{"id":7259,"date":"2016-10-04T07:14:18","date_gmt":"2016-10-04T06:14:18","guid":{"rendered":"http:\/\/www.fjala.info\/?p=7259"},"modified":"2021-05-05T22:35:21","modified_gmt":"2021-05-05T20:35:21","slug":"analize-e-permbledhjes-tregime-te-mocme-shqiptare-te-shkrimtarit-mitrush-kuteli","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/analize-e-permbledhjes-tregime-te-mocme-shqiptare-te-shkrimtarit-mitrush-kuteli\/","title":{"rendered":"ANALIZ\u00cb E P\u00cbRMBLEDHJES \u201cTREGIME T\u00cb MO\u00c7ME SHQIPTARE\u201d T\u00cb SHKRIMTARIT, MITRUSH KUTELI"},"content":{"rendered":"

P\u00ebrgatiti p\u00ebr publikim, Zymer Mehani<\/strong><\/em><\/p>\n

T\u00eb nj\u00ebmb\u00ebdhjet\u00eb rr\u00ebfimet e v\u00ebllimit “TREGIME T\u00cb MO\u00c7ME SHQIPTARE<\/em>” t\u00eb Mitrush Kuteli<\/strong>t (1907-1967), si\u00e7 e thot\u00eb edhe vet\u00eb titulli, jan\u00eb rikall\u00ebzime t\u00eb motiveve tona popullore – t\u00eb baladave, t\u00eb eposit t\u00eb kreshnik\u00ebve dhe t\u00eb koh\u00ebs s\u00eb luft\u00ebrave t\u00eb gjata shqiptaro-osmane. K\u00ebto tregime, t\u00eb veshura me bukurit\u00eb artistike t\u00eb nj\u00ebrit nga mjeshtrit e m\u00ebdhenj shqiptar\u00eb t\u00eb rr\u00ebfimit, Mitrush Kuteli, monumentalizojn\u00eb universe e drama t\u00eb pap\u00ebrs\u00ebritshme t\u00eb tri koh\u00ebve t\u00eb etnis\u00eb – t\u00eb koh\u00ebs kur arb\u00ebrit sfidoheshin nga fuqi t\u00eb padukshme e nga bajloz\u00eb dhe shkel\u00ebs gjithfar\u00ebsh, q\u00eb vinin nga toka e deti (“Rozafati<\/em>“, “Besa e Kostandinit<\/em>“, “Gjergj Elez Alia<\/em>” e “Ymer Ag\u00eb Ulqini<\/em>“), t\u00eb koh\u00ebs s\u00eb kreshnik\u00ebve, pra t\u00eb shekujve pas zbritjes s\u00eb fiseve endacake sllave n\u00eb tokat e Iliris\u00eb (“Muji dhe zanat<\/em>“, “Muji dhe Behuri<\/em>“, “Ajkuna qan Omerin<\/em>” e “Omeri i Ri<\/em>“) dhe t\u00eb koh\u00ebs s\u00eb treqind kryengritjeve shqiptare kund\u00ebr osman\u00ebve (“Shega e Vllastari<\/em>“, “Turku rr\u00ebmbeu nj\u00eb arb\u00ebre<\/em>” dhe “Sk\u00ebnderbeu e Ballabani<\/em>“).<\/p>\n

N\u00eb tregimin “ROZAFATI<\/em>“, nj\u00ebri nga motivet m\u00eb t\u00eb dhimbshme t\u00eb koh\u00ebve, q\u00eb humbin n\u00eb mo\u00e7min\u00eb mitike, q\u00eb t\u00eb q\u00ebndroj\u00eb n\u00eb k\u00ebmb\u00eb k\u00ebshtjella q\u00eb po e ngrinin t\u00eb tre v\u00ebllez\u00ebrit mbi Bun\u00eb, do t\u00eb duhej q\u00eb n\u00eb muret e saj t\u00eb murosej e gjall\u00eb nusja e v\u00ebllait t\u00eb vog\u00ebl, gjiri i s\u00eb cil\u00ebs vazhdon t\u00eb pikoj\u00eb qum\u00ebsht edhe mij\u00ebra vjet m\u00eb pas (simbol i dashuris\u00eb s\u00eb pavdekshme t\u00eb n\u00ebn\u00ebs p\u00ebr f\u00ebmij\u00ebn, q\u00eb e kishte l\u00ebn\u00eb p\u00ebr gjiri<\/em>).<\/p>\n

