{"id":8300,"date":"2016-11-11T23:39:40","date_gmt":"2016-11-11T22:39:40","guid":{"rendered":"http:\/\/www.fjala.info\/?p=8300"},"modified":"2018-03-10T21:46:46","modified_gmt":"2018-03-10T20:46:46","slug":"tradita-romantike-e-rilindjes-ne-letersine-shqiptare-per-femije","status":"publish","type":"post","link":"https:\/\/jehonashqiptare.al\/fjala\/tradita-romantike-e-rilindjes-ne-letersine-shqiptare-per-femije\/","title":{"rendered":"TRADITA ROMANTIKE E RILINDJES N\u00cb LET\u00cbRSIN\u00cb SHQIPTARE P\u00cbR F\u00cbMIJ\u00cb"},"content":{"rendered":"

Shkruan Zymer Mehani<\/strong><\/p>\n

Ashtu si romantik\u00ebt evropian\u00eb edhe rilind\u00ebsit tan\u00eb b\u00ebn\u00eb kujdes t\u00eb ve\u00e7ant\u00eb q\u00eb t\u00eb mbledhin e t\u00eb botojn\u00eb tradit\u00ebn gojore t\u00eb let\u00ebrsis\u00eb aq t\u00eb pasur e aq t\u00eb \u00e7muar n\u00eb aspektin artistik dhe arg\u00ebtuese p\u00ebr f\u00ebmij\u00ebt.<\/p>\n

N\u00ebn shembullin e prozator\u00ebve anglez\u00eb e poet\u00ebve gjerman\u00eb dhe francez\u00eb; (anglezi Xhejms Markferson (1765), G\u00ebtja n\u00eb Gjermani, Shatrobrijani dhe Lamartin n\u00eb Franc\u00eb) edhe poet\u00eb, shkrimtar\u00eb rilind\u00ebs gjet\u00ebn n\u00eb let\u00ebrsin\u00eb popullore nj\u00eb pasuri t\u00eb vyer t\u00eb artit poetik. Pas romantikut t\u00eb madh Bajroni nj\u00eb interesim t\u00eb madh p\u00ebr tradit\u00ebn ton\u00eb folklorike pati anglezi Sharl Didie edhe m\u00eb pas, gjermani Herman Kester t\u00eb cil\u00ebt t\u00ebrhoq\u00ebn v\u00ebmendjen e mendimit kritik dhe letrar n\u00eb Europ\u00eb p\u00ebr mjaft p\u00ebrralla, k\u00ebng\u00eb e legjenda arb\u00ebreshe.<\/p>\n

Nj\u00eb pun\u00eb t\u00eb thelluar b\u00ebri shkenc\u00ebtari gjerman Hahn, n\u00eb vepr\u00ebn e t\u00eb cilit qysh n\u00eb shek. XIX u p\u00ebrfshin\u00eb mjaft p\u00ebrralla, gj\u00ebegj\u00ebza, fjal\u00eb t\u00eb urta e k\u00ebng\u00eb, lodra t\u00eb bot\u00ebs shqiptare.<\/p>\n

M\u00eb tej k\u00ebt\u00eb pun\u00eb e \u00e7oi albanologu tjet\u00ebr gjerman Rajnhald, i cili, n\u00ebp\u00ebrmjet k\u00ebng\u00ebve t\u00eb djepit, fjal\u00ebve t\u00eb urta, p\u00ebrcjell natyrsh\u00ebm nj\u00eb kultur\u00eb t\u00eb thell\u00eb artistike, men\u00e7urin\u00eb popullore dhe lodrat e f\u00ebmij\u00ebve.<\/p>\n

Interesimi i romantik\u00ebve evropian\u00eb n\u00eb fund t\u00eb shek.XIX b\u00ebhet gjithnj\u00eb e m\u00eb i madh sidomos nga shkenc\u00ebtari August Dozon i cili me botimin e k\u00ebng\u00ebve, p\u00ebrrallave dhe proverbave d\u00ebshmonte interesimin e madh t\u00eb vatr\u00ebs familjare shqiptare p\u00ebr edukimin dhe arg\u00ebtimin e f\u00ebmij\u00ebve si dhe ushqimin artistik dhe estetik t\u00eb tyre.
\nK\u00ebt\u00eb gj\u00eb e pohon me t\u00eb drejt\u00eb edhe shkenc\u00ebtari tjet\u00ebr Holger De Pedersen i cili n\u00eb vitin 1876 p\u00ebrmblodhi n\u00eb botimin e vet fabula e anekdota si dhe krijime t\u00eb tjera folklorike shqiptare duke v\u00ebn\u00eb sh\u00ebnimin n\u00eb disa prej tyre, se k\u00ebndoheshin nga t\u00eb vegj\u00eblit, grat\u00eb apo pleqt\u00eb. Kjo bot\u00eb e madhe poetike e let\u00ebrsis\u00eb popullore t\u00ebrhoqi, me t\u00eb drejt\u00eb, v\u00ebmendjen e studiuesve dhe dijetar\u00ebve evropiane, pasi n\u00eb to p\u00ebrfshihen tradita dhe zakone, rituale, k\u00ebng\u00eb djepi e trim\u00ebrie, goj\u00ebdh\u00ebna e legjenda, t\u00eb cilat n\u00ebp\u00ebr breza kishin ushqyer moralin dhe fantazin\u00eb e f\u00ebmij\u00ebve shqiptar\u00eb.<\/p>\n

Nj\u00eb pasuri e madhe e kultur\u00ebs son\u00eb popullore p\u00ebr f\u00ebmij\u00eb dhe t\u00eb rinj, gj\u00ebndej edhe n\u00eb arb\u00ebresh\u00ebt e Italis\u00eb. Mjaft prej poet\u00ebve dhe shkrimtar\u00ebve t\u00eb njohur,n\u00eb shembullin e romantizmit evropian, nis\u00ebn t\u00eb botojn\u00eb p\u00ebrmbledhjet e tyre. I till\u00eb ishte Vi\u00e7ens Dorsa.Ve\u00e7an\u00ebrisht romantiku yn\u00eb i madh Jeronim de Rada, i cili, n\u00eb p\u00ebrmbledhjen e vet \u201cRapsodi t\u00eb nj\u00eb poeme shqiptare\u201d, na jep mjaft variante autentike,q\u00eb tregojn\u00eb p\u00ebr kujdesin e arb\u00ebresh\u00ebve dhe p\u00ebr frym\u00ebzimin e f\u00ebmij\u00ebve t\u00eb tyre nga b\u00ebmat, trim\u00ebrite, por edhe nga jeta zakonore e st\u00ebrgjysh\u00ebrve t\u00eb tyre t\u00eb ikur nga dheu m\u00ebm\u00eb.
