\u00eb Dante i p\u00ebrdor, si duket, p\u00ebr t\u00eb leht\u00ebsue gjendjen dramatike q\u00eb krijohet.<\/p>\n

\n

Fjalor shpjegues i K\u00ebng\u00ebs III<\/strong><\/p>\n

n\u00eb tekst<\/em>
\nhak\u00ebrrue (me u) \u201cdrejtohem (dikujt) me fjal\u00eb t\u00eb ashpra, k\u00ebrc\u00ebnuese\u201d.
\nkurrsi III, v.56 \u201cn\u00eb asnj\u00eb m\u00ebnyr\u00eb\u201d; pran\u00ebv\u00ebnie (juxtapozicion) i kurr + si\u201d.
\nl\u00e9 (me) III, v.105 \u201clind\u201d.
\nm\u00ebshir\u00ebtret\u00eb III, v.102 \u201cpa m\u00ebshir\u00eb; n\u00eb m\u00ebnyr\u00eb t\u00eb pam\u00ebshirshme; q\u00eb ka humb\u00eb m\u00ebshir\u00ebn\u201d; kompozit\u00eb e formuar nga m\u00ebshir\u00eb + tret\u00eb; neologjiz\u00ebm i vet\u00eb autorit.
\nndej\u00eb (i) III, v.118 \u201c\/uj\u00eb\/ i ndenjur; \/uj\u00eb\/ q\u00eb nuk l\u00ebviz; \/uj\u00eb\/ i pist\u00eb\u201d.
\njet\u00ebzez\u00eb,-a \u2013 \u201cjeta plot vuejtje e t\u00eb d\u00ebnuemve n\u00eb Ferr, q\u00eb as nuk ndryshon as nuk mbaron kurr\u00eb\u201d, kompozit\u00eb e formuar nga jet\u00eb + zez\u00eb; krijim i vet\u00eb autorit.
\nngurruem III, v.111 \u201cq\u00eb ngurron; q\u00eb heziton\u201d.
\npakuem (i) III, v.40 \u201cq\u00eb \u00ebsht\u00eb pakuar; q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb m\u00eb i vog\u00ebl; q\u00eb \u00ebsht\u00eb zvog\u00ebluar\u201d.
\npamat\u00eb (i) III, v.55 \u201cq\u00eb nuk mund t\u00eb matet; k\u00ebtu: q\u00eb nuk mund t\u00eb num\u00ebrohet\u201d; formim nga folja \/me\/ mat\u00eb me parashtes\u00ebn pa-.
\npr\u00e2 (me) III, v.125 \u201cpushoj; rresht\u201d.
\np\u00ebrbind III, v.25 \u201cdi\u00e7ka\/ e frikshme; \/di\u00e7ka\/ jo e zakonshme; \/di\u00e7ka\/ e tmerrshme\u201d, formim nga emri bind \u201c\/di\u00e7ka\/ q\u00eb t\u00eb shtie frik\u00ebn\u201d, me parashtes\u00ebn p\u00ebr-.
\nr\u00ee (me) III, v.105 \u201clag (me uj\u00eb, me lot\u00eb etj.); njom\u201d.
\nshkurtisht III, v.45 \u201cshkurtimisht\u201d, formuar nga shkurt + prapashtes\u00ebn \u2013isht, neologjiz\u00ebm i autorit.
\nsyul\u00eb III, v.79 \u201cq\u00eb rri me syulur\u201d, kompozit\u00eb e formuar nga sy + ul\u00eb\u201d; krijim i vet\u00eb autorit.
\nvarkue (me) III, v.82 \u201clundroj me vark\u00eb\u201d.
\nzjarrmue (me u) III, v.94 \u201cnxehem; m\u00eb hyp\u00ebn inati\u201d.
\nzjarrmuem (i) III, v.109 \u201ci nxehur; i inatosur\u201d.<\/p>\n

