{"id":23301,"date":"2018-02-07T16:03:58","date_gmt":"2018-02-07T15:03:58","guid":{"rendered":"http:\/\/www.fjala.info\/?p=23301"},"modified":"2018-02-07T17:45:09","modified_gmt":"2018-02-07T16:45:09","slug":"komedia-hyjnore-e-dantes-ne-shqip-nga-meritan-spahija-ii","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/komedia-hyjnore-e-dantes-ne-shqip-nga-meritan-spahija-ii\/","title":{"rendered":"\u201cKomedia Hyjnore\u201d e Dantes, n\u00eb shqip nga Meritan Spahija (II)"},"content":{"rendered":"
\n

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

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

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

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

\"\"<\/p>\n

Kanga e dyt\u00eb e Ferrit na tregon se si poetin e kap\u00eb dyshimi se mos vall\u00eb ky udh\u00ebtim asht nj\u00eb marr\u00ebzi. P\u00ebr ta sigurue e dhan\u00eb zem\u00ebr, Virgjili i tregon se kush e ka urdhnue dhe se tri gra t\u00eb bekueme kujdesen p\u00ebr t\u00eb n\u00eb Qiell. Mbas k\u00ebsaj ata i hyjn\u00eb udh\u00ebtimit.<\/em><\/p>\n

Koha<\/strong>: Muzgu i s\u00eb premtes s\u00eb shenjt\u00eb, 8 prill 1300.
\nVendi<\/strong>: N\u00eb buz\u00eb t\u00eb pjerrin\u00ebs s\u00eb but\u00eb, ku fillon kodra, n\u00eb zallishten mes saj dhe pyllit.
\nPersonazhet<\/strong>: Dante, Virgjili.<\/p>\n\n\n\n
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\n141<\/td>\n		Po ikte dita e mbramja n\u00eb t’errsuem
\nlehtsonte t’gjall\u00ebt, q\u00eb n\u00eb tok\u00eb jan\u00eb,
\nprej lodhjes s’tyne; e un\u00eb krejtsisht vetmuem
\n.<\/span>
\ngatitesha t\u00eb mbaja barr\u00ebt t’tan\u00eb
\nporsi me t’ecun dhe n\u00eb vujtuni,
\nq\u00eb n’mend m\u00eb vijn\u00eb, nj\u00eb mangut sish pa lan\u00eb.
\n.<\/span>
\nM\u00eb ndihni o muza, o e nalt\u00eb dhunt\u00ed;
\ne gjith\u00eb \u00e7ka pash\u00eb, kujtes\u00eb p\u00ebrfill\u00eb t’tregosh,
\nn’k\u00ebt\u00eb log tash matet jotja p\u00ebrsosn\u00ed.
\n.<\/span>
\nE i thash\u00eb: \u00abPoet, q\u00eb don t\u00eb m\u00eb drejtosh,
\nhidh syt\u00eb nga un\u00eb e shih n\u00ebse ia vlej,
\np\u00ebrpara se t’p\u00ebrpjet\u00ebn t’ma besosh.
\n.<\/span>
\nTi thue se ati i Silvit, n\u00eb P\u00ebrtej,
\nnd\u00ebrsa tuj qen\u00eb end\u00e8 i gjall\u00eb, n’at\u00eb vend
\nt’amshuem shkoi, e qe me mish e dej.
\n.<\/span>
\nPor, n’se Anmiku i t’keqes pat kuvend\u00eb
\nme i dal\u00eb n\u00eb krah, tu’ e dit\u00eb \u00e7’t\u00eb mir\u00eb do kish,
\nprej tij \u00e7’do rridhte sa e sa n\u00eb rend,
\n.<\/span>
\np\u00ebr nj\u00eb t\u00eb mendsh\u00ebm pa arsye s’do ish;
\nt’jet\u00eb at\u00eb i Rom\u00ebs dhe i Fuqis\u00eb s\u00eb vjet\u00ebr,
\nn\u00eb t’Naltin Qiell ka qen\u00eb vendos\u00eb k\u00ebsish:
\n.<\/span>
\nt\u00eb dyja bashk\u00eb, t’v\u00ebrtet\u00ebn n’thuesh, jo tjet\u00ebr,
\np\u00ebr vend t\u00eb shejt\u00eb jan\u00eb nda, bash ku q\u00ebndron
\ntrash\u00ebgimtari i ma t\u00eb madhit Pjet\u00ebr.
\n.<\/span>
\nP\u00ebrgjat\u00eb udhtimit, q\u00eb ti i p\u00ebrl\u00ebvdon,
\nm\u00ebsoi gjith\u00eb \u00e7far\u00eb do bante me rrjedhue
\nt\u00eb tij fitore e t’pap\u00ebs veladon.
\n.<\/span>
\nAty, mandej, e Zgjedhna Kup\u00eb ka shkue,
\np\u00ebr at\u00eb besim t\u00eb garantoj\u00eb \u00e7do gj\u00e2,
\nq\u00eb p\u00ebr t\u00eb gjith\u00eb asht rruga me shp\u00ebtue.
\n.<\/span>
\nPo un\u00eb, pse t’vij, lejim vall\u00eb kush u b\u00e2?!
\nNuk jam En\u00e9a, as Pali gjithashtu;
\np\u00ebr t’till\u00eb as un\u00eb e askush nderue s’m\u00eb ka.
\n.<\/span>
\nSe, po t\u00eb nisem p\u00ebr me rrug\u00ebtue,
\ndrue marr\u00ebzi del fundi i udh\u00ebtimit.
\nJe i urt\u00eb, kupton dhe \u00e7ka s’di me e spjegue\u00bb.
\n.<\/span>
\nSikurse nj\u00eb q’ heq dor\u00eb prej d\u00ebshirimit,
\nma imt\u00eb shqyrton e mendjes i ban kthes\u00eb,
\nq\u00ebndrimin tuj ndryshue nga i fillmit,
\n.<\/span>
\nk\u00ebshtu m\u00eb ndodhi n\u00eb bregore t’zez\u00eb
\nse, tuj mendue ma thell\u00eb, e pata fik\u00eb
\nshk\u00ebndin\u00eb prej t’cil\u00ebs n\u00eb fillim qesh\u00eb ndez\u00eb.
\n.<\/span>
\n\u00abN’se filli i kumtit tand nuk m\u00eb ka ik\u00eb,
\n– gjegj hija atij t\u00eb d\u00eaji p\u00ebr lavdim, –
\nligshtue asht shpirti yt nga e madhja frik\u00eb;
\n.<\/span>
\ne kjo p\u00ebr nj\u00e9rin asht shpeshher\u00eb pengim,
\nsa nga e p\u00ebrndershmja nism\u00eb e ban me u kthye,
\nsi hija kafsh\u00ebn tremb n\u00eb t’zbeht\u00eb ndri\u00e7im.
\n.<\/span>
\nPor, q\u00eb t’\u00e7lirohesh frik\u00ebs pa arsye,
\npo t’them pse erdha, si dhe \u00e7far\u00eb provova,
\nkur t’pash\u00eb, sa dhimbjes zemra m\u00eb asht thye.
\n.<\/span>
\nNd\u00ebr pezullor\u00eb kam qen\u00eb, nd\u00ebrsa d\u00ebgjova
\nt’m\u00eb bzaj\u00eb nj\u00eb grue plot hir e bukur\u00ed,
\naq sa t’m\u00eb urdh\u00ebnonte i k\u00ebrkova.
\n.<\/span>
\nI ndritnin syt\u00eb m\u00e2 shum\u00eb se nj\u00eb yjs\u00ed;
\nfilloi t\u00eb m’thoshte shtrue fjal\u00eb amb\u00eblsie,
\nme engj\u00ebllorin z\u00e2 t\u00eb dlirt\u00eb kumt\u00ed:
\n.<\/span>
\n‘O mantovan, shpirtmadh fisnik\u00ebrie,
\nq\u00eb jotja fam\u00eb n’at\u00eb shekull ende rron,
\ndhe sa t’ket\u00eb bot\u00eb, s’do shuhet asnj\u00ebfije,
\n.<\/span>
\nnj\u00eb miku im, q\u00eb miku s’p\u00ebrfiton,
\nka mbet\u00eb n’at\u00eb zall, ku rruga e ka qit\u00eb,
\naq sa me u kthye t\u00eb ngratit n’mend i shkon;
\n.<\/span>
\ne druhem se mos asht aq \u00e7orodit\u00eb,
\nsa e von\u00eb t’i jet\u00eb atij kjo ndihm\u00eb, frigoj,
\np\u00ebr \u00e7’kam d\u00ebgjue e \u00e7’m\u00eb kan\u00eb ba me dit\u00eb.
\n.<\/span>
\nE tash, luej vendit, un\u00eb po t\u00eb urdhnoj,
\nme fjal\u00ebn tande t’bukur me e shp\u00ebtue,
\nq\u00eb ngush\u00ebllue plotsisht t\u00eb jem ksisoj.
\n.<\/span>
\nUn\u00eb vet\u00eb, Beatri\u00e7ja, jam tuj t\u00eb d\u00ebrgue;
\ne vij nga ai vend, ku t’kthehem pres me mall;
\ndashnia asht q\u00eb m’shtyun me t’kuvendue.
\n.<\/span>
\nKur t’jem p\u00ebrpara Zotit tim, p\u00ebrball\u00eb,
\ndo t’i lavdohem shpesh p\u00ebr ty Atij’.
\nSi hesht, me i fol\u00eb d\u00ebshira m’ishte ngjall\u00eb:
\n.<\/span>
\n‘O grue me aq virtyt, mjafton ve\u00e7 ti,
\nq\u00eb ve\u00e7mas t\u00eb dalloj\u00eb gjith\u00eb ky njerzim,
\nn\u00ebn qiellin q\u00eb ma t’ngusht\u00eb ka rratht\u00eb e tij,
\n.<\/span>
\nkaq fort m’p\u00ebrshtatet yti urdh\u00ebnim,
\nsa k\u00ebt\u00eb detyr\u00eb m\u00eb ngjatet ta kem krye;
\ns’due tjet\u00ebr, ve\u00e7 t\u00eb m’thuesh \u00e7do d\u00ebshirim.
\n.<\/span>
\nPor, m\u00eb trego, t\u00eb lutem, p\u00ebr \u00e7’arsye
\nme zbrit\u00eb n’k\u00ebt\u00eb qend\u00ebr s’ke kurrfare frik\u00eb,
\nnga i gjani log, ku po zjarrmon me u kthye’.
\n.<\/span>
\n‘Meq\u00eb ma thell\u00eb don t’hysh, e ma me dit\u00eb,
\nta them aq shkurtimisht’, – m’u gjegj at’her\u00eb, –
\n‘pse s’druhem q\u00eb t\u00eb vij n’k\u00ebt\u00eb vend pa drit\u00eb.
\n.<\/span>
\nVe\u00e7 ato gjana duhet t’kihen mner\u00eb,
\nq\u00eb kan\u00eb mundsi t’i bajn\u00eb njeriut mbrapsht\u00ed;
\nnuk duhet jo, ligshtue aq p\u00ebr t\u00eb tjer\u00eb.
\n.<\/span>
\nK\u00ebshtu m\u00eb ka forcue hyu Per\u00ebndi,
\naq sa mjerimi juej s’m\u00eb prek aspak,
\ne as flak\u00ebn e ktij zjarri nuk e ndij.
\n.<\/span>
\nTrazue nj\u00eb grue e fisme asht jo pak
\np\u00ebr k\u00ebt\u00eb penges\u00eb, prandaj po t\u00eb d\u00ebrgoj,
\nn\u00eb mnyr\u00eb q\u00eb i rrept\u00eb gjykim t\u00eb marrin lak.
\n.<\/span>
\nK\u00ebshtu, k\u00ebrkoi Lu\u00e7ien dhe e urdhnoi,
\ntu’ i than\u00eb: – Nevoj\u00eb ka ai q\u00eb t’asht besnik
\ne un\u00eb tash n’dor\u00ebn tande e l\u00ebshoj.
\n.<\/span>
\nLu\u00e7\u00eda, e \u00e7do t\u00eb keqeje anmik,
\nme t’shpejt\u00eb ka ardh\u00eb n\u00eb vendin ku po rrija
\nme at\u00eb t\u00eb lasht\u00eb Rakel\u00eb, njeri fisnik.
\n.<\/span>
\n– Beatri\u00e7e, – m’tha, – q\u00eb lavd t’ka Per\u00ebndia,
\npse s’i je gjet\u00eb atij q\u00eb t’don aq shum\u00eb
\ne q\u00eb p\u00ebr ty asht nda nga njer\u00ebzia?
\n.<\/span>
\nS’ia ndjen vall\u00eb vajin, lot\u00ebt rrjedhin lum\u00eb,
\na s’e shikon si vdekja e ka sulmue,
\nku lumi me nj\u00eb det ka t’krahasum\u00eb? –
\n.<\/span>
\nN\u00eb bot\u00eb kaq shpejt askush nuk ka vrapue
\nt\u00eb mir\u00ebn t’kap\u00eb, a e keqja mos me e zan\u00eb,
\nsi\u00e7 kam ng\u00e1 vrap, kto fjal\u00eb me t\u00eb d\u00ebgjue,
\n.<\/span>
\np\u00ebr t’ardh\u00eb kaq posht\u00eb nga ajo e nalta an\u00eb,
\nme bes\u00eb n\u00eb fjal\u00ebn q\u00eb ti hirsh\u00ebm end\u00eb,
\nq\u00eb ty t’nderon e ata q\u00eb ndi e kan\u00eb’.
\n.<\/span>
\nPorsa mbaroi \u00e7far\u00eb kishte me kuvend\u00eb,
\nktheu syt\u00eb, q\u00eb lot\u00ebsh ndritinin edhe m\u00e2,
\n\u00e7ka p\u00ebr k\u00ebtu m\u00eb bani n’\u00e7ast me rend\u00eb.
\n.<\/span>
\nDhe ja ku erdha, si\u00e7 urdhnue m\u00eb ka:
\nt\u00eb hoqa bish\u00ebs, q\u00eb gjithkush e dron,
\ne q\u00eb nga mali shkurt s’t\u00eb la me i ra.
\n.<\/span>
\nAt’her\u00eb, pra, \u00e7’ke? P\u00ebrse, p\u00ebrse ndalon,
\npse n’zem\u00ebr kaq shum\u00eb frik\u00eb t’ka ba strehim,
\npse s’ndezesh flak\u00eb e pse kaq fort ngurron,
\n.<\/span>
\np\u00ebrderisa kto gra, me plot bekim,
\nn\u00eb Qiell p\u00ebr ty po kan\u00eb p\u00ebrkujdes\u00ed,
\ndhe t’miat fjal\u00eb t\u00eb sjellin t’till\u00eb premtim?\u00bb
\n.<\/span>
\nAshtu si lulja, nat\u00ebn brym\u00ebs ngri,
\nmbyll flet\u00ebt, por kur dielli ajrin vak\u00eb,
\ndrejtohet e me shend p\u00ebrball\u00eb i rri,
\n.<\/span>
\nk\u00ebshtu m\u00eb ngjau me forc\u00ebn time t’mpak\u00eb,
\nkaq p\u00ebrt\u00ebri e turrsh\u00ebm zemr\u00ebs m’rrodhi,
\nsa q\u00eb, kur fola, vetja m’ngjau p\u00ebrflak\u00eb:
\n.<\/span>
\n\u00abOh, qoft\u00eb bekue ajo q\u00eb n’ndihm\u00eb m\u00eb ndodhi,
\ndhe ti q\u00eb n’\u00e7ast iu binde dhe pa fjal\u00eb,
\nme t\u00eb v\u00ebrtetat q\u00eb n’goj\u00eb tande hodhi!
\n.<\/span>
\nMa mbushe zemr\u00ebn e m\u00eb ndeze val\u00eb,
\naq sa do baj si\u00e7 m’pate k\u00ebshillue
\ndhe, t’kthej n’d\u00ebshir\u00eb t\u00eb par\u00eb, gja nuk m\u00eb ndal\u00eb.
\n.<\/span>
\nM\u00eb prij, tashma n’nj\u00eb mendje m\u00eb ke pr\u00fb
\nti imzot, drejtuesi dhe m\u00ebsuesi i mir\u00eb\u00bb.
\nK\u00ebshtu i thash\u00eb; mandej si n’udh\u00eb qe v\u00fb,
\n.<\/span>
\ni hyna shtegut t’nalt\u00eb e t\u00eb v\u00ebshtir\u00eb.<\/td>\n		.
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\n[1<\/strong>] Po ikte dita<\/strong> – Edhe kjo kang\u00eb hapet me nj\u00eb tregues kohor, por k\u00ebt\u00eb radh\u00eb jo t\u00eb p\u00ebrgjithsh\u00ebm, por i p\u00ebrcaktuem sakt\u00ebsisht n\u00eb situat\u00ebn q\u00eb ndodhet protagonisti. Koha n\u00eb t’errun asht nd\u00ebrthurje e mjedisit me gjendjen shpirt\u00ebnore t\u00eb udh\u00ebtarit. Nga ana tjet\u00ebr, tue ndryshue me fillimin e Kang\u00ebs I, ku na p\u00ebrshkruhet mjesi n\u00eb at\u00eb kod\u00ebr q\u00eb ndritej nga dielli, k\u00ebtu kanga fillon me mbarimin e dit\u00ebs. Ngjarjet e p\u00ebrshkrueme nuk na e justifikojn\u00eb aspak k\u00ebt\u00eb rrjedhje kohe, sa t\u00eb ket\u00eb kalue nj\u00eb dit\u00eb e tan\u00eb, por, si\u00e7 e kemi theksue edhe ma par\u00eb, disa rrethana shpjegohen vet\u00ebm n\u00eb kandv\u00ebshtrimin alegorik t\u00eb rr\u00ebfimit. Mbramja dhe fillimi i ecjes s\u00eb poetit n\u00eb terr asht simbol i qenies s\u00eb tij m\u00ebkatar, shmang\u00eb nga rruga e drejt\u00eb. “K\u00ebtu Dante rr\u00ebfen se po hyn n\u00eb Ferr, n\u00eb nj\u00eb koh\u00eb kur ishte mbramje. Ashtu si mbas mbramjes vjen terrina e thell\u00eb e nat\u00ebs, ashtu ai q\u00eb e len veten t\u00eb shkoj\u00eb n\u00eb rrjedh\u00ebn e jet\u00ebs me vese e me m\u00ebkate, shkon drejt err\u00ebsin\u00ebs s\u00eb plot\u00eb. E meqen\u00ebse Ferri asht vendi ku m\u00ebkatet nd\u00ebshkohen, poetikisht asht e p\u00ebrshtatshme q\u00eb, nd\u00ebrsa bahet gati t\u00eb hyj\u00eb aty, t\u00eb jet\u00eb mbramje” (Lana, K.II, vv:1-6).
\nn\u00eb t’err\u00ebsuem<\/strong> – Alegorikisht \u00e7orientimi moral i atij q\u00eb largohet nga drita me an\u00eb t\u00eb m\u00ebkatit dhe hyn n\u00eb terrin e rendit t\u00eb p\u00ebrmbysun moral. Paraqet mjaft interes p\u00ebr ne fjala err\u00eb, prej nga vjen edhe fjala terr (n\u00eb t\u00eb errun, apo nterr\u00eb). N\u00eb shqip ka kuptimin vend pa drit\u00eb, nd\u00ebrsa n\u00eb latinisht, ka kuptimin me u end\u00eb i pa orientuem, pa dit\u00eb se ku shkon e q\u00eb natyrsh\u00ebm mandej, n\u00eb gjitha gjuh\u00ebt e ndikueme nga latinishtja, asht ngurt\u00ebsue n\u00eb kuptimin me ec\u00eb gabim, apo me ba gabim di\u00e7ka (error\/ang). N\u00eb Fjalorin Etimologjik Online (etimo.it), p\u00ebr fjal\u00ebn errare (me ec\u00eb pa dit\u00eb se ku), mes t\u00eb tjerash gjejm\u00eb shpjegimin: ka ngjashm\u00ebni t\u00eb larg\u00ebt me shqipen ‘err\u00eb’ (ha lontana affinata’ coll’albanese err\u00eb). K\u00ebshtu, edhe se kuptimet jan\u00eb ngurt\u00ebsue tashma n\u00eb gjuh\u00ebt p\u00ebrkat\u00ebse (shqip dhe latinisht), prap\u00ebseprap mund t\u00eb bajm\u00eb p\u00ebrqasje mes k\u00ebtyne dy fjal\u00ebve. Ka shum\u00eb mund\u00ebsi q\u00eb asht e njajta fjal\u00eb, q\u00eb tue u p\u00ebrdor\u00eb n\u00eb kontekste kulturore t\u00eb ndryshme dhe tue humb\u00eb lidhjet mes tyne p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, t\u00eb jen\u00eb shmang\u00eb paksa nga kuptimi identik. Err\u00eb apo nTerr\u00eb, si tham\u00eb ma sip\u00ebr, n\u00eb shqip ka kuptimin vend pa drit\u00eb e, n\u00eb nj\u00eb vend pa drit\u00eb, a nuk asht e thjesht\u00eb q\u00eb nj\u00eb udh\u00ebtar t\u00eb gaboj\u00eb rrug\u00ebn?
\nt’gjall\u00ebt<\/strong> – N\u00eb origjinal: li animai. Bahet fjal\u00eb p\u00ebr gjallesat n\u00eb p\u00ebrgjith\u00ebsi, p\u00ebrfshi edhe njer\u00ebzit. Por, tue pas\u00eb parasysh si e ka p\u00ebrdor\u00eb poeti k\u00ebt\u00eb fjal\u00eb n\u00eb raste t\u00eb tjera, shtyhemi t\u00eb mendojm\u00eb se n\u00ebnkupton kryesisht njer\u00ebzit, q\u00eb kan\u00eb braktis\u00eb p\u00ebrkoh\u00ebsisht mundimet p\u00ebr t’u leht\u00ebsue n\u00eb gjumin e pushimit. N\u00eb Kang\u00ebn V (v.88), Fran\u00e7eska, me shum\u00eb mir\u00ebnjohje, i drejtohet n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb Dantes, kur ky shfaq\u00eb dhimbshuni p\u00ebr t\u00eb e Paolon: O animal grazioso e benigno (O shpirt plot me hir\u00ebsi e zem\u00ebrthye).