N\u00eb tjetrin kall\u00ebzim “BESA E KONSTANDINIT<\/em>“, i nd\u00ebrtuar mbi dy baladat arb\u00ebreshe (t\u00eb Doruntin\u00ebs q\u00eb hasej n\u00eb Sicili dhe t\u00eb Garentin\u00ebs q\u00eb njihej n\u00eb Kalabri<\/em>), krahas luft\u00ebs s\u00eb vazhdueshme t\u00eb arb\u00ebrve kund\u00ebr shkel\u00ebsve t\u00eb huaj dhe vdekjes s\u00eb dymb\u00ebdhjet\u00eb djemve t\u00eb Zonj\u00ebs M\u00ebm\u00eb, ngrihet si nj\u00eb obelisk i paplakur ligji i pakthyesh\u00ebm i bes\u00ebs, i mbrujtur thell\u00eb n\u00eb nd\u00ebrgjegjen e etnis\u00eb: Konstandini, djali m\u00eb i vog\u00ebl, p\u00ebr ta mbajtur fjal\u00ebn q\u00eb i kishte dh\u00ebn\u00eb n\u00ebn\u00ebs, ngrihet nga varri p\u00ebr ta sjell\u00eb Doruntin\u00ebn, t\u00eb motr\u00ebn, nga larg, ku qe e martuar.<\/p>\n

N\u00eb kall\u00ebzimin “GJERGJ ELEZ ALIA<\/em>“, nd\u00ebrkaq, pa dyshim balada jon\u00eb m\u00eb monumentale e t\u00eb gjitha koh\u00ebve dhe nj\u00eb nga stolit\u00eb m\u00eb t\u00eb bukura t\u00eb artit ton\u00eb popullor, p\u00ebrkat\u00ebsisht n\u00eb rikall\u00ebzimin po me k\u00ebt\u00eb titull t\u00eb Mitrush Kutelit, fuqizohet mjesht\u00ebrisht metafora e q\u00ebndres\u00ebs me ngritjen e heroit nga shtrati i vdekjes p\u00ebr t’i dal\u00eb zot atdheut.<\/p>\n

Gjergj Elez Alia dhe motra e tij pa em\u00ebr jan\u00eb shembuj t\u00eb ndritur trim\u00ebrie dhe fisnik\u00ebrie, pasqyr\u00eb e v\u00ebrtet\u00eb e shpirtit t\u00eb paepur shqiptar. K\u00ebto nuk ishin plag\u00eb sido-kudo, por plag\u00eb t\u00eb fisme lufte p\u00ebr mbrojtjen e truallit t\u00eb vet. E motra i rrinte mbi krye dit\u00eb e nat\u00eb dhe mundohej t\u2019ia mjekonte plag\u00ebt e pamjekueshme; ajo kish mbyllur t\u00eb rit\u00eb e saj, kish hequr dor\u00eb nga g\u00ebzimet e vajz\u00ebris\u00eb dhe t\u00eb nus\u00ebris\u00eb, i qe blatuar me mish e shpirt t\u00eb v\u00ebllait, t\u00eb cilin donte ta shp\u00ebtonte nga kthetrat e vdekjes. Dhe, n\u00eb mes t\u00eb asaj dhimbjeje t\u00eb madhe vjen nj\u00eb dhimbje tjet\u00ebr edhe m\u00eb e madhe, q\u00eb e zhduk t\u00eb par\u00ebn. Na del nj\u00eb bajloz nga deti: i fort\u00eb, i vrazhdt\u00eb, q\u00eb merr n\u00ebp\u00ebr k\u00ebmb\u00eb njer\u00ebzit. Dhe at\u00ebher\u00eb e pamundura b\u00ebhet e mundur.<\/p>\n

Gjergj Elez Alia q\u00eb ish dergjur n\u00ebnt\u00eb vjet me n\u00ebnt\u00eb plag\u00eb lufte n\u00eb shtat dhe kish marr\u00eb prej koh\u00ebsh udh\u00ebn e varrit, ngrihet me arm\u00eb n\u00eb dor\u00eb p\u00ebr t\u00eb mbrojtur nderin e motr\u00ebs, nderin e sht\u00ebpis\u00eb, nderin e t\u00ebr\u00eb atdheut; ai lufton dhe shtrin p\u00ebrtok\u00eb bajlozin e urrejtur.<\/p>\n

