{"id":64575,"date":"2021-02-12T23:05:59","date_gmt":"2021-02-12T22:05:59","guid":{"rendered":"https:\/\/fjala.info\/?p=64575"},"modified":"2021-02-13T07:14:18","modified_gmt":"2021-02-13T06:14:18","slug":"qenesia-e-hyjit-dhe-e-mbreterise-hyjnore-ne-poezine-tone","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/qenesia-e-hyjit-dhe-e-mbreterise-hyjnore-ne-poezine-tone\/","title":{"rendered":"QEN\u00cbSIA E HYJIT DHE E MBRET\u00cbRIS\u00cb HYJNORE\u00a0N\u00cb POEZIN\u00cb TON\u00cb"},"content":{"rendered":"

\"Anton Anton Nik\u00eb Berisha<\/strong><\/p>\n

Poezit\u00eb kushtuar Zotit \u2013 Hyjit dhe Mbret\u00ebris\u00eb hyjnore b\u00ebjn\u00eb nj\u00eb pjes\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb qen\u00ebsis\u00eb dhe t\u00eb zhvillimit t\u00eb poezis\u00eb son\u00eb shqipe n\u00eb rrjedh\u00eb t\u00eb qindvjetshave. P\u00ebrkund\u00ebr k\u00ebsaj t\u00eb dh\u00ebne atyre nuk iu kushtua kujdesi i duhur, qoft\u00eb n\u00eb rrafshin e botimit, qoft\u00eb n\u00eb rrafshin e studimit. Botimi i v\u00ebllimit Burim drite e dashurie<\/em> – Antologji e poezis\u00eb s\u00eb p\u00ebrshpirtshme shqipe 1618-1998<\/em> (Shpresa 1999), ku qen\u00eb p\u00ebrfshir\u00eb 223 tekste t\u00eb zgjedhur nga veprat e 70 poet\u00ebve, e plot\u00ebsoi sado pak k\u00ebt\u00eb zbraz\u00ebti. Zgjedhja gjakoi t\u00eb p\u00ebrmbushte, pos tjerash, dy q\u00ebllime kryesore:<\/p>\n

    \n
  1. a) Njohjen me nj\u00eb num\u00ebr t\u00eb mir\u00eb tekstesh t\u00eb poezive t\u00eb p\u00ebrshpirtshme shqipe, t\u00eb shkruara dhe t\u00eb botuara n\u00eb periudh\u00ebn kohore prej 380 vjet\u00ebsh, q\u00eb cil\u00ebsohen, qoft\u00eb p\u00ebr shtjellime t\u00eb ngritura tekstore, shpreh\u00ebse e poetike, qoft\u00eb p\u00ebr shum\u00ebsin\u00eb kuptimore dhe pasurin\u00eb tematike dhe<\/li>\n
  2. b) cytjen e studimit m\u00eb t\u00eb gjithansh\u00ebm e m\u00eb t\u00eb plot\u00eb t\u00eb k\u00ebsaj pjese t\u00eb r\u00ebnd\u00ebsishme t\u00eb poezis\u00eb son\u00eb n\u00eb vij\u00ebn vertikale.<\/li>\n<\/ol>\n

    Derisa q\u00ebllimi i par\u00eb p\u00ebrmbushet me tekstet e botuara, t\u00eb krijuara n\u00eb koh\u00eb e n\u00eb rrethana t\u00eb ndryshme, e dyti mbetet edhe m\u00eb tej detyr\u00eb e studiuesve t\u00eb let\u00ebrsis\u00eb dhe e kritik\u00ebve letrar\u00eb.<\/p>\n

    V\u00ebllimi Antologji e poezis\u00eb s\u00eb p\u00ebrshpirtshme shqipe 1555 \u2013 2019, <\/em>q\u00eb po del n\u00eb drit\u00eb nga sht\u00ebpia botuese \u201cFaik Konica\u201d e Prishtin\u00ebs, \u00a0synon ta pasuroj\u00eb k\u00ebt\u00eb tradit\u00eb; n\u00eb t\u00eb jan\u00eb p\u00ebrfshir\u00eb 105 poet\u00eb, duke filluar nga viti 1555 e deri n\u00eb vitin 2019.<\/p>\n

    * * *<\/p>\n

    Poet\u00ebt shqiptar\u00eb, qoft\u00eb t\u00eb tradit\u00ebs gojore, qoft\u00eb t\u00eb tradit\u00ebs s\u00eb shkruar, pos dukurive t\u00eb shumta t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme, t\u00eb natyr\u00ebs dhe t\u00eb bot\u00ebs s\u00eb brendshme, b\u00ebn\u00eb objekt trajtimi artistik Zotin dhe Mbret\u00ebrin\u00eb hyjnore. Vepruan n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb p\u00ebr arsye se Hyji dhe besimi n\u00eb hirin e Tij qe dhe mbeti pjes\u00eb e pandashme e gjallimit t\u00eb poet\u00ebve tan\u00eb dhe e njer\u00ebzve tan\u00eb n\u00eb p\u00ebrgjith\u00ebsi, e veprimit dhe e mendimit t\u00eb tyre. K\u00ebt\u00eb\u00a0 e thoshte dhe At\u00eb Anton Harapi n\u00eb vepr\u00ebn e tij \u201cVler\u00eb shpirt\u00ebrore\u201d (Shkod\u00ebr 1936): \u201cShpirti i shqiptarit, me gjith\u00eb besimet e ndryshme, e ndien fuqish\u00ebm se nji i njejti Zot i v\u00ebrtet\u00eb asht, Zoti i muhamedan\u00ebve, Zoti i ortodoks\u00ebve e Zoti i katolik\u00ebve. N\u00eb saj\u00eb t\u00eb nji Zoti, Bab\u00eb i mir\u00eb, i drejt\u00eb p\u00ebr t\u00eb gjith\u00eb, na jemi vllaz\u00ebn, pse jemi t\u00eb gjith\u00eb bijt e nji Zoti qi na ka fal\u00eb. Pra Zoti i t\u00eb gjith\u00eb neve, e na t\u00eb gjith\u00eb t\u00eb Zotit. N\u00eb themel t\u00eb k\u00ebtij\u00a0 imperativi na jemi nji\u201d.<\/p>\n

    Ky besim shprehet nga fakti i qen\u00ebsish\u00ebm: afrimi dhe nj\u00ebsimi me Hyjin shenj\u00ebzon n\u00eb qen\u00ebsi dashurin\u00eb, mir\u00ebsin\u00eb, mir\u00ebkuptimin dhe pasurin\u00eb shpirt\u00ebrore. Kjo p\u00ebrligjet dhe nga mendimi \u201cJi i p\u00ebrsosur si\u00e7 \u00ebsht\u00eb i p\u00ebrsosur Ati yt\u201d,<\/em> parim ku mb\u00ebshtet\u00ebn dhe poet\u00ebt shqiptar\u00eb t\u00eb k\u00ebtyre poezive dhe mbi baz\u00ebn e t\u00eb cilit ato u p\u00ebrftuan.<\/p>\n

    Trajtimi artistik i bot\u00ebs dhe i fatit t\u00eb njeriut p\u00ebrball\u00eb m\u00ebshir\u00ebsis\u00eb dhe dashuris\u00eb s\u00eb Hyjit, p\u00ebrpjekja p\u00ebr ngritjen e mir\u00ebqenies dhe t\u00eb fisnik\u00ebrimit sa m\u00eb t\u00eb plot\u00eb, gjakimi p\u00ebr pasurimin e pareshtur shpirt\u00ebror e artistik, n\u00ebnkupton me nj\u00eb an\u00eb shpalimin dhe shqiptimin e ndjesive m\u00eb t\u00eb qen\u00ebsishme dhe m\u00eb t\u00eb fshehta t\u00eb njeriut, dhe m\u00eb an\u00eb tjet\u00ebr, domosdon\u00eb q\u00eb ai ta kuptoj\u00eb m\u00eb mir\u00eb vetveten, t\u00eb p\u00ebrsoset vijimisht, po nj\u00ebherit t\u00eb aft\u00ebsohet p\u00ebr ta kuptuar, p\u00ebr ta ndjer\u00eb, p\u00ebr ta nderuar e p\u00ebr ta \u00e7muar edhe tjetrin. S\u00eb k\u00ebndejmi, duke b\u00ebr\u00eb objekt trajtimi artistik Zotin dhe Mbret\u00ebrin\u00eb hyjnore, drit\u00ebsin\u00eb, fuqin\u00eb dhe ngush\u00ebllimin q\u00eb jep besimi n\u00eb Hyjin p\u00ebr p\u00ebrballimin e v\u00ebshtir\u00ebsive t\u00eb jet\u00ebs s\u00eb p\u00ebrditshme, poet\u00ebt shqiptar\u00eb d\u00ebshmuan, pos tjerash, aft\u00ebsin\u00eb, shkatht\u00ebsin\u00eb dhe guximin e tyre t\u00eb merren me \u00e7\u00ebshtje sa thelb\u00ebsore aq edhe t\u00eb nd\u00ebrliqshme t\u00eb bot\u00ebs e t\u00eb njeriut.<\/p>\n

    N\u00eb k\u00ebto krijime t\u00eb p\u00ebrshpirtshme shqiptohet qen\u00ebsia e s\u00eb v\u00ebrtet\u00ebs, e drejt\u00ebsis\u00eb dhe e dashuris\u00eb; ndri\u00e7ohet r\u00ebnd\u00ebsia e mbajtjes gjall\u00eb t\u00eb parimit se kush i sh\u00ebrben mir\u00ebsis\u00eb dhe t\u00eb v\u00ebrtet\u00ebs, n\u00eb qen\u00ebsi i sh\u00ebrben dhe e don Per\u00ebndin\u00eb. Pra, ai q\u00eb e dashuron Hyjin, n\u00eb t\u00eb v\u00ebrtet\u00eb, e dashuron dhe e \u00e7mon s\u00eb pari veten, njeriun e vet, atdheun dhe kombin q\u00eb i p\u00ebrket e pastaj edhe t\u00eb tjer\u00ebt, njeriun kudo dhe kushdo qoft\u00eb ai. Pik\u00ebrisht besimi n\u00eb Hyjin dhe dashuria p\u00ebr T\u00eb dhe nevoja q\u00eb kjo dashuri t\u00eb zbatohet e t\u00eb mbret\u00ebroj\u00eb midis njer\u00ebzve, shpreh nj\u00eb nga qen\u00ebsit\u00eb kryesore t\u00eb mesazheve t\u00eb k\u00ebtyre poezive.<\/p>\n