\nN\u00eb parath\u00ebnien e k\u00ebsaj p\u00ebrmbledhjeje De Rada pohon : \u201dK\u00ebto k\u00ebng\u00eb p\u00ebr t\u00eb gjithe ne jan\u00eb monumenti m\u00eb i vjet\u00ebr i gjuh\u00ebs son\u00eb dhe nj\u00eb model i madh stili t\u00eb thjesht\u00eb,t\u00eb kulluar dhe t\u00eb fuqish\u00ebm\u201d.
\nT\u00eb ndikuar nga romantizmi evropian, edhe mjaft autor\u00eb t\u00eb tjer\u00eb t\u00eb shquar shqiptar\u00eb, si: Thimi Mitko, Spiro Dine, Zef Jubani, b\u00ebn\u00eb p\u00ebrpjekjet e tyre p\u00ebr ta mbledhur visarin popullor dhe p\u00ebr ta plot\u00ebsuar me sh\u00ebnime p\u00ebr tradit\u00ebn e gjall\u00eb folklorike q\u00eb ruhej nd\u00ebr shqiptar\u00eb. Pik\u00ebrisht kjo krijimtari e pasur popullore sh\u00ebrbeu edhe si frym\u00ebzim i shkrimtar\u00ebve dhe poet\u00ebve rilind\u00ebs p\u00ebr t\u00eb thurur artin e tyre.
\nPasuria e artit poetik popullor p\u00ebr t\u00eb vegj\u00eblit d\u00ebshmohet edhe nga dy veprat monumentale t\u00eb folkloristik\u00ebs son\u00eb:
\n\u201cBleta shqiptare\u201d (1878) e Thimi Mitkos
\n\u201cVal\u00ebt e detit\u201d (1908) e Spiro Dines.
\nKjo pasuri folklorike d\u00ebshmon p\u00ebr nj\u00eb kultur\u00eb t\u00eb lasht\u00eb t\u00eb shqiptar\u00ebve nd\u00ebr popuj e Ballkanit. Me nxjerrjen n\u00eb drit\u00eb t\u00eb k\u00ebtyre veprave rilind\u00ebsit tan\u00eb nis\u00ebn t\u00eb botojn\u00eb edhe artikuj n\u00eb shtypin e koh\u00ebs, si n\u00eb gazet\u00ebn \u201cAlbania\u201d, \u201dDrita\u201d, \u201dDituria\u201d etj., ku vihej n\u00eb dukje lasht\u00ebsia e krijimtaris\u00eb gojore dhe p\u00ebrcjellja e saj goj\u00eb m\u00eb goj\u00eb nd\u00ebr breza.
\nVepra folklorike \u201cBleta shqiptare\u201d e Thimi Mitkos(8) n\u00eb nj\u00eb kapitull t\u00eb ve\u00e7ant\u00eb t\u00eb saj, n\u00ebn titullin K\u00ebng\u00eb t\u00eb vegj\u00eblish jep dhe visare t\u00eb tilla popullore si ato q\u00eb k\u00ebndoheshin nga t\u00eb vegj\u00eblit p\u00ebr Diellin dhe H\u00ebn\u00ebn, shiun e dukuri t\u00eb tjera t\u00eb natyr\u00ebs apo p\u00ebr festat tradicionale, si\u00e7 ishin: K\u00ebrsh\u00ebndellat, Uj\u00ebt e bekuar, Dit\u00ebn e Ver\u00ebs, Sh\u00ebn Gjergji, Sh\u00ebn Gjini apo mjaft vargje t\u00eb tjera q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me rritjen e f\u00ebmij\u00ebs,daljen e dh\u00ebmb\u00ebve dhe lodrat e tyre. Nj\u00eb pjes\u00eb t\u00eb madhe t\u00eb k\u00ebtyre krijimeve i pati mbledhur n\u00eb Kor\u00e7\u00eb, Elbasan si dhe nd\u00ebr shqiptar\u00ebt e Egjiptit, Stambollit e Bukureshtit.
\nQ\u00ebllimi kryesor i Thimi Mitkos ishte q\u00eb bashkatdhetar\u00ebt e tij, t\u00eb m\u00ebdhenj e t\u00eb vegj\u00ebl, t\u00eb ringjallnin k\u00ebt\u00eb pasuri artistike dhe popullore q\u00eb permblidhte n\u00eb
\n(8 Thimi Mitko \u2013 \u201cVepra\u201d, Tiran\u00eb 1981, f. 69-83) vetvete doket dhe zakonet, k\u00ebng\u00ebt dhe lodrat, dhe gjuh\u00ebn e bukur shqipe, p\u00ebr edukimin komb\u00ebtar t\u00eb tyre.Si\u00e7 e v\u00eb n\u00eb dukje vet autori n\u00eb parath\u00ebnien e \u201cBlet\u00ebs shqiptare\u201d, synimi i tij \u00ebsht\u00eb q\u00eb n\u00ebp\u00ebrmjet k\u00ebsaj pasurie folklorike\u201dt\u2019u jap\u00eb brezave q\u00eb vijn\u00eb trash\u00ebgimin\u00eb kulturore popullore p\u00ebr edukimin komb\u00ebtar t\u00eb tyre\u201d.