Dhe t\u00eb mos harrojm\u00eb nj\u00eb gj\u00eb: n\u00eb themelin e k\u00ebsaj rapsodie nuk kemi ndonj\u00eb fiksion p\u00ebrrallor. Jo, k\u00ebtu nuk kemi mjegullira, por kemi di\u00e7ka t\u00eb nxjerr\u00eb nga realiteti i hidhur i dikursh\u00ebm i atdheut ton\u00eb. Gjergj Elez Alia \u00ebsht\u00eb njeri si gjith\u00eb njer\u00ebzit, por m\u00eb trimi nga t\u00eb gjith\u00eb, \u00ebsht\u00eb mbrojt\u00ebs i atdheut dhe i nderit shqiptar. Edhe bajlozi \u00ebsht\u00eb njeri – jo p\u00ebrbind\u00ebsh, jo ku\u00e7ed\u00ebr a\u00a0lubi – por pushtues, grabit\u00ebs, shtyp\u00ebs, q\u00eb ka shpallur dhe zbaton urdh\u00ebra t\u00eb rrepta: k\u00ebrkon desh t\u00eb pjekur, vajza t\u00eb njoma, pret koka trimash, djeg krahina t\u00eb t\u00ebra. K\u00ebtij pushtuesi e dhunuesi i del p\u00ebrball\u00eb, kaluar, Gjergj Elez Alia. P\u00ebrpara se t\u00eb filloj\u00eb lufta, nis ngacmimi me fjal\u00eb t\u00eb r\u00ebnda- si te heronjt\u00eb e Homerit dhe mbase edhe m\u00eb bukur – p\u00ebr t\u00eb ndezur gjakun dhe urrejtjen: bajlozi mburret, shan, fyen; Gjergji i p\u00ebrgjigjet urt\u00eb, dhimbsh\u00ebm, por me t\u00eb prer\u00eb. Pastaj vring\u00ebllojn\u00eb topuz\u00ebt e bajlozi arm\u00ebr\u00ebnd\u00eb shembet me gj\u00ebm\u00eb n\u00eb tok\u00eb. Trimi yn\u00eb ia pret kok\u00ebn dhe ia hedh n\u00eb tok\u00eb, shp\u00ebton vendin nga mynxyrat.<\/p>\n

Nj\u00eb popull q\u00eb nxjerr heronj t\u00eb till\u00eb dhe q\u00eb thur k\u00ebng\u00eb kaq t\u00eb bukura p\u00ebr t\u00eb lavd\u00ebruar heronjt\u00eb e tij mund t\u00eb mbahet gjithnj\u00eb krenar dhe t\u00eb shikoj\u00eb plot besim t\u00eb ardhmen e tij.<\/p>\n

Nd\u00ebrkaq, motivi i bes\u00ebs s\u00ebrish mbruhet e metaforizohet si ve\u00e7anti e etnis\u00eb n\u00eb tregimin tjet\u00ebr “YMER AG\u00cb ULQINI”: Ymer Ag\u00ebn, t\u00eb cilit q\u00eb t\u00eb nes\u00ebrmen e martes\u00ebs iu desh t\u00eb rendte n\u00eb luft\u00eb n\u00eb mbrojtje t\u00eb atdheut dhe q\u00eb m\u00eb pas bie rob i mbretit t\u00eb Spanj\u00ebs, vet\u00ebm me bes\u00ebn e dh\u00ebn\u00eb mundi ta shp\u00ebtonte gruan q\u00eb e kishte pritur n\u00ebnt\u00eb vjet dhe veten nga burgjet e m\u00ebtejshme t\u00eb t\u00eb zez\u00ebs Spanj\u00eb.<\/p>\n

K\u00ebnga e Ymer Ag\u00eb Ulqinit ose Ago Ymerit i ngjet balad\u00ebs s\u00eb Konstandinit t\u00eb vog\u00eblith, q\u00eb e k\u00ebndojn\u00eb v\u00ebllez\u00ebrit tan\u00eb arb\u00ebresh\u00eb. Kjo k\u00ebng\u00eb k\u00ebndohet n\u00eb gjith\u00eb Shqip\u00ebrin\u00eb dhe flet p\u00ebr dy bes\u00eb: p\u00ebr bes\u00ebn e gruas ndaj bashk\u00ebshortit dhe bes\u00ebn e burrit ndaj fjal\u00ebs q\u00eb ka dh\u00ebn\u00eb, se do t\u00eb kthehet rishtas tek ai q\u00eb e pat z\u00ebn\u00eb rob lufte dhe q\u00eb e liroi t\u00eb shkoj\u00eb tek e shoqja.<\/p>\n

Tregimet me motive nga eposi i kreshnik\u00ebve, n\u00eb dramat e t\u00eb cilave marrin pjes\u00eb aktivisht edhe zanat (si jehon\u00eb e larg\u00ebt e p\u00ebrzierjes s\u00eb per\u00ebndive pagane n\u00eb fatet njer\u00ebzore n\u00eb “ILIADA” e “ODISEU” t\u00eb Homerit), vishen me b\u00ebmat e heronjve (Mujit, Halilit, Omerit, Ajkun\u00ebs, Bohurit etj.) q\u00eb kap\u00ebrcejn\u00eb tej pragut t\u00eb t\u00eb pamundur\u00ebs p\u00ebr ta legjendarizuar k\u00ebshtu q\u00ebndres\u00ebn dhe flijimin p\u00ebr tok\u00ebn m\u00ebm\u00eb.<\/p>\n