    N\u00eb to del ajo q\u00eb e thekson me shum\u00eb t\u00eb drejt\u00eb Branko Merxhani: \u201cDhe para se t\u00eb m\u00ebsojm\u00eb t\u00eb mendohemi, duhet t\u00eb m\u00ebsojm\u00eb t\u00eb dashurohemi. Duhet t\u00eb m\u00ebsojm\u00eb t\u00eb besojm\u00eb\u201d ose si\u00e7 thoshte N\u00ebna Tereze: \u201cT\u00eb besosh dometh\u00ebn\u00eb t\u00eb jetosh […] Besimi \u00ebsht\u00eb e vetmja gj\u00eb q\u00eb qen\u00ebsisht \u00ebsht\u00eb e jona [1]<\/a> […] Feja \u00ebsht\u00eb nj\u00eb dhurat\u00eb e Zotit. Pa t\u00eb nuk mund t\u00eb kishte jet\u00eb. Vepra jon\u00eb, p\u00ebr t\u00eb dh\u00ebn\u00eb fryt, q\u00eb t\u00eb mos i p\u00ebrkas\u00eb kujt tjet\u00ebr pos Zotit, p\u00ebr t\u00eb qen\u00eb e bukur, duhet t\u00eb jet\u00eb e nd\u00ebrtuar mbi fen\u00eb [2]<\/a>\u201d.<\/p>\n

    Nevoja e besimit n\u00eb Zotin, n\u00eb t\u00eb v\u00ebrtet\u00eb n\u00ebnkupton k\u00ebrkes\u00ebn e nd\u00ebrgjegj\u00ebsimit t\u00eb individit p\u00ebr veprimet q\u00eb b\u00ebn ai n\u00eb jet\u00ebn e p\u00ebrditshme, pik\u00ebrisht at\u00eb q\u00eb v\u00eb n\u00eb dukje Nietsche (Ni\u00e7e): \u201c\u00c7do njeri, \u00e7do popull, q\u00eb t\u00eb jetoj\u00eb dhe t\u00eb tregoj\u00eb (d\u00ebshmoj\u00eb) vetveten, para s\u00eb gjithash, duhet t\u00eb rregulloj\u00eb kaosin, q\u00eb gjendet brenda unit t\u00eb tij\u201d.<\/p>\n

    N\u00eb qen\u00ebsin\u00eb e k\u00ebtyre krijesave e t\u00eb mesazheve poetike t\u00eb tyre shprehet n\u00eb m\u00ebnyr\u00eb t\u00eb thell\u00eb nj\u00ebsimi shpirt\u00ebror dhe mendor me Hyjin, me dashurin\u00eb, me mir\u00ebsin\u00eb e me p\u00ebrvujt\u00ebrin\u00eb – d\u00ebshmohet se \u201c[\u2026] kurgja nuk na vllaznon ma fort se Zoti<\/em>\u201d (Anton Harapi). N\u00eb to p\u00ebrligjet pand\u00ebrmjet\u00ebsisht ajo q\u00eb ndjejn\u00eb dhe mendojn\u00eb poet\u00ebt tan\u00eb e q\u00eb \u00ebsht\u00eb pjes\u00eb e shpirtit, e mendimit dhe e veprimit t\u00eb tyre konkret jet\u00ebsor; ata nuk dalin ligj\u00ebrues dhe m\u00ebsues, po d\u00ebshmitar\u00eb t\u00eb hirit t\u00eb Zotit dhe t\u00eb bashkimit me Zotin (Papa Pali IV thoshte: \u201cKemi m\u00eb shum\u00eb nevoj\u00eb p\u00ebr d\u00ebshmitar\u00eb sesa p\u00ebr m\u00ebsues\u201d.<\/em>).<\/p>\n

    N\u00eb qoft\u00eb se k\u00ebt\u00eb d\u00ebshirojm\u00eb ta shprehim me gjuh\u00ebn e artit t\u00eb fjal\u00ebs, at\u00ebher\u00eb themi se k\u00ebto poezi jan\u00eb shqiptim dhe d\u00ebshmi e bes\u00eblidhjes shpirt\u00ebrore e artistike e poet\u00ebve tan\u00eb me drit\u00ebn dhe dashurin\u00eb e hirit t\u00eb Zotit, bes\u00eblidhje me frym\u00ebzimin hyjnor dhe me t\u00eb v\u00ebrtet\u00ebn hyjnore, q\u00eb kan\u00eb nj\u00eb r\u00ebnd\u00ebsi t\u00eb paz\u00ebvend\u00ebsueshme p\u00ebr jet\u00ebn e njeriut. S\u00eb k\u00ebndejmi, n\u00ebp\u00ebrmjet v\u00ebshtrimit t\u00eb s\u00eb v\u00ebrtet\u00ebs e t\u00eb dashuris\u00eb s\u00eb Hyjit e t\u00eb shenjt\u00ebrve t\u00eb tjer\u00eb, pastaj n\u00ebp\u00ebrmjet theksimit t\u00eb bukuris\u00eb s\u00eb Sh\u00ebn M\u00ebris\u00eb ose t\u00eb Krishtit f\u00ebmij\u00eb, n\u00eb t\u00eb v\u00ebrtet\u00eb shprehet qen\u00ebsia e jet\u00ebs, e besimit, gjakohet dhe nj\u00ebherit p\u00ebrligjet n\u00eb artin e fjal\u00ebs e madh\u00ebrishmja dhe e bukura shpirt\u00ebrore \u2013 metafizike.<\/p>\n

    P\u00ebrshpirtshm\u00ebria n\u00eb k\u00ebto poezi shprehet si qen\u00ebsi gjallimi, si gjakim p\u00ebr vet\u00ebpasurim, si p\u00ebrt\u00ebritje, po edhe si mund\u00ebsi njohjeje thell\u00ebsore t\u00eb fsheht\u00ebsis\u00eb (misterit) shpirt\u00ebror, t\u00eb bot\u00ebs dhe t\u00eb natyr\u00ebs; ajo, th\u00ebn\u00eb poetikisht, shenj\u00ebzon frym\u00ebmarrjen shpirt\u00ebrore t\u00eb njeriut n\u00eb shtegtimin e shkurt\u00ebr t\u00eb jet\u00ebs tok\u00ebsore; perceptohet e shqiptohet si shp\u00ebrnd\u00ebrrim i jet\u00ebs s\u00eb p\u00ebrditshme (si vrazhd\u00ebsi e ashp\u00ebrsi) me \u00ebndrr\u00ebn e saj, me at\u00eb q\u00eb gjakohet e p\u00ebrfytyrohet.<\/p>\n

    Nevoj\u00ebn e p\u00ebrshpirtshm\u00ebris\u00eb \u2013 t\u00eb besimit n\u00eb Hyjin \u2013 poet\u00ebt tan\u00eb e v\u00ebzhgojn\u00eb n\u00eb rrafshin shpirt\u00ebror dhe n\u00eb rrafshin konkret. Me nj\u00eb an\u00eb, krijesat e tyre artistike shprehin nevoj\u00ebn e afrimit dhe t\u00eb nj\u00ebsimit me hirin e Zotit, me ngritjen dhe pasurimin e bot\u00ebs shpirt\u00ebrore, e cila nd\u00ebrlidhet ngusht\u00eb me jet\u00ebn qiellore, me qet\u00ebsin\u00eb dhe p\u00ebrjet\u00ebsin\u00eb e shpirtit: Atj\u00e9 shpirti s\u2019k\u00e1 t\u00eb ng<\/em>\u00ed<\/em>mun, \/ \u00e2sht nji d\u00e9t gjith n\u00far lulzimesh<\/em> (Leonardo De Martino) dhe, m\u00eb an\u00eb tjet\u00ebr, shenj\u00ebzojn\u00eb qen\u00ebsin\u00eb e sh\u00eblbimit dhe t\u00eb m\u00ebshir\u00ebs s\u00eb Per\u00ebndis\u00eb n\u00eb jet\u00ebn e mbidheshme t\u00eb njeriut vdekatar.<\/p>\n

    Ky p\u00ebrcaktim dhe ky p\u00ebrnj\u00ebsim v\u00ebrehet q\u00eb n\u00eb kat\u00ebr psalmet \u2013 poezit\u00eb e hartuara nga Gjon Bdek Buzuku, t\u00eb botuara m\u00eb 1555 n\u00eb vepr\u00ebn \u201cMeshari [3]<\/a>\u201d. P\u00ebrmes tyre ai donte ta lavd\u00ebronte Hyjin krijues p\u00ebr dashurin\u00eb dhe besnik\u00ebrin\u00eb e tij t\u00eb amshuar ndaj krijes\u00ebs s\u00eb vet, si\u00e7 d\u00ebshmohet dhe n\u00eb Psalmin 117 (116), punctum Psalterii<\/em>, si\u00e7 quhet psalmi m\u00eb i shkurt\u00ebr nga 150 Psalmet e BV:<\/p>\n

    Lavd\u00ebroni Jhvvh-en\u00eb, kombe t\u00eb gjitha,
    \n<\/em>kremtoni, njer\u00ebz t\u00eb gjith\u00eb!
    \n<\/em>Pse e fort\u00eb \u00ebsht\u00eb dashuria e tij p\u00ebr ne
    \n<\/em>dhe besnik\u00ebria e Jhvvh-s\u00eb zgjat\u00eb p\u00ebr amshim <\/em>    [4]<\/a>.<\/p>\n

    K\u00ebto tekste t\u00eb botuara n\u00eb \u201cMesharin\u201d e tij (Fjal\u00ebn Psalm <\/em>Buzuku e p\u00ebrmend n\u00eb dy nga kat\u00ebr psalmet e hartuara nga ai) nuk synonin t\u00eb d\u00ebshmonin poetin, po q\u00ebndrimet e bariut shpirt\u00ebror, t\u00eb besimtarit t\u00eb pal\u00ebkundur n\u00eb dashurin\u00eb e Hyjit t\u00eb gjith\u00ebpushtetsh\u00ebm. Q\u00ebllimi i Buzukut nuk ishte, pra, ta d\u00ebshmonte veten, po t\u00eb theksonte madh\u00ebrin\u00eb e Hyjit q\u00eb e shpreh n\u00eb m\u00ebnyr\u00eb t\u00eb qart\u00eb \u2013 p\u00ebrmes k\u00ebndimit t\u00eb Psalmeve [5]<\/a> q\u00eb i hartoi (si\u00e7 vepron m\u00eb von\u00eb edhe Budi) [6]<\/a>.<\/p>\n

    Buzuku i rr\u00ebfen (i rr\u00ebfehet) Hyjit se i b\u00ebri dy veprime: i p\u00ebrftoi, i krijoi k\u00ebng\u00ebt kushtuar Atij dhe ia k\u00ebndoi \u2013 n\u00eb form\u00ebn e psalmit, t\u00eb lavdit, t\u00eb lutjes \u2013 si shenj\u00eb t\u00eb besnik\u00ebris\u00eb dhe t\u00eb dashuris\u00eb q\u00eb ndiente p\u00ebr T\u00eb dhe t\u00eb p\u00ebrd\u00ebllimit p\u00ebr veten (Gjon Buzukun) dhe p\u00ebr njer\u00ebzit e gjuh\u00ebs e t\u00eb gjakut t\u00eb tij.<\/p>\n