\ne un\u00eb krejtsisht vetmuem<\/strong> – Kontrast q\u00eb asht vendos\u00eb me theksue kushtet e pafavorshme t\u00eb Dantes: n\u00eb ndryshim nga t\u00eb tjer\u00ebt, q\u00eb n\u00eb k\u00ebt\u00eb vakt shtrihen p\u00ebr t\u00eb pushue, ai p\u00ebrgatitet me p\u00ebrballue t\u00eb papritunat e k\u00ebtij udh\u00ebtimi n\u00eb P\u00ebrtej.
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\n[2<\/strong>] gatitesha <\/strong>– Tue u gjend\u00eb i vet\u00ebm, p\u00ebrball\u00eb nj\u00eb v\u00ebshtir\u00ebsie t\u00eb till\u00eb, asht e nevojshme me ba nj\u00eb bilanc mes nd\u00ebrmarrjes dhe mund\u00ebsive, asht e nevojshme me mbledh\u00eb mendjen dhe me forcue zemr\u00ebn. Rezultati i nj\u00eb procesi t\u00eb till\u00eb na shfaqet ma posht\u00eb (v.10 e n\u00eb vazhdim), ku konstatojm\u00eb nj\u00eb stepje, hezitim t\u00eb Dantes.
\nporsi me t’ecun dhe n\u00eb vujtuni<\/strong> – “P\u00ebr at\u00eb po fillonte lodhja e dyfisht\u00eb, trupore e mendore: trupore p\u00ebr shkak t\u00eb rrug\u00ebs s\u00eb v\u00ebshtir\u00eb; mendore p\u00ebr shkak t\u00eb mundimeve q\u00eb po p\u00ebrgatitet t\u00eb shoh\u00eb e t\u00eb p\u00ebrshkruej\u00eb… mandej, a nuk asht nj\u00eb ndjenj\u00eb njer\u00ebzore q\u00eb t\u00eb vuesh p\u00ebr vuetjet e t\u00eb tjer\u00ebve?” (Benvenuti, f.65).
\nq\u00eb n’mend m\u00eb vijn\u00eb, nj\u00eb mangut sish pa lan\u00eb<\/strong> – “Me t\u00eb drejt\u00eb thot\u00eb ‘nj\u00eb mangut pa lan\u00eb’ (che non erra): prandaj quhet mendje, sepse ka aft\u00ebsi me kujtue dhe, kur gabon n\u00eb kujtes\u00eb (len mangut), denj\u00ebsisht nuk mund t\u00eb quhet mendje, por shkujtes\u00eb, apo ma mir\u00eb, harras\u00eb” (Buti, f.59).
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\n[3<\/strong>] M\u00eb ndihni…<\/strong> – Tercina fillon me nj\u00eb ftes\u00eb p\u00ebr ndihm\u00eb drejtue Muzave, n\u00eb pajtim me tradit\u00ebn e poezis\u00eb klasike. “K\u00ebndo o Zan\u00eb m\u00ebnin\u00eb e Akilit…” – Homeri. P\u00ebr Benvenutin, muzat jan\u00eb simboli i thell\u00ebsis\u00eb dhe tan\u00ebsis\u00eb s\u00eb ditunis\u00eb q\u00eb, tue u bashkue me mpreht\u00ebsin\u00eb intelektuale (dhuntia e nalt\u00eb) e me gjallnin\u00eb q\u00eb k\u00ebtyne u jep kujtesa, jan\u00eb t\u00eb domosdoshme p\u00ebr arritjen e nj\u00eb vepre t\u00eb p\u00ebrsosun.
\no muza<\/strong> – Nant\u00eb bijat e Zeusit dhe Mnemozin\u00ebs q\u00eb, n\u00eb tradit\u00ebn mitologjike klasike, kishin p\u00ebr detyr\u00eb t\u00eb frym\u00ebzonin e t\u00eb mbronin veprimtarit\u00eb artistike, ve\u00e7an\u00ebrisht muzik\u00ebn e poezin\u00eb. Asht pik\u00ebrisht ky vargu ku fillon Ferri i Dantes, dhe poeti e gjen me vend t’u drejtohet muzave p\u00ebr ndihm\u00eb, si frym\u00ebzuese t\u00eb poezis\u00eb, ashtu si\u00e7 ban nd\u00ebrsa fillon udh\u00ebtimin e tij poetik n\u00eb Purgator (K.I, v.7-12) dhe n\u00eb Parajs\u00eb (K.I, v.13-36). Nj\u00eb vokacion i till\u00eb asht topos p\u00ebr let\u00ebrsin\u00eb klasike, ruejt\u00eb gjithashtu edhe nga disa poet\u00eb t\u00eb krishten\u00eb, p\u00ebr t\u00eb cil\u00ebt muzat, si p\u00ebr koleg\u00ebt e lasht\u00ebsis\u00eb, p\u00ebrfaq\u00ebsojn\u00eb frym\u00ebzimin poetik. Poet\u00ebt u drejtohen muzave kur gjenden para veprave t\u00eb nj\u00eb v\u00ebshtir\u00ebsie t\u00eb till\u00eb poetike, si kjo para t\u00eb cil\u00ebs gjendet Dante. Me k\u00ebt\u00eb varg, p\u00ebr her\u00eb t\u00eb par\u00eb poeti na e paraqet nd\u00ebrmarrjen e tij n\u00eb prespektiv\u00ebn letrare, si nj\u00eb vep\u00ebr t\u00eb madhe dhe t\u00eb v\u00ebshtir\u00eb. Nj\u00eb q\u00ebndrim i till\u00eb do t\u00eb jet\u00eb aktual n\u00eb t\u00eb gjith\u00eb shtrimjen e poem\u00ebs. P\u00ebr ilustrim, asht p\u00ebr t’u kujtue \u00e7far\u00eb vet\u00eb poeti thot\u00eb p\u00ebrgjat\u00eb saj: “se, si tuj luejt\u00eb, nuk mund t’i bash kurrsi \/ p\u00ebrshkrim ma t’poshtmit t\u00eb Gjithsis\u00eb vend; \/ me ‘i gjuh\u00eb q\u00eb thot\u00eb NAN\u00cb – AT\u00cb nuk ke se si” (K.XXXII, v.7-9).
\n“Thirrja p\u00ebr ndihm\u00eb e muzave n\u00eb k\u00ebt\u00eb poem\u00eb t\u00eb krishten\u00eb, nuk asht as diabolike, por as e zakonshme: thjesht asht k\u00ebrkes\u00eb p\u00ebr nj\u00eb mb\u00ebshtetje teknike, formulue n\u00eb \u00e7astin e hedhjes s\u00eb themeleve t\u00eb nj\u00eb nd\u00ebrtese t\u00eb mahnitshme, p\u00ebrforcue nga nj\u00eb vet\u00ebsfid\u00eb jo e zakonshme. Kjo thirrje, prandaj dhe kaq domosdosh\u00ebm, bahet pik\u00ebrisht n\u00eb fillimin e nj\u00eb kange mjesht\u00ebrisht thur\u00eb nga ana retorike. Le t\u00eb themi se kjo asht kanga e Retorik\u00ebs Qiellore.
\nParantez\u00eb: n\u00eb t\u00eb folmen ton\u00eb t\u00eb p\u00ebrditshme, ‘retorik\u00eb’ asht nj\u00eb term p\u00ebrgjith\u00ebsisht q\u00eb p\u00ebrdoret n\u00eb kuptimin negativ dhe kupton nj\u00eb lum\u00eb fjal\u00ebsh q\u00eb nuk bajn\u00eb tashma asnj\u00eb efekt, sepse kan\u00eb humb\u00eb freskin\u00eb e p\u00ebrdorimit dhe, p\u00ebr k\u00ebt\u00eb, jan\u00eb skam\u00ebse n\u00eb substanc\u00eb. Meqen\u00ebse nj\u00eb lum i till\u00eb fjal\u00ebsh p\u00ebrban nj\u00eb prej mizave tona t\u00eb p\u00ebrditshme q\u00eb na bezdisin, nj\u00eb em\u00ebn duhet me pas\u00eb… Por, adoptimi p\u00ebr k\u00ebt\u00eb fenomen i fjal\u00ebs ‘retorik\u00eb’, q\u00eb n\u00eb kuptimin e saj t\u00eb par\u00eb nuk do me than\u00eb tjet\u00ebr, por ‘arti i fjal\u00ebs’, n\u00ebnkupton supozimin se ekziston nj\u00eb m\u00ebnyr\u00eb tjet\u00ebr krejt natyrore dhe personale p\u00ebr t\u00eb shpreh\u00eb \u00e7do lloj koncepti, sado kompleks t\u00eb jet\u00eb, \u00e7do lloj emocioni, sado i rr\u00ebmbyesh\u00ebm dhe ambig. Tashma, nuk mund t’i besojm\u00eb ides\u00eb se, p\u00ebr t\u00eb komunikue mes nesh, asht i nevojsh\u00ebm ushtrimi i ndonj\u00eb arti.
\nPor krejt ndryshe paraqitet horizonti kulturor i Mesjet\u00ebs s\u00eb von\u00eb. ‘Ma e p\u00eblqyeshmja nd\u00ebr t\u00eb gjitha shkencat e tjera’ dhe mot\u00ebr e poezis\u00eb, retorika ishte p\u00ebr Danten nj\u00eb mjet mjaft i rand\u00ebsish\u00ebm p\u00ebr me u edukue me rregullat e rrepta t\u00eb arsyetimit dhe, s\u00eb bashku me t\u00eb, me themelue me an\u00eb t\u00eb bindjes, n\u00eb asnj\u00eb m\u00ebnyr\u00eb me an\u00eb t\u00eb shtypjes, bashk\u00ebjetes\u00ebn qytetare.
\nHambari e figurave dhe e ritmit t\u00eb artit t\u00eb retorik\u00ebs ishte ende latinishtja, gjuha ‘e p\u00ebrjetshme dhe e pavdekshme’, q\u00eb bante t\u00eb mundun komunikimin mes tyne t\u00eb njer\u00ebzve t\u00eb ditun t\u00eb t\u00eb gjith\u00eb Krisht\u00ebnimit. E pik\u00ebrisht sepse i kishte vu vetes nj\u00eb detyr\u00eb kaq t\u00eb nalt\u00eb, me disiplinue nj\u00ebmij\u00eb e nj\u00eb dialektet e komunave dhe t\u00eb katundeve t\u00eb Italis\u00eb n\u00eb nj\u00eb gjuh\u00eb t\u00eb p\u00ebrpunueme, t\u00eb rrjedhshme dhe qytetare, por q\u00eb gjithashtu t\u00eb kishte po t\u00eb njajtin dinjitet si latinishtja, Dante e ndjente veten trash\u00ebgimtarin e Virgjilit, t\u00eb atij burimi t\u00eb fjal\u00ebs ‘q\u00eb zgjahet si lum kur v\u00ebrshon n’pranver\u00eb’. Nga ana tjet\u00ebr, vet\u00eb Virgjili, si\u00e7 do ta shohim ma von\u00eb, do t\u00eb ngarkohet n\u00eb Qiell me misionin p\u00ebr t\u00eb ndihmue Danten e p\u00ebr ta \u00e7ue at\u00eb drejt shp\u00ebtimit pik\u00ebrisht me at\u00eb t\u00eb ‘t\u00eb bukur\u00ebs fjal\u00eb’, me an\u00eb t\u00eb t\u00eb shprehunit t\u00eb mir\u00ebp\u00ebrpunuem, pra me an\u00eb t\u00eb retorik\u00ebs” (V.Sermonti, f.38).
\ne nalt\u00eb dhunt\u00ed<\/strong> – Simbas interpretimit ma t\u00eb mb\u00ebshtetun, Dante i referohet me k\u00ebt\u00eb atribut dhuntis\u00eb s\u00eb tij poetike, q\u00eb tashma ishte p\u00ebrvojue disa her\u00eb (n\u00eb disa botime), t\u00eb cil\u00ebs Dante i ban thirrje, sepse asht i vet\u00ebdijsh\u00ebm p\u00ebr v\u00ebshtir\u00ebsit\u00eb e k\u00ebsaj nd\u00ebrmarrjeje ku asht investue. Me iu drejtue dhuntis\u00eb a talentit t\u00eb vet, p\u00ebrve\u00e7 muzave, asht nj\u00eb tjet\u00ebr topos n\u00eb let\u00ebrsin\u00eb klasike. Vem\u00eb n\u00eb dukje se n\u00eb k\u00ebt\u00eb thirrje q\u00eb i ban Dante dhuntis\u00eb s\u00eb tij t\u00eb nalt\u00eb, nuk vem\u00eb re aspak shenjat e nj\u00eb krenie, p\u00ebrkundrazi, p\u00ebrulje p\u00ebrkushtimi e seriozitet maksimal n\u00eb mobilizimin e t\u00eb gjitha mjeteve q\u00eb disponon n\u00eb kryemjen e detyr\u00ebs e arritjen e objektivit. Nga sa thon\u00eb komentuesit e vjet\u00ebr, tue iu referue Agostinit, dhuntia e nalt\u00eb asht ajo forc\u00eb e shpirtit e shtyeme p\u00ebr t\u00eb zbulue risi. Ka edhe interpretime t\u00eb tjera, q\u00eb njohin tek dhuntia e nalt\u00eb frym\u00ebzim q\u00eb dhurojn\u00eb muzat, pra nj\u00eb atribut sinonim t\u00eb muz\u00ebs: O Muza, o e nalt\u00eb dhunti. Meqen\u00ebse n\u00eb tekstet e Ovidit dhe Lukanit (Metamorfozat I, v.1; Farsalie I, v.67), t\u00eb cil\u00ebt jan\u00eb p\u00ebrfaq\u00ebsues t\u00eb let\u00ebrsis\u00eb latine, e shpesh nj\u00eb kalk p\u00ebr Danten, v\u00ebrehet nj\u00eb vokacion i trikahsh\u00ebm (muza, dhunti intelektuale dhe kujtes\u00ebs), mendojm\u00eb se edhe Dante ka ndjek\u00eb sh\u00ebmbullin e tyne dhe, kur thot\u00eb o dhunti e nalt\u00eb, mendojm\u00eb se ka parasysh talentin e tij e jo muzat.
\nkujtes\u00eb <\/strong>– N\u00eb origjinal: mente, fjal\u00eb q\u00eb vjen nga latinia mens, e q\u00eb ka kuptimin me mbajt\u00eb mend, me kujtue. Asht nj\u00eb imazh tradicional trajtimi i kujtes\u00ebs si nj\u00eb arkiv\u00eb, si nj\u00eb lib\u00ebr i gjall\u00eb. Ky imazh p\u00ebrdoret edhe n\u00eb Parajsa (K.XXIII, v.54). Kjo thirrje e trefisht\u00eb asht n\u00ebnvizue nga Benvenuti (f.66) n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb: “P\u00ebr nj\u00eb nd\u00ebrmarrje t\u00eb till\u00eb, tri gjana jan\u00eb t\u00eb nevojshme: njohuni e thell\u00eb [muzat], intelekt i mpreht\u00eb [dhuntia e nalt\u00eb] dhe memorja e gjall\u00eb [kujtesa me detaje]”.
\n\u00e7ka pash\u00eb<\/strong> – Me an\u00eb t\u00eb k\u00ebsaj foljeje Dante kamb\u00ebngul n\u00eb v\u00ebrtet\u00ebsin\u00eb e asaj q\u00eb po p\u00ebrgatitet t\u00eb rr\u00ebfej\u00eb: ka pa v\u00ebrtet\u00eb, aspak imagjinue… Folja me pa asht nj\u00eb fjal\u00eb ky\u00e7 n\u00eb gjith\u00eb shtrimjen e k\u00ebsaj poeme.
\np\u00ebrsosni <\/strong>– N\u00eb origjinal: nobilitate. Vet\u00eb Dante, n\u00eb Convivio (IV, 16:4, f.178), shpjegon: “Me k\u00ebt\u00eb fjal\u00eb ‘fisnik\u00ebri’ kuptohet prirja e njeriut me p\u00ebrsos\u00eb natyr\u00ebn e gjithkahsh\u00ebm”. Pik\u00ebrisht nga ky q\u00ebndrim i vet\u00eb Dantes, k\u00ebt\u00eb fjal\u00eb e kemi sell\u00eb me p\u00ebrsosm\u00ebni. Perifrazim: tash asht e nevojshme ndihma jote (o kujtes\u00eb), madje n\u00eb gjendjen tande ma t\u00eb p\u00ebrsosun, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb bahet e mundun rr\u00ebfimi i k\u00ebtij udh\u00ebtimi me sa ma v\u00ebrtet\u00ebsi. Kaq i v\u00ebshtir\u00eb ngjan, sa p\u00ebr ta rr\u00ebfye at\u00eb, poeti duket sikur sfidon Muzat, intelektin, apo gjenialitetin e thurjes poezi, dhe kujtes\u00ebn (mendjen) q\u00eb, n\u00eb nd\u00ebrthurje me njena-tjetr\u00ebn, t\u00eb arrij\u00eb me na p\u00ebrcjell\u00eb v\u00ebshtir\u00ebsit\u00eb po, por edhe at\u00eb Mir\u00ebsi q\u00eb ai ka ndesh\u00eb atje. Kamb\u00ebngulja p\u00ebr t’i dhan\u00eb kujtes\u00ebs rol vendimtar n\u00eb k\u00ebt\u00eb vep\u00ebr, sh\u00ebrben p\u00ebr t\u00eb theksue v\u00ebrtet\u00ebsin\u00eb dhe p\u00ebr ta p\u00ebrfshi lexuesin n\u00eb gjith\u00e7ka q\u00eb ai imt\u00ebsisht rr\u00ebfen, n\u00eb gjith\u00eb \u00e7far\u00eb ai ka pa (\u00e7ka pash\u00eb), gja q\u00eb synon ta baj\u00eb lexuesin bashk\u00ebbisedues, madje pjes\u00eb t\u00eb rr\u00ebfimit, \u00e7ka ndodh shpesh p\u00ebrgjat\u00eb poem\u00ebs.
\nK\u00ebshtu, ndihma e Muzave, e nalta dhunti poetike e Dantes dhe mendja (kujtesa), q\u00eb i jep jet\u00eb me detajet e veta subjektit t\u00eb cilit i asht kushtue poeti, do na dhurojn\u00eb nj\u00eb poezi t\u00eb p\u00ebrsosun. Dhe nuk \u00e7uditemi aspak se pse kjo vep\u00ebr, me gjith\u00eb mosh\u00ebn q\u00eb ka, s’ka humb\u00eb asnj\u00eb nga hiret e rinis\u00eb s\u00eb vet.
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\n[4<\/strong>] P\u00ebrpara se… <\/strong>– Mbasi n\u00eb dy tercinat e para na ka dhan\u00eb dy tregues (koha dhe gjendja e tij fiziko-morale), si ka thirr\u00eb n\u00eb ndihm\u00eb frym\u00ebzimin poetik dhe dhuntit\u00eb e veta, Dante tashma fillon Kang\u00ebn II me nj\u00eb pyetje drejtue Virgjilit q\u00eb perifrazue asht: Hidhi syt\u00eb edhe nj\u00eb her\u00eb nga un\u00eb. A e din k\u00eb po merr me vedi n\u00eb k\u00ebt\u00eb udh\u00ebtim?! Dante ka ndjek\u00eb Virgjilin p\u00ebr t\u00eb dal\u00eb nga pylli deri n\u00eb zallishten e shkret\u00eb, por nd\u00ebrsa bahen gati me hy n\u00eb honin e Ferrit, i frik\u00ebsuem nga v\u00ebshtir\u00ebsia e hamend\u00ebsueme e udh\u00ebtimit, bie n\u00eb dilem\u00eb dhe, tue i hedh\u00eb nj\u00eb sy vetvetes, mendon se nuk asht aq i denj\u00eb sa t\u00eb kryej\u00eb nj\u00eb udh\u00ebtim t\u00eb till\u00eb. Tradicionalisht, n\u00eb let\u00ebrsin\u00eb antike e klasike, udh\u00ebtimet n\u00eb bot\u00ebn e t\u00eb vdekunve, jan\u00eb nd\u00ebrmarr\u00eb nga persona q\u00eb kan\u00eb pas\u00eb nj\u00eb vler\u00eb t\u00eb nalt\u00eb n\u00eb shoqnin\u00eb e tyne. P.sh., pothuejse t\u00eb gjith\u00eb herojt\u00eb e mitologjis\u00eb apo let\u00ebrsis\u00eb antike greke, kan\u00eb kalue n\u00eb mbretnin\u00eb e Hadesit p\u00ebr t\u00eb p\u00ebrmbush\u00eb nj\u00eb detyrim a nj\u00eb akt heroik. Ngjash\u00ebm, edhe disa heroj t\u00eb let\u00ebrsis\u00eb latine e bajn\u00eb k\u00ebt\u00eb udh\u00ebtim. Gjithashtu, n\u00eb Bib\u00ebl, Pali na rr\u00ebfen se ka ba nj\u00eb udh\u00ebtim deri n\u00eb qiellin e tret\u00eb, pra Parajs\u00eb (2 Korintasve 12:2-4). Tue e pas\u00eb parasysh k\u00ebt\u00eb, q\u00eb nj\u00eb udh\u00ebtim t\u00eb till\u00eb e kan\u00eb ba njer\u00ebz si\u00e7 naltp\u00ebrmend\u00ebm, Dante i paraqet haptas Virgjilit k\u00ebt\u00eb konstatim: “p\u00ebr t’till\u00eb as un\u00eb e askush nderue s’m\u00eb ka” (v.33). N\u00eb tercinat ma posht\u00eb (nga v.13 deri n\u00eb v.30), Dante i kujton Virgjilit dy heroj, q\u00eb kan\u00eb nd\u00ebrmarr\u00eb k\u00ebt\u00eb udh\u00ebtim dhe arsyet q\u00eb i kan\u00eb shtye n\u00eb p\u00ebrmbushjen e tij. Njeni asht Enea, tjetri apostulli Pal. Mbasi ka paraqit\u00eb arsyet pse k\u00ebta duhej t\u00eb banin nj\u00eb udh\u00ebtim n\u00eb P\u00ebrtej, vjen n\u00eb nj\u00eb konkluzion \u00e7armatos\u00ebs: S’jam Enea, as Pali gjithashtu… Pra, pse duhet t\u00eb baj k\u00ebt\u00eb udh\u00ebtim?! Gjithashtu, e quejm\u00eb me vend t\u00eb shtrojm\u00eb pyetjen se pse Dante p\u00ebrmend vet\u00ebm Enean dhe Palin si shembujt par excellence dhe jo heronjt\u00eb e tjer\u00eb q\u00eb kan\u00eb kalue n\u00eb P\u00ebrtej, si p.sh. Tezeun, Herkulin, Uliksin, etj. Mendojm\u00eb se Dante n\u00eb k\u00ebt\u00eb rast vler\u00ebson k\u00ebto dy figura mbi t\u00eb tjer\u00ebt dhe t\u00eb denja p\u00ebr t’u marr\u00eb si shembull sepse, si njeni (Enea), ashtu edhe tjetri (Pali), kan\u00eb q\u00ebn\u00eb shtyllat mbajt\u00ebse t\u00eb asaj \u00e7far\u00eb ata p\u00ebrfaq\u00ebsojn\u00eb dhe t\u00eb asaj \u00e7far\u00eb qytet\u00ebrimi per\u00ebndimor i koh\u00ebs vler\u00ebsonte si themelet ma t\u00eb qen\u00ebsishme t\u00eb vetat: Trash\u00ebgimnin\u00eb romake dhe Krisht\u00ebnimin.