n\u00eb sh\u00ebnime<\/em>
\nantiromak~e III, sh.19 \u201cq\u00eb \u00ebsht\u00eb kund\u00ebr Rom\u00ebs\u201d.
\napokrif\/\u00eb,-a III, sh.13 \u201capokrif-i lloj libri a shkrimi me p\u00ebrmbajtje fetare, por q\u00eb nuk pranohet nga Kisha si autentik; shkrim me autor\u00ebsi t\u00eb rreme, fals\u201d. Tekste me autor\u00ebsi t\u00eb dyshimt\u00eb, jo t\u00eb v\u00ebrtet\u00eb, fals; libra jo t\u00eb njohur nga Kisha p\u00ebr t\u00eb shenjt\u00eb.
\nbir\u00ebs\u03af,-a III, sh.27 \u201ct\u00eb qenit bir; q\u00eb rrjedh nga (\u2026)\u201d.
\ndestinuar (i) III, sh.19 \u201ci paracaktuar\u201d.
\ndisat\u00eb (i, e) III, sh.20 \u201ci shumt\u00eb, i shpesht\u00eb (trajtimi\u2026)\u201d.
\ndor\u00ebhequn (i) III, sh.19 \u201cai q\u00eb ka hequr dor\u00eb (nga nj\u00eb post)\u201d.
\ndyqind\u00ebshi III, sh.19 \u201cperiudha nga viti 1200 deri m\u00eb 1299; p\u00ebrdorim perifrazor dyqind\u00ebshi \/italian\/ etj.\u201d
\nfrik\u00ebndjell\u00ebs,-i III, sh.27 \u201c\/ai\/ q\u00eb ndjell frik\u00eb\u201d; kompozit\u00eb e formuar nga frik\u00eb + ndjell\u00ebs; krijim i vet\u00eb autorit.
\nhuq\u00eb (me) III, sh.6 \u201cmos me i ra shenjit; me dal\u00eb huq\u201d; formuar nga ndajf. huq.
\nkanonikisht III, sh.19 \u201cq\u00eb \u00ebsht\u00eb n\u00eb m\u00ebnyr\u00ebn kanonike, ligjore\u201d; formuar nga kanonik me prap. -isht.
\nkund\u00ebrthan\u00eb (me) 3 III, sh.6 \u201cmohoj \u00e7far\u00eb thash\u00eb m\u00eb par\u00eb\u201d; kompozit\u00eb e nd\u00ebrtuar nga kund\u00ebr + than\u00eb\u201d.
\nleteral\/e III, sh.4 \u201cad litteram; fjal\u00eb p\u00ebr fjal\u00eb\u201d.
\nmosdakort\u00ebs\u03af, -a III, sh.26 \u201ct\u00eb mosqenit dakord (n\u00eb nj\u00eb mendje) p\u00ebr nj\u00eb pun\u00eb etj.\u201d, formim nga mos + dakord\u00ebs\u03af; neologjiz\u00ebm i krijuar nga vet\u00eb autori.
\nmosvep\/\u00ebr,-ra III, sh.12 \u201cmosveprimi; t\u00eb qenit indiferent\u201d, kompozit\u00eb e formuar nga mos + vep\u00ebr.
\npakalbsh\u00ebm (i) III, sh.3 \u201cq\u00eb nuk \u00ebsht\u00eb i kalbur; q\u00eb nuk kalbet\u201d; nd\u00ebrtuar nga mb. (i) kalbsh\u00ebm, me parashtes\u00ebn privative pa-.
\npangadishullor,-e III, sh.25 \u201cq\u00eb i perket gjith\u00eb gadishullit (k\u00ebtu Ballkanik, apo Ilirik)\u201d.
\npapn\u03af,-a III, sh.19 \u201ckoha e t\u00eb qenurit pap\u00eb\u201d.
\nparaferr,-i III, sh.9 \u201cvendi q\u00eb ndodhet para se te hyhet n\u00eb ferr e ku nd\u00ebshkohen ata q\u00eb nuk kan\u00eb b\u00ebr\u00eb as mir\u00eb, as keq\u201d, kompozit\u00eb e fornuar nga para + ferr; neologjiz\u00ebm i krijuar nga vet\u00eb autori.
\npar\u00ebbir\u00ebsi,-a III, sh.19 \u201ct\u00eb qenurit f\u00ebmija i par\u00eb; kompozit\u00eb e nd\u00ebrtuar nga \/i\/ par\u00eb + bir\u00ebsi (khs. Buzukun i parilem\u00eb, lat. primogenitus).
\npatjet\u00ebrsueshm\u00ebn\u03af,-a III, sh.33 \u201ct\u00eb qenurit i patjet\u00ebrsuesh\u00ebm\u201d, formim me parashtes\u00ebn pa- dhe tjet\u00ebrsuesh\u00ebm.
\nprimat,-i III, sh.19 \u201cp\u00ebrpar\u00ebs\u03af (k\u00ebtu: e autoritetit kishtar ndaj atij temporal\/sekular)\u201d.
\np\u00ebrl\u00ebvduem (i) III, sh.19 \u201ci lavd\u00ebruar n\u00eb shkall\u00ebn siperore\u201d; formuar nga mbiem. (i) l\u00ebvduem me parashtes\u00ebn intensive p\u00ebr-.
\np\u00ebrs\u00ebdrejti III, sh.3 \u201cdrejtp\u00ebrdrejt; direkt\u201d; pran\u00ebv\u00ebnie (juxtapozicion) e formuar nga p\u00ebr s\u00eb drejti.
\np\u00ebr\u00e7udsh\u00ebm (i) III, sh.27 \u201cq\u00eb \u00ebsht\u00eb i p\u00ebr\u00e7udur; q\u00eb t\u00eb kall tmerr\u201d.
\np\u00ebr\u00e7udsh\u00ebm III, sh.27 \u201cndajf. n\u00eb m\u00ebnyr\u00eb t\u00eb p\u00ebr\u00e7udur; t\u00eb tmerrshme\u201d.
\nrikonfirmue (me u) III, sh.23 \u201ckonfirmoj p\u00ebrs\u00ebri, p\u00ebr s\u00eb dyti; p\u00ebrmend p\u00ebrs\u00ebri v\u00ebrtet\u00ebsin\u00eb e nj\u00eb fenomeni a gj\u00ebje\u201d, formim nga folja konfirmue me parashtes\u00ebn ri-.
\nrindez\u00eb (me u) III, sh.19 \u201cme u ndez\u00eb p\u00ebrs\u00ebri\u201d, formim nga folja ndez\u00eb me parashtes\u00ebn ri-.
\nritrajtue (me u) III, sh.20 \u201cme u trajtue p\u00ebr s\u00eb dyti\u201d, formim nga folja trajtue me parashtes\u00ebn ri-.
\nshakullues~e III, sh.8 \u201cq\u00eb \u00ebsht\u00eb si shakull; q\u00eb t\u00eb l\u00eb p\u00ebr tok\u00eb t\u00eb shtrir\u00eb si shakull; befasuese, e papritur\u201d.
\ntrazues,-i III, sh.1 \u201cq\u00eb t\u00eb trazon; q\u00eb t\u00eb trondit\u201d.
\nvet\u00ebvendos\u00ebs~e III, sh.24 \u201cq\u00eb vendos vet\u00eb; i pavarur; i lir\u00eb\u201d, kompozit\u00eb e formuar nga vet\u00eb + vendos\/\u00ebs\/, neologjiz\u00ebm, krijim i autorit.
\nvirgjilian~e III, sh.8 \u201cq\u00eb jan\u00eb t\u00eb Virgjilit; q\u00eb i p\u00ebrkasin Virgjilit\u201d.<\/p>\n