    O Zot i gjall\u00ebvet e i vdekunet,
    \n<\/em>Shelbuosi i gjith\u00ebve,
    \n<\/em>qi ti z’do mortn\u00eb e t’p\u00ebrkat\u00ebnuomit,
    \n<\/em>ma aj t\u00eb konvertonet\u00eb e t\u00eb gjellinj\u00eb, \u0146dijem\u00eb,
    \n<\/em>u t<\/em>\u04ef<\/em> t<\/em>\u00eb<\/em> lus, e m <\/em>\u012b<\/em> af<\/em>\u00eb<\/em>r<\/em>\u00eb<\/em> muo Dom Gjonit.
    \n<\/em>E muo shkat\u00ebro t\u00eb shkruomit\u00eb e gjith\u00eb katet mive.
    \n<\/em>E t<\/em>\u04ef<\/em> tue t u p<\/em>\u00eb<\/em>lqyem, p<\/em>\u00eb<\/em>rz<\/em>\u00eb<\/em> orat<\/em>\u00eb<\/em>t<\/em>\u00eb<\/em> e m<\/em>\u012b
    \n<\/em>qi u m t<\/em>\u04ef<\/em> p<\/em>\u00eb<\/em>rd<\/em>\u0101<\/em>, p<\/em>\u00eb<\/em>r muo
    \n<\/em>e p\u00ebr gjith\u00eb njer\u00ebzit t\u00eb m\u012b \u0146 gjakut sim,
    \n<\/em>e p\u00ebr miq t\u00eb m\u012b e pr an\u00ebmiqt t\u00eb m\u012b,
    \n<\/em>p\u00ebr t\u00eb gjall\u00eb porsi p\u00ebr t\u00eb vdekurnit\u00eb. <\/em>( \u201cMeshari<\/strong>\u201d, XIX)
    \n<\/em><\/p>\n

    Qen\u00ebsia e mesazheve poetike t\u00eb krijesave t\u00eb p\u00ebrshpirtshme t\u00eb poet\u00ebve tan\u00eb niset kryesisht nga gjallimi konkret, nga vetja (individi), p\u00ebr t\u00eb marr\u00eb pastaj p\u00ebrmasa komb\u00ebtare dhe gjith\u00ebnjer\u00ebzore. Pra, afrimi dhe nj\u00ebsimi me Zotin, me drit\u00ebn dhe ngroht\u00ebsin\u00eb e tij, me t\u00eb v\u00ebrtet\u00ebn dhe me sh\u00eblbimin hyjnor, fillon nga vetvetja dhe nga mjedisi p\u00ebrkat\u00ebs shoq\u00ebror e kulturor ku jetohet e veprohet. Kjo gj\u00eb mund\u00ebson para s\u00eb gjithash krijimin n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb t\u00eb nd\u00ebrgjegjes individuale dhe t\u00eb nd\u00ebrgjegjes kolektive, si bosht i vet\u00ebqenies shoq\u00ebrore dhe shpirt\u00ebrore.<\/p>\n

    Pik\u00ebrisht n\u00eb gjallimin e p\u00ebrditsh\u00ebm provohet se feja e thellon njeriun n\u00eb fatin e tij, n\u00eb r\u00ebnd\u00ebsin\u00eb e mir\u00ebsis\u00eb e t\u00eb mir\u00ebqenies, e b\u00ebn t\u00eb kuptoj\u00eb mund\u00ebsin\u00eb e kufizuar t\u00eb veprimit, po dhe t\u00eb keqen q\u00eb ai ka brenda vetes dhe luft\u00ebn e pareshtur q\u00eb duhet t\u00eb b\u00ebj\u00eb p\u00ebr t\u00eb ngadh\u00ebnjyer mbi at\u00eb t\u00eb keqe, gjetjen e fuqis\u00eb shpirt\u00ebrore p\u00ebr t\u00eb k\u00ebrkuar falje nga Hyji e p\u00ebr t\u2019u penduar p\u00ebr fajin e b\u00ebr\u00eb. S\u00eb k\u00ebndejmi, thuhet me t\u00eb drejt\u00eb: \u201cJeta (e njeriut \u2013 v. ime) \u00ebsht\u00eb luft\u00eb n\u00eb sh\u00ebrbim t\u00eb Zotit\u201d (Nikos Kazantzakis).<\/p>\n

    Pjesa d\u00ebrmuese e poezive t\u00eb p\u00ebrfshira n\u00eb k\u00ebt\u00eb v\u00ebllim i kushtohen Hyjit – krijues i \u00e7do gj\u00ebje. Gjith\u00e7ka q\u00eb ka krijuar Ai jan\u00eb vepra mjesht\u00ebrore dhe t\u00eb vlefshme. Hyji u dha dhe u jep atyre jet\u00eb dhe drit\u00eb. Ai ka krijuar edhe njeriun, i cili, fal\u00eb vet\u00ebdijes q\u00eb ka, \u00ebsht\u00eb n\u00eb gjendje ta njoh\u00eb dhe ta kuptoj\u00eb m\u00eb s\u00eb miri qen\u00ebsin\u00eb dhe madh\u00ebshtin\u00eb e vepr\u00ebs s\u00eb Zotit dhe r\u00ebnd\u00ebsin\u00eb e besimit n\u00eb T\u00eb.<\/p>\n

    O Zot i math i v\u00ebrtet\u00eb
    \n<\/em>dhe b\u00ebr\u00ebs i gjith\u00ebsis\u00eb,
    \n<\/em>q\u00eb i jep drit\u00eb q\u00eb jep jet\u00eb
    \n<\/em>natyr\u00ebs dhe njer\u00ebzis\u00eb.
    \n<\/em>Ti ke t\u00ebr\u00eb fuqin\u00eb
    \n<\/em>se ti bot\u00ebn e urdh\u00ebron,
    \n<\/em>sa l\u00ebvizin dhe sa rin\u00eb
    \n<\/em>ti i k\u00ebmben dhe ti i ndrron!
    \n<\/em>(Asdreni, Per\u00ebndija<\/strong>)<\/p>\n

    Hyji \u00ebsht\u00eb i pranish\u00ebm n\u00eb natyr\u00eb dhe n\u00eb \u00e7do krijes\u00eb dhe plotfuqishm\u00ebria e tij d\u00ebshmohet p\u00ebrher\u00eb. \u00c7do gj\u00eb q\u00eb e v\u00ebren njeriu, q\u00eb e rrethon dhe q\u00eb e d\u00ebgjon, si thot\u00eb poeti Naim Frash\u00ebri, \u00ebsht\u00eb vep\u00ebr e Per\u00ebndis\u00eb, \u00ebsht\u00eb vet\u00eb Zoti. Ai \u00ebsht\u00eb edhe n\u00eb vet\u00eb njeriun.<\/p>\n

    Kjo p\u00ebrligjet sidomos n\u00ebp\u00ebrmjet dashuris\u00eb, m\u00ebshir\u00ebs dhe flijimit q\u00eb tregon secili ndaj Tij, po dhe ndaj njeriut. S\u00eb k\u00ebndejmi, si thekson me t\u00eb drejt\u00eb Nikos Kazantzakis, \u201cDetyra jon\u00eb e thell\u00eb, njer\u00ebzore, nuk \u00ebsht\u00eb t\u00eb kthjellojm\u00eb dhe t\u00eb ndri\u00e7ojm\u00eb ritmin e marshimit t\u00eb Zotit, por sa t\u00eb mundemi t\u2019ia p\u00ebrshtatim k\u00ebtij ritmi ritmin e jet\u00ebs son\u00eb t\u00eb shkurt\u00ebr dhe t\u00eb shpejt\u00eb.\u201d Pra, Hyji \u00ebsht\u00eb brenda secilit dhe secili duhet ta zbuloj\u00eb At\u00eb n\u00eb vetvete, t\u2019i besoj\u00eb, ta nderoj\u00eb At\u00eb.<\/p>\n

    \u00c7\u2019sheh, \u00ebsht\u00eb Zot\u2019 i v\u00ebrtet\u00eb,
    \n<\/em>\u00e7\u2019d\u00ebgjon, \u00ebsht\u00eb z\u00ebr\u2019 i tija,
    \n<\/em>gjith\u00eb \u00e7\u2019ka e s\u2019ka n\u00eb jet\u00eb,
    \n<\/em>\u00ebsht\u00eb vet\u00eb Per\u00ebndija.<\/em><\/p>\n

    * * *<\/p>\n

    K\u00ebrkonja gjetk\u00eb ta gjeje
    \n<\/em>Zotn\u2019 e math e t\u00eb v\u00ebrtet\u00eb,
    \n<\/em>ajy q\u00ebnkej ndaj meje,
    \n<\/em>e pask\u00ebsha un\u00eb vet\u00eb!
    \n<\/em>(Naim Frash\u00ebri, Per\u00ebndija<\/strong>)<\/p>\n

    Vepra e mrekullueshme e Hyjit ka kusht\u00ebzuar q\u00eb gj\u00ebrat e krijuara, si d\u00ebshmi mir\u00ebnjohje, t\u00eb flasin p\u00ebr madh\u00ebshtin\u00eb e Krijuesit t\u00eb tyre, p\u00ebr fuqin\u00eb dhe p\u00ebr fjal\u00ebn e tij t\u00eb hyjnueshme e ngush\u00eblluese, p\u00ebr m\u00ebshir\u00ebn dhe p\u00ebr drejt\u00ebsin\u00eb q\u00eb Zoti zbaton barabar p\u00ebr t\u00eb gjitha qeniet; Ai i del n\u00eb ndihm\u00eb, i jep guxim dhe shpres\u00eb sidomos njeriut p\u00ebr t\u2019i p\u00ebrballuar v\u00ebshtir\u00ebsit\u00eb n\u00eb jet\u00eb dhe brenda tij: E i ndizet mbrend\u00eb uzdaja<\/em>.<\/p>\n

    Pra, p\u00ebr Hyjin dhe p\u00ebr Mbret\u00ebrin\u00eb hyjnore flasin e k\u00ebndojn\u00eb edhe vet\u00eb krijesat e b\u00ebra prej Tij. Ky veprim shpreh qen\u00ebsin\u00eb e Hyjit, q\u00eb nj\u00ebherit simbolizon edhe nj\u00ebjt\u00ebsimin dhe nd\u00ebrlidhjen e ngusht\u00eb midis tyre, q\u00eb d\u00ebshmohet n\u00ebp\u00ebrmjet shprehjes artistikisht t\u00eb ngritur.
    \nPer t\u00fd flet nata e dita
    \n<\/em>e dimni acarr e zhegu
    \n<\/em>e vala e argjant\u00eb e bregu,
    \n<\/em>e voesa k\u00far \u00e7il\u00eb drita:
    \n<\/em>flet per t\u00fd flladi i eres,
    \n<\/em>per t\u00fd flet zogu i veres.
    \n<\/em>(Fishta, Fjala e Zotit<\/strong>)    1<\/a><\/sup>
    \nose<\/p>\n