\nEnea, si zbriti n\u00eb brigjet e Lacios, i dha fund endjes s\u00eb tij n\u00eb Mesdhe, tue u vendos\u00eb p\u00ebrfundimisht aty. Kjo u ba themel p\u00ebr qytetin q\u00eb ma von\u00eb do t\u00eb bahej ma i famshmi i gjith\u00eb historis\u00eb s\u00eb njer\u00ebzimit, Rom\u00ebn. E jo vet\u00ebm kaq: pasardhja e tij jan\u00eb perandor\u00ebt e Rom\u00ebs; ky qytet do t\u00eb jet\u00eb kryeqendra e krisht\u00ebnimit katolik.
\nApostulli Pal, flet p\u00ebr nj\u00eb rr\u00ebmbim t\u00eb tijin n\u00eb qiellin e tret\u00eb, n\u00eb Parajs\u00eb, ku d\u00ebgjoi “fjal\u00eb t\u00eb patregueshme, q\u00eb nuk \u00ebsht\u00eb e lejuar t\u00eb thuhen nga njeri” (2 Korintasve 12:2-4). N\u00eb fakt, Pali aty shprehet n\u00eb vet\u00ebn e tret\u00eb (un\u00eb njoh nj\u00eb njeri n\u00eb Krishtin i cili para kat\u00ebrmb\u00ebdhjet\u00eb vjet\u00ebsh, a se n\u00eb trup s’e di, a se jasht\u00eb trupit s’e di, Per\u00ebndia e di, u rr\u00ebmbye gjer n\u00eb t\u00eb tretin qiell), por t\u00eb gjith\u00eb komentuesit jan\u00eb n\u00eb nj\u00eb mendje se ai po i referohet nj\u00eb p\u00ebrvoje personale. P\u00ebrdorimi i vet\u00ebs s\u00eb tret\u00eb asht ba p\u00ebr t\u00eb tregue karakterin e shejt\u00eb t\u00eb asaj p\u00ebrvoje ose sepse ai k\u00ebrkon me ba dallimin mes Palit, t\u00eb cilit i \u00ebsht\u00eb dhan\u00eb nj\u00eb p\u00ebrvoj\u00eb e till\u00eb e jasht\u00ebzakonshme dhe Palit q\u00eb krenohet p\u00ebr dob\u00ebsit\u00eb e veta (krs. 2 Korintasve 11:30). Pali \u00ebsht\u00eb figura ma e spikatun e Krisht\u00ebnimit, sepse asht nd\u00ebr apostujt ma aktiv\u00eb n\u00eb p\u00ebrhapjen e tij. Rreth 3\/4 e librit t\u00eb Veprave t\u00eb Apostujve i kushtohet veprimtaris\u00eb misionare t\u00eb Palit. Atij gjithashtu i atribuohen edhe 13 letra, konsiderue shkrime t\u00eb shejta n\u00eb Beslidhjen e Re.
\nt’p\u00ebrpjet\u00ebn<\/strong> – Nga njena an\u00eb mund t\u00eb themi se asht nj\u00eb rrug\u00ebtim i v\u00ebshtir\u00eb, me pengesa dhe i lodhsh\u00ebn, nga ana tjet\u00ebr mund t\u00eb themi i guximsh\u00ebm, q\u00eb nuk mund t\u00eb merret prej t\u00eb gjith\u00ebve, por prej atyne q\u00eb kan\u00eb thirrje me p\u00ebrmbush\u00eb nj\u00eb mision t\u00eb ve\u00e7ant\u00eb. Shum\u00eb komentues p\u00eblqejn\u00eb t\u00eb japin nj\u00eb ngjyrim tjet\u00ebr e ma simbolik, at\u00eb t\u00eb v\u00ebshtir\u00ebsis\u00eb s\u00eb thurjes s\u00eb k\u00ebsaj poeme.
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\n[5<\/strong>] Ti thue se … me mish e dej<\/strong> – Udh\u00ebtimi i Eneas n\u00eb bot\u00ebn e p\u00ebrtejme, drejtue nga Sibila Kumana, virgj\u00ebnesh\u00eb dhe kryeorakull e Apolonit n\u00eb Kuma, rr\u00ebfye n\u00eb Eneida VI, nd\u00ebrmerret nga heroi dardan p\u00ebr t\u00eb njoh\u00eb fatin e tij. Aty takon t\u00eb atin, Ankizin, p\u00ebrmes t\u00eb cilit m\u00ebson se do t\u00eb ishte themeluesi i nj\u00eb qyteti t\u00eb madh. N\u00eb poem\u00eb, heroit i mveshet ky rol i rand\u00ebsish\u00ebm e t\u00eb thuesh i shejt\u00eb, sepse asht zanafill\u00eb p\u00ebr perandorin\u00eb dhe paraardh\u00ebs i Augustit, perandorit t\u00eb par\u00eb e ma t\u00eb famshm\u00ebm t\u00eb Rom\u00ebs, lavdis\u00eb s\u00eb t\u00eb cilit Virgjili ishte thirr\u00eb t’i k\u00ebndonte.
\nSilvi <\/strong>– Bir i Eneas, lind\u00eb nga martesa e tij me Lavinian, bij\u00ebn e mbret Latinit. N\u00eb fakt, ky asht biri i dyt\u00eb i Eneas. I par\u00eblinduni asht Azgani (Ascanio), ardh\u00eb n\u00eb jet\u00eb nga gruaja e tij e par\u00eb, Kreuza, vdek\u00eb n\u00eb Troj\u00eb, n\u00eb \u00e7astin e largimit, nd\u00ebrsa qyteti shkrumbohej nga flak\u00ebt. Silvi mbretnoi n\u00eb qytetin e Alb\u00ebs, mbasi shfron\u00ebzoi Azganin, q\u00eb ishte edhe themeluesi i tij. Dante i referohet k\u00ebtu Silvit (ati i Silvit), mbasi ai ishte nj\u00eb mbret i fuqish\u00ebm dhe gjith\u00eb mbasardh\u00ebsit e tij n\u00eb fron quheshin Silv\u00eb, si p\u00ebr shembull Enea Silvi (biri), Latin Silvi (nipi). Por, pavar\u00ebsisht nga ky fakt, pra q\u00eb Silvi ishte ma i suksesh\u00ebm n\u00eb mbajtjen e fronit, gjenealogjia perandorake romake mburret q\u00eb ka prejardhjen nga Azgani (julian\u00ebt).
\nn’at\u00eb vend \/ t’amshuem<\/strong> – N\u00eb origjinal: ad immortale secolo. Bota e p\u00ebrjetshme, e p\u00ebrtej-jet\u00ebs. Secolo tregonte nj\u00eb koh\u00eb t\u00eb pacaktueme dhe p\u00ebrdorej si referim p\u00ebr koh\u00ebn aktuale n\u00eb p\u00ebrgjith\u00ebsi, praktikisht nj\u00eb koh\u00eb q\u00eb kalon, t\u00eb fundme. N\u00eb k\u00ebt\u00eb rast immortale secolo i asht vu p\u00ebrkund\u00ebr secolo, p\u00ebr t\u00eb tregue p\u00ebrjet\u00ebsin\u00eb, bot\u00ebn e p\u00ebrtejme, q\u00eb nuk ka cak mbarimi.
\nme mish e dej<\/strong> – Perifrazim: konkretisht, n\u00eb m\u00ebnyr\u00eb reale e aspak imagjinare. N\u00eb k\u00ebt\u00eb rast, tue q\u00ebndrue brenda kufijve t\u00eb fabul\u00ebs q\u00eb vet\u00eb rr\u00ebfen e p\u00ebr ta paraqit\u00eb at\u00eb si t\u00eb v\u00ebrtet\u00eb, udh\u00ebtimin e tij dhe t\u00eb Eneas, Dante na e servir si fakt t\u00eb padiskutuesh\u00ebm, n\u00eb ndryshim nga Pali i cili, p\u00ebr udh\u00ebtimin e vet n\u00eb Parajs\u00eb, thot\u00eb se nuk asht i sigurt\u00eb se e ka ba me apo pa trup (2 Korintasve 12:2-4).
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\n[6<\/strong>] Por, n’se…<\/strong> – Privilegji q\u00eb iu dha Eneas, pra zbritja n\u00eb bot\u00ebn e t\u00eb vdekunve nd\u00ebrsa ishte ende gjall\u00eb, asht i kuptuesh\u00ebm dhe i pranuem prej t\u00eb gjith\u00ebve, n\u00ebse mendohet se ai ishte i paracaktuem nga Per\u00ebndia t\u00eb bahej fillim i Rom\u00ebs, kryeqyteti i Perandoris\u00eb e ma von\u00eb i Krisht\u00ebnimit. Dante n\u00ebnvizon se udh\u00ebtimi i Eneas, p\u00ebrshkrue nga Virgjili, nuk mund t’i duket absurd nj\u00eb njeriu q\u00eb ka parasysh p\u00ebrmasat titanike t\u00eb protagonistit dhe p\u00ebrmasat po aq madhore t\u00eb ngjarjeve q\u00eb prej tij do t\u00eb buronin.
\nAnmiku i t’keqes<\/strong> – Perifrazim: Per\u00ebndia. N\u00eb shumic\u00ebn e rasteve n\u00eb Komedi, Per\u00ebndia p\u00ebrmendet t\u00ebrthorazi. Sidomos n\u00eb kultur\u00ebn hebraike (nga rrjedh Krisht\u00ebnimi), por edhe n\u00eb at\u00eb t\u00eb krishten\u00eb, bahet shum\u00eb kujdes n\u00eb p\u00ebrmendjen e emnit t\u00eb Per\u00ebndis\u00eb. P\u00ebr k\u00ebt\u00eb, qoft\u00eb n\u00eb Bib\u00ebl (Beslidhjen e Vjet\u00ebr), qoft\u00eb n\u00eb let\u00ebrsin\u00eb e Mesjet\u00ebs, shmanget t\u00eb p\u00ebrmendet drejtp\u00ebrdrejt emni Per\u00ebndi.
\n\u00e7’t\u00eb mir\u00eb do kish<\/strong> – Bahet fjal\u00eb p\u00ebr themelimin e Rom\u00ebs, lindjen e Perandoris\u00eb; shnd\u00ebrrimin e Rom\u00ebs n\u00eb kryeqend\u00ebr t\u00eb Krisht\u00ebnimit. Pik\u00ebrisht kjo asht ideja q\u00ebndrore e konceptit historik t\u00eb Dantes: ai sheh n\u00eb Per\u00ebndorin\u00eb Romake autoritenin e vet\u00eb Per\u00ebndis\u00eb p\u00ebr t\u00eb qeveris\u00eb bot\u00ebn. Kjo tem\u00eb kryesore, s\u00eb bashku me at\u00eb t\u00eb Kish\u00ebs, p\u00ebrcaktojn\u00eb shtyllat kryesore t\u00eb rendit tok\u00ebsor q\u00eb trajton Komedia. P\u00ebr k\u00ebt\u00eb arsye asht shpall\u00eb haptazi e qartazi q\u00eb n\u00eb fillim t\u00eb saj.
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\n[7<\/strong>] at\u00eb i Rom\u00ebs dhe Fuqis\u00eb s\u00eb vjet\u00ebr<\/strong> – Konfirmim: Enea – themelues i Rom\u00ebs dhe i Perandoris\u00eb.
\nn\u00eb ma t’Naltin Qiell<\/strong> – N\u00eb origjinal: empireo ciel. Simbas Butit (f.62): “Ma i nalti Qiell asht sip\u00ebr qiejve t\u00eb tjer\u00eb, ku banon Per\u00ebndia, ku \u00e7do gja asht parashikue dhe urdhnue ekskluzivisht nga Ai, p\u00ebr k\u00ebt\u00eb arsye poeti thot\u00eb ‘n\u00eb ma t’Naltin Qiell'”.
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\n[8<\/strong>] t\u00eb dyja bashk\u00eb<\/strong> – Si Roma, ashtu edhe Perandoria me kryeqytet Rom\u00ebn, at\u00eb i t\u00eb cilave asht Enea, jan\u00eb caktue me vullnet t\u00eb t\u00eb Naltit Qiell, q\u00eb t\u00eb jen\u00eb kryeqendra e Krisht\u00ebnimit, ku e ka selin\u00eb (Vatikan) pasardh\u00ebsi i ma t\u00eb madhit Pjet\u00ebr, pra Papa, meqen\u00ebse tradita katolike e konsideron apostullin Pjet\u00ebr si pap\u00ebn e par\u00eb, emnue nga vet\u00eb Krishti (ndaj asht edhe ma i madhi Pjet\u00ebr).
\nt’v\u00ebrtet\u00ebn n’thuesh, jo tjet\u00ebr<\/strong> – Duket sikur k\u00ebtu Dante p\u00ebrpiqet t\u00eb hesht\u00eb mendimet e ndryshme dhe t\u00eb sakt\u00ebsoj\u00eb nj\u00eb her\u00eb e p\u00ebrgjithmon\u00eb: Per\u00ebndia vet\u00eb ka vendos\u00eb p\u00ebrjet\u00ebsisht Perandorin\u00eb e Rom\u00ebs q\u00eb t\u00eb drejtoj\u00eb bot\u00ebn. Kisha mandej, n\u00eb m\u00ebnyr\u00eb providenciale, n\u00eb Perandorin\u00eb do t\u00eb gjente vendin ma t\u00eb mir\u00eb p\u00ebr t\u00eb lind\u00eb e zhvillue. K\u00ebt\u00eb mendim Dante e ka trajtue n\u00eb t\u00eb gjith\u00eb vepr\u00ebn e tij, q\u00eb nga Convivio e Monarchia, deri tek Komedia.
\njan\u00eb nda<\/strong> – Paracaktue nga Per\u00ebndia. Bahet fjal\u00eb p\u00ebr q\u00eb t\u00eb dyja: Roma dhe Perandoria.
\nku q\u00ebndron<\/strong> – Simbas Dantes, \u00e7ka p\u00ebrfaq\u00ebson dhe mentalitetin e koh\u00ebs, q\u00ebllimi i themelimit, zhvillimit dhe forcimit t\u00eb qytetit t\u00eb Rom\u00ebs ishte pik\u00ebrisht p\u00ebr t’u ba qendra e Krisht\u00ebnimit.
\ni ma t\u00eb madhit Pjet\u00ebr<\/strong> – P\u00ebr arsyet q\u00eb tham\u00eb ma nalt (fillimi i sh\u00ebnimit 8), apostulli Pjet\u00ebr tracionalisht \u00ebsht\u00eb quajt\u00eb ma i madhi Pjet\u00ebr.
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\n[9<\/strong>] P\u00ebrgjat\u00eb udhtimit<\/strong> – Udh\u00ebtimi i Eneas n\u00eb bot\u00ebn e t\u00eb vdekunve, ku takon t\u00eb atin, Ankizin (v.13-15).
\nm\u00ebsoi gjith\u00eb…<\/strong> – Eneas iu tha gjith\u00eb \u00e7far\u00eb kishte nevoj\u00eb p\u00ebr t’u inkurajue me fitue mbi Turin, mbretin e Rutul\u00ebve, \u00e7ka “si pasoj\u00eb, solli \u00e7far\u00eb thuhet nga poeti fill mbrapa, pushtetin papnor” (Boka\u00e7o, K.II, 25-27).
\nt\u00eb tij fitore<\/strong> – Bahet fjal\u00eb p\u00ebr fitoret korr\u00eb mbi kund\u00ebrshtar\u00ebt vendas latin\u00eb.
\nt’pap\u00ebs veladon<\/strong> – Veladoni apo manteli q\u00eb mban papa, si simbol i papatit, asht p\u00ebrdor\u00eb edhe her\u00eb t\u00eb tjera n\u00eb Komedi: “kam pas\u00eb mantelin p\u00ebrnderues” (K.XIX, v.69).
\nKy fragment (nga v.16-24), ku qartazi na shpaloset mendimi i poetit se sundimi i Kish\u00ebs n\u00eb jet\u00ebn ekonomike e politike asht mjeti q\u00eb Per\u00ebndia t\u00eb administroj\u00eb t\u00eb gjitha aspektet e jet\u00ebs s\u00eb njeriut, p\u00ebrban rastin ku ma mir\u00eb se askund tjet\u00ebr Dante na shfaqet si nj\u00eb guelf i v\u00ebrtet\u00eb. Guelf\u00ebt dhe Gibelin\u00ebt jan\u00eb dy fraksione q\u00eb kan\u00eb dominue sken\u00ebn politike italike t\u00eb shek.XII, deri n\u00eb lindjen e Zotnimeve, n\u00eb shek.XIII. N\u00eb konfliktin mes papatit dhe perandorit, apo pushtetit komunal, simbas rastit, guelf\u00ebt mb\u00ebshtetnin pap\u00ebn dhe gibelin\u00ebt perandorin, apo pavar\u00ebsin\u00eb e komunave nga papati. Q\u00ebndrimi i k\u00ebtyne t\u00eb fundit, konsiderohej nga guelf\u00ebt si heretik. Jo rast\u00ebsisht Dante, p\u00ebrgjat\u00eb Kantikut, shprehet pik\u00ebrisht k\u00ebshtu p\u00ebr ta, edhe se mes tyne ka njer\u00ebz t\u00eb shquem, si Farinata, p\u00ebr t\u00eb cilin na shfaq nj\u00eb respekt t\u00eb ve\u00e7ant\u00eb. Asht tep\u00ebr e ngutshme me u shpreh\u00eb se gibelin\u00ebt ishin p\u00ebr ndarjen e pushtetit t\u00eb Kish\u00ebs nga pushteti temporal. Ide t\u00eb tilla do t\u00eb vinin natyrsh\u00ebm n\u00eb rrethana krejt tjera n\u00eb shekujt e mavonsh\u00ebm. Rreshtimi p\u00ebrkrah pap\u00ebs i guelf\u00ebve apo kund\u00ebr i gibelin\u00ebve, ka t\u00eb baj\u00eb past\u00ebrtisht me interesa politike, t\u00eb cilat motivoheshin nga interesa ekonomike.
\nDuke u kthye tek poeti, asht p\u00ebr t’u theksue se ai, edhe se guelf, pra nj\u00eb mb\u00ebshtet\u00ebs i padiskutuesh\u00ebm i pushtetit papnor, aspak nuk ban kompromis me individ\u00eb t\u00eb cil\u00ebt abuzojn\u00eb me k\u00ebt\u00eb pozit\u00eb t\u00eb nalt\u00eb dhe hyjnore, simbas tij, por i d\u00ebrgon pa hezitim n\u00eb Ferr, si\u00e7 do t\u00eb kemi rast t\u00eb shonim.
\nMa gjat\u00eb e detajuem p\u00ebr situat\u00ebn politike, jo vet\u00ebm t\u00eb Firenc\u00ebs, por t\u00eb gjith\u00eb gadishullit, do t\u00eb flasim n\u00eb sh\u00ebnimet e Kang\u00ebs VI.
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\n[10<\/strong>] Aty <\/strong>– N\u00eb bot\u00ebn e p\u00ebrtejme e, n\u00eb rastin e Palit, n\u00eb Parajs\u00eb. Pali, n\u00eb Letr\u00ebn II drejtue Korintasve 12:2-4, thot\u00eb se asht ngrit\u00eb nga Per\u00ebndia deri n\u00eb qiellin e tret\u00eb: “Un\u00eb njoh nj\u00eb njeri n\u00eb Krishtin, i cili, para kat\u00ebrmb\u00ebdhjet\u00eb vjet\u00ebsh (a ishte n\u00eb trup, a ishte jasht\u00eb trupit, nuk e di; Per\u00ebndia e di), u rr\u00ebmbye gjer n\u00eb t\u00eb tretin qiell. Dhe e di se ai njeri (a me trupin ose pa trupin, nuk e di, Per\u00ebndia e di), u rr\u00ebmbye n\u00eb parajs\u00eb dhe d\u00ebgjoi fjal\u00eb t\u00eb patregueshme, q\u00eb nuk \u00ebsht\u00eb e lejuar t\u00eb thuhen nga njeri”. N\u00eb Mesjet\u00eb, tue u keqkuptue pik\u00ebrisht k\u00ebto vargje, u krijue legjenda se Pali ka shkue n\u00eb Ferr, p\u00ebr nj\u00eb mision t\u00eb ve\u00e7ant\u00eb, gja p\u00ebr t\u00eb cil\u00ebn n\u00eb Beslidhjen e Re nuk kemi asnj\u00eb informacion. N\u00eb kurth\u00ebn e k\u00ebtij interpretimi bien edhe shum\u00eb komentues t\u00eb hersh\u00ebm.