Rapsodit\u00eb e Mujit dhe t\u00eb Halilit me shok\u00eb jan\u00eb k\u00ebng\u00eb me frym\u00ebmarrje t\u00eb gjer\u00eb poetike. Aty bashkohen n\u00eb nj\u00eb nj\u00ebsi t\u00eb plot\u00eb epika dhe lirika, humori dhe tragjedia, tregimi dhe p\u00ebrshkrimi e dialogu, men\u00e7uria e madhe e popullit, trim\u00ebria dhe q\u00ebndresa e fort\u00eb n\u00eb \u00e7aste v\u00ebshtir\u00ebsie. N\u00eb k\u00ebt\u00eb \u00e7erthull s\u2019di \u00e7\u2019t\u00eb adhurosh m\u00eb par\u00eb: p\u00ebrshkrimin e bukur t\u00eb natyr\u00ebs dhe sidomos t\u00eb bjeshk\u00ebve dimrit dhe ver\u00ebs, dit\u00ebs dhe nat\u00ebs, apo \u00e7astet kur t\u00ebr\u00eb natyra vetiak\u00ebsohet dhe i afrohet shum\u00eb e m\u00eb shum\u00eb njeriut:<\/p>\n

kur dielli, yjt\u00eb dhe h\u00ebna, ahu, lisi dhe bredhi, zogu i malit, zanat dhe or\u00ebt e bardha shfaqen t\u00eb gjitha t\u00eb mb\u00ebshtjella me at\u00eb nap\u00ebn e p\u00ebrndritur t\u00eb poezis\u00eb madhore, t\u00eb poezis\u00eb s\u00eb v\u00ebrtet\u00eb. Pastaj kemi portretet fizike dhe shpirt\u00ebrore t\u00eb njer\u00ebzve, nga Muji dhe Halili e gjer tek Dizdar Osman Aga, tek Hysen Kraposhniku, Behur Kapedani, Paji Harambashi, Arnaut Osmani e Hysen Radoica; nga Tanusha e bukur e tek Ajkuna e dhembshur, tek e shoqja e Arnaut Osmanit apo tek Omeri i Ri dhe tek shum\u00eb t\u00eb tjer\u00eb.<\/p>\n

Aty kemi veprimin vrullmadh t\u00eb ve\u00e7uar dhe t\u00eb p\u00ebrbashk\u00ebt t\u00eb luft\u00ebtar\u00ebve. T\u00ebr\u00eb kjo mori afshesh shpirt\u00ebrore , luftarake, hovemadhe \u00ebsht\u00eb nj\u00ebfar\u00eb lumi bjeshk\u00ebsh q\u00eb niset nga gurrat dhe krojet e shk\u00ebmbinjve, rrjedh rr\u00ebmbyesh\u00ebm e kumbues, kap\u00ebrcen pragje shk\u00ebmbinjsh, b\u00ebhet dallg\u00eb e shkumb\u00ebzuar , th\u00ebrmitet n\u00eb st\u00ebrkala tek t\u00eb cilat shndritin gjith\u00eb ngjyrat e ylberit, bashkohet prap\u00eb, del n\u00eb nj\u00eb fush\u00eb t\u00eb but\u00eb, kalon disa grima qetas n\u00ebp\u00ebr nj\u00eb am\u00ebz\u00eb t\u00eb shtruar, pastaj v\u00ebrvitet s\u00ebrish n\u00ebp\u00ebr ngushtica dredha-dredha, eg\u00ebrsohet, bu\u00e7et, sulmon, godet, \u00e7an udh\u00eb fitimtar.<\/p>\n

Heronjt\u00eb dallohen qart\u00eb nj\u00ebri nga tjetri me cil\u00ebsit\u00eb dhe t\u00eb metat e tyre. Muji \u00ebsht\u00eb her\u00eb i matur dhe her\u00eb i rr\u00ebmbyer, i r\u00ebnd\u00eb, p\u00ebrbuz\u00ebs, fyes, por gjithnj\u00eb zem\u00ebrfort\u00eb, si n\u00eb \u00e7aste g\u00ebzimi ashtu edhe n\u00eb \u00e7aste dhimbjeje; Halili \u00ebsht\u00eb i hedhur, mendjepreht\u00eb, trim, gjith\u00ebnj\u00eb i shkath\u00ebt; Dizdar Osman Aga \u00ebsht\u00eb smirak, kryene\u00e7, individualist; Hysen Kraposhniku \u00ebsht\u00eb fisnik, trim, v\u00eblla shpirt\u00ebror i Gjergj Elez Alis\u00eb; Ymer Deliu-v\u00ebllami i Hysos-\u00ebsht\u00eb po ashtu i fism\u00eb dhe e do me shpirt Hyso Kraposhnikun; Halil Garria \u00ebsht\u00eb besnik i fjal\u00ebs; Omeri i Vog\u00ebl \u00ebsht\u00eb trim si i ati, Muji. Dhe sa shum\u00eb e do xhaxhain, Halilin, zemra e tij e njom\u00eb!<\/p>\n

Mbi t\u00eb gjith\u00eb, dashuria e lexuesit p\u00ebrqendrohet te Halili, shpirt i hedhur, i zjarrt\u00eb, i past\u00ebr, plot liriz\u00ebm, shkatht\u00ebsi dhe men\u00e7uri.<\/p>\n