    Tij dheu e d\u00e9ti e il\u00ebzit<\/em>
    \ne sa nd\u00ebn qiell gj\u00ebll\u00edn<\/em>
    \nk\u00ebndojin e t\u00eb fal\u00ebjin<\/em>
    \nsi lefterori j\u00edn.<\/em>
    \n(Fran\u00e7esk A. Santori, Pr\u00eb t\u00eb l\u00ebr\u00ebn e Krishtit<\/b>)<\/p>\n

    Ligji i Hyjit d\u00ebshmohet si ligj i dashuris\u00eb dhe i p\u00ebrd\u00ebllimit, t\u00eb cilin Ai e zbaton p\u00ebr krijesat e veta n\u00eb jet\u00ebn konkrete dhe n\u00eb jet\u00ebn hyjnore. Kush mb\u00ebshtetet n\u00eb T\u00eb b\u00ebhet i vet\u00ebdijsh\u00ebm p\u00ebr r\u00ebnd\u00ebsin\u00eb e k\u00ebtij Ligji. Afrimi me Hyjin kusht\u00ebzon q\u00eb Hyji dhe njeriu t\u00eb nj\u00ebsohen. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb Ai b\u00ebhet streh\u00eb, shk\u00ebmb dhe lirimtar i njeriut (shih Psalmin 18, 2-3).<\/p>\n

    Dashuria ndaj Hyjit shprehet dhe n\u00ebp\u00ebrmjet lutjes si qen\u00ebsi e besimit (N\u00ebna Tereze thoshte: \u201cLutja nuk \u00ebsht\u00eb t\u00eb k\u00ebrkosh. Lutja \u00ebsht\u00eb t\u00eb vihesh n\u00eb duart e Hyjit, t\u00eb vihesh n\u00eb sh\u00ebrbim t\u00eb Tij dhe t\u00eb d\u00ebgjosh z\u00ebrin e Tij n\u00eb thell\u00ebsin\u00eb e zemr\u00ebs sate [7]<\/a>\u201d), pastaj himnit, lavdit, k\u00ebng\u00ebs. Kjo ngjet p\u00ebr arsye se madh\u00ebria e Hyjit \u00ebsht\u00eb e pafund dhe e amshuar: \u201cDetyra t\u00eb lavd\u00ebrohet dhe t\u00eb bekohet Hyji nuk \u00ebsht\u00eb asnj\u00ebher\u00eb e p\u00ebrfunduar, p\u00ebr arsye se \u00ebsht\u00eb fjala e fillimit dhe e fundit [8]<\/a>\u201d.<\/p>\n

    Poet\u00ebt tan\u00eb i drejtohen Hyjit n\u00eb m\u00ebnyrat nga m\u00eb t\u00eb ndryshme, jo vet\u00ebm p\u00ebr ndihm\u00eb, por dhe p\u00ebr t\u2019u nj\u00ebsuar me dashurin\u00eb dhe p\u00ebrd\u00ebllimin e tij; p\u00ebr t\u2019u afruar me tjetrin dhe p\u00ebr ta ndihmuar n\u00eb v\u00ebshtir\u00ebsit\u00eb me t\u00eb cilat p\u00ebrballohet n\u00eb jet\u00eb.<\/p>\n

    O At\u00eb i Madh
    \nq\u00eb shndrit shtat\u00eb pal\u00eb qiell
    \np\u00ebr ta lumturuar k\u00ebt\u00eb tok\u00eb
    \npara Teje jam<\/em><\/p>\n

    Gatitu
    \nsi dje
    \nsi sot
    \nsi nes\u00ebr
    \np\u00ebrmes shpirtit tim
    \nbekimin t\u00ebnd k\u00ebrkoj
    \nat\u00eb bekim d\u00ebshiroj<\/em><\/p>\n

    (Sabit Rrustemi, Tek ati yn\u00eb p\u00ebr bekim<\/em>)<\/em><\/p>\n

    * * *<\/p>\n

    N\u00eb Shkrimin e Shenjt\u00eb<\/em> thuhet se \u00e7do vep\u00ebr e Hyjit \u00ebsht\u00eb d\u00ebshmi e dashuris\u00eb dhe \u00ebsht\u00eb e bukur: edhe kur e krijoi drit\u00ebn, edhe kur i krijoi Qiellin dhe Tok\u00ebn, edhe kur e krijoi njeriun \u201cZoti pa se ishte gj\u00eb e mir\u00eb […] se ishte gj\u00eb shum\u00eb e mir\u00eb\u201d<\/em>(Zan 1, 12 dhe 31 dhe 1Tim 4, 4). Kjo shprehet n\u00eb m\u00ebnyr\u00eb sublime dhe n\u00eb Psalmin 118 (119).<\/p>\n

    Dashuria jote le t\u00eb jet\u00eb ngush\u00ebllimi im,
    \n<\/em>sipas premtimit q\u00eb i b\u00ebre sh\u00ebrb\u00ebtorit t\u00ebnd.<\/em><\/p>\n

    Hirin hyjnor dhe fjal\u00ebn e Hyjit fsheht\u00ebsin\u00eb (sekretin), ngush\u00ebllimin dhe mbijetes\u00ebn shpirt\u00ebrore, poetja e shqipton p\u00ebrmes Murit t\u00eb lot\u00ebve, nj\u00eb shenj\u00eb \u2013 simbol shum\u00ebkuptimor i Hebrenjve, si popull i Zotit, dhe i historis\u00eb s\u00eb tyre, sa krenare aq dhe tragjike. Lutja e saj b\u00ebhet nj\u00eb psalm p\u00ebr t\u00eb e p\u00ebr ata q\u00eb e lexojn\u00eb:<\/p>\n

    N\u00ebn hijen e Murit t\u00eb Lot\u00ebve
    \n<\/em>Lutja ime,
    \n<\/em>Ndan\u00eb gur\u00ebve
    \n<\/em>Ku thika plagos besimin,
    \n<\/em>Dhe ajri p\u00ebrk\u00ebdhel \u00e7astin,
    \n<\/em>Aty ku guri m\u00eb pret
    \n<\/em>T\u00eb m\u00eb tregoj\u00eb sekretin e Mbijetes\u00ebs
    \n<\/em>Q\u00eb kurr\u00eb n\u00eb kujtes\u00ebn time
    \n<\/em>Nuk vjetrohet
    \n<\/em>Aty pres q\u00eb lulja ime
    \n<\/em>T\u00eb marr\u00eb udh\u00eb…
    \n<\/em>(Mimoza Erebara, Tek Muri i lot\u00ebve<\/strong>)<\/p>\n

    Poet\u00ebt tan\u00eb b\u00ebn\u00eb objekt trajtimi edhe marr\u00ebdh\u00ebnien e pand\u00ebrmjeme t\u00eb tyre me hirin, me ngroht\u00ebsin\u00eb dhe me drit\u00ebn e Hyjit, ku shprehen ndjesi dhe fsheht\u00ebsi m\u00eb t\u00eb thella shpirt\u00ebrore vetjake. N\u00ebp\u00ebrmjet krijesave t\u00eb tyre poetike, si prodhim dhe ndjesim shpirt\u00ebror, ata k\u00ebrkojn\u00eb nga Per\u00ebndia m\u00ebshir\u00eb, mir\u00ebkuptim, p\u00ebrkujdesje e ndihm\u00eb t\u00eb vijueshme, jo vet\u00ebm zgjidhjen e v\u00ebshtir\u00ebsive t\u00eb ndryshme t\u00eb jet\u00ebs, po edhe leht\u00ebsimin e shqet\u00ebsimeve dhe vuajtjeve konkrete shpirt\u00ebrore.<\/p>\n

    K\u00ebshtu, fjala vjen, Pjet\u00ebr Budi i lutet Hyjit krijues q\u00eb t\u2019ia ndris\u00eb atij mendjen me rreze t\u00eb drit\u00ebs s\u00eb Tij, t\u2019i jap\u00eb fuqi e aft\u00ebsi t\u00eb mund t\u00eb k\u00ebndoj\u00eb (lexo: vjershoj\u00eb) n\u00eb gjuh\u00ebn shqipe nj\u00eb k\u00ebng\u00eb t\u00eb re, q\u00eb do t\u00eb p\u00eblqehet dhe nga Mbret\u00ebria qiellore.<\/p>\n

    Sqip t\u00eb mund\u00ebnj me rr\u00ebfyem
    \n<\/em>nd\u00f3nj\u00eb kank\u00eb t\u00eb r\u00e9,
    \n<\/em>qi mb\u00eb qiellt t\u2019ish p\u00eblqyem
    \n<\/em>p\u00ebrpara t\u00fd ke j\u00e9.
    \n<\/em>(Pjet\u00ebr Budi, O, ij madhi Zot fatmiri<\/strong>)<\/p>\n

    Marr\u00ebdh\u00ebnia e poet\u00ebve me Zotin shprehet n\u00eb m\u00ebnyra t\u00eb ndryshme dhe thell\u00ebsore me art t\u00eb madh. Hyji shenj\u00ebzon qen\u00ebsin\u00eb e gjallimit t\u00eb p\u00ebrditsh\u00ebm t\u00eb secilit, po nj\u00ebherit dhe pavdeksimin e shpirtit t\u00eb njeriut. Ai \u00ebsht\u00eb burim i drit\u00ebs dhe i d\u00ebshirave, ku secili merr fuqin\u00eb, mir\u00ebsin\u00eb dhe p\u00ebrvujt\u00ebrin\u00eb<\/p>\n

    Ndonj\u00ebher\u00eb ndodh q\u00eb poeti t\u2019i drejtohet Hyjit p\u00ebr zgjidhjen edhe t\u00eb ndonj\u00eb halli konkret n\u00eb jet\u00ebn e tij t\u00eb p\u00ebrditshme, si d\u00ebshmohet n\u00eb poezin\u00eb \u201cLutje\u201d (<\/em>\u201cDuke u lutur, thoshte N\u00ebna Tereze, Zoti m\u00eb ka mbushur zemr\u00ebn me dashuri dhe k\u00ebshtu kam mundur t\u2019i dua t\u00eb varfrit me dashurin\u00eb e Hyjit [9]<\/a>\u201d) t\u00eb Pashko Vas\u00ebs, ku i riu, \u201czemra e dashuruar\u201d, k\u00ebrkon drejtp\u00ebrdrejt prej Krijuesit ta shp\u00ebtoj\u00eb virgj\u00ebresh\u00ebn e zemr\u00ebs s\u00eb tij, q\u00eb l\u00ebngon, e cila sh\u00ebmb\u00ebllen n\u00eb bukurin\u00eb e engj\u00ebjve.<\/p>\n