\ne Zgjedhna Kup\u00eb<\/strong> – N\u00eb origjinal: Vas d’elezione. Vas \/ vasello – vazo, kup\u00eb, en\u00eb ku ruhet di\u00e7ka p\u00ebr p\u00ebrdorim. N\u00eb k\u00ebt\u00eb rast flitet p\u00ebr Palin, q\u00eb Dante e p\u00ebrmend edhe n\u00eb Parajsa tue e quejt\u00eb Kupa e Shpirtit t\u00eb Shenjt\u00eb. K\u00ebt\u00eb p\u00ebrcaktim Dante e merr nga Bibla, libri Veprat e Apostujve 9:15 ku Zoti thot\u00eb p\u00ebr Palin: “ai \u00ebsht\u00eb vegla q\u00eb un\u00eb kam zgjedhur p\u00ebr t\u00eb mbajtur emrin tim p\u00ebrpara kombeve, mbret\u00ebrve dhe bijve t\u00eb Izraelit”. N\u00eb tekstin biblik greqisht, termit shqip veg\u00ebl, i korrespondon termi skeu`o~ (skeuos), q\u00eb do t\u00eb thot\u00eb vazo, en\u00eb, e n\u00eb nj\u00eb kuptim ma t\u00eb p\u00ebrgjithsh\u00ebm veg\u00ebl, instrument. Vulgata latine, n\u00eb t\u00eb cil\u00ebn duhet t\u00eb jet\u00eb bazue Dante, e jep: vas electionis est.
\nt\u00eb garantoj\u00eb<\/strong> – N\u00eb referim t\u00eb asaj q\u00eb Pali ka shkrue (u rr\u00ebmbye n\u00eb parajs\u00eb dhe d\u00ebgjoi fjal\u00eb t\u00eb patregueshme, q\u00eb nuk \u00ebsht\u00eb e lejueshme t\u00eb thuhen nga njeri), Dante thot\u00eb se Pali n\u00eb k\u00ebt\u00eb udh\u00ebtim ka marr\u00eb informacion t\u00eb matejsh\u00ebm n\u00eb lidhje me besimin e krishten\u00eb, \u00e7ka ka sh\u00ebrbye t\u00eb forcoj\u00eb besimin n\u00eb Krishtin, por gjithashtu, p\u00ebrmes predikimeve t\u00eb tij mandej, asht ba inkurajim p\u00ebr t\u00eb gjith\u00eb komunitetin e krishten\u00eb. Tue rreshtue Palin p\u00ebrkrah Eneas, Dante na kujton se dy burimet kryesore t\u00eb frym\u00ebzimit t\u00eb tij jan\u00eb tradita letrare klasike dhe shkrimet e biblike.
\nrruga me shp\u00ebtue<\/strong> – “Pa besue n\u00eb Krishtin s’asht e mundun me shp\u00ebtue, pavar\u00ebsisht se me sa virtyt asht i mbrujtun njeriu. Me shp\u00ebtue duhet ai besim q\u00eb, i pashoqnuem nj\u00ebkoh\u00ebsisht me vepra, asht i vdekun” (Benvenuti, f.75).
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\n[11<\/strong>] Po un\u00eb, pse…<\/strong> – Kjo pyetje dramatike nxjerr n\u00eb pah gjith\u00eb dyshimin, pas nj\u00eb parashtrimi t\u00eb gjat\u00eb (v.10-30). Enea e Pali kishin nj\u00eb mision me krye, prej t\u00eb cilit do p\u00ebrfitonte i gjith\u00eb njer\u00ebzimi. Po Dante \u00e7’mision ka?! E, meqen\u00ebse nuk ka mision, kush e lejon udh\u00ebtimin e tij n\u00eb bot\u00ebn e p\u00ebrtejme?! N\u00eb fakt, k\u00ebto dy pyetje, edhe se ba prej Dantes me padit\u00eb nj\u00eb absurd, parathon\u00eb se realisht ai e ka nj\u00eb mision p\u00ebr t\u00eb cilin ende nuk asht i vet\u00ebdijsh\u00ebm. Vet\u00ebm n\u00eb Parajs\u00eb do t\u00eb kthjellohet plot\u00ebsisht p\u00ebr k\u00ebt\u00eb. Mesazhi q\u00eb na vjen nga poeti, asht se edhe pa qen\u00eb nj\u00eb Enea apo nj\u00eb Pal, me an\u00eb t\u00eb Hirit t\u00eb Per\u00ebndis\u00eb, nj\u00eb njeri i thjesht\u00eb dhe nj\u00eb i krishten\u00eb i p\u00ebrulun, mund t\u00eb p\u00ebrvojoj\u00eb udh\u00ebtimin e v\u00ebshtir\u00eb drejt pendimit dhe shp\u00ebtimit.
\nNuk jam Enea, as Pali gjithashtu<\/strong> – Varg q\u00eb shpreh m\u00ebdyshjen ma t\u00eb madhe q\u00eb Dante kalon n\u00eb k\u00ebt\u00eb \u00e7ast. K\u00ebta dy emna, jo m\u00eb kot evitue t\u00eb p\u00ebrmenden ma par\u00eb, por ve\u00e7 n\u00eb m\u00ebnyr\u00eb t\u00eb perifrazueme (Enea – ati i Silvit v.13 \/ Pali – Kupa e Zgjedhun, v.28), tani marrin vler\u00ebn e meritueme tue u sjell\u00eb k\u00ebtu me gjith\u00eb historin\u00eb e tyne providenciale, sepse secili asht pik\u00eb referimi p\u00ebr bot\u00ebn e vet: Enea n\u00eb at\u00eb pagane, q\u00eb kulmoi me Perandorin\u00eb Romake; Pali n\u00eb at\u00eb t\u00eb krishten\u00eb, q\u00eb kulmoi me pushtetin e Kish\u00ebs. P\u00ebrball\u00eb tyne gjendet nj\u00eb i krishten\u00eb i thjesht\u00eb, m\u00ebkatar, p\u00ebrfaq\u00ebsue nga Dante personazh, q\u00eb, p\u00ebr arsyet q\u00eb tham\u00eb ma nalt, i asht dhan\u00eb mund\u00ebsia e k\u00ebtij udh\u00ebtimi.
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\n[12<\/strong>] marr\u00ebzi<\/strong> – Dante frigohet q\u00eb t\u00eb mos kaloj\u00eb mas\u00ebn. Marr\u00ebzi asht i njajti p\u00ebrcaktor q\u00eb poeti p\u00ebrdor dy her\u00eb p\u00ebr t\u00eb emnue nd\u00ebrmarrjen e Uliksin (K.XXVI, v.125 dhe Parajsa XXVII, v.83), \u00e7ka, edhe se shty nga q\u00ebllime fisnike, i ka kushtue jet\u00ebn. Gjithashtu ka edhe nj\u00eb p\u00ebrkim tjet\u00ebr n\u00eb p\u00ebrdorimin e termave: udh\u00ebtimin e vet n\u00eb bot\u00ebn e p\u00ebrtejme dhe at\u00eb t\u00eb Uliksit e quen alto passo, q\u00eb ne, p\u00ebr arsye semantike, i kemi sjell\u00eb me shteg t’nalt\u00eb e t\u00eb v\u00ebshtir\u00eb (K.II, v.142 dhe K.XXVI, v.132). N\u00eb lidhje me p\u00ebrqasjen e figur\u00ebs s\u00eb Dantes personazh dhe t\u00eb Uliksit do t\u00eb kemi mund\u00ebsi t\u00eb flasim ma gjan\u00eb n\u00eb koh\u00ebn e duhun (Kanga XXVI).
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\n[13<\/strong>] Sikurse nj\u00eb…<\/strong> – Mes pyetjes s\u00eb Dantes dhe p\u00ebrgjigjes ngush\u00eblluese t\u00eb Virgjilit, kjo sh\u00ebmb\u00eblltyr\u00eb paraqet gjendjen e brendshme t\u00eb protagonistit, \u00e7ka p\u00ebrban nj\u00eb proces psikologjik prej t\u00eb gjith\u00ebve p\u00ebrvojue. Me heq\u00eb dor\u00eb prej asaj q\u00eb d\u00ebshiron, asht tipike e dob\u00ebsis\u00eb s\u00eb njeriut. Dante na e shfaq dob\u00ebsin\u00eb e tij me k\u00ebt\u00eb sh\u00ebmb\u00eblltyr\u00eb, q\u00eb pasqyron ma s\u00eb miri m\u00ebdyshjet, nd\u00ebrsa gatitet t\u00eb p\u00ebrballet me barr\u00ebt e k\u00ebtij udh\u00ebtimi, q\u00eb jan\u00eb si fizike, ashtu edhe shpirtnore.
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\n[14<\/strong>] n\u00eb bregore t’zez\u00eb<\/strong> – Kujtojm\u00eb se Dante e Virgjili jan\u00eb ende n\u00eb zallishten e shkret\u00eb, diku mes pyllit dhe kodr\u00ebs. Bregorja asht e zez\u00eb, jo vet\u00ebm sepse ka ra nata, por nj\u00eb peisazh i till\u00eb, i err\u00ebt, i paqart\u00eb, m\u00ebdyshas, pasqyron gjendjen e vet\u00eb protagonistit.
\nshk\u00ebndin\u00eb prej t’cil\u00ebs n\u00eb fillim qesh\u00eb ndez\u00eb<\/strong> – Kujtojm\u00eb se n\u00eb fundin e Kang\u00ebs I (v.112), sapo Virgjili i ka sugjerue q\u00eb nj\u00eb tjet\u00ebr shteg me marr\u00eb: as me u kthye mbrapa (n\u00eb m\u00ebkat) as me ba p\u00ebrpara drejt kodr\u00ebs (p\u00ebr shkak se asht n\u00eb m\u00ebkat), por nj\u00eb t\u00eb tret\u00eb, q\u00eb asht i mundimsh\u00ebm po, por q\u00eb \u00e7on n\u00eb njohjen e pasoj\u00ebs s\u00eb m\u00ebkatit, Dante asht tregue shum\u00eb entuziast p\u00ebr nj\u00eb shtegtim t\u00eb till\u00eb (Poet, t\u00eb jam i p\u00ebrgj\u00ebrue, … m’d\u00ebrgo… q\u00eb t\u00eb mund t\u00eb shoh… \/ v.130-135), entuziaz\u00ebm q\u00eb kulmon n\u00eb vargun e fundit t\u00eb kang\u00ebs: “E, si l\u00ebvizi, mbrapa i shkova mjeshtrit” (v.136). Por, mbasi ve\u00e7 pak hapa ka ba, asht kujtue se n\u00eb P\u00ebrtej shkohet me nj\u00eb mision t\u00eb ve\u00e7ant\u00eb, \u00e7ka nuk i rezulton t\u00eb ket\u00eb me p\u00ebrmbush\u00eb. Kjo p\u00ebrsiatje (v.10-33) e \u00e7on at\u00eb q\u00eb t\u00eb baj\u00eb asgja t\u00eb gjith\u00eb d\u00ebshir\u00ebn e zjarrt\u00eb me i hy k\u00ebsaj aventure.
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\n[15<\/strong>] N’se… frik\u00eb<\/strong> – K\u00ebtu Virgjili, sapo hap\u00eb goj\u00ebn me fol\u00eb s\u00eb pari, godet drejtp\u00ebrdrejt n\u00eb thelbin e problemit, tue shpall\u00eb se dyshimi dhe ngurrimi i Dantes asht shkaktue nga frika, e cila shpesh pengon njeriun nga nj\u00eb nd\u00ebrmarrje fisnike. Nga ana e vet, Dante asht mundue t’i paraqes\u00eb Virgjilit disa arsye pse ky udh\u00ebtim i duket absurd (nuk jam Enea e as Pali). Por Virgjili, tue njoh\u00eb mir\u00eb natyr\u00ebn njer\u00ebzore (o dijetar me za, K.I, v.89), e kupton menj\u00ebher\u00eb se cila asht arsyeja e v\u00ebrtet\u00eb e ngurrimit t\u00eb Dantes. P\u00ebr k\u00ebt\u00eb, pa u mat\u00eb aspak, i thot\u00eb atij shkakun e ngurrimit, q\u00eb asht frika. N\u00eb zhvillimin e k\u00ebtij Kantiku do vem\u00eb re shpesh se Virgjili i flet Dantes mjaft hapun e ndonj\u00ebher\u00eb edhe ashp\u00ebr. Kjo nuk do thot\u00eb se Virgjilin asht i till\u00eb: me fol\u00eb drejtp\u00ebrdrejt asht gjithashtu shprehje e dashnis\u00eb.
\natij t\u00eb d\u00eaji<\/strong> – Shpeshher\u00eb, p\u00ebr shkaqe stilistike, Dante e v\u00eb veten n\u00eb pozit\u00eb t\u00eb v\u00ebshtir\u00eb e, n\u00eb k\u00ebt\u00eb rast, p\u00ebrball\u00eb madh\u00ebshtis\u00eb s\u00eb Virgjilit, vet\u00ebparaqitet meskin, njeri i thjesht\u00eb e aspak me trajta heroike, si\u00e7 pritet nga nj\u00eb personazh protagonist. Ky mbiem\u00ebn (n\u00eb origjinal: magnanimo) i p\u00ebrdorun p\u00ebr Virgjilin asht mjaft i rand\u00ebsish\u00ebm p\u00ebr bot\u00ebn morale danteske. Ai vet\u00eb e p\u00ebrshkruen kuptimin e k\u00ebsaj fjale n\u00eb Convivio I (XI, v.18-20, f.26), tue vu p\u00ebrkund\u00ebr saj, si edhe k\u00ebtu, frik\u00ebn, paburrnin\u00eb (v.45): “Ashtu si i madhnishmi p\u00ebrl\u00ebvdohet e shum\u00ebfishohet n\u00eb zem\u00ebr t\u00eb vet, po n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb frikacaku, por n\u00eb t\u00eb kund\u00ebrt, hin e mpaket e duket edhe ma i vog\u00ebl se \u00e7’asht”. I madhnish\u00ebm, shpirtmadh (q\u00eb ne e kemi sjell\u00eb me i d\u00eaj\u00eb p\u00ebr lavdim) asht ai q\u00eb ka kurajo me marr\u00eb p\u00ebrsip\u00ebr e me mb\u00ebshtet\u00eb nd\u00ebrmarrje t\u00eb m\u00ebdha. Nj\u00eb koncept i till\u00eb i etik\u00ebs aristoteliane, p\u00ebrfshihet nga Dante, ashtu si nga Tomas Akuini, n\u00eb universin kristian, ku patjet\u00ebr asht i rand\u00ebsish\u00ebm dinjiteti dhe madh\u00ebshtia e njeriut, jo themelue n\u00eb krenin\u00eb, por n\u00eb Per\u00ebndin\u00eb.
\nAsht e njohun se, sidomos Kanga I, por edhe e dyta e Ferrit, jan\u00eb mjaft t\u00eb pasuna me kuptime simbolike e, si k\u00ebshillon Sermonti, duhet pas\u00eb kujdes me alegorit\u00eb e Dantes. Nga njena an\u00eb, ky udh\u00ebtim i v\u00ebshtir\u00eb simbolizon p\u00ebr njeriun rrug\u00ebtin\u00eb e njohjes s\u00eb pasoj\u00ebs s\u00eb m\u00ebkatit, q\u00eb asht nj\u00eb rrug\u00eb aq e nalt\u00eb, por nj\u00ebkoh\u00ebsisht e v\u00ebshtir\u00eb. N\u00eb hapat e par\u00eb t\u00eb tij dhe n\u00eb pragun e k\u00ebsaj kange, poeti na rr\u00ebfen se po gatitet me mbajt\u00eb barr\u00ebt e k\u00ebtij udh\u00ebtimi, qoft\u00eb fizike, qoft\u00eb shpirtnore. Nga ana tjet\u00ebr, mendojm\u00eb se poeti aludon gjithashtu nd\u00ebrmarrjen e thurjes s\u00eb nj\u00eb poezie si kjo, \u00e7ka vet\u00ebm mjeshtra si Virgjili kan\u00eb mund\u00eb me ia dal\u00eb mban\u00eb. Prandaj, p\u00ebr t\u00eb, pika e referimit asht i madhnishmi Virgjil, i cili ka dhan\u00eb prova se ia ka dal\u00eb nj\u00eb v\u00ebshtir\u00ebsie si kjo. Nga ky kand v\u00ebshtrimi, vet\u00ebm ai ka t\u00eb drejt\u00ebn morale p\u00ebr t\u00eb qortue dhe dhan\u00eb zem\u00ebr poetit t\u00eb frik\u00ebsuem Dante. Si\u00e7 e tham\u00eb ma nalt, vet\u00ebvendosja e poetit n\u00eb pozit\u00eb t\u00eb v\u00ebshtir\u00eb p\u00ebrball\u00eb Virgjilit, p\u00ebr shkak t\u00eb frik\u00ebs, asht p\u00ebr q\u00ebllime stilistike, \u00e7ka e ban ma t\u00eb besueshme e reale, jo vet\u00ebm vepr\u00ebn, por edhe vet\u00eb poetin, q\u00eb me dashje ka vesh\u00eb rrob\u00ebn e njeriut t\u00eb zakonsh\u00ebm, e personazhit shpeshher\u00eb antihero, tue u ba mjaft i af\u00ebrt me lexuesin. Pik\u00ebrisht p\u00ebr shkak t\u00eb k\u00ebsaj, ai (lexuesi) gjendet gjithmon\u00eb n\u00eb an\u00eb t\u00eb tij, m\u00ebnyr\u00eb kjo p\u00ebr t\u00eb ba ma t\u00eb lexueshme natyr\u00ebn njer\u00ebzore, ma t\u00eb ekspozueme p\u00ebr p\u00ebrmir\u00ebsim dob\u00ebsit\u00eb e saj.
\ne madhja frik\u00eb<\/strong> – N\u00eb origjinal: viltade – frik\u00eb, paburrni. Asht konsiderue nj\u00eb m\u00ebkat, meqen\u00ebse bahet penges\u00eb q\u00eb njeriu t\u00eb p\u00ebrmbush\u00eb detyrat fisnike p\u00ebr t\u00eb cilat ka thirrje, \u00e7ka e konfirmojn\u00eb ma s\u00eb miri vargjet e tercin\u00ebs n\u00eb vazhdim.
\n<\/a>
\n[16<\/strong>] kjo p\u00ebr nj\u00e9rin<\/strong> … ndri\u00e7im – “Ashtu si kafsha kthen mbrapa, tremb\u00eb se hija n\u00eb drit\u00eb t\u00eb zbeht\u00eb i duket k\u00ebrc\u00ebnim e n\u00eb t\u00eb sheh \u00e7ka aty nuk ka, k\u00ebshtu edhe njeriu shpeshher\u00eb dor\u00ebheq nga ajo \u00e7far\u00eb ka marr\u00eb p\u00ebrsip\u00ebr me ba, tue pas\u00eb frik\u00eb nga \u00e7far\u00eb nuk duhet me pas\u00eb”. (Buti, f.64)
\n<\/a>
\n[17<\/strong>] frik\u00ebs pa arsye<\/strong> – Frika e madhe (viltade), p\u00ebrmend\u00eb ma sip\u00ebr n\u00eb sh\u00ebmb\u00eblltyr\u00eb (v.46-48), asht deklarue e rrejshme. K\u00ebshtu, edhe Dante duhet \u00e7lirue nga kjo hije e rrejshme q\u00eb i ndjell aq frik\u00eb, sa t\u00eb heq\u00eb dor\u00eb nga nj\u00eb privilegj i till\u00eb.
\n<\/a>
\n[18<\/strong>] Nd\u00ebr…<\/strong> – Me k\u00ebt\u00eb tercin\u00eb hapet nj\u00eb skenar i ri, ku shfaqet p\u00ebr her\u00eb t\u00eb par\u00eb Beatri\u00e7e. Drita q\u00eb shp\u00ebrthen me k\u00ebto vargje, \u00e7ka ban t\u00eb mundun q\u00eb nj\u00eb bot\u00eb tjet\u00ebr t\u00eb shk\u00eblqej\u00eb n\u00eb brend\u00ebsi t\u00eb asaj ku drita nuk ka vend aspak, n\u00eb rrafshin simbolik asht p\u00ebrgjigja e anktheve q\u00eb Dante p\u00ebrjeton ma par\u00eb. Do t\u00eb kishte mjaftue vet\u00ebm vargu 55 p\u00ebr t\u00eb zhduk\u00eb \u00e7do dyshim, frik\u00eb e ankth q\u00eb ai p\u00ebrjeton. N\u00eb k\u00ebto pak vargje, rigjejm\u00eb Beatri\u00e7en, por tashma n\u00eb nj\u00eb tjet\u00ebr drit\u00eb, n\u00eb nj\u00eb tjet\u00ebr dimension, kjo p\u00ebr faktin se i tjet\u00ebrsuem asht tashma poeti q\u00eb p\u00ebr t\u00eb thur vargje. Nd\u00ebrsa n\u00eb Vita nova gjejm\u00eb Beatri\u00e7en si objektin e dashnis\u00eb s\u00eb tij, mbas p\u00ebrvojave t\u00eb shumta n\u00eb poezi morale e doktrinale t\u00eb Convivio, n\u00eb Komedi Beatri\u00e7ja asht objet p\u00ebrnderimi, mbasi asaj poeti i ka vesh\u00eb petkun e Teologjis\u00eb, p\u00ebr \u00e7ka do t\u00eb kemi rast t\u00eb flasim ma posht\u00eb.