Midis armiqve kemi bajloz\u00ebt gjithmon\u00eb t\u00eb vrazhd\u00ebt, sh\u00ebmtak\u00eb, grabit\u00ebs, mburravec\u00eb. Ashtu kemi Behurin- t\u00eb fort\u00eb fizikisht, t\u00eb rr\u00ebmbyer, po mendjengusht\u00eb; kemi Kresho Kapedanin- l\u00ebvdarac e p\u00ebrdhos\u00ebs t\u00eb f\u00eblliqt\u00eb varresh; kemi Pajin Harambash- t\u00eb verb\u00ebt nga urrejtja, harbut, por t\u00eb fort\u00eb nga shtati; kemi krajlin mendjemadh e k\u00ebshtu me radh\u00eb. Nj\u00eb rol t\u00eb dor\u00ebs s\u00eb par\u00eb lozin edhe vashat, nuset, grat\u00eb e plakat.<\/p>\n

Vajza e njom\u00eb e plakut, mbase e Mujit, \u00ebsht\u00eb e bukur, e zhd\u00ebrvjell\u00ebt, trim\u00ebresh\u00eb-pasqyr\u00eb besnike e mal\u00ebsores son\u00eb; e fejuara e Hyso Kraposhnikut \u00ebsht\u00eb e dashura e pap\u00ebrkulur, besnike gjer n\u00eb fund, mendjeholl\u00eb- nj\u00eb rreze drite q\u00eb \u00e7an err\u00ebsir\u00ebn; e shoqja e Arnaut Osmanit \u00ebsht\u00eb e bukur, por e ftoht\u00eb akull, ndaj kundron, si Helena e Troj\u00ebs, luft\u00ebn midis t\u00eb shoqit dhe rr\u00ebmbyesit t\u00eb saj, q\u00eb t\u00eb dy trima, t\u00eb cil\u00ebt, m\u00eb von\u00eb, dalin v\u00ebllez\u00ebr; Tanusha e krajlit \u00ebsht\u00eb dashnorja e p\u00ebrjetshme, q\u00eb e do me gjith\u00eb shpirt Halilin e bukur dhe trim, saq\u00eb kalon mbi t\u00eb gjitha pengesat, braktis n\u00ebn\u00eb e bab\u00eb dhe shkon atje ku e th\u00ebrret z\u00ebri i zemr\u00ebs; nusja e re e Mujit \u00ebsht\u00eb e urt\u00eb, e bindur, por edhe e guximshme; ajo b\u00ebn si\u00e7 e porosit Muji dhe shp\u00ebton nga zanat bashk\u00eb me dasmor\u00ebt e ngurosur; Ajkuna \u00ebsht\u00eb n\u00ebna e p\u00ebrv\u00ebluar q\u00eb vajton me kaq dhimbje djalin e saj t\u00eb vrar\u00eb n\u00eb luft\u00eb, Omerin e vog\u00ebl. Dhe sa liriz\u00ebm kumbon n\u00eb fjal\u00ebt e saj!<\/p>\n

I lutet t\u00eb birit t\u00eb dal\u00eb nga varri, t\u2019i hip\u00eb gjogut e t\u00eb sh\u00ebtis\u00eb me gazmend bjeshk\u00ebve, t\u00eb g\u00ebzoj\u00eb jet\u00ebn, t\u00eb rit\u00eb e tij, kurse ajo vet\u00eb t\u00eb hyj\u00eb n\u00eb varr, n\u00eb vend t\u00eb tij. Ajkuna s\u2019\u00ebsht\u00eb ve\u00e7se nj\u00eb mal\u00ebsore e thjesht\u00eb. Muji nuk e lejon t\u00eb b\u00ebj\u00eb gj\u00ebm\u00eb n\u00eb sht\u00ebpi, q\u00eb t\u00eb mos g\u00ebzohet armiku, por e porosit t\u00eb vajtoj\u00eb djalin n\u00eb bjeshk\u00eb, kur t\u00eb shkoj\u00eb p\u00ebr dru, si gjith\u00eb mal\u00ebsoret. Kemi pastaj m\u00ebm\u00ebn e men\u00e7ur t\u00eb Mujit e t\u00eb Halilit, q\u00eb shfaqet rrall\u00eb, po gjithnj\u00eb gati p\u00ebr t\u00eb dh\u00ebn\u00eb k\u00ebshilla t\u00eb mira: ajo e qorton Mujin kur ky s\u2019i jep gjogun e tij Halilit p\u00ebr t\u00eb dal\u00eb n\u00eb krajli q\u00eb t\u00eb rr\u00ebmbej\u00eb Tanush\u00ebn. Ajo e k\u00ebshillon Mujin t\u00eb mos ket\u00eb frik\u00eb dhe t\u00eb shkoj\u00eb drejt te mbreti. E k\u00ebshillon Halilin t\u00eb niset vet\u00eb p\u00ebr n\u00eb krajli e t\u00eb sulmoj\u00eb kull\u00ebn e Pajit Harambash. Kemi edhe n\u00ebn\u00ebn plak\u00eb t\u00eb Arnaut Osmanit dhe t\u00eb Hyso Radoic\u00ebs, t\u00eb cil\u00ebn luft\u00ebrat dhe zjarret e kan\u00eb l\u00ebn\u00eb qyqe mbi dhe, njeri pa njeri, n\u00ebn\u00eb pa djem. Ajo vdes nga g\u00ebzimi n\u00eb krah\u00ebt e t\u00eb bijve, t\u00eb cil\u00ebt i takon t\u00eb rritur e t\u00eb burrnuar, pas kaq vjet\u00ebsh mjerimi.<\/p>\n