    Ajo \u00ebsht\u2019 sh\u00ebmb\u00eblltyra
    \ne bukuris\u2019 s\u00eb engjujve
    \n<\/em>q\u00eb jan\u2019 n\u2019oborrin t\u00ebnd,
    \n<\/em>pra t\u2019lutem, Zot, shp\u00ebtoje!
    \n<\/em>(Pashko Vasa, Lutje<\/strong>)<\/p>\n

    ose q\u00eb t\u2019i jap\u00eb paqe dhe t\u2019i siguroj\u00eb vet\u00eb atij nj\u00eb vdekje t\u00eb but\u00eb, si del sheshazi n\u00eb poezin\u00eb \u201cLutje\u201d t\u00eb Arshi Pip\u00ebs: K\u00ebrkoj prej Teje \/ Zot, nji vdekje t\u00eb but\u00eb!<\/p>\n

    N\u00eb shum\u00eb poezi shprehet besimi se Zoti dhe shenjt\u00ebrit do t\u00eb kujdes\u00ebn dhe do ta ruajn\u00eb Shqip\u00ebrin\u00eb e shqiptar\u00ebt nga \u00e7do rrezik dhe e papritur. Ky besim mb\u00ebshtetet n\u00eb t\u00eb dh\u00ebn\u00ebn se n\u00eb rrjedh\u00eb t\u00eb qindvjetshave kjo ndihm\u00eb nuk mungoi nga Hyji dhe shenjt\u00ebrit dhe se ajo do t\u00eb d\u00ebshmohet vijimisht.<\/p>\n

    Vep\u00ebr e Zotit jan\u00eb shqiptar\u00ebt dhe Shqip\u00ebria (p\u00ebr t\u00eb cil\u00ebn poeti thot\u00eb Per\u00ebndija t\u2019fali i Amshueshem<\/em>), gjuha shqipe, flamuri shqiptar dhe \u00e7do gj\u00eb tjet\u00ebr q\u00eb u p\u00ebrket atyre, prandaj poet\u00ebt tan\u00eb i b\u00ebn\u00eb k\u00ebto objekt trajtimi artistik, duke i nd\u00ebrlidhur e nj\u00ebsuar n\u00eb m\u00ebnyr\u00eb mjesht\u00ebrore me hirin, me dashurin\u00eb dhe me drit\u00ebn hyjnore.<\/p>\n

    Kujdesi dhe flijimi p\u00ebr atdheun, p\u00ebr gjuh\u00ebn, p\u00ebr kultur\u00ebn, p\u00ebr mend\u00ebsin\u00eb shqiptare duhet t\u00eb jen\u00eb t\u00eb p\u00ebrhershme; ato duhet t\u00eb ruhen e t\u00eb mbrohen si gj\u00ebra t\u00eb shenjta; kujdesi dhe dashuria ndaj tyre n\u00ebnkupton dashurin\u00eb dhe kujdesin ndaj vet\u00eb Zotit. S\u00eb k\u00ebndejmi, konceptet F\u00e9 e Atdh\u00e9<\/p>\n

    Per Atme e F\u00e9 na dona
    \n<\/em>vehten gjithmon\u00eb me e shkr<\/em>\u00ed
    \n<\/em>(Vin\u00e7enc Prennushi, T\u00eb falem, o Krugj\u00eb!<\/strong>)<\/p>\n

    b\u00ebhen pjes\u00eb e r\u00ebnd\u00ebsishme e mesazhit poetik dhe nj\u00ebsohen me qen\u00ebsin\u00eb e besimit n\u00eb Hyjin.<\/p>\n

    Nd\u00ebrlidhja thell\u00ebsore e Atdheut dhe e fes\u00eb provohet, jo vet\u00ebm kur merret n\u00eb shqyrtim shqipja, si gjuh\u00eb e Per\u00ebndis\u00eb<\/em> dhe si gjuh\u00eb hyjnore<\/em>, po edhe kur v\u00ebshtrohet flamuri si simbol komb\u00ebtar, i cili p\u00ebr shqiptar\u00ebt ka nj\u00eb r\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb. P\u00eblhura kuq e zi me shqiponj\u00ebn dykrenore n\u00eb mes, e endur, si thot\u00eb poeti Fishta, nga engj\u00ebjt e vet\u00eb parajs\u00ebs, \u00ebsht\u00eb krijes\u00eb e vet\u00eb Hyjit t\u00eb plotfuqish\u00ebm; Ai p\u00ebrligji k\u00ebrkes\u00ebn e shqiptar\u00ebve ta krijoj\u00eb at\u00eb p\u00ebr ta – si shenj\u00eb t\u00eb m\u00ebvet\u00ebsis\u00eb s\u00eb tyre – q\u00eb ata ta p\u00ebrdorin, n\u00ebn udh\u00ebheqjen e Gjergj Kastriotit Sk\u00ebnderbeut, p\u00ebr t\u2019u liruar nga pushtuesi aziatik. Pra, ky flamur \u00ebsht\u00eb i bekuar nga vet\u00eb Hyji si simbol i bashkimit dhe i ngadh\u00ebnjimit t\u00eb shqiptar\u00ebve kund\u00ebr pushtuesve si dhe i gjallimit t\u00eb pavarur, t\u00eb lir\u00eb e t\u00eb denj\u00eb t\u00eb tyre.<\/p>\n

    I Amshueshmi, at\u00ebhera, prej visarit t\u2019qiellvet<\/em>
    \nxjerr\u00eb nji p\u00eblhur\u00eb t\u00eb njyme \u201ckuq e zi\u201d,<\/em>
    \nqi Engjujt vet\u00eb n\u2019Parriz endun e kishin:<\/em>
    \ne mbasi e puthi i Lumi e v\u00ean n\u00eb b\u00e1ll,<\/em>
    \nnji Kerubini t\u2019leht\u00eb i urdhnon tu\u2019 i th\u00e2nun,<\/em>
    \n\u201cNa, e k\u00ebt Flamur Skanderbegut \u00e7oja<\/em>
    \natje posht\u00eb n\u2019Krue, e thuej prej ane s\u2019\u00eame,<\/em>
    \nse ders\u00e1 t\u2019rrije tok fisi i Shqyptarit<\/em>
    \nnen hije t\u2019ktij emblemi t\u2019\u00eam t\u2019bekuem,<\/em>
    \nzot m\u2019vedi e i lir\u00eb gjithmon\u00eb ai ka me k\u00eanun\u201d.<\/em>    2<\/sup><\/a><\/p>\n

    Poeti e p\u00ebrforcon dhe e thellon k\u00ebt\u00eb q\u00ebndrim me t\u00eb dh\u00ebn\u00ebn se mbi flamurin shqiptar Per\u00ebndia e shkroi me dor\u00ebn e vet: Per Shqyptar do t\u2019j\u00e9t Shqypnija: \/ Kush u a prek\u00eb, ai kjoft\u00eb mallkue!<\/em> 3<\/em><\/sup><\/a>.<\/p>\n

    Meqen\u00ebse \u00e7do gj\u00eb shqiptare \u00ebsht\u00eb krijes\u00eb e Zotit, k\u00ebrkohet prej Tij e prej shenjt\u00ebrve t\u00eb p\u00ebrkujdesen e ta ruajn\u00eb atdheun, popullin, gjuh\u00ebn, – gjith\u00e7ka q\u00eb u p\u00ebrket atyre. Vet\u00ebm Zoti \u00ebsht\u00eb ai q\u00eb u jep shqiptar\u00ebve lumturi; shpres\u00eb dhe g\u00ebzim – nj\u00eb shpirt t\u00eb ri, q\u00eb do t\u2019i siguroj\u00eb Shqip\u00ebris\u00eb dhe njer\u00ebzve t\u00eb saj mir\u00ebqenie, mbar\u00ebsi dhe drit\u00ebsim.<\/p>\n

    O Zot i math i jet\u00ebs<\/em>
    \natdhen\u00eb n\u2019a shp\u00ebto,<\/em>
    \no drit\u2019 e s\u00eb v\u00ebrtet\u00ebs<\/em>
    \ne mbro nga cilido.<\/em>
    \nPrej teje Shqip\u00ebrija,<\/em>
    \npret drit\u2019 e lul\u00ebzim,<\/em>
    \nprej teje vjen lumrija,<\/em>
    \nj\u00e9 shpres\u00eb, j\u00e9 g\u00ebzim […]<\/em>
    \nNj\u00eb shpirt t\u00eb r\u00ed Shqipris\u00eb<\/em>
    \no Per\u00ebndi i fal,<\/em>
    \nprej xgjedh\u00ebs e robris\u00eb<\/em>
    \ne p\u00ebrs\u00ebrit e gjall.<\/em>
    \n(Kristo Floqi, Lavdi e Zotit<\/b>)<\/p>\n

    Zoti krijoi edhe Dit\u00ebn e lirimit t\u00eb Shqip\u00ebris\u00eb nga sunduesit e huaj \u2013 28 n\u00ebntorin 1912 – ku u shpall pavar\u00ebsia e shtetit shqiptar. Kjo \u00ebsht\u00eb Dit\u00eb e shenjt\u00ebruar, e krijuar nga vet\u00eb Hyji, prandaj, thot\u00eb poeti, Atij, n\u00eb shenj\u00eb nderimi e p\u00ebrkushtimi, do t\u2019i falemi pa pushuar.<\/p>\n

    Ardhi dit\u2019 e shent\u00ebruar,<\/em>
    \nDita e nj\u00ebzetetet\u00ebs<\/em>
    \nme flamur t\u00eb kuq n\u00eb duar.<\/em>
    \nSe k\u00ebshtu pat urdh\u00ebruar<\/em>
    \ngoj\u2019e art\u00eb-e Zotit-vet\u00ebs:<\/em>
    \ndo t\u2019i falem pa pushuar.<\/em>
    \n(Poradeci, Dita e Nj\u00ebzetetet\u00ebs<\/b>)<\/p>\n

    Nj\u00ebsimi me hirin dhe me m\u00ebshir\u00ebn e Zotit, me atdheun, me vende t\u00eb shenjta, si \u00ebsht\u00eb Mali i Tomorit, shnd\u00ebrruar edhe n\u00eb mit, merr n\u00eb mesazhin poetik nj\u00eb kuptim\u00ebsi shum\u00ebsore shpreh\u00ebse. Nga teksti i poezis\u00eb, \u201cMali i Shenjt\u00eb\u201d, shtjelluar mjesht\u00ebrisht, del se poeti e don deri n\u00eb dhembje atdheun dhe (meqen\u00ebse nuk mund t\u00eb shkoj\u00eb atje dhe ta shoh\u00eb at\u00eb) e sheh n\u00eb \u00ebnd\u00ebrr, gj\u00eb q\u00eb n\u00ebnkupton nj\u00eb lidhje shpirt\u00ebrore t\u00eb ngusht\u00eb dhe thell\u00ebsore me t\u00eb. Dhe k\u00ebt\u00eb \u00ebnd\u00ebrr p\u00ebr atdheun ia sjell pik\u00ebrisht Hyji krijues.<\/p>\n