\npezullor\u00eb <\/strong>– N\u00eb struktur\u00ebn q\u00eb Dante ka mendue p\u00ebr Ferrin e tij, nj\u00eb vend t\u00eb ve\u00e7ant\u00eb zan\u00eb njer\u00ebzit e shquem, si Virgjili. Mendojm\u00eb se Dante asht gjet\u00eb n\u00eb zor e n\u00eb v\u00e1j, gjithashtu edhe p\u00ebr vendin se ku do t\u00eb rrinin k\u00ebta njer\u00ebz, q\u00eb ve\u00e7 Virgjilit, konsideronte Homerin, Ovidin, Lukanin, e t\u00eb tjer\u00eb. Por duhet t\u00eb trajtojm\u00eb nj\u00eb detaj shum\u00eb interesant n\u00eb vepr\u00ebn e Dantes: k\u00ebtu bindjet e tij si poet e filozof ndeshen me bindjet si i krishten\u00eb. Si nj\u00eb njeri brumos\u00eb me besimin dhe teologjin\u00eb e krishten\u00eb t\u00eb koh\u00ebs, Dante beson se Parajsa u hap si vend i shpirtrave t\u00eb t\u00eb drejt\u00ebve vet\u00ebm mbas vdekjes dhe ringjalljes s\u00eb Krishtit. Deri n\u00eb ardhjen e Krishtit, ai vend ishte e mbyllun dhe t\u00eb gjith\u00eb t\u00eb vdekunit ishin n\u00eb bot\u00ebn e n\u00ebndheshme, n\u00eb Hades, edhe pse me nj\u00eb ndamje mes t\u00eb drejt\u00ebve dhe m\u00ebkatar\u00ebve. Krishti zbriti n\u00eb bot\u00ebn e t\u00eb vdekurve dhe mori prej atje me vete n\u00eb Parajs\u00eb patriark\u00ebt dhe hebrejt\u00eb q\u00eb kishin vdek\u00eb me besimin n\u00eb Per\u00ebndin\u00eb dhe me shpres\u00ebn e ardhjes s\u00eb tij. Nd\u00ebrsa tani, me vdekjen dhe ringjalljen e Krishtit, t\u00eb gjith\u00eb ata q\u00eb besojn\u00eb, pag\u00ebzohen dhe jetojn\u00eb si t\u00eb krishten\u00eb, kan\u00eb hymje t\u00eb drejtp\u00ebrdrejt\u00eb n\u00eb Parajs\u00eb, n\u00eb pranin\u00eb e Per\u00ebndis\u00eb. Nga ky k\u00ebndv\u00ebshtrim i krishten\u00eb, t\u00eb gjith\u00eb poet\u00ebt e dijetar\u00ebt e lasht\u00eb pagan\u00eb, pavar\u00ebsisht madh\u00ebshtis\u00eb s\u00eb tyne njer\u00ebzore, tue mos njoh\u00eb Per\u00ebndin\u00eb dhe tue mos besue n\u00eb t\u00eb, nuk mund t\u00eb jen\u00eb n\u00eb Parajs\u00eb.
\nNd\u00ebrsa si poet-filozof, tue qen\u00eb i mbrujtun me let\u00ebrsin\u00eb klasike greko-romake, asht e pamundun t\u00eb mos vler\u00ebsoj\u00eb dhe vendos\u00eb n\u00eb nj\u00eb piedestal, e ma t\u00eb naltin, poet\u00ebt apo dijetar\u00ebt e tjer\u00eb, q\u00eb do i ndeshim n\u00eb Kang\u00ebn IV. Prandaj tham\u00eb se Dante asht n\u00eb v\u00ebshtir\u00ebsi sepse, si poet, d\u00ebshiron t’i d\u00ebrgoj\u00eb n\u00eb Parajs\u00eb, por si i krishten\u00eb, duhet t’i d\u00ebrgoj\u00eb n\u00eb Ferr. K\u00ebshtu, n\u00eb struktur\u00ebn e Ferrit q\u00eb ai ka nd\u00ebrtue, ka gjet\u00eb nj\u00eb kompromis t\u00eb shk\u00eblqyesh\u00ebm nga pik\u00ebpamje poetike. P\u00ebr k\u00ebto personalitete t\u00eb dijes e t\u00eb kultur\u00ebs, ka shfryt\u00ebzue nj\u00eb vend ku as nuk vuejn\u00eb (p\u00ebr ta nuk mund t\u00eb ket\u00eb nd\u00ebshkim), as nuk jan\u00eb t\u00eb lumtun (tue mos njoh\u00eb Krishtin, nuk mund t\u00eb jen\u00eb n\u00eb prani t\u00eb Per\u00ebndis\u00eb). Nis\u00eb nga sa tham\u00eb, jeta e tyne k\u00ebtu asht, si t\u00eb thuesh, PEZULL, mes psher\u00ebtive. P\u00ebr k\u00ebt\u00eb vend, quejt\u00eb LIMB, do t\u00eb flasim n\u00eb kang\u00ebt n\u00eb vijim.
\nnj\u00eb grue<\/strong> – N\u00eb k\u00ebt\u00eb varg na shfaqet p\u00ebr her\u00eb t\u00eb par\u00eb Beatri\u00e7ja, q\u00eb n\u00eb poem\u00eb asht simbol i Teologjis\u00eb. Kjo shfaqje e par\u00eb e Beatri\u00e7es, q\u00eb asht pra fillimi i shp\u00ebtimit t\u00eb Dantes, kur ky ende asht n\u00eb mes t\u00eb m\u00ebkateve, na vjen me gjith\u00eb mjeshtrin\u00eb e simbolik\u00ebs t\u00eb stilit t\u00eb ri e t\u00eb amb\u00ebl dantesk, p\u00ebrmes detajeve e holl\u00ebsive q\u00eb e bajn\u00eb at\u00eb (Beatri\u00e7e-Teologjin\u00eb) t\u00eb p\u00ebrsosun: e bekueme, e hijshme, syshk\u00eblqye, me t\u00eb folme t\u00eb shtrueme e t\u00eb ngadalt\u00eb, me za thuejse engj\u00ebllor, plot d\u00eblir\u00ebsi.
\n<\/a>
\n[19<\/strong>] m\u00e2 shum\u00eb se nj\u00eb yjsi<\/strong> – N\u00eb origjinal: piu che la stella. Shumica e komentuesve mendojn\u00eb se bahet fjal\u00eb p\u00ebr tan\u00ebsin\u00eb e yjeve t\u00eb Kup\u00ebs Qiellore, edhe se fjala k\u00ebtu (stella) asht n\u00eb njej\u00ebs. Por me p\u00ebrdor\u00eb njej\u00ebsin p\u00ebr shum\u00ebs, ishte norm\u00eb n\u00eb poezin\u00eb e koh\u00ebs.
\nt\u00eb dlirt\u00eb kumti<\/strong> – Mendojm\u00eb se bahet fjal\u00eb, jo vet\u00ebm p\u00ebr p\u00ebrmbajtjen e asaj \u00e7far\u00eb po i thot\u00eb Beatri\u00e7e, por edhe me m\u00ebnyr\u00ebn se si ajo shprehet. Tue fillue nga vargu ma nalt, jepen tre elemente q\u00eb na bajn\u00eb me kuptue cil\u00ebsin\u00eb e form\u00ebs s\u00eb k\u00ebsaj kumtie: shtrue (filloi t\u00eb m\u00eb thosh), amb\u00ebl (fjal\u00eb amb\u00eblsie) me engj\u00ebllor za. Kjo cil\u00ebsi shprehjeje mendojm\u00eb se buron nga roli q\u00eb Beatri\u00e7e luen n\u00eb Komedi, pra at\u00eb t\u00eb Teologjis\u00eb e, n\u00eb k\u00ebt\u00eb kandv\u00ebshtrimi, ajo e till\u00eb asht: e sigurt\u00eb (shtrue) e p\u00eblqyeshme (e amb\u00ebl) dhe hyjnore (engj\u00ebllore).
\n<\/a>
\n[20<\/strong>] O mantovan<\/strong> – Fjala e Beatri\u00e7es fillon n\u00eb m\u00ebnyr\u00ebn ma klasike t\u00eb retorik\u00ebs: tue shmang\u00eb emnin e personit q\u00eb i asht drejtue, p\u00ebr shkak t\u00eb respektit, pra tue e perifrazue at\u00eb. N\u00eb k\u00ebt\u00ebt rast, Beatri\u00e7e nuk thot\u00eb O Virgjil e, meqen\u00ebse, si\u00e7 kemi theksue n\u00eb sh\u00ebnimet e Kang\u00eb I, Virgjili e ka origjin\u00ebn diku nga Mantova, ajo preferon ta th\u00ebrras\u00eb me o Mantovan…
\nshpirtmadh fisnik\u00ebrie…<\/strong> – Fjala e Beatri\u00e7es vazhdon me elozhe ndaj Virgjilit. Nj\u00eb m\u00ebnyr\u00eb e till\u00eb t\u00eb sjelluri ishte e nevojshme me ngjall\u00eb reagimin pozitiv tek bashk\u00ebbiseduesi. Por, tue pa se rangu i Beatri\u00e7es (n\u00eb Parajs\u00eb) asht ku e ku ndryshe nga i Virgjilit (n\u00eb Ferr), aspak ajo nuk ka nevoj\u00eb p\u00ebr k\u00ebt\u00eb, por do t\u00eb ishte e mjaftueshme thjesht ta urdhnonte (v.54). Si duket, Dante, si edhe n\u00eb raste t\u00eb tjera, p\u00ebrpiqet t\u00eb ngrej\u00eb nalt figur\u00ebn e Virgjilit, q\u00eb kishte fam\u00ebn, jo vet\u00ebm t\u00eb poetit shembull, por edhe njeriu t\u00eb p\u00ebrsoson, aq sa, p\u00ebr ta p\u00ebrl\u00ebvdue at\u00eb e n\u00eb m\u00ebnyr\u00eb figurative, n\u00eb koh\u00ebn e Komedis\u00eb thuhej se, ngaq\u00eb ai nuk ishte i krishten\u00eb, kjo bante q\u00eb shejtor\u00ebt t\u00eb vajtonin.
\n<\/a>
\n[21<\/strong>] nj\u00eb miku im… s’p\u00ebrfiton<\/strong> – Perifrazim: nj\u00eb miku im, q\u00eb n\u00eb miq\u00ebsi nuk sheh interes. Nis\u00eb nga \u00e7far\u00eb Beatri\u00e7ja p\u00ebrfaq\u00ebson (Teologjin\u00eb), Dante po aludon se, miq\u00ebsia e tij me Teologjin\u00eb, asht nj\u00eb miq\u00ebsi, apo dashni pa interes, n\u00eb kontrast me “dashnin\u00eb” q\u00eb kan\u00eb nj\u00eb kast\u00eb e tan\u00eb klerik\u00ebsh (por jo t\u00eb gjith\u00eb), q\u00eb n\u00eb Ferrin e Dantes do t’i ndeshim mjaftuesh\u00ebm.
\nP\u00ebrgjat\u00eb shekujve, ky varg ka qen\u00eb mjaft i diskutuesh\u00ebm. N\u00eb origjinal gjejm\u00eb: l’amico mio, e non de la ventura, \u00e7ka leht\u00ebsisht mund t\u00eb kuptohet edhe si miku im, por jo i fatit. Por qysh her\u00ebt, me Benvenutin, ekziston edhe nj\u00eb interpretim tjet\u00ebr, an\u00ebn e t\u00eb cilit kemi mbajt\u00eb n\u00eb k\u00ebt\u00eb p\u00ebrkthim. Mendojm\u00eb se Benvenuti ka t\u00eb drejt\u00eb, mbasi poeti, n\u00eb gjith\u00eb krijimtarin\u00eb e tij, asht shpreh\u00eb shum\u00eb qart\u00eb p\u00ebr miq\u00ebsin\u00eb e v\u00ebrtet\u00eb, e cila nuk ndryshon n\u00eb var\u00ebsi t\u00eb interesit. Nga ana tjet\u00ebr, nj\u00eb interpretim i till\u00eb, gjen mb\u00ebshtetje edhe nga konteksti: Dante n\u00eb asnj\u00eb m\u00ebnyr\u00eb nuk shprehet se gjendet n\u00eb v\u00ebshtir\u00ebsi p\u00ebr shkak t\u00eb fatit t\u00eb tij t\u00eb keq, por p\u00ebr shkak t\u00eb m\u00ebkatit, krye vet\u00ebdijsh\u00ebm.
\nme u kthye … i shkon<\/strong> – Beatri\u00e7e po flet pik\u00ebrisht p\u00ebr \u00e7astin kur Dantes, t\u00eb frik\u00ebsuem nga bishat e kryesisht ulkoja, i shkon mendja t\u00eb kthehet edhe nj\u00ebher\u00eb n\u00eb pyll (K.I, v.58-60). Tue e pa nga simbolika q\u00eb na p\u00ebr\u00e7ojn\u00eb k\u00ebto vargje, v\u00ebrejm\u00eb se me sa alarm p\u00ebrjetohet n\u00eb Qiell fakti q\u00eb nj\u00eb m\u00ebkatar heq dor\u00eb nga kthimi n\u00eb rrug\u00ebn e drejt\u00eb. Si\u00e7 do ta shohim edhe ma von\u00eb, vet\u00eb Maria (nana e Jezusit), me t\u00eb marr\u00eb vesh p\u00ebr gjendjen e Dantes, ngarkon Lu\u00e7ien t’i gjendet ndihm\u00eb. Kjo, nga ana e saj, ngarkon Beatri\u00e7en, e cila, me ta marr\u00eb vesh se n\u00eb \u00e7’gjendje asht miku i saj n\u00eb zallishten e shkret\u00eb (as n\u00eb m\u00ebkat e as dal\u00eb prej tij), ngutet me thirr\u00eb Virgjilin e ky, n\u00eb \u00e7astin ma t\u00eb nevojsh\u00ebm, i gjendet Dantes. Nes\u00eb Dante, kur thot\u00eb se t’mir\u00ebs q\u00eb kam gjet\u00eb me i ba lavdim (K.I, v.8), e ka fjal\u00ebn pik\u00ebrisht p\u00ebr k\u00ebt\u00eb impenjim mbar\u00ebqiellor, q\u00eb bahet konkret p\u00ebrmes Virgjilit, mundemi me thane se, me t\u00eb v\u00ebrtet\u00eb ka gjet\u00eb di\u00e7ka mjaft t\u00eb mir\u00eb, q\u00eb e meriton lavdimin.
\n<\/a>
\n[22<\/strong>] druhem se mos asht aq \u00e7orodit\u00eb<\/strong> – N\u00eb origjinal: che non sia gia si smarrito. Smarrito, asht e njajta fjal\u00eb q\u00eb p\u00ebrdoret n\u00eb Kang\u00ebn I (v.3). Tue iu rikthye kuptimit t\u00eb k\u00ebsaj fjale, p\u00ebr \u00e7ka kemi fol\u00eb n\u00eb sh\u00ebnimin e k\u00ebtij vargu, edhe se n\u00eb rastin e par\u00eb e kemi sjell\u00eb me lan\u00eb dhe tani me \u00e7orodit\u00eb, n\u00eb p\u00ebrputhje me kontekstin, nuk kemi ba asnj\u00eb shmangie semantike. N\u00eb rastin e par\u00eb ishte rruga (smarrita) ajo q\u00eb nuk ishte ma n\u00eb shikimin e Dantes, sepse ai vet\u00ebdijsh\u00ebm ishte largue prej saj. N\u00eb k\u00ebt\u00eb rast asht Dante objekti i t\u00eb qenit \u00e7orodit\u00eb (smarrito). Ajo \u00e7far\u00eb frigon Beatri\u00e7e, asht se ai, tue mos e gjet\u00eb ma rrug\u00ebn q\u00eb e ka lan\u00eb, shkurajue tashma, ka heq\u00eb dor\u00eb nga kthimi n\u00eb t\u00eb – mbet\u00eb n\u00eb jet\u00ebn m\u00ebkatare. Kjo dor\u00ebheqje p\u00ebrban \u00e7oroditje, humbje t\u00eb p\u00ebrkohshme t\u00eb orientimit, \u00e7ka p\u00ebrputhet pik\u00eb p\u00ebr pik\u00eb me kuptimin e fjal\u00ebs smarrito, si\u00e7 e kemi shpjegue.
\nsa e von\u00eb t’i jet\u00eb atij kjo ndihm\u00eb, frigoj<\/strong> – E gjith\u00eb tercina na shfaq nj\u00eb lloj pasigurie, nj\u00eb lloj frike tipike dashunore. Tue e vendos\u00eb k\u00ebt\u00eb shprehje n\u00eb qend\u00ebr t\u00eb fjal\u00ebs s\u00eb Beatri\u00e7es, ky varg padit gjithashtu an\u00ebn njer\u00ebzore dhe femnore t\u00eb saj, \u00e7ka nuk ka t\u00eb baj\u00eb aspak me simbolik\u00ebn, apo rolin q\u00eb kryen ajo n\u00eb Komedi. Si simbol i Teologjis\u00eb, aspak ajo nuk duhet t\u00eb druhet se mos t\u00eb jet\u00eb e vonueme nd\u00ebrhymja e saj. Por, si duket, poeti ka q\u00ebn\u00eb fort i tunduem ta paraqes\u00eb Beatri\u00e7en, qoft\u00eb edhe p\u00ebr nj\u00eb \u00e7ast, me dob\u00ebsin\u00eb e saj femnore, ashtu si t\u00eb gjitha grat\u00eb q\u00eb jan\u00eb protagoniste n\u00eb krijimtarin\u00eb e tij. K\u00ebshtu, n\u00eb k\u00ebta pak vargje, poeti ka p\u00eblqye ta paraqes\u00eb at\u00eb jasht rolit t\u00eb saj, n\u00eb p\u00ebrputhje t\u00eb plot\u00eb me nj\u00eb dam\u00eb t\u00eb koh\u00ebs, e cila dron p\u00ebr kavalierin e saj, q\u00eb p\u00ebrgatitet t\u00eb p\u00ebrball\u00eb nj\u00eb dyluftim t\u00eb v\u00ebshtir\u00eb.
\np\u00ebr \u00e7’ kam d\u00ebgjue<\/strong> – Gjendjen e Dantes Beatri\u00e7e e ka m\u00ebsue nga Lu\u00e7ia (v.100-108).
\n<\/a>
\n[23<\/strong>] E tash, luej vendit<\/strong> – P\u00ebrve\u00e7 ndihm\u00ebs qiellore, njeriu ka nevoj\u00eb edhe p\u00ebr arsyen njer\u00ebzore (simbol i t\u00eb cil\u00ebs asht Virgjili), p\u00ebr t\u00eb ardh\u00eb n\u00eb bindjen se ka nj\u00eb nevoje t\u00eb till\u00eb: shp\u00ebtimin nga humbja e p\u00ebrjetshme, daljen nga pylli i err\u00ebt i m\u00ebkatit.
\nme fjal\u00ebn tande t’bukur<\/strong> – Retorika dhe p\u00ebrsosm\u00ebnia stilistike. Si duket, me an\u00eb t\u00eb k\u00ebtyne vargjeve, Dante jep nj\u00eb m\u00ebsim t\u00eb nalt\u00eb p\u00ebr sa i p\u00ebrket harmonis\u00eb q\u00eb duhet pas\u00eb mes p\u00ebrmbajtjes dhe form\u00ebs. Maria, Lu\u00e7ia a Beatri\u00e7e (kujdesi mbar\u00ebqiellor), jan\u00eb p\u00ebrmbajtja, thelbi i mesazhit t\u00eb shp\u00ebtimit, por duhet edhe forma (Virgjili) q\u00eb t\u00eb jet\u00eb n\u00eb sintoni me t\u00eb. Nj\u00eb mesazh, sado i nalt\u00eb t\u00eb jet\u00eb n\u00eb p\u00ebrmbajtjen e vet, i than\u00eb keq, mund t\u00eb ket\u00eb efektin zero.
\nngush\u00ebllue plotsisht t\u00eb jem ksisoj<\/strong> – Shqet\u00ebsimi i Beatri\u00e7es, si n\u00eb v.64-65 (shih sh\u00ebnimin), zhvesh\u00eb nga simbolika, por trajtue si nj\u00eb grue e ndjeshme dhe e dashtun.
\n<\/a>
\n[24<\/strong>] Un\u00eb vet\u00eb, Beatri\u00e7ja<\/strong> – Beatri\u00e7e i zbulon identitetin Virgjilit, n\u00eb fundin e fjalimit t\u00eb saj. Bij\u00eb e Folko Portinarit, qe e d\u00ebshirueme prej Dantes qysh fort her\u00ebt. Ishte 9-vje\u00e7 kur e sheh p\u00ebr her\u00eb t\u00eb par\u00eb. N\u00eb mosh\u00ebn 18 vje\u00e7are (1283) thur p\u00ebr t\u00eb poezi, t\u00eb cilat i p\u00ebrfshin n\u00eb v\u00ebllimin Vita nova, publikue m\u00eb 1292. Beatri\u00e7ja u martue me Simon Bardin dhe vdiq m\u00eb 1290. N\u00eb fundin e v\u00ebllimit Vita nova Dante thot\u00eb p\u00ebr Beatri\u00e7en se “nuk do ta p\u00ebrmend\u00eb ma at\u00eb, p\u00ebrve\u00e7se ma denj\u00ebsisht… K\u00ebshtu, n\u00eb i p\u00eblqeft\u00eb Atij, prej t\u00eb cilit \u00e7do gja ekziston, q\u00eb t\u00eb m\u00eb lejoj\u00eb t\u00eb jetoj edhe p\u00ebr disa vjet, un\u00eb do t\u00eb them p\u00ebr t\u00eb \u00e7far\u00eb kurr nuk asht than\u00eb p\u00ebr grue tjet\u00ebr” (Vita Nova, f.65). Dhe vjen pik\u00ebrisht rasti i Komedis\u00eb Hyjnore, ku ne at\u00eb e shohim t\u00eb p\u00ebrmbush\u00eb nj\u00eb funksion t\u00eb till\u00eb, at\u00eb t\u00eb Teologjis\u00eb, kaq t\u00eb nalt\u00eb e kaq dinjitoz, pik\u00ebrisht si\u00e7 e ka premtue Dante.
\nvij nga ai vend … pres me mall<\/strong> – Beatri\u00e7e ka zbrit\u00eb nga Parajsa, ku pret t\u00eb kthehet sa ma shpejt n\u00eb prani t\u00eb Krijuesit, si t\u00eb gjith\u00eb t\u00eb shp\u00ebtuemit. Ky varg e largon Beatri\u00e7en skajsh\u00ebm nga vendi n\u00eb t\u00eb cilin tashti ndodhet, Limbi. Ajo i p\u00ebrket nj\u00eb bote tjet\u00ebr, \u00e7ka e d\u00ebshmon me m\u00ebnyr\u00ebn e saj t\u00eb folunit dhe me an\u00eb t\u00eb pamjes, gjithashtu.
\ndashnia <\/strong>– Bahet fjal\u00eb p\u00ebr dashni njer\u00ebzore ndaj Dantes, e cila tashma, meqen\u00ebse ajo gjendet n\u00eb Parajs\u00eb, unifikohet e shkrihet me dashnin\u00eb e Per\u00ebndis\u00eb. Por, q\u00eb dashunia njer\u00ebzore n\u00eb Beatri\u00e7en asht e pranishme, k\u00ebt\u00eb e d\u00ebshmojn\u00eb vargjet e masip\u00ebrme (v.60-66) dhe fjal\u00ebt e Lu\u00e7ies (v.103-105). Kjo dashni, edhe se njer\u00ebzore, p\u00ebr Danten, asht pjes\u00eb e dashnis\u00eb hyjnore, p\u00ebr shkak t\u00eb s\u00eb cil\u00ebs gjith\u00e7ka ekziston e l\u00ebviz: “kjo dashni hyjnore \/ n’l\u00ebvizje s’parit vu kto bukur\u00ed” (K.I, v.39-40). Me p\u00ebrkue historia me p\u00ebrjet\u00ebsin\u00eb, njer\u00ebzorja me q\u00ebllimin final t\u00eb Per\u00ebndis\u00eb, asht n\u00eb themelin e Komedis\u00eb.