\nN\u00eb k\u00ebt\u00eb p\u00ebrmbledhje p\u00ebrfshihen 490 proverba, 80 gj\u00ebegj\u00ebza, 359 k\u00ebng\u00eb, 12 p\u00ebrralla,t\u00eb cilat n\u00eb koh\u00ebn m\u00eb pas jan\u00eb mbledhur edhe nga autor\u00eb te tjer\u00eb, n\u00eb vise t\u00eb ndryshme t\u00eb Shqip\u00ebris\u00eb.
\nGjer\u00ebsia dhe larmia e materialeve folklorike si dhe burimet e vjeljes tregojn\u00eb p\u00ebr p\u00ebrpjekjet vigane t\u00eb Mitkos n\u00eb gjurmimin e tradit\u00ebs folklorike shqiptare dhe vlerat e saj komb\u00ebtare.<\/p>\n

Nd\u00ebr mbledh\u00ebsit e shquar t\u00eb folklorit renditet dhe Zef Jubani<\/strong>
\n(1818-1880) i cili, krahas proz\u00ebs dhe vjershave t\u00eb veta,m\u00eb 1871 pati botuar nj\u00eb p\u00ebrmbledhje folklorike n\u00ebn titullin K\u00ebng\u00eb popullore dhe rapsodi poemash shqiptare n\u00eb t\u00eb cil\u00ebn gj\u00ebndet nj\u00eb pasuri e rrall\u00eb e tradit\u00ebs gojore t\u00eb koh\u00ebs.
\nN\u00eb nj\u00eb sh\u00ebnim t\u00eb k\u00ebtij rilind\u00ebsi me t\u00eb drejt\u00eb shtrohet k\u00ebrkesa se \u201dTradita folklorike, ky visar popullor, duhet me u nxan\u00eb n\u00eb shkolla, p\u00ebr me m\u00ebsue gjuh\u00ebn ton\u00eb,n\u00eb mos edhe p\u00ebr zakonet tona\u201d.
\nSpiro Dine (1844-1922) – nj\u00eb tjet\u00ebr folklorist, q\u00eb edhe vet shkruante vjersha me frym\u00eb popullore; n\u00eb vepr\u00ebn e tij Val\u00ebt e detit (1908) p\u00ebrmblodhi mjaft k\u00ebng\u00eb popullore, fjal\u00eb t\u00eb urta, p\u00ebrralla duke ndjekur k\u00ebshtu shembullin e m\u00ebsuesit t\u00eb tij Thimi Mitko. N\u00eb k\u00ebt\u00eb p\u00ebrmbledhje Spiro Dine p\u00ebrfshin mjaft fabula dhe k\u00ebng\u00eb patriotike si dhe lodra e k\u00ebng\u00eb t\u00eb vegj\u00eblish, q\u00eb pasqyrojn\u00eb bot\u00ebn artistike t\u00eb f\u00ebmij\u00ebve.
\nStudimet n\u00eb k\u00ebt\u00eb fush\u00eb na b\u00ebjn\u00eb me dije se, krahas subjekteve e motiveve, rilind\u00ebsit tan\u00eb dhe autor\u00ebt m\u00eb pas kan\u00eb sjell\u00eb edhe frym\u00ebn e p\u00ebrgjithshme,detajet poetike, fabulat, fjal\u00ebt e men\u00e7ura e urt\u00ebsin\u00eb popullore, shprehjet filozofike por edhe ritmin dhe rim\u00ebn, duke krijuar nj\u00eb muzikalitet t\u00eb gjall\u00eb n\u00eb p\u00ebrjetimet e f\u00ebmij\u00ebve. N\u00eb k\u00ebt\u00eb k\u00ebndv\u00ebshtrim edhe p\u00ebrvet\u00ebsimi i p\u00ebrrallave dhe anekdotave,p\u00ebrshtatja dhe kultivimi i tyre \u00ebsht\u00eb b\u00ebr\u00eb me mjesht\u00ebri t\u00eb madhe, duke sjell\u00eb vlera t\u00eb reja n\u00eb let\u00ebrsin\u00eb ton\u00eb.
\nBota folklorike sh\u00ebrbeu jo vet\u00ebm p\u00ebr kultivimin e p\u00ebrrallave por edhe p\u00ebr t\u00eb nd\u00ebrtuar zhanre t\u00eb m\u00ebdha si novela e romane, ku element\u00ebt p\u00ebrrallore dhe fantastik\u00eb z\u00ebn\u00eb nj\u00eb vend t\u00eb gjer\u00eb.
\nP\u00ebrgjith\u00ebsisht tradita jon\u00eb e pasur folklorike d\u00ebshmon p\u00ebr visare t\u00eb \u00e7muara t\u00eb artit popullor q\u00eb rilind\u00ebsit tan\u00eb, t\u00eb ndikuar dhe nga romantizmi europian, e p\u00ebrvet\u00ebsuan dhe pasuruar at\u00eb duke krijuar p\u00ebrfytyrime t\u00eb reja dhe nj\u00eb kultur\u00eb t\u00eb re poetike- artistike n\u00eb let\u00ebrsin\u00eb shqipe p\u00ebr f\u00ebmij\u00eb. K\u00ebt\u00eb tradit\u00eb, q\u00eb ka t\u00eb b\u00ebj\u00eb dhe me origjinalitetin komb\u00ebtar t\u00eb let\u00ebrsis\u00eb shqipe p\u00ebr f\u00ebmij\u00eb e thelluan, e \u00e7uan dhe m\u00eb tej edhe mjaft autor\u00eb t\u00eb let\u00ebrsis\u00eb moderne p\u00ebr f\u00ebmij\u00eb q\u00eb pat\u00ebn si shembull let\u00ebrsin\u00eb romantike t\u00eb Rilindjes son\u00eb. Akademiku Bedri Dedja arsyeton se themelimi i let\u00ebrsis\u00eb s\u00eb shkruar artistike shqiptare p\u00ebr f\u00ebmij\u00eb nuk mund t\u00eb jet\u00eb produkt i nj\u00eb viti. Ai \u00ebsht\u00eb nj\u00eb pro\u00e7es i nd\u00ebrlikuar zhvillimi gjat\u00eb shum\u00eb viteve, i nj\u00eb periudhe prej gati nj\u00eb shekulli, fundi i shekullit XVIII dhe fundi i shekullit XIX (9).