\n

Nga paraqitja e Kang\u00ebs I t\u00eb Ferrit te revista elektronike RADIO VATIKANI<\/strong><\/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\u201d. Lexohej mbi nj\u00eb bocet t\u00eb p\u00ebrkthimit q\u00eb \u2013 n\u00eb pritje t\u00eb botimit t\u00eb ardhsh\u00ebm t\u00eb kryevepr\u00ebs, shqip\u00ebrue p\u00ebrs\u00ebri n\u00eb dialektin geg\u00eb \u2013 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, 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\u201c, 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 (arb\u00ebrisht) p\u00ebr t\u00eb vijue me Ernest Koliqin, Martin Camajn, Mark Ndoj\u00ebn, Nikoll\u00eb Dak\u00ebn, Pashko Gje\u00e7in e Meritan Spahin\u00eb (p\u00ebrkthime t\u00eb pjesshme e t\u00eb plota, gegnisht) dhe \u00c7ezar Kurtin (Ferri, p\u00ebrkthim n\u00eb gjuh\u00ebn zyrtare) 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\u2026<\/p>\n

Kujtojm\u00eb se p\u00ebrkthyesit ma t\u00eb njohun t\u00eb \u201cKomedis\u00eb\u201d n\u00eb anglisht, jan\u00eb Laurence Binyon Henry; poeti i famsh\u00ebm amerikan, Henry Wadsworth Longfellow dhe Henry Francis Cary. N\u00eb fr\u00ebngjisht po kujtojm\u00eb p\u00ebrkthimin ma modern, at\u00eb t\u00eb Dani\u00e8le Roberts, shtyp\u00eb me shije, me tekstin origjinal p\u00ebrkrah, me parathanie e aparat kritik, nga editori francez Acres Sud. E sa p\u00ebr gjerman\u00ebt, e kan\u00eb p\u00ebrkthye \u201cKomedin\u00eb\u201d ma se nj\u00ebqind e gjasht\u00ebdhet\u00eb her\u00eb. 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. 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 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.
\nI 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 \u2013 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\u201d, t\u00eb Viktor Hygo, botue n\u00eb revist\u00ebn \u201cOrana\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":"

Lexo gjithashtu [ Kanga I ] [ Kanga II ] Publikuar n\u00eb https:\/\/palimpsest.al\/ Dante: \u201cKomedia Hyjnore\u201d Kanga III \u2013 P\u00ebrktheu dhe pajisi m\u00eb sh\u00ebnime Meritan Spahija \u2013 Ata q\u00eb nuk ban\u00eb as mir\u00eb, as keq. Jetuen pa u sha e pa u l\u00ebvdue prej kujt, n\u00eb indiferenc\u00eb ndaj \u00e7do lloj p\u00ebrfshimjeje, qoft\u00eb politike a fetare, […]<\/p>\n","protected":false},"author":1,"featured_media":23299,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,8,10],"tags":[],"class_list":["post-21227","post","type-post","status-publish","format-standard","has-post-thumbnail","category-histori","category-letersi","category-poezi"],"yoast_head":"\n\u201cKomedia Hyjnore\u201d e Dantes, n\u00eb shqip nga Meritan Spahija (III) - 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-ne-shqip-nga-meritan-spahija-iii\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cKomedia Hyjnore\u201d e Dantes, n\u00eb shqip nga Meritan Spahija (III) - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Lexo gjithashtu [ Kanga I ] [ Kanga II ] Publikuar n\u00eb https:\/\/palimpsest.al\/ Dante: \u201cKomedia Hyjnore\u201d Kanga III \u2013 P\u00ebrktheu dhe pajisi m\u00eb sh\u00ebnime Meritan Spahija \u2013 Ata q\u00eb nuk ban\u00eb as mir\u00eb, as keq. 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