    Poet\u00ebt tan\u00eb e nd\u00ebrlidhin n\u00eb m\u00ebnyr\u00eb mjeshtrore besimin n\u00eb Hyjin dhe n\u00eb Mbret\u00ebrin\u00eb hyjnore me realitetin e p\u00ebrditsh\u00ebm, me p\u00ebsimet \u2013vuajtje dhe me tragjik\u00ebn q\u00eb p\u00ebrjetojn\u00eb, si\u00e7 ngjet, fjala vjen, me fatkeq\u00ebsin\u00eb q\u00eb i goditi shqiptar\u00ebt n\u00eb Kosov\u00eb n\u00eb vitin 1999, kur u detyruan ta bratisin dheun e tyre dhe t\u00eb gjejn\u00eb strehim n\u00eb Shqip\u00ebri, n\u00eb Maqedoni, n\u00eb Mal t\u00eb Zi e n\u00eb vende t\u00eb tjera t\u00eb Evrop\u00ebs. Poeti Paplekaj i drejtohet Hyjit t\u2019u vij\u00eb n\u00eb ndihm\u00eb bashk\u00ebv\u00ebllez\u00ebrve q\u00eb u detyruan t\u2019i braktisin trojet e tyre shekullore nga dhuna e pushtuesit:<\/p>\n

    T\u00eb lutem me p\u00ebrgj\u00ebrim Hyjni qiellore<\/em>
    \nMos e l\u00ebr shiun t\u00eb bjer\u00eb me furi<\/em>
    \nMbi \u00e7adrat e t\u00eb shp\u00ebrngulurve<\/em>
    \nZhurma e shiut t\u00eb mos u kujtoj\u00eb<\/em>
    \nSht\u00ebpit\u00eb e djegura e t\u00eb braktisura<\/em>
    \nF\u00ebmij\u00ebve t\u00eb mos u kujtoj\u00eb<\/em>
    \nNinullat e ngrira n\u00eb buz\u00ebt e n\u00ebnave<\/em>
    \n(Anton Papleka, Lutje Hyjnis\u00eb s\u00eb shiut<\/b>)<\/p>\n

    Lutja e poetit, drejtuar Hyjit, pra i ka arsyet konkrete, q\u00eb nd\u00ebrlidhen me at\u00eb q\u00eb hebrenjt\u00eb kishin p\u00ebrjetuar mbi 2500 vjet m\u00eb par\u00eb. Gjith\u00eb kjo lidhet me Psalmin 137 (shih dhe Psalmin 130, q\u00eb p\u00ebrmbledh n\u00eb vete gjith\u00eb historin\u00eb e popullit t\u00eb Izraelit [10]<\/a>), i cili \u00ebsht\u00eb nj\u00eb k\u00ebng\u00eb e p\u00ebrvajshme n\u00eb dhe t\u00eb huaj p\u00ebr Sionin e Jerusalemin, ku k\u00ebrkohen fjal\u00eb p\u00ebr k\u00ebng\u00eb [11]<\/a>:<\/p>\n

    Buz\u00ebt e tyre t\u00eb mavijosura nga t\u00eb ftohtit<\/em>
    \nM\u2019u duk sikur p\u00ebrs\u00ebritnin fjal\u00ebt<\/em>
    \nQ\u00eb izaelit\u00ebt e shp\u00ebrngulur nga Nabukodonosori<\/em>
    \nKishin th\u00ebn\u00eb plot 2585 vjet m\u00eb par\u00eb:<\/em>
    \n\u201cKosov\u00eb, n\u00eb t\u00eb harrofsha ndonj\u00ebher\u00eb<\/em>
    \nM\u2019u thaft\u00eb dora e djatht\u00eb!<\/em>
    \nN\u00eb pushofsha s\u00eb menduari p\u00ebr ty, Kosov\u00eb<\/em>
    \nN\u00eb mos qofsh ti g\u00ebzimi im m\u00eb i madh<\/em>
    \nM\u2019u thaft\u00eb gjuh\u00eb n\u00eb goj\u00eb!\u201d<\/em>
    \n(Anton Papleka, Vazhdim i Psalmit 137<\/strong>)<\/p>\n

    Poet\u00ebt tan\u00eb jo vet\u00ebm q\u00eb e shqiptojn\u00eb me ndjesin\u00eb e thell\u00eb dashurin\u00eb q\u00eb ndiejn\u00eb ndaj Hyjit, po dhe gjakimin dhe nj\u00ebsimin me k\u00ebt\u00eb dashuri; me simbolik\u00ebn e kryqit, p\u00ebrkat\u00ebsisht me flijimin e Krishtit n\u00eb kryq p\u00ebr arsye se, sipas poetit Moikom Zeqo, \u00e7do zgjim \u00ebsht\u00eb ringjalle n\u00eb kryq ose gjith\u00eb kjo nd\u00ebrlidhet me N\u00ebn\u00ebn e saj, Marin\u00eb:<\/p>\n

    \u00c7do zgjim \u00ebsht\u00eb t\u00eb ringjallesh n\u00eb kryq.<\/em>
    \nNdizet flaka e kandilave <\/em>
    \nsi thonj t\u00eb art\u00eb <\/em>
    \np\u00ebr t\u00eb \u00e7jerr\u00eb<\/em>
    \nmask\u00ebn e zez\u00eb t\u00eb blasfemive!<\/em>
    \nOnufri \u00ebsht\u00eb vajtim <\/em>
    \ni burgosur <\/em>
    \nn\u00eb l\u00ebkur\u00eb.<\/em>
    \n(Moikom Zeqo, Zgjimi si ringjallje<\/b>)<\/p>\n

    ose<\/p>\n

    Qet\u00ebsi e b\u00ebr\u00eb fytyr\u00eb. <\/em>
    \nMister i b\u00ebr\u00eb floknaj\u00eb. <\/em>
    \nVajtim i b\u00ebr\u00eb trup. <\/em>
    \nMendim i b\u00ebr\u00eb sy. <\/em>
    \nM\u00ebkat i b\u00ebr\u00eb gju. <\/em>
    \nLutje e b\u00ebr\u00eb dor\u00eb –<\/em>
    \nMaria!<\/em>
    \n(Pre\u00e7 Zogaj, Ishe m\u00ebrzitur shum\u00eb p\u00ebr mua<\/b>)<\/p>\n

    Nj\u00ebsimin me Hyjin dhe me dashurin\u00eb poet\u00ebt e shprehin edhe p\u00ebrmes engj\u00ebjve dhe shenjt\u00ebrve t\u00eb shumt\u00eb, si fjala vjen, Engj\u00ebllit t\u00eb Roj\u00ebs, Sh\u00ebn Gjon Pag\u00ebzorit, Sh\u00ebn Gjergjit, Sh\u00ebn Fran\u00e7eskut t\u2019Azisit, Sh\u00ebn Franit, Sh\u00ebn Kozmait, Sh\u00ebn Damianit, Sh\u00ebn An\u00ebs, Sh\u00ebn Naumit. Brenda k\u00ebtyre shenjt\u00ebrve ata i drejtohet dhe Gonxhe Bojaxhiut \u2013 N\u00ebn\u00ebs Tereze, e gjakut ton\u00eb, e cila u shpall e shenjt\u00eb m\u00eb 4 shtator 2016 n\u00eb Katedralen e Sh\u00ebn Pjetrit n\u00eb Rom\u00eb [12]<\/a>. N\u00ebna Tereze cil\u00ebsohet \u201cN\u00ebn\u00eb e urtis\u00eb \u2013 drit\u00ebyll e mir\u00ebsis\u00eb\u201d, n\u00ebn\u00eb e flijimit p\u00ebr t\u00eb tjer\u00ebt (\u201cQe dashuria t\u00eb jet\u00eb e v\u00ebrtet\u00eb, thoshte N\u00ebna Tereze, para s\u00eb gjithash, duhet t\u00eb jet\u00ebsohet p\u00ebr t\u00eb af\u00ebrmin tim […] kjo dashuri m\u00eb shpie tek dashuria e Zotit [13]<\/a>\u201d), pa marr\u00eb parasysh prejardhjen, rac\u00ebn dhe vendin ku jeton; ajo b\u00ebn lidhjen me Hyjin dhe me drit\u00ebn e tij [14]<\/a>:<\/p>\n

    P\u00ebrmendoren e fjal\u00ebs ruajm\u00eb n\u2019gji t\u2019yll\u00ebzuar<\/em>
    \np\u00ebr Gonxhen ton\u00eb vetull shekulli kuror\u00eb,<\/em>
    \ndit\u00eblindjen kremtojm\u00eb \u2013 kremte e qiell\u00ebzuar<\/em>
    \nYll mbi yje n\u00eb qiell \u2013 maje bjeshke d\u00ebbor\u00eb!<\/em>
    \n(Hasan Hasani, Engjujt ruajn\u00eb n\u00eb shpirt fjal\u00ebn e durimit<\/b>)<\/p>\n

    Poet\u00ebt i drejtohen asaj me lutje e p\u00ebrgj\u00ebrim q\u00eb t\u00eb nd\u00ebrmjet\u00ebsoj\u00eb te Hyji p\u00ebr t\u2019ua leht\u00ebsuar brengat dhe vuajtjet e jet\u00ebs s\u00eb p\u00ebrditshme.<\/p>\n

    T\u00eb bindur p\u00ebr k\u00ebt\u00eb kujdes, ndihm\u00eb e mir\u00ebsi t\u00eb Hyjit, poet\u00ebt i lut\u00ebn dhe i p\u00ebrkushtohen denj\u00ebsisht Atij dhe Mbret\u00ebris\u00eb hyjnore. K\u00ebshtu, fjala vjen, p\u00ebrkujdes t\u00eb madh e t\u00eb p\u00ebrhersh\u00ebm ka treguar Sh\u00ebn M\u00ebria ndaj shqiptar\u00ebve dhe Shqip\u00ebris\u00eb. Ajo, si\u00e7 del n\u00eb mesazhin poetik t\u00eb disa poet\u00ebve, \u00ebsht\u00eb d\u00ebftuar gjithmon\u00eb shqiptare. Kjo shprehet fuqish\u00ebm n\u00eb disa krijime t\u00eb Fisht\u00ebs, ku p\u00ebrligjet kjo ndihm\u00eb e kjo mir\u00ebsi. Pik\u00ebrisht p\u00ebr k\u00ebt\u00eb arsye Asaj duhet t\u2019i p\u00ebrkushtohen e ta adhurojn\u00eb p\u00ebrher\u00eb shqiptar\u00ebt dhe Shqip\u00ebria.<\/p>\n