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\n[25<\/strong>] Kur t\u00eb jem… p\u00ebr ty Atij<\/strong> – Nj\u00eb tjet\u00ebr elozhe e Beatri\u00e7es ndaj Virgjilit (krahaso v.58-60). Beatri\u00e7e i drejton nj\u00eb lavdim Virgjilit q\u00eb tejkalon \u00e7do d\u00ebshir\u00eb t\u00eb realizueshme p\u00ebr nj\u00eb shpirt t\u00eb d\u00ebnuem. P\u00ebr t\u00eb gjet\u00eb nj\u00eb arsye t\u00eb sh\u00ebndosh\u00eb se pse Dante, si poet, ven n\u00eb goj\u00ebn e Beatri\u00e7es k\u00ebto fjal\u00eb, duhet t\u00eb g\u00ebrmojm\u00eb n\u00eb simbolik\u00ebn q\u00eb mbartin k\u00ebto personazhe, Beatri\u00e7e dhe Virgjili. P\u00ebr Benvenutin, vargu duhet interpretue si nj\u00eb p\u00ebrlavdim nga ana e Beatri\u00e7e-Teologjis\u00eb drejtue Virgjil-Arsyes njer\u00ebzore… “Teologjia shpesh sh\u00ebrbehet me arsyen natyrore, sepse ma mir\u00eb kuptohen gjanat e v\u00ebshtira duke i shprehur n\u00eb nj\u00eb gjuh\u00eb m\u00eb t\u00eb thjesht\u00eb” (f.77). Tue e pa n\u00eb k\u00ebt\u00eb kand v\u00ebshtrimi, natyrisht q\u00eb Beatri\u00e7e nuk i premton Virgjilit asgja, e aq ma tep\u00ebr, nuk mund t\u00eb nd\u00ebrhyj\u00eb pran\u00eb Per\u00ebndis\u00eb p\u00ebr Virgjilin p\u00ebr nj\u00eb shp\u00ebtim t\u00eb mundsh\u00ebm. Nga pik\u00ebpamja njer\u00ebzore, gjith\u00eb \u00e7far\u00eb ban Beatri\u00e7e n\u00eb k\u00ebt\u00eb rast, asht p\u00ebr t\u00eb ngush\u00ebllue nj\u00eb t\u00eb pangush\u00eblluesh\u00ebm, s\u00eb paku me fam\u00ebn dhe lavdin\u00eb tok\u00ebsore. Ajo \u00e7far\u00eb i premton Beatri\u00e7e Virgjilit asht e ngjashme me \u00e7far\u00eb Virgjili i premton Katonit (Purgatori I.82-84). T\u00eb dy premtimet e drejtuesve t\u00eb Dantes n\u00eb bot\u00ebn e p\u00ebrtejme, edhe se absurde, demostrojn\u00eb jo rast\u00ebsisht shpirtbut\u00ebsi, aq sa i shtyn t\u00eb harrojn\u00eb, p\u00ebr shkak t\u00eb altruizmit, rregullat e patolerushme hyjnore, \u00e7ka i ban ata, jo vet\u00ebm personazhe t\u00eb gjall\u00eb e real\u00eb, por mjaft t\u00eb dashtun p\u00ebr lexuesin.
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\n[26<\/strong>] O grue me aq virtyt<\/strong> … gjith\u00eb ky njerzim – Perifrazim: p\u00ebr shkak t\u00eb s\u00eb cil\u00ebs gjinia njer\u00ebzore tejkalon (ka ma vler\u00eb se) \u00e7do gja gjend\u00eb n\u00ebn Qiellin e Han\u00ebs q\u00eb, tue qen\u00eb i pari, asht ma i vogli, i brendashkruemi qiejve t\u00eb tjer\u00eb. Shumica e intepretimeve t\u00eb k\u00ebsaj fraze jepen tue marr\u00eb p\u00ebr baz\u00eb fjal\u00ebn grue, pra Beatri\u00e7en, n\u00eb rolin q\u00eb ajo luen n\u00eb Komedin\u00eb e Dantes, simbol i Teologjis\u00eb. K\u00ebshtu, simbas k\u00ebtij interpretimi, t\u00eb cilin e kemi ndjek\u00eb n\u00eb k\u00ebt\u00eb p\u00ebrkthim, gjinia njer\u00ebzore, vet\u00ebm pajis\u00eb me ditunin\u00eb hyjnore (Teologjin\u00eb), e ka t\u00eb mundun t\u00eb jet\u00eb ma e nalta nd\u00ebr t\u00eb gjitha krijesat q\u00eb gjenden n\u00eb faqen e dheut, q\u00eb jan\u00eb t\u00eb korruptueshme. Vet\u00ebm njeriu, pajis\u00eb me dituni hyjnore, mund t\u00eb konsiderohet i pakorruptuesh\u00ebm. Virgjili, si ka njoh\u00eb Beatri\u00e7en, p\u00ebr at\u00eb \u00e7far\u00eb ajo asht dhe p\u00ebr at\u00eb \u00e7far\u00eb ajo p\u00ebrfaq\u00ebson, evokon atributet e saj.
\nn\u00ebn qiellin … rratht\u00eb e tij<\/strong> – N\u00eb sistemin astronomik mesjetar, Qielli i Han\u00ebs asht i pari dhe ma i vogli i t\u00eb nant\u00eb sferave qiellore bashk\u00ebq\u00ebndrore q\u00eb rrethojn\u00eb Tok\u00ebn, mbi t\u00eb cil\u00ebt shtrihet pafund\u00ebsisht Qielli ma i Nalt\u00eb. Me k\u00ebt\u00eb Virgjili don me than\u00eb se njer\u00ebzit, p\u00ebr shkak t\u00eb mund\u00ebsis\u00eb q\u00eb kan\u00eb me njoh\u00eb Per\u00ebndin\u00eb me an\u00eb t\u00eb Teologjis\u00eb, jan\u00eb ma t\u00eb priviligjuemit se \u00e7do krijes\u00eb q\u00eb jeton n\u00ebn qiellin e Han\u00ebs, pra n\u00eb Tok\u00eb. Asht mjaft interesante dhe aspak rast\u00ebsore, se si Arsyeja njer\u00ebzore (ditunia) dhe Teologjia (tan\u00ebsia e ditunive q\u00eb njeriu ka p\u00ebr Per\u00ebndin\u00eb) komplimentojn\u00eb dhe respektojn\u00eb n\u00eb m\u00ebnyr\u00eb reciproke e korteziale njena-tjetr\u00ebn.
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\n[27<\/strong>] kaq fort…, m\u00eb ngjatet…<\/strong> – Perifrazim: sikur tashma ta kisha krye urdhnimin tand, prap do t\u00eb ishte von\u00eb. Nj\u00eb tjet\u00ebr kortezi e Virgjilit ndaj Beatri\u00e7es, shpreh\u00eb me an\u00eb t\u00eb k\u00ebsaj hiperbole.
\nm\u00eb ngjatet<\/strong> – Me u zgjat\u00eb koha nga padurimi. N\u00eb k\u00ebt\u00eb rast, m\u00eb ngjatet ta kem krye, ka vler\u00ebn me padurim pres ta plot\u00ebsoj, ta p\u00ebrmbush.
\ns’due tjet\u00ebr<\/strong> – Perifrazim: nuk asht e nevojshme tjet\u00ebr, ve\u00e7 m\u00eb thuej d\u00ebshir\u00ebn; me m\u00eb urdh\u00ebnue ti, s’asht nevoja e lavdimeve dhe e premtimeve.
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\n[28<\/strong>] m\u00eb trego<\/strong> – Pyetja e Virgjilit, ba me nj\u00eb natyrshm\u00ebni t\u00eb admirueshme, sh\u00ebrben me fut\u00eb n\u00eb dialogun mes dy drejtuesve t\u00eb Dantes tem\u00ebn e frik\u00ebs, \u00e7ka asht motivi kryesor i k\u00ebsaj kange. Gjith\u00eb kjo realizohet me nj\u00eb artific poetik q\u00eb poeti do ta p\u00ebrdor\u00eb mjaft shpesh n\u00eb poem\u00eb, p\u00ebr t\u00eb kalue nga nj\u00eb argument n\u00eb nj\u00eb tjet\u00ebr ma t\u00eb rand\u00ebsish\u00ebm: por, m\u00eb thuej, ose m\u00eb thuej.
\nme zbrit\u00eb n’k\u00ebt\u00eb qend\u00ebr<\/strong> – K\u00ebshtu mendohej Ferri n\u00eb Mesjet\u00eb: tue qen\u00eb n\u00eb qend\u00ebr t\u00eb Tok\u00ebs (kjo n\u00eb qend\u00ebr t\u00eb qiejve\/Gjith\u00ebsis\u00eb), i bie q\u00eb Ferri t\u00eb jet\u00eb pika ma e larg\u00ebt nga Parajsa, nga ka zbrit\u00eb Beatri\u00e7e.
\ni gjani log<\/strong> – Qielli ma i Nalt\u00eb (v.21), Parajsa, q\u00eb brendashkruen gjith\u00eb qiejt e tjer\u00eb, vendi ku rrin Per\u00ebndia (Empireo).
\nku po zjarrmon me u kthye<\/strong> – Ma sip\u00ebr (v.71) Beatri\u00e7e shprehet qartazi se pret me mall me u kthye sa ma par\u00eb n\u00eb at\u00eb vend (n\u00eb Parajs\u00eb), me t\u00eb mbarue k\u00ebt\u00eb mision. Pyetja e Virgjilit shpreh \u00e7udi, sepse motive shum\u00eb t\u00eb rand\u00ebsishme duhen q\u00eb nj\u00eb i bekuem me lan\u00eb nj\u00eb vend t\u00eb till\u00eb.
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\n[29<\/strong>] Meq\u00eb ma thell\u00eb don t’hysh, e ma me dit\u00eb<\/strong> – Po t\u00eb them shkurtimisht, p\u00ebrse un\u00eb nuk frigohem t\u00eb vij k\u00ebtu posht\u00eb, meqen\u00ebse ti filozof e poet po k\u00ebrkon t\u00eb dish t\u00eb fshehtat q\u00eb nuk i zbulohen arsyes njer\u00ebzore… Aq \u00ebsht\u00eb p\u00ebrsosm\u00ebria e Beatri\u00e7es [Teologjis\u00eb], sa nuk mund t\u00eb ndiqet nga Arsyeja njer\u00ebzore [Virgjili]. E n\u00eb fakt, as gjenialiteti i heretik\u00ebve, as mendjempreht\u00ebsia e filozof\u00ebve, as prepotenza e mbret\u00ebrve nuk ia dalin t\u00eb mposhtin Teologjin\u00eb. N\u00eb fakt, lundra e vog\u00ebl e Pjetrit [figur\u00eb e Kish\u00ebs] mund t\u00eb tundet nga stuhit\u00eb e k\u00ebsaj bote, madje edhe t\u00eb p\u00ebrkulet fort nga dallg\u00ebt, por kurr\u00eb nuk fundoset. Prelat\u00ebt dhe pastor\u00ebt duhet t\u00eb jen\u00eb ndjek\u00ebsit m\u00eb t\u00eb zjarrt\u00eb [njoh\u00ebsit m\u00eb t\u00eb mir\u00eb t\u00eb Teologjis\u00eb], duke i drejtuar t\u00eb tjer\u00ebt drejt p\u00ebrjet\u00ebsis\u00eb, jo vet\u00ebm me fjal\u00eb, por me shembullin e tyne” (Benvenuti, f.78).
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\n[30<\/strong>] Ve\u00e7 ato gjana…<\/strong> – Sentenc\u00eb aristoteliane, shpreh\u00eb n\u00eb Etika, si\u00e7 sugjeron Boka\u00e7o (III, v.85-90). Beatri\u00e7e shpjegon arsyen e siguris\u00eb s\u00eb saj: duhet frigue atyne gjanave q\u00eb kan\u00eb mund\u00ebsi dami. K\u00ebtu, flak\u00ebt e Ferrit, nuk jan\u00eb p\u00ebr t\u00eb damtue t\u00eb bekuemit, por vet\u00ebm t\u00eb d\u00ebnuemit, po k\u00ebshtu, mundimi dhe vuejtja e t\u00eb d\u00ebnuemve, nuk ka asnj\u00eb efekt mbi t\u00eb bekuemit, nuk i damton aspak. Fakti q\u00eb Beatri\u00e7e ngutet t\u00eb kthehet n\u00eb Parajs\u00eb, nuk asht p\u00ebr shkak t\u00eb flak\u00ebve a vuejtjeve t\u00eb Ferrit, por sepse atje asht e lumtun. K\u00ebto fjal\u00eb, q\u00eb Dantes i p\u00ebrcillen nga Virgjili, jan\u00eb shum\u00eb t\u00eb rand\u00ebsishme, sepse pik\u00ebrisht ndihmojn\u00eb me ba asgja frik\u00ebn q\u00eb ndjen ai p\u00ebr t\u00eb p\u00ebrmbush\u00eb k\u00ebt\u00eb udh\u00ebtim, i cili, nuk asht p\u00ebr t’i ba dam atij, por p\u00ebr ta sjell\u00eb n\u00eb njohjen e pasoj\u00ebs s\u00eb m\u00ebkatit.
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\n[31<\/strong>] K\u00ebshtu… nuk e ndij<\/strong> – K\u00ebshtu jan\u00eb banor\u00ebt e Parajs\u00ebs, apo t\u00eb drejt\u00ebt: jo p\u00ebr meritat e veta, por p\u00ebr merit\u00eb t\u00eb Atij Per\u00ebndi. “Shpirtnat e t\u00eb drejt\u00ebve jan\u00eb n\u00eb duert e Per\u00ebndis\u00eb dhe mundimi i vdekjes as nuk do t’i prek\u00eb ndopak” (libri deuterokanunor i Urt\u00ebsis\u00eb 3:1).
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\n[32<\/strong>] grue e fisme<\/strong> – Maria, nana e Jezusit, ndaj t\u00eb cil\u00ebs Dante shfaq nj\u00eb p\u00ebrkushtim t\u00eb ve\u00e7ant\u00eb n\u00eb gjith\u00eb vepr\u00ebn e tij. Atmosfera e sken\u00ebs q\u00eb fillon, asht tipike p\u00ebr poezin\u00eb korteziale, n\u00eb t\u00eb cil\u00ebn vihen re m\u00ebnyrat e sjellshme t\u00eb nj\u00eb dame kur i drejtohet nj\u00eb tjetre, tue respektue hierarkin\u00eb. Protagonistet jan\u00eb tri gra t\u00eb bekueme (v.124) q\u00eb nd\u00ebrhyjn\u00eb n\u00eb qiell p\u00ebr Danten dhe i vijn\u00eb atij n\u00eb ndihm\u00eb: Maria, Lu\u00e7ia e Beatri\u00e7e. Komentuesit e vjet\u00ebr i interpretojn\u00eb n\u00eb m\u00ebnyr\u00eb alegorike k\u00ebto gra, si tre momente hierarkike t\u00eb Hirit Hyjnor: Hiri Parashikues (Maria), Hiri Ndri\u00e7ues (Lu\u00e7ia), Hiri Bashk\u00ebveprues (Beatri\u00e7ja). Nd\u00ebrsa komentuesit ma t\u00eb vonshsh\u00ebm shohin n\u00eb to alegorin\u00eb e Besimit, Shpres\u00ebs, dhe Dashuris\u00eb, si\u00e7 asht e shprehun n\u00eb Letr\u00ebn I t\u00eb Korintasve 13:13. Asht p\u00ebr t’u theksue se, ashtu si emni i Per\u00ebndis\u00eb dhe Jezu Krishtit, edhe i Marijes nuk p\u00ebrmendet n\u00eb Ferr, p\u00ebrve\u00e7se n\u00eb m\u00ebnyr\u00eb t\u00eb perifrazueme, por aspak ngat\u00ebrruesh\u00ebm.
\np\u00ebr k\u00ebt\u00eb penges\u00eb<\/strong> – Pengesa, p\u00ebrshkrue n\u00eb Kang\u00ebn I, jan\u00eb bishat q\u00eb i kan\u00eb zan\u00eb rrug\u00ebn Dantes dhe e pengojn\u00eb p\u00ebr t\u00eb dal\u00eb nga pylli i m\u00ebkatit e p\u00ebr t’iu ngjit\u00eb kodr\u00ebs s\u00eb shp\u00ebtimit.
\ni rrept\u00eb gjykim t\u00eb marrin lak<\/strong> – “Gjykimi i rrept\u00eb i Per\u00ebndis\u00eb asht q\u00eb m\u00ebkatari t\u00eb jet\u00eb d\u00ebnue simbas m\u00ebkatit t\u00eb tij. E zbatimi i k\u00ebtij gjykimi asht i pashmangsh\u00ebm. I vetmi p\u00ebrjashtim asht, kur m\u00ebkatari njeh veten m\u00ebkatar dhe vendos t\u00eb ‘kthej\u00eb rrug\u00eb’ p\u00ebr t\u00eb dal\u00eb nga ‘pylli’ e t\u00eb marr\u00eb ‘rrug\u00ebn e drejt\u00eb’, at\u00ebher\u00eb Per\u00ebndia shpreh Hir ndaj k\u00ebtij individi” (Buti, f.73). Perifrazim: Ta ndihmojm\u00eb k\u00ebt\u00eb njeri q\u00eb t\u00eb dal\u00eb nga pylli e, k\u00ebshtu, tue marr\u00eb rrug\u00ebn e drejt\u00eb, t\u00eb p\u00ebrfitoj\u00eb nga Hiri i Per\u00ebndis\u00eb dhe, Gjykimi ndaj tij si m\u00ebkatar, t\u00eb mos zbatohet.
\nNga ana tjet\u00ebr, Hiri i Per\u00ebndis\u00eb, i till\u00eb \u00ebsht\u00eb, sa, si\u00e7 do e shohim edhe her\u00eb t\u00eb tjera p\u00ebrgjat\u00eb udh\u00ebtimit ton\u00eb me poetin, b\u00ebn t\u00eb mundur edhe thyemjen e rregullave q\u00eb duhet t\u00eb jen\u00eb t\u00eb pathyeshme. Nj\u00ebri prej k\u00ebtyne rregullave \u00ebsht\u00eb q\u00eb n\u00eb asnj\u00eb m\u00ebnyr\u00eb dhe p\u00ebr asnj\u00eb arsye, shpirtnat e t\u00eb vdekunve nuk mund t\u00eb shkojn\u00eb nga nj\u00ebri vend i p\u00ebrjet\u00ebsis\u00eb n\u00eb nj\u00eb tjet\u00ebr. Kjo do t\u00eb thot\u00eb se shpirtnat e Ferrit nuk mund t\u00eb shkojn\u00eb, qoft\u00eb edhe p\u00ebrkoh\u00ebsisht, n\u00eb Purgator, apo Parajs\u00eb, si dhe anasjelltas. Por, p\u00ebr shkak t\u00eb hirit, q\u00eb n\u00eb Kang\u00ebn e par\u00eb e kemi pa t\u00eb thyhet ky rregull: “Prandaj, p\u00ebr t’mir\u00ebn tande t’k\u00ebshilloj, \/ t’m\u00eb ndjek\u00ebsh e do jem i joti prijs, \/ n\u00eb vendin e p\u00ebrjetsh\u00ebm do t\u00eb t’\u00e7oj…” (K.I, v.111-120). Rasti tjet\u00ebr \u00ebsht\u00eb i Beatri\u00e7e, e cila vjen nga Parajsa n\u00eb Limb, p\u00ebr t\u00eb urdhnue Virgjilin, q\u00eb ky t\u00eb ndihmoj\u00eb Danten. N\u00eb k\u00ebt\u00eb rast t\u00eb dyt\u00eb, Beatri\u00e7ja d\u00ebrgohet nga Lu\u00e7ia dhe Lu\u00e7ia nga Maria vet\u00eb. Ajo, p\u00ebr shkak t\u00eb autoritetit hyjnor q\u00eb ka, mund t\u00eb p\u00ebrpunoj\u00eb rregullat, sado t\u00eb rrepta t\u00eb jen\u00eb, p\u00ebr shkak gjithashtu t\u00eb Hirit hyjnor, n\u00eb rastin ton\u00eb p\u00ebr t\u00eb ndihmue Danten. K\u00ebshtu, q\u00eb n\u00eb dy kang\u00ebt e para kemi dy evidenca t\u00eb thyerjes (p\u00ebr shkak t\u00eb Hirit t\u00eb Per\u00ebndis\u00eb) s\u00eb nj\u00eb rregulli t\u00eb pathyesh\u00ebm: Beatri\u00e7e shkon n\u00eb Ferr; Virgjili, jo vet\u00ebm q\u00eb del nga nga Limbi dhe i bie Ferrit pash m\u00eb pash, por do t\u00eb shkoj\u00eb ma von\u00eb edhe n\u00eb Purgator. Pra, p\u00ebr shkak t\u00eb nj\u00eb q\u00ebllimi ma madhor se rregulli, si\u00e7 asht falja e nj\u00eb m\u00ebkatari, p\u00ebrmes nj\u00eb autoriteti hyjnor (q\u00eb p\u00ebrfaq\u00ebson vet\u00eb Per\u00ebndin\u00eb), asht e mundun t’i bahet lak k\u00ebtij rregulli t\u00eb rrept\u00eb nd\u00ebshkimi e jo vet\u00ebm kaq, por t\u00eb l\u00ebvizin nga nj\u00eb vend i p\u00ebrjetsh\u00ebm n\u00eb tjetrin.