Nuk duhet t\u00eb harrojm\u00eb edhe qeniet e mbinatyrshme: zanat, or\u00ebt e bardha, apo t\u00eb lumet e nat\u00ebs. Por edhe k\u00ebto nuk dallojn\u00eb shum\u00eb nga mal\u00ebsoret tona: kan\u00eb f\u00ebmij\u00eb q\u00eb i rritin n\u00eb djepa, kan\u00eb shtat t\u00eb preksh\u00ebm e t\u00eb dhimbsh\u00ebm. Ato jan\u00eb nj\u00eb idealizim i femr\u00ebs, i mal\u00ebsores, plot urt\u00ebsi e dashuri p\u00ebr t\u00eb mir\u00ebn, p\u00ebr t\u00eb drejt\u00ebn, p\u00ebr ata q\u00eb marrin n\u00ebn mbrojtjen e tyre dhe i ndihmojn\u00eb q\u00eb t\u2019ia arrijn\u00eb q\u00ebllimit.<\/p>\n

Pra k\u00ebng\u00ebt e kreshnik\u00ebve tan\u00eb jan\u00eb nj\u00eb bot\u00eb e t\u00ebr\u00eb njer\u00ebzish plot gjall\u00ebri e poezi, nj\u00eb bot\u00eb e t\u00ebr\u00eb ndjenjash t\u00eb larta, ndodhirash epike, trim\u00ebrish vetiake dhe t\u00eb p\u00ebrbashk\u00ebta, nj\u00eb mori e t\u00ebr\u00eb tragjedish t\u00eb nxjerra nga jeta e popullit ton\u00eb.<\/p>\n

Aty-k\u00ebtu furfurin ndonj\u00eb grimc\u00eb humori: Muji e heq zvarr\u00eb mbretin e madh bashk\u00eb me shtrojc\u00ebn t\u00eb kapur pas kamc\u00ebs s\u00eb tirqve dhe nuk ia ndjen fare pesh\u00ebn fizike dhe morale; Paji Harambash e ka ngarkuar me gur\u00eb, si kal\u00eb, Mujin, t\u00eb cilin e ka z\u00ebn\u00eb t\u00eb gjall\u00eb n\u00eb prit\u00eb; Halilin, t\u00eb cilin Muji e kish fyer, vonon e nuk ia shkarkon gur\u00ebt; i biri shtat\u00ebvje\u00e7ar i Mujit e shp\u00ebton babain nga prangat dhe nga burgu. K\u00ebto kan\u00eb nj\u00eb kuptim t\u00eb lart\u00eb; i madhi s\u2019duhet ta p\u00ebrbuz\u00eb kurr\u00eb t\u00eb voglin, i forti – t\u00eb dob\u00ebtin.<\/p>\n

Muji dhe Halili ishin nga vegj\u00eblia, njer\u00ebz t\u00eb varf\u00ebr. Muji kish qen\u00eb bari lop\u00ebsh, Halili-bari dhish. Edhe m\u00eb von\u00eb, kur u b\u00ebn\u00eb t\u00eb famsh\u00ebm si luft\u00ebtar\u00eb, ata mbet\u00ebn gjithnj\u00eb t\u00eb thjesht\u00eb, t\u00eb varf\u00ebr. T\u00ebr\u00eb pasuria e tyre: nj\u00eb kull\u00eb a sht\u00ebpi, nj\u00eb kal\u00eb e nj\u00eb shpat\u00eb. S\u2019kishin sh\u00ebrb\u00ebtor\u00eb. Vet\u00eb ndiznin zjarrin n\u00eb vat\u00ebr, vet\u00eb mbathnin e shalonin kuajt. Ajkuna shkonte n\u00eb mal e ngarkohej me dru, si gjith\u00eb mal\u00ebsor\u00ebt. Muji dhe Halili luftonin p\u00ebr t\u00eb mbrojtur malet dhe kullotat, t\u00eb cilat donin t\u2019i pushtonin njer\u00ebzit e krajlit.<\/p>\n