\n(9 Bedri Dede, \u201cProbleme t\u00eb historis\u00eb s\u00eb let\u00ebrsis\u00eb shqiptare p\u00ebr f\u00ebmij\u00eb\u201d , MESUESI, 15.12.1999) Ndaj fillimet e k\u00ebsaj let\u00ebrsis\u00eb duhet t\u2019i k\u00ebrkojm\u00eb n\u00eb disa
\ndokumente: n\u00eb shqip\u00ebrimet e fabulave p\u00ebr f\u00ebmij\u00eb, n\u00eb dy vjershat e Veqilharxhit q\u00eb ndodhen n\u00eb ev\u00ebtarin e tij, n\u00eb krijimet e Kristoforidhit, t\u00eb Naimit, Samiut, Negovanit e t\u00eb \u00c7ajupit etj.
\nPeriudha e Rilindjes Komb\u00ebtare Shqiptare nis n\u00eb vitin \u201930-40 t\u00eb shekullit XIX dhe vazhdon deri n\u00eb shpalljen e Pavar\u00ebsis\u00eb. \u00cbsht\u00eb nj\u00eb l\u00ebvizje e t\u00ebr\u00eb politike, ideologjike, kulturore dhe letrare e popullit ton\u00eb p\u00ebr \u00e7lirim nga zgjedha osmane.
\nAtdhetar\u00ebt shqiptare zhvilluan nj\u00eb veprimtari t\u00eb gjer\u00eb brenda e jasht\u00eb vendit ton\u00eb, dhe krijuan klube e shoq\u00ebri patriotike. E till\u00eb qe Shoq\u00ebria e Stambollit m\u00eb 1879, me kryetar Sami Frash\u00ebrin.
\nDeg\u00eb t\u00eb saj u ngrit\u00ebn n\u00eb Bukuresht (Drita e pastaj Dituria), n\u00eb Sofje (D\u00ebshira), n\u00eb Egjipt e n\u00eb Amerik\u00eb etj. Edhe brenda n\u00eb Shqip\u00ebri u formuan shoq\u00ebrit\u00eb kulturore Bashkimi, Agimi, P\u00ebrparimi etj. Ato botuan shum\u00eb gazeta, revista e libra shqip duke propaganduar idet\u00eb komb\u00ebtare.
\nR\u00ebnd\u00ebsi t\u00eb ve\u00e7ant\u00eb patriot\u00ebt shqiptar\u00eb i kushtuan arsimit, shkoll\u00ebs dhe gjuh\u00ebs shqipe. M\u00eb 1887 n\u00eb Kor\u00e7\u00eb u hap M\u00ebsonj\u00ebtorja e par\u00eb shqipe; m\u00eb 1908 n\u00eb Manastir u mblodh Kongresi q\u00eb miratoi alfabetin e gjuh\u00ebs shqipe, k\u00ebt\u00eb q\u00eb p\u00ebrdorimin edhe sot e k\u00ebsajdite, kurse m\u00eb 1909 n\u00eb Elbasan hapi dyert shkolla e par\u00eb e mesme \u2013 Normalja, q\u00eb do t\u00eb p\u00ebrgatiste m\u00ebsues p\u00ebr shkollat tona.
\nRilindasit i dhan\u00eb r\u00ebnd\u00ebsi zgjimit t\u00eb nd\u00ebrgjegjes komb\u00ebtare, edukimit t\u00eb dashuris\u00eb e t\u00eb krenaris\u00eb p\u00ebr vendin e p\u00ebr kombin ton\u00eb.
\nRilindasit i k\u00ebnduan plot dashuri gjuh\u00ebs amtare, historis\u00eb s\u00eb lavdishme, ve\u00e7an\u00ebrisht koh\u00ebs e b\u00ebmave t\u00eb Sk\u00ebnderbeut, virtyteve t\u00eb \u00e7muara t\u00eb popullit ton\u00eb, si: bes\u00ebs, trim\u00ebris\u00eb, shpirtit t\u00eb pamposhtur liridash\u00ebs, urrejtjes ndaj pushtuesve.
\nVe\u00e7orit\u00eb e let\u00ebrsis\u00eb p\u00ebr f\u00ebmij\u00eb n\u00eb k\u00ebt\u00eb periudhe jan\u00eb
\nk\u00ebto:
\nLet\u00ebrsia p\u00ebr f\u00ebmij\u00eb p\u00ebrgjith\u00ebsisht nuk doli jasht\u00eb kuadrit t\u00eb teksteve shkollore dhe, si pasoj\u00eb, nuk mund t\u00eb fitonte tiparet e nj\u00eb dege t\u00eb pavarur n\u00eb trungun e p\u00ebrgjithsh\u00ebm t\u00eb let\u00ebrsis\u00eb s\u00eb k\u00ebsaj periudhe.
\nQe nj\u00eb let\u00ebrsi romantike. Rilindasit u p\u00ebrpoq\u00ebn t\u2019i japin k\u00ebsaj let\u00ebrsie fryme t\u00eb sh\u00ebndosh\u00eb atdhetare, t\u00eb dashuris\u00eb p\u00ebr gjuh\u00ebn, p\u00ebr dijen etj.
\nLet\u00ebrsia p\u00ebr f\u00ebmij\u00eb dhe m\u00ebsimi shkollor n\u00eb gjuh\u00ebn shqipe jan\u00eb nj\u00eb pro\u00e7es i nj\u00ebsuar, nj\u00eb pro\u00e7es i vet\u00ebm. Pavar\u00ebsisht nga kushtet e v\u00ebshtira, rilindasit pat\u00ebn nj\u00eb kuptim t\u00eb drejt\u00eb p\u00ebr ve\u00e7antit\u00eb e let\u00ebrsis\u00eb p\u00ebr f\u00ebmij\u00eb, e cila duhej t\u00eb shkrihej me parimet e m\u00ebsimit e t\u00eb edukat\u00ebs s\u00eb shkoll\u00ebs shqipe.