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\n[33<\/strong>] Lu\u00e7ia <\/strong>– Martire e krishten\u00eb e shek.IV, n\u00eb koh\u00ebn e perandorit Dioklecian, verbue dhe vra p\u00ebr shkak t\u00eb besimit. Pik\u00ebrisht p\u00ebr shkak t\u00eb torturimit dhe verbimit, asht konsiderue ma von\u00eb nga Kisha si shenjte e drit\u00ebs, nis\u00eb ndoshta edhe nga emni i saj Lu\u00e7e – drit\u00eb. N\u00eb t\u00eb komentusit e hersh\u00ebm kan\u00eb njoh\u00eb Hirin ndri\u00e7ues, nd\u00ebrsa n\u00eb Marien Hirin parashikues (kur Per\u00ebndia nd\u00ebrhyn p\u00ebr ndihm\u00eb pa ia k\u00ebrkue). Dante zgjedh Lu\u00e7ien sepse asaj i asht p\u00ebrkushtue n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb, si\u00e7 deklarohet ma posht\u00eb (v.98). Thirrja e saj n\u00eb sken\u00eb asht e natyrshme, sepse kush ma mir\u00eb se Hiri ndri\u00e7ues i Per\u00ebndis\u00eb asht i nevojsh\u00ebm p\u00ebr m\u00ebkatarin p\u00ebr t’i hap\u00eb syt\u00eb e mendjes q\u00eb t\u00eb kuptoj\u00eb pozicionin e v\u00ebshtir\u00eb n\u00eb t\u00eb cilin ndodhet dhe \u00e7far\u00eb mund\u00ebsie i jepen atij p\u00ebr shp\u00ebtim. Lu\u00e7ia do t’i gjindet Dantes n\u00eb ndihm\u00eb edhe ma ndej, n\u00eb Purgator dhe n\u00eb Parajs\u00eb. Prania e saj n\u00eb tre kantik\u00ebt d\u00ebshmon p\u00ebr pesh\u00ebn q\u00eb Dante ka dasht\u00eb me i dhan\u00eb figur\u00ebs s\u00eb saj.
\nai q\u00eb t’asht besnik<\/strong> – Ta ndjek\u00ebsh Lu\u00e7ien nga nj\u00eb v\u00ebllim n\u00eb tjetrin, a nuk asht kjo besnik\u00ebri?!
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\n[34<\/strong>] e \u00e7do t\u00eb keqeje anmik<\/strong> – Perifrazim: mbushun me mir\u00ebsi, me dhimshuni. Lu\u00e7ia, tue qen\u00eb nj\u00eb grue e mbushun me mir\u00ebsi, automatikisht \u00e7do lig\u00ebsi q\u00ebndron larg saj, s’ka asgja t\u00eb p\u00ebrbashk\u00ebt me t\u00eb. N\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb ma sip\u00ebr asht perifrazue Per\u00ebndia (v.16), q\u00eb asht Mir\u00ebsia vet\u00eb: “Por, n’se Anmiku i t’keqes…”.
\nn\u00eb vendin ku po rrija<\/strong> – Empireo – i Nalti Qiell, q\u00eb asht Parajsa.
\nme at\u00eb t\u00eb lasht\u00eb Rakel\u00eb<\/strong> – Personazh i Beslidhjes s\u00eb Vjet\u00ebr, p\u00ebr k\u00ebt\u00eb arsye edhe quejt\u00eb e lasht\u00eb. Grua e Jakobit (Zanafilla 29:16 e n\u00eb vazhdim). Asht konsiderue nga studiuesit si figur\u00eb alegorike e jet\u00ebs kushtue n\u00eb meditim, nd\u00ebrsa motra e saj Lea, figur\u00eb e jet\u00ebs aktive. Fakti q\u00eb Beatri\u00e7e q\u00ebndron s\u00eb bashku me Rakel\u00ebn, d\u00ebshmon se \u00e7far\u00eb ajo simbolizon n\u00eb Kantik – Teologjin\u00eb (apo tan\u00ebsia e ditunive p\u00ebr gjanat hyjnore), e cila ka ve\u00e7ori t\u00eb pandashme meditimin. “Beatri\u00e7e asht n\u00eb bashk\u00ebq\u00ebndrim dhe e pandame me Rakel\u00ebn, ashtu si\u00e7 asht n\u00eb bashk\u00ebq\u00ebndrim Teologjia me Meditimin” (Benvenuti, f.81).
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\n[35<\/strong>] lavd t’ka Per\u00ebndia<\/strong> – P\u00ebrve\u00e7 interpretimit t\u00eb mir\u00ebpranuem (Per\u00ebndia asht p\u00ebr t’u lavdue q\u00eb i ka dhan\u00eb Beatri\u00e7es t\u00eb till\u00eb virtyt dhe bukuri fizike), Benvenuti perifrazon: “O Teologji, q\u00eb je lavdi i v\u00ebrtet\u00eb i Per\u00ebndis\u00eb” (f.81).
\npse s’i je gjet\u00eb atij q\u00eb t’don aq shum\u00eb<\/strong> – Do t\u00eb ishte tepri me mendue se Dante ka vendos\u00eb n\u00eb goj\u00ebn e Marij\u00ebs, Virgj\u00ebnesh\u00ebs, ndjenjat e tija dashunore njer\u00ebzore ndaj Beatri\u00e7es. E papranueshme dhe fort pak etike nga ana e tij do t\u00eb ishte. Por mendojm\u00eb se Dante ka vu n\u00eb goj\u00ebn e saj fjal\u00ebt q\u00eb i p\u00ebrkasin atij roli q\u00eb Beatri\u00e7e luen n\u00eb Komedi. K\u00ebshtu, mendojm\u00eb se kur Maria thot\u00eb atij q\u00eb aq shum\u00eb t\u00eb don, ka parasysh Teologjin\u00eb. N\u00eb fakt, njohunia teologjike, q\u00eb demostrohet n\u00eb tre kantik\u00ebt e k\u00ebsaj poeme, asht e pamundun t\u00eb p\u00ebrftohet pa nj\u00eb dashni ndaj saj.
\nasht nda nga njer\u00ebzia<\/strong> – Ka disa interpretime p\u00ebr k\u00ebt\u00eb varg: dashnia p\u00ebr Beatri\u00e7en, ashtu si\u00e7 lexojm\u00eb edhe n\u00eb Vita nova, e ngriti Danten n\u00eb nivele t\u00eb nalta shpirtnore, tue e ba at\u00eb t\u00eb dalluesh\u00ebm nga njer\u00ebzit p\u00ebrreth; nga ana tjet\u00ebr, p\u00ebrmes k\u00ebtyne fjal\u00ebve mund t\u00eb kuptojm\u00eb se po b\u00ebhet nj\u00eb aludim p\u00ebr nj\u00eb fakt krejt\u00ebsisht letrar: Dante ka dale nga rreshti i latinshkruesve dhe bashkue atyne q\u00eb rimojn\u00eb n\u00eb vulg. Mes k\u00ebtyne poet\u00ebve, Dante asht ma i spikatuni; Buti e interpreton k\u00ebt\u00eb varg n\u00eb nivelin simbolik: “Dante e desh kaq shum\u00eb Teologjin\u00eb e shenjt\u00eb, sa p\u00ebr t\u00eb braktisi t\u00eb mirat e k\u00ebsaj bote”.
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\n[36<\/strong>] vdekja<\/strong> – Vdekja shpirtnore, q\u00eb rrjedh nga m\u00ebkati, pra ndamja e papajtueshme dhe e p\u00ebrjetshme nga Per\u00ebndia. Asht p\u00ebr t’u kujtue vargu “I hidh\u00ebt ish, sa vdekja m\u00e2 ve\u00e7 pak” (K.I, v.7), referue pyllit t\u00eb m\u00ebkatit. Mungesa e pranis\u00eb s\u00eb Per\u00ebndis\u00eb n\u00eb jet\u00ebn e njeriut, nd\u00ebrsa ky kamb\u00ebngul n\u00eb nj\u00eb jet\u00eb m\u00ebkatare, asht nj\u00eb shije p\u00ebr p\u00ebrjet\u00ebsin\u00eb, nj\u00eb idh\u00ebsi e krahasueshme me t\u00eb.
\ne ka sulmue<\/strong> – Figura e betej\u00ebs mes njeriut dhe forcave t\u00eb s\u00eb keqes asht klasike n\u00eb tradit\u00ebn e krishten\u00eb: “Jini t\u00eb p\u00ebrmbajtur, rrini zgjuar; sepse kund\u00ebrshtari juaj, djalli, sillet rreth e qark si nj\u00eb luan vrumbullues, duke k\u00ebrkuar cilin mund t\u00eb p\u00ebrpij\u00eb. Kund\u00ebrshtojeni, duke q\u00ebndruar t\u00eb patundur n\u00eb besim, sepse e dini se t\u00eb nj\u00ebjtat vuajtje po i heqin v\u00ebllez\u00ebrit tuaj t\u00eb shp\u00ebrndar\u00eb n\u00ebp\u00ebr bot\u00eb” (1 Pjetrit 5:8-9). Si\u00e7 asht n\u00eb stilin e Dantes, n\u00eb k\u00ebt\u00eb varg na vjen kjo metafor\u00eb, p\u00ebrcjell\u00eb me nj\u00eb folje t\u00eb vetme (e ka sulmue), e cila e ban, jo vet\u00ebm ma konkrete dhe t\u00eb dukshme dram\u00ebn e brendshme njer\u00ebzore, por nj\u00ebkoh\u00ebsisht menj\u00ebher\u00eb t\u00eb p\u00ebrceptueshme.
\nku lumi me nj\u00eb det ka t’krahasum\u00eb<\/strong> – Varg mjaft i trajtuem nga komentuesit. T\u00eb vjetrit mendojn\u00eb se Dante n\u00eb m\u00ebnyr\u00eb perifrazike tregon se ndodhen pran\u00eb hymjes s\u00eb Ferrit, ku gjendet lumi Akeront, q\u00eb nuk derdhet n\u00eb det. P\u00ebr k\u00ebt\u00eb arsye deti nuk asht padroni, q\u00eb pret t’i sjell\u00eb uj\u00eb ky lum-sh\u00ebrb\u00ebtor (n\u00eb origjinal: ove ‘l mar non ha vanto). T\u00eb tjer\u00eb mendojn\u00eb se bahet fjal\u00eb p\u00ebr lumin Jordan (Dante ka humb\u00eb rrug\u00ebn n\u00eb af\u00ebrsi t\u00eb Jeruzalemit). Edhe Jordani nuk derdhet n\u00eb det, pra asht nj\u00eb lum i pavarun, q\u00eb s’i jep detit llogari. P\u00ebr sa na p\u00ebrket, mendojm\u00eb se nuk bahet fjal\u00eb p\u00ebr nj\u00eb lum t\u00eb caktuem, p\u00ebr faktin se asnj\u00eb lum i lundruesh\u00ebm nuk mund t\u00eb krahasohet me detin p\u00ebr nga rrezikshm\u00ebnia. Asht pik\u00ebrisht kjo q\u00eb duhet t\u00eb kihet parasysh p\u00ebr t\u00eb kuptue k\u00ebt\u00eb varg: rrezikshm\u00ebnia e lundrimit. P\u00ebr t\u00eb lasht\u00ebt e deri n\u00eb koh\u00ebn e Komedis\u00eb e ma p\u00ebrtej, udh\u00ebtimet detare shpeshher\u00eb ishin fatale. Nj\u00eb num\u00ebr mjaft i madh anijesh, q\u00eb dilnin n\u00eb det t\u00eb hapun, nuk ktheheshin ma. Por nj\u00eb lum i rr\u00ebmbyesh\u00ebm (q\u00eb n\u00eb fakt asht i palundruesh\u00ebm) asht i rreziksh\u00ebm e, p\u00ebr k\u00ebt\u00eb arsye, deti nuk mund t\u00eb krenohet para tij. N\u00eb k\u00ebt\u00eb kandv\u00ebshtrim, tue i pa ujnat e tyne n\u00eb gar\u00eb p\u00ebr nga rrezikshm\u00ebnia, lumi i rr\u00ebmbyesh\u00ebm e i palundruesh\u00ebm asht i krahasuesh\u00ebm me detin. K\u00ebshtu, tue mos pas\u00eb nj\u00eb lum t\u00eb rr\u00ebmbyesh\u00ebm e t\u00eb lundruesh\u00ebm (absurditet), komentuesit kan\u00eb ba p\u00ebrpjekje ta shpjegojn\u00eb k\u00ebt\u00eb varg n\u00ebn drit\u00ebn e simbolik\u00ebs: Dante ndodhet n\u00eb lumin e rr\u00ebmbyesh\u00ebm t\u00eb m\u00ebkatit dhe mund\u00ebsia asht q\u00eb aty t\u00eb mbytet. Ky lum asht ma shum\u00eb se nj\u00eb lum, q\u00eb do t\u00eb thot\u00eb nj\u00eb tuf\u00eb lumenjsh (shum\u00eb m\u00ebkate), nj\u00eb ardhje e skajshme ujnash q\u00eb p\u00ebrpin gjith\u00e7ka i ndodhet para. N\u00eb Kang\u00ebn I (v.22-24), kur poeti sjell sh\u00ebmb\u00eblltyr\u00ebn e atij q\u00eb shp\u00ebton nga ujnat e rrezikshme, q\u00ebllimisht nuk ka p\u00ebrcaktue, mendojm\u00eb, se bahet fjal\u00eb p\u00ebr det apo lum t\u00eb rr\u00ebmbyesh\u00ebm, meqen\u00ebse nj\u00eblloj jan\u00eb t\u00eb rreziksh\u00ebm: “Si ai q\u00eb lodhjes s’tep\u00ebrt frym\u00eb dihat\u00eb, \/ me t’dal\u00eb prej ujit, n\u00eb breg tuj q\u00ebndrue, \/ kthen kryet me pa, rrezikun si tuj mat\u00eb…”. Interasant asht q\u00ebndrimi i V.Sermontit ndaj k\u00ebtij vargu: “Varg i tmerrsh\u00ebm dhe i err\u00ebt, p\u00ebr ndri\u00e7imin e t\u00eb cilit nuk hyn n\u00eb pun\u00eb asnj\u00eb lloj kandili…”.
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\n[37<\/strong>] kaq shpejt … kam ng\u00e1 vrap<\/strong> – Sh\u00ebmb\u00eblltyra q\u00eb sjell Beatri\u00e7e p\u00ebr t\u00eb tregue ngutin e saj, nuk ka t\u00eb krahasuem me at\u00eb nj\u00ebri q\u00eb ban gjith\u00eb \u00e7far\u00eb asht e mundun me gjet\u00eb t\u00eb mir\u00ebn, apo me at\u00eb q\u00eb instinktivisht i largohet rrezikut.
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\n[38<\/strong>] n\u00eb fjal\u00ebn q\u00eb ti hirsh\u00ebm end\u00eb<\/strong> – Virgjili flet n\u00eb m\u00ebnyr\u00eb t\u00eb fisme, \u00e7ka ia reflekton madh\u00ebshtin\u00eb, e ban t\u00eb denj\u00eb p\u00ebr lavd\u00ebrim (O ti, i mbar\u00eb poetve drit\u00eb dhe nder \/ K.I, v.82). Kjo cil\u00ebsi e t\u00eb folun\u00ebs s\u00eb Virgjilit q\u00eb theksohet k\u00ebtu, s\u00eb bashku me at\u00eb shpreh\u00eb ma sip\u00ebr (me fjal\u00ebn tande t\u00eb bukur \/ v.67), pra p\u00ebrmbajtja (fisnike, e ndershme) dhe forma e saj (bukuria) kan\u00eb ba q\u00eb ai t\u00eb jet\u00eb i p\u00ebrzgjedhuni n\u00eb Qiell p\u00ebr t\u00eb shoqnue Danten n\u00eb k\u00ebt\u00eb udh\u00ebtim p\u00ebrmes Ferrit e Purgatorit. Ndershm\u00ebnia dhe bukuria e nj\u00eb t\u00eb folune t\u00eb till\u00eb, q\u00eb n\u00eb fund t\u00eb fundit p\u00ebr Danten asht t\u00eb folunit poetik, lan\u00eb gjurm\u00eb n\u00eb shpirtin njer\u00ebzor e aq, sa mund t\u00eb bahet shtys\u00eb p\u00ebr njeriun me lan\u00eb rrug\u00ebn e t\u00eb keqes p\u00ebr t\u00eb mir\u00ebn. “Poeti rr\u00ebfen se fuqia e fjal\u00ebs mund t\u00eb baj\u00eb t\u00eb mundun nj\u00eb kthes\u00eb t\u00eb pabesueshme” (Benvenuti, f.82).
\nata q\u00eb ndi e kan\u00eb<\/strong> – Kjo u referohet t\u00eb gjith\u00eb atyne q\u00eb jan\u00eb ngrit\u00eb shpirtnisht e intelektualisht, fal\u00eb leximit t\u00eb poezis\u00eb s\u00eb Virgjilit, p\u00ebrfshi Danten.
\n<\/a>
\n[39<\/strong>] ktheu syt\u00eb<\/strong> – Ktheu n\u00eb nj\u00eb drejtim tjet\u00ebr, u largue nga Virgjili. Nd\u00ebrsa ka qen\u00eb tue fol\u00eb me t\u00eb, ajo e ka k\u00ebqyr\u00eb n\u00eb sy. Me t\u00eb mbarue mesazhin e saj (t\u00eb d\u00eblirt\u00ebn kumt\u00ed \/ v.57), ka marr\u00eb m\u00eb ik\u00eb n\u00eb vendin ku zjarrmon me u kthye (v.84), pra ka heq\u00eb syt\u00eb prej tij. Por ka komentues t\u00eb tjer\u00eb, si Boka\u00e7o, q\u00eb mendojn\u00eb se ajo asht kthye p\u00ebr t\u00eb fsheh\u00eb dhembshunin\u00eb e saj femnore, ndaj kavalierit prej t\u00eb cilit adhurohet. Tue shkue, p\u00ebrmes lot\u00ebve, ajo ban pa dashje t\u00eb dukshme an\u00ebn e saj njer\u00ebzore.
\nq\u00eb lot\u00ebsh ndritnin edhe m\u00e2<\/strong> – Syt\u00eb e Beatri\u00e7es edhe ma par\u00eb na jan\u00eb p\u00ebrshkrue mjaft t\u00eb shndritsh\u00ebm (Ndritnin syt\u00eb e saj m\u00e2 se nj\u00eb yjsi \/ v.55). Ashtu si\u00e7 hyn n\u00eb sken\u00eb, ashtu del edhe prej saj: i vetmi detaj me an\u00eb t\u00eb t\u00eb cilit ajo na vizatohet fizikisht asht shk\u00eblqimi e syve. N\u00eb nj\u00eb drit\u00eb t\u00eb till\u00eb ajo jeton, si\u00e7 do t\u00eb shihet n\u00eb fund t\u00eb Purgatorit dhe n\u00eb gjith\u00eb Parajs\u00ebn. K\u00ebta sy q\u00eb kundrojn\u00eb Per\u00ebndin\u00eb, aspak nuk ngurrojn\u00eb me lotue p\u00ebr fatin e keq t\u00eb nj\u00eb njeriu.
\n<\/a>
\n[40<\/strong>] Dhe ja ku erdha<\/strong> – Ky varg ban lidhje shkakore t\u00eb takimit t\u00eb Virgjilit me Danten prej takimit t\u00eb Virgjilit me Beatri\u00e7en, nga \u00e7far\u00eb merr jet\u00eb fabula e Komedis\u00eb.
\nt\u00eb hoqa bish\u00ebs<\/strong> – Ulkoja-Lakmi, q\u00eb e pat detyrue Danten t\u00eb rikthej\u00eb n\u00eb pyllin-m\u00ebkat.
\nmali<\/strong> – Mali, gjendet me t\u00eb dal\u00eb nga pylli, mbasi kalon zallishten e shkret\u00eb; shp\u00ebtimi, mbasi ke heq\u00eb dor\u00eb nga m\u00ebkati.
\nq\u00eb nga mali shkurt…<\/strong> – Ngjitja n\u00eb kod\u00ebr\/mal, kalimi drejtp\u00ebrdrejt nga m\u00ebkati n\u00eb Hir e n\u00eb bekimet q\u00eb vijn\u00eb me Hirin. Me ba k\u00ebt\u00eb rrug\u00eb t\u00eb shkurt\u00eb e t\u00eb pamundimshme, ka tri pengesa (tri bishat). Ndaj asht e nevojshme me ba nj\u00eb rrug\u00eb ma t\u00eb gjat\u00eb; me p\u00ebrfitue nga hiri menj\u00ebher\u00eb e shkurt, duhet t\u00eb heq\u00ebsh dor\u00eb p\u00ebrfundimisht nga m\u00ebkati, nga vesi. Sa ma e ashp\u00ebr q\u00eb t\u00eb jet\u00eb kjo luft\u00eb, aq ma i gjat\u00eb bahet “udh\u00ebtimi pastrues”. Me heq\u00eb dor\u00eb menj\u00ebher\u00eb nga m\u00ebkati, me i ra shkurt, asht teorike, por realisht e pamundun, prandaj p\u00ebr Danten asht i arsyesh\u00ebm ky rrug\u00ebtim i gjat\u00eb pendimi e pastrimi.
\n<\/a>
\n[41<\/strong>] At’her\u00eb, pra<\/strong> – Mbasi i ka rr\u00ebfye Dantes takimin me Beatri\u00e7en dhe grat\u00eb e tjera t\u00eb bekueme, Virgjilit i duket i kot\u00eb ngurrimi i matejsh\u00ebm i tij, ndaj k\u00ebrkon t\u00eb vij\u00eb n\u00eb p\u00ebrfundim q\u00eb duket se shpejton me p\u00ebrs\u00ebritjen e vazhdueshme t\u00eb pyetjes pse.
\nP\u00ebrse, p\u00ebrse… pse… pse… pse…<\/strong> – P\u00ebrs\u00ebritja e shpesht\u00eb e pse-ve duket se shkul me rraj\u00eb hezitimin e Dantes. E bukura dhe e fismja fjal\u00eb e Virgjilit, q\u00eb ka rezultue si\u00e7 pritej, ka hy n\u00eb veprim me gjith\u00eb forc\u00ebn e saj.
\npse s’ndezesh flak\u00eb<\/strong> – Me u ndez\u00eb flak\u00eb, asht ma shum\u00eb se me pas\u00eb guxim, \u00e7ka vet\u00ebm vet\u00ebdija e nj\u00eb mbrojtje e till\u00eb hyjnore mund t\u00eb gjeneroj\u00eb n\u00eb njeriun.