    Ajo po nder halle t\u2019ona<\/em>
    \ntash na njet doren ndimtare,<\/em>
    \npse, si heret si ne e vona,<\/em>
    \n\u00e2sht diftue njimend Shqyptare,<\/em>
    \nvet\u00eb perher\u00eb ka\u2019 i ka b\u00e2 hije<\/em>
    \nksaj\u00eb s\u00eb hijshmes tok\u00eb Shqypnije.<\/em>
    \nPr\u00e1 ksaj\u00eb Virgjen fatamire,<\/em>
    \nqi \u00e2\u2019 e kulluet si rrezja e diellit,<\/em>
    \nt\u00eb t\u00e2n\u00eb gaz e t\u00eb t\u00e2n\u00eb hire,<\/em>
    \nN\u00e2n\u00eb e Hy\u2019it e N\u00e2n\u00eb e kshillit,<\/em>
    \nti kushtohet p\u2019rher\u00eb Shqypnija<\/em>
    \nsi nder t\u2019mira asht\u00fb nder t\u2019kqija.<\/em>
    \n(Fishta, T\u00eb grishunit\u2026<\/b>)<\/p>\n

    Nj\u00eb vend t\u00eb qen\u00ebsish\u00ebm n\u00eb poezit\u00eb e p\u00ebrshpirtshme z\u00ebn\u00eb dhe Sh\u00ebn M\u00ebria, Krishti, Muhameti, pastaj shenjt\u00ebr t\u00eb tjer\u00eb si dhe dukuri q\u00eb heqin pesh\u00eb n\u00eb qen\u00ebsin\u00eb e besimit e t\u00eb p\u00ebrshpirtshm\u00ebris\u00eb s\u00eb shqiptarit dhe t\u00eb bot\u00ebs s\u00eb tij. K\u00ebto krijesa t\u00eb Hyjit, secili n\u00eb m\u00ebnyr\u00ebn e vet dhe t\u00eb gjith\u00eb s\u00eb bashku, shenj\u00ebzojn\u00eb konkretizimin e hirit dhe t\u00eb m\u00ebshir\u00ebs s\u00eb Zotit, n\u00eb sh\u00ebrbim t\u00eb njeriut e t\u00eb leht\u00ebsimit t\u00eb jet\u00ebs e t\u00eb gjallimit t\u00eb p\u00ebrditsh\u00ebm.<\/p>\n

    Meqen\u00ebse Krishti Dashtynia at\u00ea e kryqzoi<\/em>, poeti Fishta e nd\u00ebrlidhi veprimin e Tij me objektet kryesore t\u00eb v\u00ebshtrimit artistik t\u00eb krijimeve t\u00eb tij, q\u00eb jan\u00eb bota shqiptare, vet\u00ebdijesimi p\u00ebr ruajtjen e gjith\u00eb asaj q\u00eb i p\u00ebrket k\u00ebsaj bote dhe pasurimit shpirt\u00ebror t\u00eb shqiptarit. Pra, n\u00ebp\u00ebrmjet trajtimit artistik t\u00eb figurave t\u00eb Mbret\u00ebris\u00eb hyjnore poeti gjakon t\u2019i zgjoj\u00eb, t\u2019i shartoj\u00eb dhe t\u2019i bart\u00eb te bashk\u00ebkomb\u00ebsit e tij cil\u00ebsit\u00eb dhe virtytet m\u00eb t\u00eb larta: besimin, t\u00eb v\u00ebrtet\u00ebn, mir\u00ebsin\u00eb, p\u00ebrvujt\u00ebrin\u00eb, flijimin.<\/p>\n

    P\u00ebrnj\u00ebsimi me hirin dhe drit\u00ebsin\u00eb e Krishtit dhe t\u00eb N\u00ebn\u00ebs s\u00eb tij, Marijes, si\u00e7 ngjet n\u00eb poezin\u00eb e A. Pip\u00ebs \u201cP\u00ebr shenjt\u00ebn dhimb\u00eb t\u00eb nan\u00ebs, p\u00ebr lavd\u00edn e martyrit\u201d, merr nj\u00eb p\u00ebrmas\u00eb t\u00eb thell\u00eb simbolike dhe shenj\u00ebzon r\u00ebnd\u00ebsin\u00eb n\u00eb jet\u00ebn e p\u00ebrditshme; n\u00ebna e pik\u00eblluar p\u00ebr vdekjen e djalit luft\u00ebtar, n\u00eb nj\u00eb p\u00ebrfytyrim tejet t\u00eb ve\u00e7ant\u00eb, p\u00ebrnj\u00ebson vdekjen dhe martirizimin e tij me at\u00eb t\u00eb Krishtit, nd\u00ebrsa veten e sheh n\u00eb detyr\u00ebn e Sh\u00ebn M\u00ebris\u00eb s\u00eb p\u00ebrvuajtur; nj\u00eb nj\u00ebjt\u00ebsim dhe shp\u00ebrnd\u00ebrrim i p\u00ebrftuar sa me nj\u00eb natyrshm\u00ebri, po aq i shprehur me nj\u00eb mjesht\u00ebri t\u00eb rrall\u00eb artistike.<\/p>\n

    Vrente t\u00eb birin, ndryshe!<\/em>
    \nTe bukur mrekullisht!\u2026<\/em>
    \nE nifte n\u00ebn tiparet<\/em>
    \ne tija Zotin Krisht!<\/em>
    \nE veten shifte, t\u2019am\u00ebn,<\/em>
    \np\u00ebrmbys te kamb\u2019t e tija,<\/em>
    \nme lot\u00eb tu\u2019 i njomun plag\u00ebt\u2026<\/em>
    \nE ajo ishte Marija!\u2026<\/em>
    \n(Arshi Pipa, P\u00ebr shenjt\u00ebn dhimb\u00eb\u2026<\/b>)<\/p>\n

    P\u00ebr t\u00eb shqiptuar qen\u00ebsin\u00eb dhe bukurin\u00eb e Sh\u00ebn M\u00ebris\u00eb poet\u00ebt p\u00ebrdor\u00ebn disa nga metaforat, krahasimet dhe epitetet m\u00eb t\u00eb zgjedhura; shprehen ndjesit\u00eb m\u00eb t\u00eb fshehta e m\u00eb t\u00eb thella t\u00eb bot\u00ebs s\u00eb tyre t\u00eb brendshme, p\u00ebrball\u00eb vetvetes dhe p\u00ebrball\u00eb kuptim\u00ebsis\u00eb q\u00eb ng\u00ebrthen figura e k\u00ebsaj Hyjneshe.<\/p>\n

    E zbritur nga qielli, ajo \u00ebsht\u00eb m\u00eb e bardh\u00eb se drita, m\u00eb e bukur se h\u00ebna, \u00ebsht\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb si drita e agimit dhe si vesa e m\u00ebngjesit t\u00eb ri, \u00ebsht\u00eb nj\u00eb pranver\u00eb n\u00eb blerim. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb Sh\u00ebn M\u00ebris\u00eb shqiptar\u00ebt i ngritin nj\u00eb p\u00ebrmendore artistike, q\u00eb do t\u00eb mbijetoj\u00eb n\u00ebp\u00ebr shekuj.<\/p>\n

    E qe, se n\u2019koh\u00eb t\u00eb v\u00fbme n\u2019sh\u00eaj prej qiellit,<\/em>
    \npo del Ajo, qi e priten motet t\u2019t\u00e2na,<\/em>
    \ne bardh\u00eb si drita, vesh\u00eb me rreze diellit,<\/em>
    \ne bukur m\u00e2 se h\u00e2na.<\/em>
    \nHyjzit m\u00e2 t\u2019bukurt per rreth kr\u00e9s i shndrisin,<\/em>
    \ne h\u00e2na i rrin shkamb nen kamb\u00eb t\u2019pushtueshme;<\/em>
    \nprej trollit t\u2019lart\u00eb t\u2019nji regji ka Ajo fisin,<\/em>
    \nn\u2019popull t\u2019vet e madhnueshme.<\/em>
    \n(Fishta, T\u00eb xanunt e pafaj\u2026<\/b>)<\/p>\n

    Sh\u00ebn M\u00ebria virgj\u00ebr \u00ebsht\u00eb n\u00ebn\u00eb e thjesht\u00eb, e denj\u00eb dhe madh\u00ebshtore n\u00eb p\u00ebrvujt\u00ebrin\u00eb e saj; Ajo \u00ebsht\u00eb per\u00ebndesh\u00eb e jet\u00ebs dhe e qiellit, simbol i hirit dhe i d\u00eblir\u00ebsis\u00eb, i mir\u00ebsis\u00eb dhe i flijimit. N\u00eb figur\u00ebn e saj jan\u00eb brumosur virtytet m\u00eb t\u00eb larta e m\u00eb fisnike, t\u00eb cilat duhet t\u2019i sh\u00ebrbejn\u00eb si shembull secilit njeri n\u00eb veprimin e p\u00ebrditsh\u00ebm t\u00eb p\u00ebrvujtsh\u00ebm, p\u00ebr t\u2019i siguruar shpirtit prehje n\u00eb qiell.<\/p>\n

    \u00d3 virgj\u00ebr\u00eb e fjesht\u00eb, m\u00eb e bardh\u00eb se bora,
    \n<\/em>\u00f3 vash\u00eb e d\u00ebl\u00edr, si nj\u00eb p\u00ebllumbesh\u00eb,
    \n<\/em>rreth ballit t\u00eb bukur t\u00eb shkrep\u00ebn kurora,
    \n<\/em>s\u00eb e jet\u00ebs e e qiellit ti j\u00e9 per\u00ebndesh\u00eb.
    \n<\/em>(Zef Skiro, K\u00ebndojem, k\u00ebndojem\u2026<\/b>)<\/p>\n

    K\u00ebt\u00eb Parath\u00ebnie po e mbyll me nj\u00eb mendim t\u00eb Pap\u00ebs Gjon Palit II, i cili mbas vizit\u00ebs q\u00eb b\u00ebri n\u00eb Shqip\u00ebri m\u00eb 25 prill 1993, theksoi: \u201cPopullit shqiptar asnj\u00ebher\u00eb nuk i \u00ebsht\u00eb k\u00ebputur filli i art\u00eb i fes\u00eb.\u201d<\/em> N\u00eb qoft\u00eb se k\u00ebt\u00eb mendim t\u00eb Shenjt\u00ebris\u00eb s\u00eb tij d\u00ebshirojm\u00eb ta p\u00ebrligjim me nj\u00eb form\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb krijimtaris\u00eb shpirt\u00ebrore t\u00eb shqiptar\u00ebve, – me poezi – at\u00ebher\u00eb krijimet e p\u00ebrfshira k\u00ebtu, t\u00eb shkruara e t\u00eb botuara n\u00eb nj\u00eb periudh\u00eb prej rreth kat\u00ebrqindvjetshave, jan\u00eb nj\u00eb d\u00ebshmi e fuqishme. Ato, t\u00eb p\u00ebrftuara n\u00ebp\u00ebrmjet \u2013 fjal\u00ebs,<\/em> para s\u00eb gjithash fjal\u00ebs poetike –<\/em>, p\u00ebrligjin p\u00ebrs\u00ebri qen\u00ebsin\u00eb e asaj q\u00eb thuhet n\u00eb Ungjillin sipas Gjonit: \u201cN\u00eb fillim ishte Fjala \/ e Fjala ishte n\u00eb Hyjin \/ e Fjala ishte Hyj [\u2026] Prej saj u b\u00eb \u00e7do gj\u00eb\u2026\u201d <\/em>4<\/a>.<\/p>\n