\nVeprimtar\u00ebt e Rilindjes ishin t\u00eb vet\u00ebdijsh\u00ebm se duhej t\u00eb sakrifikonin nga niveli artistik p\u00ebr hir t\u00eb synimeve arsimore- pedagogjike. Kjo ishte arsyeja pse krijimtaria e k\u00ebsaj periudhe, e cila pati p\u00ebr autor\u00eb shkrimtar\u00eb q\u00eb krijuan vepra kulmore p\u00ebr t\u00eb rriturit, as n\u00eb rastin m\u00eb t\u00eb arrir\u00eb, si te Naimi ose te Mjeda, nuk arriti nivelin artistik t\u00eb let\u00ebrsis\u00eb p\u00ebr t\u00eb rritur (10).
\nVe\u00e7ori tjet\u00ebr specifike e k\u00ebsaj periudhe sh\u00ebnon l\u00ebvrimi n\u00eb gjini t\u00eb shkurtra, si vjersha, fabula, p\u00ebrralla, tregimi, ku rilindasit dhan\u00eb modele t\u00eb mrekullueshme duke p\u00ebrdorur humorin, frazat e shkurtra, stilin e thjesht\u00eb tregimtar.
\nRilindasit me pun\u00ebn e tyre treguan se krijimi i let\u00ebrsis\u00eb p\u00ebr f\u00ebmij\u00eb \u00ebsht\u00eb detyr\u00eb e madhe dhe e r\u00ebnd\u00ebsishme shoq\u00ebrore, se kjo let\u00ebrsi luan rol t\u00eb madh n\u00eb edukimin e brezit te ri.
\n2.2 Kristoforidhi i vjersh\u00ebs dhe i prozave t\u00eb para p\u00ebr f\u00ebmij\u00eb Konstandin Kristoforidhi11 (1827-1895), duke qen\u00eb patriot dhe l\u00ebvrues i shquar i gjuh\u00ebs shqipe, m\u00ebsues n\u00eb Tunizi, n\u00eb Tiran\u00eb e n\u00eb Elbasan, punoi me pasion edhe libra p\u00ebr shkollat shqipe.
\nSi fillime t\u00eb let\u00ebrsis\u00eb artistike p\u00ebr f\u00ebmij\u00eb konsiderohen dy krijimet e Kostandin Kristoforidhit, vjersha \u201cYlli i vog\u00ebl lart n\u00eb qiell\u201d, q\u00eb \u00ebsht\u00eb nj\u00eb p\u00ebrshtatje nga let\u00ebrsia e huaj t\u00eb cil\u00ebn autori e p\u00ebrfshiu n\u00eb \u201cAlfavitarin shqip\u201d (1872) dhe proza origjinale \u201cGjahu i mal\u00ebsor\u00ebve\u201d (1886).
\nVjersha \u201cYlli i vog\u00ebl lart n\u00eb qiell\u201d \u00ebsht\u00eb e nd\u00ebrtuar thjesht dhe ting\u00ebllon natyrsh\u00ebm me mjesht\u00ebri e frym\u00ebzim. \u00cbsht\u00eb nj\u00eb himn p\u00ebr hap\u00ebsir\u00ebn qiellore q\u00eb, me bukurin\u00eb dhe harmonin\u00eb e saj zgjon te f\u00ebmija d\u00ebshir\u00ebn dhe k\u00ebrsh\u00ebrin\u00eb p\u00ebr t\u00eb njohur dukurit\u00eb e bot\u00ebs s\u00eb paan\u00eb dhe p\u00ebr t\u00eb menduar mbi to.
\n(10 Ramazan \u00c7adri, \u201cLet\u00ebrsia p\u00ebr f\u00ebmj\u00eb midis vler\u00ebs dhe antivler\u00ebs\u201d, LETERSIA SI E TILLE. Tiran\u00eb, 1996, f. 306)
\n11 Veprat e Kristoforidhit ndahen n\u00eb:
\nT\u00eb botuara sa qe gjall\u00eb.
\nKat\u00ebr kateqisma p\u00ebr \u00e7unat e vogjil\u00eb. Kostandinopol 1867 Dhiata e re. Pun\u00ebt e Apostujve dhe Sbulesa e Gjon Hy- ditunit, geg\u00ebrisht 1869, e tosk\u00ebrisht 1870.
\nKat\u00ebr katekizmat, geg\u00ebrisht 1872.
\nPsaltiri, geg\u00ebrisht 1868, e tosk\u00ebrisht 1872.
\nTe B\u00ebr\u00ebt\u00eb dhe t\u00eb Dal\u00ebt\u00eb, tosk\u00ebrisht 1880, 1884, 1894.
\nHistoria e Sh\u00ebnjt\u00ebs\u00eb Shkronj\u00eb p\u00ebr dielmt p\u00ebrmbledhur\u00eb kah Dhiata e Viet\u00ebr edhe kah historia e bot\u00ebs, Istambul geg\u00ebrisht 1870, e tosk\u00ebrisht 1872.
\nKristoforidhi u mor edhe me \u00e7\u00ebshtjen e t\u00eb m\u00ebsuarit dhe t\u00eb gramatik\u00ebs s\u00eb shqipes, prandaj sa qe gjall\u00eb ai hartoi edhe dy abetare dhe nj\u00eb gramatik\u00eb p\u00ebr m\u00ebsimin e shkrim-k\u00ebndimit, t\u00eb cilat si e thot\u00eb vet\u00eb, i hartoi p\u00ebr t\u00eb m\u00ebsuar gjuh\u00ebn amtare f\u00ebmij\u00ebt n\u00ebp\u00ebr skolirat e Shqip\u00ebris\u00eb.
\nAbetar shqip, geg\u00ebrisht Kostantinopol 1872.
\nAlfavitar shqip, pa vend e vit botimi [tosk\u00ebrisht, me shkronja greke].
\nGramatika e gjuh\u00ebs shqipe, tosk\u00ebrisht 1882.