\n<\/a>
\n[42<\/strong>] t’till\u00eb premtim<\/strong> – Shp\u00ebtimin nga ulkoja; drejtimin p\u00ebr n\u00eb rrug\u00ebn e gjat\u00eb, por t\u00eb sigurt\u00eb t\u00eb pendimit.
\n<\/a>
\n[43<\/strong>] Si lulja… i rri<\/strong> – Sh\u00ebmb\u00eblltyra, p\u00ebrfekte si n\u00eb form\u00eb, ashtu edhe n\u00eb p\u00ebrmbajtje, mbyll kang\u00ebn n\u00eb t\u00eb cil\u00ebn rr\u00ebfehet se si frika asht shnd\u00ebrrue n\u00eb zjarr d\u00ebshirues. P\u00ebrmes dy gjendjeve t\u00eb personazhit Dante (ngurrimit n\u00eb at\u00eb zallishte t\u00eb shkret\u00eb dhe vendosm\u00ebnis\u00eb tashma t\u00eb zjarrt\u00eb p\u00ebr t’i hy atij udh\u00ebtimi plot rreziqe \/ v.142), shfaqet figura e shk\u00eblqyeshme e Beatri\u00e7es, porsi rrezja mes dy gjendjeve t\u00eb lules, n\u00eb fillim e p\u00ebrkulun dhe e mbyllun, mandej e ngritun dhe e hapun ballas Diellit.
\n<\/a>
\n[44<\/strong>] k\u00ebshtu m\u00eb ngjau…<\/strong> – “K\u00ebshtu shpirti i poetit k\u00ebrrusej deri n\u00eb tok\u00eb n\u00eb nat\u00ebn e m\u00ebkatit prej ngric\u00ebs s\u00eb lakmis\u00eb, krejt i mbyllun tue e braktis\u00eb ofert\u00ebn p\u00ebr t\u00eb rrug\u00ebtue drejt virtytit, por ngroht\u00ebsia e diellit, pra Hiri i Per\u00ebndis\u00eb, p\u00ebrmes fjal\u00ebs bind\u00ebse t\u00eb Virgjilit, e rip\u00ebrt\u00ebrin tue ia hap\u00eb zemr\u00ebn p\u00ebr ta ba t\u00eb gatsh\u00ebm me rimarr\u00eb at\u00eb rrug\u00ebtim” (Benvenuti, f.83).
\nkur fola<\/strong> – Me t\u00eb rigjet\u00eb forc\u00ebn e p\u00ebrt\u00ebri prej lig\u00ebshtimit shkaktue nga t\u00eb ftoht\u00ebt e terri i nat\u00ebs (frika), me t\u00eb rigjet\u00eb shpres\u00ebn q\u00eb tashma e kishte humb\u00eb, Dantes i vjen trimnia dhe zani, jo vet\u00ebm me fol\u00eb me Virgjilin, por me ba p\u00ebrpara sa ma par\u00eb drejt atij rrug\u00ebtimi t\u00eb nalt\u00eb e t\u00eb v\u00ebshtir\u00eb.
\nkaq p\u00ebrt\u00ebri… p\u00ebrflak\u00eb<\/strong> – Jo rast\u00ebsisht bahet p\u00ebrs\u00ebritja e termave shqiptue ma par\u00eb nga Virgjili (v.123). Kjo p\u00ebr t\u00eb ba t\u00eb duksh\u00ebm plot\u00ebsisht efektin e fjal\u00ebve t\u00eb tij, q\u00eb asht ndryshimi i plot\u00eb i gjendjes s\u00eb Dantes.
\n<\/a>
\n[45<\/strong>] Qoft\u00eb e bekue… hodhi<\/strong> – T\u00eb parat fjal\u00eb fal\u00ebnderuese t\u00eb Dantes, tashma i p\u00ebrforcuem n\u00eb shpres\u00eb, i drejtohen s\u00eb pari Beatri\u00e7es, mandej Virgjilit.
\nt\u00eb v\u00ebrtetat<\/strong> – Fjal\u00ebt e Beatri\u00e7es drejtue Virgjilit, Dante i konsideron t\u00eb v\u00ebrteta, sepse jan\u00eb shfaqje e d\u00ebshir\u00ebs hyjnore dhe, meqen\u00ebse ajo p\u00ebrfaq\u00ebson Teologjin\u00eb, n\u00eb fjal\u00ebt e saj asht e v\u00ebrteta.
\n<\/a>
\n[46<\/strong>] Ma mbushe zemr\u00ebn…<\/strong> – K\u00ebto dy vargje jan\u00eb konfirmimi q\u00eb Virgjili ka luejt\u00eb nj\u00eb rol t\u00eb rand\u00ebsish\u00ebm n\u00eb ndryshimin e q\u00ebndrimit t\u00eb Dantes (krahaso v.67 dhe 113).<\/p>\n

n’d\u00ebshir\u00eb t\u00eb par\u00eb<\/strong> – D\u00ebshir\u00ebs q\u00eb ka shfaq\u00eb n\u00eb fund t\u00eb Kang\u00ebs I (v.130-136), me ndjek\u00eb Virgjilin n\u00eb k\u00ebt\u00eb udh\u00ebtim.
\n<\/a>
\n[47<\/strong>] ti imzot, drejtuesi dhe m\u00ebsuesi i mir\u00eb<\/strong> – “Asht e pamundun me ba rrug\u00ebti n\u00ebse udh\u00ebrr\u00ebfyesi dhe udh\u00ebtari nuk jan\u00eb n\u00eb nj\u00eb mendje: ti drejtuesi – p\u00ebr sa i p\u00ebrket rrug\u00ebtimit, sepse njeh rrug\u00ebn, di ku shkon; ti imzot – mbi t\u00eb gjith\u00eb, p\u00ebr sa u p\u00ebrket meritave, vlerave, zot\u00ebsive; ti m\u00ebsues i mir\u00eb – p\u00ebrsa i p\u00ebrket shembullit vetjak. Prandaj duhet nj\u00eb figur\u00eb e till\u00eb p\u00ebr t’u ndjek\u00eb, sepse zgjidh problemin dhe fashit dyshimet” (Boka\u00e7o, III, v.139-142). K\u00ebta do t\u00eb jen\u00eb emnat me t\u00eb cil\u00ebt tash e mbrapa Dante do t\u00eb th\u00ebrras\u00eb Virgjilin n\u00eb Komedi
\nsi n’udh\u00eb qe vu…<\/strong> – Situata n\u00eb k\u00ebt\u00eb pjes\u00eb t\u00eb rr\u00ebfimit asht jasht\u00ebzakonisht e ngjashme me fundin e Kang\u00ebs I (si l\u00ebvizi, mbrapa i shkova mjeshtrit), por tash, n\u00eb ndryshim, Dante shkon i bindun p\u00ebr v\u00ebshtir\u00ebsit\u00eb, gjithashtu i bindun se ndihma e Virgjilit asht Hiri q\u00eb ai ka gjet\u00eb me p\u00ebrballue k\u00ebto v\u00ebshtir\u00ebsi.
\nt’nalt\u00eb<\/strong> – Shih sh\u00ebnimin e vargut 12.<\/p>\n

Fjalor shpjegues i K\u00ebng\u00ebs II<\/strong><\/h3>\n

N\u00cb TEKST<\/strong>
\nkumt\u03af,-a<\/strong> II, v.57 \u201ckumtim; lajm\u201d, formim nga fjala kumt me prap. \u00ad-\u03af, n\u00eb hulli t\u00eb gjuh\u00ebs shqipe (khs. dhelp\u00ebr\u03af, hjek\u00ebs\u03af, mjesht\u00ebr\u03af, mrekull\u03af etj.); neologjiz\u00ebm i vet\u00eb autorit.
\nk\u00ebsish II<\/strong>, v.21 \u201crrjedhorja e p\u00ebremrit (prej k\u00ebsish)\u201d.
\nngjat\u00eb (m\u00eb u) II<\/strong>, v.80 \u201c\/m\u00eb\/ ngiatet; pres me padurim q\u00eb t\u00eb kryej nj\u00eb pun\u00eb a nj\u00eb veprim\u201d.
\npezullor\u00eb,-t<\/strong> II, v.52x \u201ct\u00eb d\u00ebnuarit n\u00eb limb, q\u00eb jan\u00eb pezull, mes mosvuajtjes dhe moslumturis\u00eb; limb\u00ebtar\u00ebt\u201d.
\npr\u00fb (me) II<\/strong>, v.139 \u201cbie, sjell\u201d .
\np\u00ebrfill\u00eb II<\/strong>, v.8 \u201cndf. fill\u00eb e p\u00ebrp\u00ea; fillim e mbarim; krejt\u00ebsisht po sipas radh\u00ebs\u201d, formim nga fill\u00eb me parshtes\u00ebn p\u00ebr-.
\np\u00ebrkujdesi,-a II<\/strong>, v.125 \u201cp\u00ebrkujdesje\u201d
\np\u00ebrndersh\u00ebm (i) II<\/strong>, v.47 \u201ci nderuar (n\u00eb trajt\u00ebn sip\u00ebrore absolute); i denj\u00eb p\u00ebr nderim\u201d, formim me parashtes\u00ebn intensive p\u00ebr- dhe mbiemrit i ndersh\u00ebm.
\nP\u00ebrtej II<\/strong>, v.13 \u201cbota e p\u00ebrtejme; bota e vdekjes\u201d, neologjiz\u00ebm i krijuar nga autori.
\nvujtun\u03af-,-a II<\/strong>, v.5 \u201ct\u00ebr\u00ebsia e vuajtjeve\u201d, formim nga mbiemri i vujtun me prap. -\u03af (khs. pasur\u03af, shkret\u03af, varf\u00ebr\u03af etj.).<\/p>\n

N\u00cb SH\u00cbNIME<\/strong>
\nantihero,-i II<\/strong>, sh.15 \u201cnjeri i zakonsh\u00ebm; q\u00eb nuk shquhet p\u00ebr cil\u00ebsi a vepra t\u00eb jasht\u00ebzakonshme; e kund\u00ebrta e heroit\u201d, kalk gjuh\u00ebsor, i formuar pas gjedhes s\u00eb italishtes.
\naristotelian~e II<\/strong>, sh.30 \u201cq\u00eb i p\u00ebrket Aristotelit; q\u00eb shkon pas hullis\u00eb s\u00eb Aristotelit; q\u00eb \u00ebsht\u00eb e filozofis\u00eb s\u00eb Aristotelit\u201d.
\n\u00e7armatos\u00ebs~e II<\/strong>, sh.4 \u201cq\u00eb t\u00eb l\u00eb pa fjal\u00eb; q\u00eb t\u00eb zhvler\u00ebson argumentat n\u00eb nj\u00eb debat\u201d.
\ndeuterokanunor II<\/strong>, sh.31 \u201cT\u00ebr\u00ebsia e librave t\u00eb Dhjat\u00ebs s\u00eb Vjet\u00ebr, q\u00eb nuk u njihet natyra e shenjt\u00eb nga Kisha Protestante, por q\u00eb p\u00ebrkundrazi u njihet nga Kisha Katolike, Ortodokse dhe kisha t\u00eb tjera t\u00eb Lindjes\u201d, huazim nga italishtja deuterocanonico me t\u00eb nj\u00ebjtin kuptim.
\ndiabolik~e II<\/strong>, sh.3 \u201cdjall\u00ebzor~e\u201d.
\ndor\u00ebheq\u00eb (me u) II<\/strong>, sh.16 \u201cdor\u00ebhiqem; heq dor\u00eb (nga nj\u00eb pun\u00eb etj.).
\nekskluzivisht II<\/strong>, sh.7 \u201cq\u00eb \u00ebsht\u00eb vet\u00ebm p\u00ebr dik\u00eb a p\u00ebr di\u00e7ka t\u00eb ve\u00e7ant\u00eb e t\u00eb caktuar\u201d, formim nga ekskluziv me prap. -isht.
\nGibelin\u00eb-t II<\/strong>, sh.9 \u201cfraksion q\u00eb, s\u00eb bashku me Guelf\u00ebt, kan\u00eb dominuar n\u00eb sken\u00ebn politike italike n\u00eb shek. XII, deri n\u00eb lindjen e Zotnimeve, n\u00eb shek. XIII\u201d.
\ngjithkahsh\u00ebm II<\/strong>, sh.3 \u201cq\u00eb \u00ebsht\u00eb n\u00eb t\u00eb gjitha an\u00ebt; q\u00eb \u00ebsht\u00eb i pranish\u00ebm gjithkund\u201d, kompozit\u00eb e formuar nga gjith + kah\/sh\u00ebm; neologjiz\u00ebm, krijim i vet\u00eb autorit.
\nGuelf\u00eb-t II<\/strong>, sh.9 \u201cfraksion q\u00eb, s\u00eb bashku me Gibelin\u00ebt, kan\u00eb dominuar n\u00eb sken\u00ebn politike italike n\u00eb shek. XII, deri n\u00eb lindjen e Zotnimeve, n\u00eb shek. XIII\u201d.
\nhamend\u00ebsuem (i)<\/strong> 4 \u201cq\u00eb mirret me mend\u201d, komp. e formuar nga ha + mend\/\u00ebsuem\/.
\nhir\u00ebsi,-a II<\/strong>, sh.1 \u201cdh\u00ebmbshuri; m\u00ebshir\u00eb\u201d.
\nimpenjim,-i II<\/strong>, sh.21 \u201cp\u00ebrqendrim; kujdes; kushtim; p\u00ebrkushtim; detyrim; zotim\u201d, formim me prap. -im\u00ad, p\u00ebrfundim i veprimit t\u00eb foljes impenjo\/j\/, kjo vet\u00eb nga ital. impegnare me t\u00eb nj\u00ebjtin kuptim.
\nitalik~e II<\/strong>, sh.9 \u201cq\u00eb i takon Italis\u00eb; q\u00eb \u00ebsht\u00eb e Italis\u00eb\u201d.
\nkomplimentue (me) II<\/strong>, sh.26 \u201cp\u00ebrg\u00ebzoj, uroj\u201d, huazim nga ital. complimentare me t\u00eb nj\u00ebjtin kuptim.
\nkortez\u03af,-a II<\/strong>, sh.27 \u201cmir\u00ebsjellje, njer\u00ebzi; mir\u00ebs\u03af\u201d, huazim nga italishtja cortesia me t\u00eb nj\u00ebjtin kuptim.
\nkortezial~e II<\/strong>, sh.26 \u201cq\u00eb sillet me kortez\u03af; q\u00eb \u00ebsht\u00eb i njer\u00ebzish\u00ebm\u201d, formim nga kortez\u03af me prap. -al\/e\/.
\nkryeorakull,-i II<\/strong>, sh.5 \u201ckreu i orakujve n\u00eb nj\u00eb tempull pagan (kur prej tyre ka shum\u00eb); ai q\u00eb udh\u00ebheq orakujt e tjer\u00eb n\u00eb nj\u00eb tempull pagan\u201d; kompozit\u00eb e fornuar nga emri krye + orakull; neologjiz\u00ebm i autorit.
\nLimb-i II<\/strong>, sh.18 \u201ctreva ku jan\u00eb vendosur pas vdekjes ata q\u00eb gjat\u00eb gjalljes kan\u00eb qen\u00eb t\u00eb papag\u00ebzuar\u201d.
\nmbar\u00ebqiellor II<\/strong>, sh.21 \u201cq\u00eb p\u00ebrfshin t\u00eb gjith\u00eb qiellin; q\u00eb ka t\u00eb b\u00ebj\u00eb me qiellin mbar\u00eb\u201d, kompozit\u00eb e formuar nga mbar\u00eb + qiellor; neologjiz\u00ebm i vet\u00eb autorit.
\nmir\u00ebmendue (me) II<\/strong>, sh.12 \u201cmendoj mir\u00eb\u201d, kompozit\u00eb e nd\u00ebrtuar nga mir\u00eb + mendue; neologjiz\u00ebm (kalk gjuh\u00ebsor) i krijuar nga vet\u00eb autori.
\nmir\u00ebpranuem (i) II<\/strong>, sh.35 \u201cq\u00eb \u00ebsht\u00eb i pranuar nga t\u00eb gjith\u00eb\u201d; kompozit\u00eb e formuar nga mir\u00eb + pranuem, neologjiz\u00ebm (kalk gjuh\u00ebsor) i vet\u00eb autorit.
\nnaltp\u00ebrmend\u00eb (me) II<\/strong>, sh.4 \u201cp\u00ebrmend edhe m\u00eb par\u00eb (em\u00ebr, fenomen) gjat\u00eb nj\u00eb shkrimi, mbledhjeje etj.\u201d. Kompozit\u00eb e formuar nga nalt + p\u00ebrmend\/\u00eb\/, krijim (neologjiz\u00ebm) i vet\u00eb autorit.
\npast\u00ebrtisht II<\/strong>, sh.9 \u201cn\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb; qartazi\u201d, formim nga past\u00ebr\/t\/ me prap. -isht.
\npatoleruesh\u00ebm (i) II<\/strong>, sh.25 \u201cq\u00eb nuk tolerohet; q\u00eb nuk lejohet kurrsesi\u201d, formim nga (i) toleruesh\u00ebm me parasht. pa-.
\nperifrazike II<\/strong>, sh.36 \u201cq\u00eb \u00ebsht\u00eb si perifraza – kumtim jo i drejtp\u00ebrdrejt, shprehur t\u00ebrthorazi, me fjal\u00eb t\u00eb tjera\u201d, formim nga perifraz\u00eb me prap. -ike, q\u00eb ka hyr\u00eb n\u00eb shqipe nga gjuh\u00ebt moderne, kryesisht me p\u00ebrdorim libror.
\npoetikisht II<\/strong>, sh.1 \u201cn\u00eb m\u00ebnyr\u00eb poetike\u201d, formuar nga poetik me prap. -isht.
\npsher\u00ebt\u03af,-a II<\/strong>, sh.18 \u201cpsher\u00ebtim\u00eb\u201d.
\np\u00ebrceptuesh\u00ebm (i) II<\/strong>, sh.36 \u201cq\u00eb mund t\u00eb p\u00ebrceptohet; q\u00eb mund t\u00eb kapet\u201d.
\nrigjet\u00eb (me) II<\/strong>, sh.44 \u201cme gjet\u00eb p\u00ebrs\u00ebri; me gjet\u00eb p\u00ebr s\u00eb dyti\u201d, formim nga folja me gjet\u00eb me parashtes\u00ebn ri-.
\nshkujtes\/\u00eb,-a II<\/strong>, sh.2 \u201cantonimi i kujtes\u00eb\u201d, neologjiz\u00ebm i autorit, formuar nga emri kujtes\u00eb me parashtes\u00ebn sh- (khs. shb\u00e2j, shkallmoj, shkrij etj.).
\nsyshk\u00eblqye II<\/strong>, sh.18 \u201cq\u00eb i shk\u00eblqejn\u00eb syt\u00eb\u201d, kompozit\u00eb e formuar nga sy + shk\u00eblqyer, neologjiz\u00ebm i autorit.
\ntemporal~e II<\/strong>, sh.9 \u201ci p\u00ebrkohsh\u00ebm, kalimtar\u201d; k\u00ebtu me kuptimin \u201cq\u00eb i p\u00ebrket k\u00ebsaj bote\u201d, huazim nga ital. temporale me t\u00eb nj\u00ebjtin kuptim.
\ntradicionalisht II<\/strong>, sh.4 \u201cn\u00eb m\u00ebnyr\u00eb tradicionale\u201d, formim nga tradicional me prap. -isht.
\ntrikahsh\u00ebm (i) II<\/strong>, sh.3 \u201cq\u00eb \u00ebsht\u00eb n\u00eb tre krah\u00eb\u201d, kompozit\u00eb e formuar nga num\u00ebrori tri dhe kah\/sh\u00ebm\/, neologjiz\u00ebm i krijuar nga vet\u00eb autori.
\nvet\u00ebparaqit\u00eb (me u) II<\/strong>, sh.15 \u201cparaqitem vet\u00eb; prezantoj veten\u201d, kompozit\u00eb e formuar nga vet\u00eb + paraqit\u00eb, neologjiz\u00ebm i krijuar nga vet\u00eb autori.
\nvet\u00ebsfid\/\u00eb,-a II<\/strong>, sh.3 \u201csfidimi i vetvetes; t\u00eb sfiduarit e vetes t\u00ebnde\u201d, kompozit\u00eb e formuar nga vet\u00eb + sfid\u00eb, neologjiz\u00ebm i vet\u00eb autorit.
\nvet\u00ebvendosj\/e,-a II<\/strong>, sh.15 \u201cveprimi dhe rrjedhimi sipas foljes vet\u00ebvendos \u201cvendos veten n\u00eb nj\u00eb rrethan\u00eb\u201d.
\nvokacion,-i II<\/strong>, sh.3 \u201cthirrje e brendshme; z\u00eb i brendsh\u00ebm q\u00eb t\u00eb fton p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb pun\u00eb etj., prirje\u201d, huazim nga italishtja vocazione me t\u00eb nj\u00ebjtim kuptim.
\nvulgat\/\u00eb,-a II<\/strong>, sh.10 \u201cBibla n\u00eb gjuh\u00ebn latine\u201d.<\/p>\n","protected":false},"excerpt":{"rendered":"

Lexo gjithashtu: [ Kanga I ] [ Kanga III ] Dante: \u201cKomedia Hyjnore\u201d Kanga II \u2013 P\u00ebrktheu dhe pajisi m\u00eb sh\u00ebnime Meritan Spahija \u2013 Kanga e dyt\u00eb e Ferrit na tregon se si poetin e kap\u00eb dyshimi se mos vall\u00eb ky udh\u00ebtim asht nj\u00eb marr\u00ebzi. P\u00ebr ta sigurue e dhan\u00eb zem\u00ebr, Virgjili i tregon se […]<\/p>\n","protected":false},"author":1,"featured_media":23302,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,8,10],"tags":[],"class_list":["post-23301","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 (II) - 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-ii\/\" \/>\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 (II) - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Lexo gjithashtu: [ Kanga I ] [ Kanga III ] Dante: \u201cKomedia Hyjnore\u201d Kanga II \u2013 P\u00ebrktheu dhe pajisi m\u00eb sh\u00ebnime Meritan Spahija \u2013 Kanga e dyt\u00eb e Ferrit na tregon se si poetin e kap\u00eb dyshimi se mos vall\u00eb ky udh\u00ebtim asht nj\u00eb marr\u00ebzi. 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