T\u00eb hidhemi tani te \u00e7erthulli i baladave arb\u00ebreshe. Aty del n\u00eb pah fytyra vigane e Sk\u00ebnderbeut (\u201cSk\u00ebnderbeu dhe Ballabani<\/em>\u201d dhe \u201cSk\u00ebnderbeu dhe vdekja<\/em>\u201d), ajo e bashk\u00ebluft\u00ebtar\u00ebve t\u00eb tij:
\nMilo Shinit, Pjet\u00ebr Shinit, Ded\u00eb Skur\u00ebs, Radhavanit dhe t\u00eb tjer\u00ebve. Nd\u00ebr grat\u00eb kemi fytyr\u00ebn fisnike t\u00eb zonj\u00ebs Rin\u00eb, at\u00eb t\u00eb Sheg\u00ebs q\u00eb e kish rr\u00ebmbyer nj\u00eb jeni\u00e7er, i v\u00ebllai i saj…
\nPo aty kemi edhe ndonj\u00eb fytyr\u00eb t\u00eb neveritshme atdhemohuesi, si at\u00eb t\u00eb Ballaban pash\u00ebs, t\u00eb cilin populli yn\u00eb e ka damkosur p\u00ebrgjithmon\u00eb me vul\u00ebn e p\u00ebrbuzjes.<\/p>\n

P\u00ebr Kutelin folklori do t\u00eb jet\u00eb jo vet\u00ebm burim dhe l\u00ebnd\u00eb p\u00ebr rr\u00ebfimet, por edhe nj\u00eb fush\u00eb ku ai do t\u00eb punoj\u00eb p\u00ebr t\u00eb thurur vepra t\u00eb nj\u00eb lloji t\u00eb ve\u00e7ant\u00eb. N\u00eb k\u00ebt\u00eb rast raportet q\u00eb vendos me folklorin jan\u00eb t\u00eb drejt\u00ebp\u00ebrdrejta dhe detyra q\u00eb i v\u00eb vetes \u00ebsht\u00eb t\u00eb kthehet n\u00eb nj\u00eb nd\u00ebrmjet\u00ebs n\u00eb mes folklorit dhe lexuesit. Ai vihet n\u00eb rolin e p\u00ebrpunuesit dhe ritreguesit t\u00eb krijimtaris\u00eb popullore. Njohja e thell\u00eb dhe zot\u00ebrimi i gjith\u00ebmbarsh\u00ebm i k\u00ebsaj pasurie nga shkrimtari, p\u00ebrvoja e fituar si autor i rr\u00ebfimeve n\u00eb shembullin e modeleve popullore, serioziteti dhe kriteret, sa artistike aq edhe shkencore q\u00eb ndoqi e zbatoi, solli q\u00eb kjo nd\u00ebrmarrje t\u00eb ket\u00eb sukses t\u00eb plot\u00eb. Fryt i k\u00ebsaj pune \u00ebsht\u00eb edhe p\u00ebrmbledhja \u201cTregime t\u00eb mo\u00e7me shqiptare<\/em>\u201d, me balada e rapsodi popullore, t\u00eb ritreguara nga autori p\u00ebr f\u00ebmij\u00eb.<\/p>\n

Ai nuk ka marr\u00eb p\u00ebrsip\u00ebr t\u2019i rikrijoj\u00eb motivet, heronjt\u00eb, ngjarjet e folklorit, por q\u00ebllimi i tij \u00ebsht\u00eb m\u00eb modest, sepse synon vet\u00ebm t\u2019i ritregoj\u00eb, por bukur dhe sakt\u00eb. Duke shfryt\u00ebzuar epik\u00ebn legjendare dhe at\u00eb historike, ciklin e kreshnik\u00ebve t\u00eb mal\u00ebsor\u00ebve t\u00eb Veriut dhe rr\u00ebfimet e mo\u00e7me t\u00eb arb\u00ebresh\u00ebve p\u00ebr Sk\u00ebnderbeun, ai nd\u00ebrton prej tyre, nj\u00eb varg tregimesh n\u00eb proz\u00eb.<\/p>\n

Puna e tij \u00ebsht\u00eb puna e nj\u00eb mjeshtri q\u00eb duke u kapur pas thelb\u00ebsores, pas ideve t\u00eb r\u00ebnd\u00ebsishme dhe vlerave artistike di \u00e7far\u00eb t\u00eb marr\u00eb e di \u00e7far\u00eb t\u00eb l\u00ebr\u00eb. Me synime e kritere t\u00eb tilla, ai u \u00ebsht\u00eb shmangur elementeve fetare e mistike, si dhe anakronizmave gjuh\u00ebsore. Merita e tij kryesore \u00ebsht\u00eb se ngjarjet dhe personazhet legjendare, mjediset dhe etik\u00ebn, motivet dhe elementet mitologjike ka arritur t\u2019i jap\u00eb si krijes\u00eb t\u00eb jet\u00ebs dhe t\u00eb historis\u00eb s\u00eb mo\u00e7me shqiptare, n\u00eb nj\u00eb drit\u00eb t\u00eb v\u00ebrtet\u00eb, jasht\u00eb \u00e7do mjegulle e fantazie boshe.<\/p>\n