\nVepra t\u00eb botuara pas vdekjes:
\nFjalori shqip-greqisht, Athin\u00eb 1904.
\nGjahu i mal\u00ebsor\u00ebve- Hieja e Tomorrit(1884); botimi i par\u00eb:
\n\u201cAlbania\u201d, Lond\u00ebr, prill-n\u00ebntor 1902;
\nJet\u00ebshkronja e njer\u00ebzve ndri\u00e7im ( 1885).
\nSystema e p\u00ebrgjithshme (pa vit se ku e ka botuar).
\nK\u00ebto dy veprat e fundit na tregojn\u00eb se Kristoforidhi nuk ka qen\u00eb vet\u00ebm nj\u00eb linguist, por edhe dijetar i interesuar p\u00ebr shkencat dhe historin\u00eb.
\nN\u00eb mendjen e f\u00ebmijes krijohet nj\u00eb peizazh i bukur romantik :
\nYlli i vog\u00ebl lart n\u00eb qiell,
\nduket porsi zjarr n\u00eb pyll.
\nSip\u00ebr dheut lart q\u00ebndron,
\nXixa-xixa xix\u00ebllon.
\nDisku i diellit kur per\u00ebndon,
\nnata hijen e l\u00ebshon,
\nylli veten e zbulon,
\nXixa-xixa xix\u00ebllon(12).
\nP\u00ebrs\u00ebritja e vargut me karakter onomatopeik xixa-xixa-xix\u00ebllon, si dhe krahasimi porsi zjarr krijojn\u00eb atmosfer\u00eb duke nxitur p\u00ebrfytyrimin ton\u00eb p\u00ebr qiellin e q\u00ebndisur me yje.
\nN\u00eb dy strofat e tjera autori me mjesht\u00ebri u tregon f\u00ebmij\u00ebve p\u00ebr dobin\u00eb praktike q\u00eb ka ndri\u00e7imi i yjeve:
\nDrit\u00eb e yllit kur shk\u00eblqen,
\nUdh\u00ebtarit \u00e7\u2019i p\u00eblqen
\nNat\u00ebn err\u00ebt kur po shkon,
\nUdh\u00ebn vet\u00ebm s\u2019e harron.
\nImazhi tani ndryshon. Nga qielli zbresim n\u00eb tok\u00eb. Objekti i kamer\u00ebs ulet n\u00eb nj\u00eb pyll t\u00eb err\u00ebt, te nj\u00eb udhetar q\u00eb \u00e7an n\u00ebp\u00ebr nat\u00eb n\u00ebn ndri\u00e7imin e yjeve. Yjet p\u00ebrve\u00e7 ndri\u00e7imit q\u00eb b\u00ebjn\u00eb, jan\u00eb shum\u00eb t\u00eb dobish\u00ebm p\u00ebr t\u2019u orientuar. K\u00ebshtu, p\u00ebr shembull, Ylli polar i tregon udh\u00ebtarit drejtimin e Veriut….
\nNd\u00ebrsa n\u00eb strof\u00ebn e fundit autori k\u00ebrkon t\u00eb zgjoj\u00eb te lexuesi kureshtjen p\u00ebr t\u00eb njohur bot\u00ebn e paan\u00eb. Tani kamera e poetit fikson nj\u00eb f\u00ebmij\u00eb, nj\u00eb \u00e7un, q\u00eb ka ngritur kok\u00ebn lart, u g\u00ebzohet yjeve, bukuris\u00eb mahnit\u00ebse t\u00eb tyre, por nga ana tjet\u00ebr zhytet n\u00eb mendime. Koka e tij e vog\u00ebl mendon e mendon, habitet e \u00e7uditet p\u00ebr k\u00ebt\u00eb dukuri t\u00eb madh\u00ebrishme:
\nNat\u00ebn \u00e7uni kur shikon
\nSip\u00ebr bot\u00ebs, fort mendon,
\nMendt\u00eb e tija \u00e7\u2019i habit,
\nYlli i vog\u00ebl se si ndrit.
\nNd\u00ebrkoh\u00eb gjat\u00eb leximit t\u00eb vjersh\u00ebs autori k\u00ebrkon t\u00eb ngacmoj\u00eb edhe lexuesit e vegj\u00ebl, t\u00eb cil\u00ebt pyesin: vall\u00eb, si q\u00ebndrojn\u00eb lart yjet, si xix\u00ebllojn\u00eb. Nj\u00eb mori pyetjesh t\u00eb vijn\u00eb n\u00eb m\u00ebndje duke b\u00ebr\u00eb t\u00eb mendohet jo vet\u00ebm t\u00eb voglin kureshtar, po edhe t\u00eb rriturin, edhe shkenc\u00ebtarin me mjek\u00ebr.
\nKjo vjersh\u00eb \u00ebsht\u00eb shkruar n\u00eb strofa kat\u00ebrvarg\u00ebshe, me mas\u00ebn popullore tet\u00ebrrok\u00ebshe, me rim\u00eb t\u00eb puthur. P\u00ebr rimat, ndon\u00f2se ato jan\u00f2 t\u00f2 lehta, foljore, poeti ka zgjedhur fjal\u00ebt m\u00eb me pesh\u00eb t\u00eb ngjarjes; shikon, mendon, habit, se se ndrit. A nuk mbartin ato t\u00ebr\u00eb p\u00ebrmbajtjen e strof\u00ebs?