    Prishtin\u00eb, shkurt 2020<\/em><\/p>\n

    \n

    [1]<\/a> Thirsting for God. A Yearbook o<\/em>f Prayers, Meditations, Anevdots<\/em>, Edited by Angelo Devananda Scolozzi, Servan Books, Ann Arbor (USA) 2000, f. 114. Shih Gloria Germani, Teresa di Calcutta una mistica tra Oriente e Occidente. <\/em>Paoline. Milano 2003, f. 195.<\/p>\n

    [2]<\/a> Madre Teresa di Calcutta, Tu mi porti l\u2019amore. Scritti spirituali<\/em>. Citt\u00e0 Nuova Editrice, Roma, X edizione, 2005, f. 8.<\/p>\n

    [3]<\/a> Shi m\u00eb gjer\u00ebsisht p\u00ebr k\u00ebt\u00eb studimin tim \u201cMeshari\u201d \u2013 vep\u00ebr e hartuar nga Gjon Buzuku.<\/em> Fondazione Universitaria \u201cFrancesco Solano\u201d. Comet Editore Press. Cosenza 2014. Shih dhe botimin e dyt\u00eb \u201cFaik Konica\u201d, Prishtin\u00eb 2014.<\/p>\n

    [4]<\/a> Shih dhe Gianfranco Ravasi I Salmi<\/em>. Introduzione, testo e commento.<\/em> Seconda edizione. San Paolo. Cinisello Balsamo (Mi) 2006, f. 491-493.<\/p>\n

    T\u00eb gjitha p\u00ebrkthimet nga Psalmet<\/em> e Bes\u00eblidhjes s\u00eb Vjtet\u00ebr<\/em> jan\u00eb t\u00eb autorit t\u00eb studimit t\u00eb b\u00ebra nga I Salmi<\/em>. Nuova versione ufficiale della Conferenza Episcopale Italiana. Terza edizione. Edizioni San Paolo, Cinisello Balsamo. Milano 2009.<\/p>\n

    [5]<\/a> N\u00eb Psalmin<\/em> \u201cJezu Krisht, shelbuosi i gjith\u00eb shekullit\u201d Buzuku vet\u00eb na b\u00ebn t\u00eb ditur dhe na jep \u00e7el\u00ebsin se ato jan\u00eb krijesa t\u00eb tij. Forma e substantivuar e foljes k\u00ebnduom: \u201cp\u00ebr k\u00ebta t\u00eb k\u00ebnduom t\u00eb k\u00ebtyne Psalme\u201d<\/em> p\u00ebrcillet me form\u00ebn e t\u00eb kryer\u00ebs s\u00eb thjesht\u00eb k\u00ebndova \u201cqi u \u012b p\u0101denji k\u00ebndova<\/em>\u201d, q\u00eb nuk kan\u00eb t\u00eb nj\u00ebjtin kuptim, edhe pse kan\u00eb t\u00eb nj\u00ebjt\u00ebn rr\u00ebnj\u00eb t\u00eb foljes. Trajta (forma) e par\u00eb \u201cp\u00ebr k\u00ebta t\u00eb k\u00ebnduom<\/em>\u201d ka kuptimin e krijimit, t\u00eb hartimit t\u00eb psalmit si k\u00ebng\u00eb, si himn, si lutje; kumtimin e di\u00e7kaje t\u00eb krijuar, t\u00eb hartuar, q\u00eb Buzuku ia k\u00ebndoi Hyjit. Trajta \u201cp\u00ebr k\u00ebta t\u00eb k\u00ebnduom<\/em>\u201d do t\u00eb mund t\u00eb nj\u00ebjt\u00ebsohet me shprehjen q\u00eb Pjet\u00ebr Budi e p\u00ebrdori n\u00eb poezin\u00eb e vet: \u201cShqip t\u00eb mud\u00ebnj me rr\u00ebfyem \/ Nd\u014dnj\u00eb kank\u00eb t\u00eb r\u0113\u201d.<\/em><\/p>\n

    [6]<\/a> Shih m\u00eb gjer\u00ebsisht p\u00ebr konceptin dhe q\u00ebndrimin e Budit n\u00eb studimin tim Shih studimin tim monografik Pjet\u00ebr Budi poet dhe prozator<\/em>. Studim. Con una sintesi in italiano. Pellegrini Editore. Cosenza 2015, sidomos f. 95 \u2013 240.<\/p>\n

    1<\/a> At Gjergj Fishta, O. F. M. Vallja e Parrizit<\/em>. Botimi i dyt\u00eb, Shtypshkroja \u201cA. Gj. Fishta\u201d, Shkod\u00ebr 1941, f. 14.<\/p>\n

    [7]<\/a> Madre Teresa di Calcutta, Il mio libro di preghiere<\/em>. A cura di Francesco Follo. Mondadori, Milano, 2002, f. 6.<\/p>\n

    [8]<\/a> I Salmi.<\/em> Nuova versione, introduzione e commento di Tiziano Lorenzin. Quarta edizione. Paoline, Milano 2009, f. 35.<\/p>\n

    [9]<\/a> Gloria Germani, Teresa di Calcutta una mistica tra Oriente e Occidente.<\/em> Paoline. Milano 2003, f. 27.<\/p>\n

    N\u00eb takim me Angelo Comarti, kryeipeshkvin e Loretos (qytet n\u00eb Itali), N\u00ebna tha: \u201cBiri im, Pa Zot jemi tep\u00ebr t\u00eb varf\u00ebr q\u00eb t\u00eb mund t\u2019u ndih-mojm\u00eb t\u00eb varf\u00ebrve! Mos harro: un\u00eb jam vet\u00ebm nj\u00eb grua e varf\u00ebr q\u00eb lutet. Duke u lutur Zoti m\u00eb v\u00eb Dashurin\u00eb e tij n\u00eb zem\u00ebr dhe k\u00ebshtu mund t\u2019i dua t\u00eb varfrit\u201d. Shih Mario Bertini, Sulle strade di Madre Teresa<\/em>. 2\u00b0 Edizione. Paoline. Milano 2003, f. 6.<\/p>\n

    2<\/a> At Gjergj Fishta,O.F.M., Mrizi i Z\u00e2navet<\/em>. Komentue prej A. Viktor Volaj, O.F.M. Botimi i katert, , Shtypshkroja \u201cAt Gj. Fishta\u201d, Shkod\u00ebr 1941, f. 53.<\/p>\n

    3<\/a> Po aty, f. 17.<\/p>\n

    [10]<\/a> Gjon Bdek Buzuku n\u00eb vepr\u00ebn \u201cMeshari\u201d (1555) e botoi tri her\u00eb Psalmin 130. Shih me gjer\u00ebsisht studimin tim \u201cMeshari\u201d \u2013 vep\u00ebr e hartuar nga Gjon Buzuku.<\/em> Fondazione Universitaria \u201cFrancesco Solano\u201d. Comet Editore Press. Cosenza 2014, f. 53 – 63.<\/p>\n

    [11]<\/a> Shih Psalmin e plot\u00eb n\u00eb Psalmet.<\/em> Shqip\u00ebrimin dhe parath\u00ebnien Anton Nik\u00eb Berisha. Arqipeshkvia Metropolitane Shkod\u00ebr \u2013 Pult, Shkod\u00ebr 2017, f. 354 \u2013 355.<\/p>\n

    [12]<\/a> N\u00ebn\u00ebn Tereze e shpalli t\u00eb shenjt\u00eb Papa Fran\u00e7esku n\u00eb Katedralen e Sh\u00ebn Pjetrit para qindra mij\u00ebra besimtar\u00ebve.<\/p>\n

    [13]<\/a> Madre Teresa di Calcutta, Tu mi porti l\u2019amore. Scritti spirituali<\/em>. Citt\u00e0 Nuova Editrice, Roma, X edizione, 2005, f. 38.<\/p>\n

    [14]<\/a> Shih m\u00eb gjer\u00ebsisht p\u00ebr figur\u00ebn e N\u00ebn\u00ebs Tereze n\u00eb poezin\u00eb bashk\u00ebkohore shqipe studimin tim: N\u00ebna Tereze n\u00eb poezin\u00eb bashk\u00ebkohore shqipe<\/em>. Studim. \u201cFaik Konica\u201d, Prishtin\u00eb 2010.<\/p>\n

    4<\/a> Shih Shkrimi Shenjt Bes\u00eblidhja e Vjet\u00ebr dhe Bes\u00eblidhja e Re<\/em>. P\u00ebrktheu dhe shtjelloi Dom Simon Filipaj. Drita, Ferizaj 1994, f. 1504.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Anton Nik\u00eb Berisha Poezit\u00eb kushtuar Zotit \u2013 Hyjit dhe Mbret\u00ebris\u00eb hyjnore b\u00ebjn\u00eb nj\u00eb pjes\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb qen\u00ebsis\u00eb dhe t\u00eb zhvillimit t\u00eb poezis\u00eb son\u00eb shqipe n\u00eb rrjedh\u00eb t\u00eb qindvjetshave. P\u00ebrkund\u00ebr k\u00ebsaj t\u00eb dh\u00ebne atyre nuk iu kushtua kujdesi i duhur, qoft\u00eb n\u00eb rrafshin e botimit, qoft\u00eb n\u00eb rrafshin e studimit. Botimi i v\u00ebllimit Burim drite […]<\/p>\n","protected":false},"author":1,"featured_media":64576,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-64575","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj"],"yoast_head":"\nQEN\u00cbSIA E HYJIT DHE E MBRET\u00cbRIS\u00cb HYJNORE\u00a0N\u00cb POEZIN\u00cb TON\u00cb - 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\/qenesia-e-hyjit-dhe-e-mbreterise-hyjnore-ne-poezine-tone\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"QEN\u00cbSIA E HYJIT DHE E MBRET\u00cbRIS\u00cb HYJNORE\u00a0N\u00cb POEZIN\u00cb TON\u00cb - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Anton Nik\u00eb Berisha Poezit\u00eb kushtuar Zotit \u2013 Hyjit dhe Mbret\u00ebris\u00eb hyjnore b\u00ebjn\u00eb nj\u00eb pjes\u00eb t\u00eb r\u00ebnd\u00ebsishme t\u00eb qen\u00ebsis\u00eb dhe t\u00eb zhvillimit t\u00eb poezis\u00eb son\u00eb shqipe n\u00eb rrjedh\u00eb t\u00eb qindvjetshave. 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