Bota e ritreguar nga Kuteli \u00ebsht\u00eb nj\u00eb bot\u00eb tipike shqiptare, me heronj t\u00eb virtytsh\u00ebm, me akte t\u00eb larta njer\u00ebzore, me atmosfer\u00ebn epike e fllade lirike, me nota tragjike e komike. N\u00eb mendjen ton\u00eb mbeten t\u00eb gjalla n\u00eb rend t\u00eb par\u00eb figura trimash, burrash e grash, njer\u00ebz t\u00eb paepur, por edhe qenie t\u00eb mbinatyrshme, te t\u00eb cil\u00ebt jan\u00eb mish\u00ebruar atdhedashuria dhe shpirti liridash\u00ebs, krenaria dhe besa, bujaria dhe guximi.<\/p>\n

Puna e Kutelit n\u00eb k\u00ebt\u00eb vep\u00ebr nuk \u00ebsht\u00eb ajo e nj\u00eb ritreguesi t\u00eb thjesht\u00eb e formal. Duke i kthyer baladat e rapsodit\u00eb nga poezia n\u00eb proz\u00eb, ai ka qen\u00eb i nd\u00ebrgjegjsh\u00ebm se edhe pse \u201ce kan\u00eb humbur thelbin e tyre poetik<\/em>\u201d, u ka mbetur skeleti, zhvillimi i ngjarjeve, tharmi ideoartistik; jan\u00eb k\u00ebto elemente me t\u00eb cilat ai operon dhe e nd\u00ebrton vepr\u00ebn. P\u00ebr shkrimtarin kjo \u00ebsht\u00eb nj\u00eb nga format letrare p\u00ebr ta futur lexuesin, sidomos brezin e ri, n\u00eb bot\u00ebn e madhe t\u00eb legjendave e rapsodive, n\u00eb mbret\u00ebrin\u00eb magjeps\u00ebse t\u00eb krijimtaris\u00eb s\u00eb popullit.<\/p>\n

Studiuesi i njohur i let\u00ebrsis\u00eb p\u00ebr f\u00ebmij\u00eb, Astrit Bishqemi thot\u00eb se p\u00ebrmbledhja \u201cTregime t\u00eb mo\u00e7me shqiptare<\/em>\u201d mbetet kryevepra e Kutelit n\u00eb let\u00ebrsin\u00eb p\u00ebr f\u00ebmij\u00eb.<\/p>\n","protected":false},"excerpt":{"rendered":"

P\u00ebrgatiti p\u00ebr publikim, Zymer Mehani T\u00eb nj\u00ebmb\u00ebdhjet\u00eb rr\u00ebfimet e v\u00ebllimit “TREGIME T\u00cb MO\u00c7ME SHQIPTARE” t\u00eb Mitrush Kutelit (1907-1967), si\u00e7 e thot\u00eb edhe vet\u00eb titulli, jan\u00eb rikall\u00ebzime t\u00eb motiveve tona popullore – t\u00eb baladave, t\u00eb eposit t\u00eb kreshnik\u00ebve dhe t\u00eb koh\u00ebs s\u00eb luft\u00ebrave t\u00eb gjata shqiptaro-osmane. K\u00ebto tregime, t\u00eb veshura me bukurit\u00eb artistike t\u00eb nj\u00ebrit nga […]<\/p>\n","protected":false},"author":1,"featured_media":67929,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4],"tags":[],"class_list":["post-7259","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori"],"yoast_head":"\nANALIZ\u00cb E P\u00cbRMBLEDHJES \u201cTREGIME T\u00cb MO\u00c7ME SHQIPTARE\u201d T\u00cb SHKRIMTARIT, MITRUSH KUTELI - 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\/analize-e-permbledhjes-tregime-te-mocme-shqiptare-te-shkrimtarit-mitrush-kuteli\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ANALIZ\u00cb E P\u00cbRMBLEDHJES \u201cTREGIME T\u00cb MO\u00c7ME SHQIPTARE\u201d T\u00cb SHKRIMTARIT, MITRUSH KUTELI - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"P\u00ebrgatiti p\u00ebr publikim, Zymer Mehani T\u00eb nj\u00ebmb\u00ebdhjet\u00eb rr\u00ebfimet e v\u00ebllimit “TREGIME T\u00cb MO\u00c7ME SHQIPTARE” t\u00eb Mitrush Kutelit (1907-1967), si\u00e7 e thot\u00eb edhe vet\u00eb titulli, jan\u00eb rikall\u00ebzime t\u00eb motiveve tona popullore – t\u00eb baladave, t\u00eb eposit t\u00eb kreshnik\u00ebve dhe t\u00eb koh\u00ebs s\u00eb luft\u00ebrave t\u00eb gjata shqiptaro-osmane. 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