\nVjersha \u00ebsht\u00eb shkruar me nj\u00eb gjuh\u00eb t\u00eb thjesht\u00eb e t\u00eb qart\u00eb, varg t\u00eb rrjedhsh\u00ebm e me rim\u00eb t\u00eb sakt\u00eb. Dhe, padyshim q\u00eb kjo vjersh\u00eb m\u00ebsohet leht\u00eb
\n(12 Kostandin Kristoforidhi, \u201cYlli i vog\u00ebl lart n\u00eb qiell\u201d, Tiran\u00eb, 2007, f. 5) dhe mbahet mendt gjat\u00eb n\u00eb kujtes\u00eb ku me an\u00eb t\u00eb figurave t\u00eb thjeshta, n\u00eb t\u00eb jepen dukuri t\u00eb caktuara t\u00eb natyr\u00ebs t\u00eb cilat, me bukurin\u00eb e tyre magjike, ndezin imagjinat\u00ebn duke p\u00ebrftuar nj\u00eb gj\u00ebndje t\u00eb ve\u00e7ant\u00eb shpirt\u00ebrore tek t\u00eb vegj\u00eblit. Gjithashtu, n\u00eb k\u00ebt\u00eb vjersh\u00eb del n\u00eb pah dhe puna e tij me gjuh\u00ebn e past\u00ebr shqipe. Nuk gjen aty as edhe nj\u00eb fjal\u00eb t\u00eb huaj. Gjith\u00e7ka \u00ebsht\u00eb th\u00ebn\u00eb aq bukur me fjal\u00ebt e gjuh\u00ebs son\u00eb.
\nGjithashtu n\u00eb Abetare p\u00ebrve\u00e7 dy krijimeve, vjersha \u201cYlli i vog\u00ebl lart n\u00eb qiell\u201d dhe p\u00ebrralla \u201c Dy dhit\u00eb \u201c, p\u00ebrfshihen edhe copa k\u00ebndimi me karakter letrar, tregime fetare si: Kurbani i Nojes dhe Ylberi apo te rr\u00ebfimi T\u00eb gjetunit e Moisiut, Jezusi nd\u00ebrmjet mjeshtrave etj. K\u00ebto jan\u00eb t\u00eb ilustruara me skica dhe me k\u00ebshilla p\u00ebr f\u00ebmij\u00ebt.
\nN\u00eb copat e k\u00ebndimit Kristoforidhi na paraqitet si prozator p\u00ebr f\u00ebmij\u00eb. Ai shkroi copa leximi me karakter shkencor duke p\u00ebrcjell\u00eb tek t\u00eb vegj\u00eblit disa njohuri shkencore mbi kafsh\u00ebt dhe jetes\u00ebn e tyre (Qeni, Kali, Dhia, Shqiponja, Dall\u00ebndyshja, Peshku,Gamilja, Merimanga, Flutura, dhe p\u00ebrralla Dy dhit\u00eb). Kristoforidhi k\u00ebrkon q\u00eb n\u00ebp\u00ebrmjet copave letrare t\u00eb p\u00ebrcjell\u00eb tek f\u00ebmij\u00ebt dashurin\u00eb dhe p\u00ebrkujdesjen ndaj kafsh\u00ebve, duke realizuar k\u00ebshtu synime edukative t\u00eb caktuara.P\u00ebrmendim shkrimin \u201cShqiponja\u201d, ku autori thekson iden\u00eb e krenaris\u00eb komb\u00ebtare: \u201c…K\u00ebta zogj trima dhe t\u00eb fort\u00eb ndahen n\u00eb shum\u00eb lloje dhe kan\u00eb shum\u00eb emra. Edhe ne na quajn\u00eb shqiptar\u00eb, sepse jemi trima, t\u00eb fort\u00eb, porsi skifteri.
\nGjuh\u00ebn ton\u00eb e quajn\u00eb shqipe, sepse ne flasim gjuh\u00ebn e zogjve trima\u201d(13).
\nApo n\u00eb shkrimin tjet\u00ebr \u201cDall\u00ebndyshja\u201d, ku autori p\u00ebrve\u00e7 njohurive shkencore k\u00ebrkon t\u2019i edukoj\u00eb artistikisht dhe t\u2019u m\u00ebsoj\u00eb fjal\u00ebt e bukura t\u00eb gjuh\u00ebs son\u00eb shqipe: …Djemt\u00eb e vegj\u00ebl, kur shohin dall\u00ebndyshen p\u00ebr her\u00eb t\u00eb par\u00eb, u k\u00ebndojn\u00eb
\nk\u00ebshtu:
\nMoj dall\u00ebndyshe, gush\u00ebbardhushe,
\nFaqe kuqe, buz\u00ebburbuqe,
\nSqepgjilp\u00ebr\u00eb, bishtg\u00ebrsh\u00ebr\u00eb,(14)
\nNd\u00ebrsa p\u00ebrralla Dy dhit\u00eb \u00ebsht\u00eb nd\u00ebrtuar mbi baz\u00ebn e nj\u00eb subjekti t\u00eb fabulist\u00ebve klasike. Subjekti i saj ka dy vija, q\u00eb ndjekin nj\u00ebra-tjetr\u00ebn: I- historia e dy dhive q\u00eb takohen n\u00eb nj\u00eb udh\u00eb t\u00eb ngusht\u00eb n\u00eb mal e q\u00eb i lirojn\u00eb rrug\u00ebn nj\u00ebra-tjetr\u00ebs:
\n… Dy dhi, duke kullotur nj\u00eb her\u00eb n\u00eb nj\u00eb mal t\u00eb lart\u00eb, hasen n\u00eb nj\u00eb udh\u00eb t\u00eb ngusht\u00eb. Udha ishte aq e ngusht\u00eb sa mezi kalonte nj\u00ebra prej tyre. Po edhe t\u00eb kthehesh prapa ishte e pamundur. Nga ana e sip\u00ebrme e udh\u00ebs ndodhej nj\u00eb shkrep guri i lart\u00eb. Kurse nga ana e poshtme e udh\u00ebs, ndodhej nj\u00eb rr\u00ebpir\u00eb e thell\u00eb.
\n\u00c7\u2019thoni ju, si vepruan dy dhit\u00eb?
\nNj\u00ebra prej tyre u ul n\u00eb gjunj\u00eb ngadal\u00eb, duke u mb\u00ebshtetur mir\u00eb pas shk\u00ebmbit t\u00eb gurit. ….k\u00ebshtu, t\u00eb dy dhit\u00eb shp\u00ebtuan dhe mor\u00ebn udh\u00ebn e vet, duke kullotur gjethe t\u00eb egra n\u00ebp\u00ebr ato kodra(15).
\nII- fati i keq i dy dhive t\u00eb tjera kok\u00ebforta q\u00eb takohen n\u00eb nj\u00eb dru mbi p\u00ebrrua e nuk i l\u00ebshojn\u00eb rrug\u00eb shoqja-shoqes: … Dhit\u00eb v\u00ebshtruan nj\u00ebra-tjetr\u00ebn
\n13 Po aty, f. 14
\n14 Kostandin Kristoforidhi, \u201cYlli i vog\u00ebl lart n\u00eb qiell\u201d, Tiran\u00eb, 2007, f. 16
\n15 Po aty, f. 12
\nn\u00eb sy. Secila prej tyre d\u00ebshironte t\u00eb kalonte para shoqes….At\u00ebher\u00eb u nis\u00ebn q\u00eb t\u00eb dyja gjer n\u00eb mes t\u00eb vigut t\u00eb ngusht\u00eb dhe filluan t\u00eb zihen e t\u00eb shtyjn\u00eb me brir\u00eb nj\u00ebra-tjetr\u00ebn, gjersa rr\u00ebshqit\u00ebn t\u00eb dyja, ran\u00eb n\u00eb p\u00ebrrua dhe u mbyt\u00ebn n\u00eb uj\u00eb.
\nN\u00ebp\u00ebrmjet k\u00ebsaj p\u00ebrralle, Kristoforidhi ngjarjet na i jep n\u00eb mjedisin karakteristik shqiptar, duke p\u00ebrcjell\u00eb iden\u00eb edukative, q\u00eb na e nxjerr t\u00ebrthorazi.
\nKristoforidhi \u00ebsht\u00eb i pari pun\u00ebtor i shqipes, q\u00eb ka studiuar dhe q\u00eb ka njohur me themel t\u00eb dy dialektet. K\u00ebt\u00eb gj\u00eb e shohim n\u00eb p\u00ebrkthimet e tij, t\u00eb cilat i ka b\u00ebr\u00eb n\u00eb t\u00eb dy dialektet, geg\u00ebrisht dhe tosk\u00ebrisht. Se si ai ka punuar e shkruar n\u00eb t\u00eb dy dialektet duket m\u00eb mir\u00eb n\u00eb tregimin e tij origjinal, Gjahu i mal\u00ebsor\u00ebve (Hieja e Tomorrit). Madje k\u00ebt\u00eb vep\u00ebr16 e ka shkruar m\u00eb 1884, n\u00eb tri versione gjuh\u00ebsore: tosk\u00ebrisht, geg\u00ebrisht dhe n\u00eb t\u00eb folmen e Elbasanit, por ajo s\u2019u botua n\u00eb asnj\u00ebrin dialekt sa ishte gjall\u00eb autori. Kopja e dor\u00ebshkrimit t\u00eb tosk\u00ebrishtes u botua n\u00eb 1902, n\u00eb revist\u00ebn Albania t\u00eb Konic\u00ebs. Po ky edicion i tosk\u00ebrishtes u botua s\u00eb voni nga Maximilian Lambertz n\u00eb Albanisches Lesebuch, Leipizig, 1948.
\nNga kjo vep\u00ebr n\u00eb dialektin e mes\u00ebm kemi edicionet e fletoreve t\u00eb
\nElbasanit: Tomorri 1910, Nr. 10 dhe 11 dhe Kop\u00ebshti Letrar 1918, Nr.
\n2,3,4,5,6,7,8. Vepra n\u00eb dialektin e mes\u00ebm \u00ebsht\u00eb botuar edhe n\u00eb 1930, n\u00eb broshur\u00eb t\u00eb ve\u00e7ant\u00eb, n\u00eb Kor\u00e7e nga Peppo & Marko.
\nKopja e dialektit t\u00eb Veriut \u00ebsht\u00eb botuar vet\u00ebm nj\u00eb her\u00eb m\u00eb 1949 n\u00eb faqet e revist\u00ebs Literatura jon\u00eb Nr. 11-12. Kopja e dialektit t\u00eb Veriut, n\u00eb dor\u00ebshkrim t\u00eb autorit gj\u00ebndet n\u00eb Arkiv\u00ebn e Institutit t\u00eb Shkencave.
\nKall\u00ebzimi Gjahu i mal\u00ebsor\u00ebve \u00ebsht\u00eb nj\u00eb tregim i shkurt\u00ebr, i thjesht\u00eb, shum\u00eb i gjall\u00eb me dialog\u00eb t\u00eb bukur, shum\u00eb i k\u00ebndsh\u00ebm p\u00ebr shprehjet e zgjedhura e t\u00eb rralla.
\nSubjekti i tregimit \u00ebsht\u00eb i thjesht\u00eb. P\u00ebrshkruan nj\u00eb dit\u00eb gjahu q\u00eb b\u00ebjn\u00eb mal\u00ebsor\u00ebt n\u00eb malin e Tomorrit. N\u00eb t\u00eb nuk ka ngjarje, as konflikt, \u00ebsht\u00eb i thurur me episode dhe situata t\u00ebrheq\u00ebse.
\nVendin kryesor n\u00eb t\u00eb e z\u00eb zhvillimi i veprimit dhe dialogu i shkath\u00ebt, me an\u00ebn e t\u00eb cil\u00ebve b\u00ebhet karakterizimi i personazheve.
\nStudiuesi Rexhep Qosja v\u00ebren se Kristoforidhi n\u00eb k\u00ebt\u00eb proz\u00eb e b\u00ebn dialogun kryepersonazh, tem\u00eb dhe motiv t\u00eb kall\u00ebzimit p\u00ebr arsye se, sipas mendimit t\u00eb tij, perms dialogut m\u00eb s\u00eb miri mund t\u00eb shquaj\u00eb mund\u00ebsit\u00eb e gjuh\u00ebs popullore17.
\nN\u00eb plan t\u00eb par\u00eb me k\u00ebt\u00eb del dhe ideja e dashuris\u00eb p\u00ebr atdheun, n\u00ebp\u00ebrmjet figur\u00ebs s\u00eb malit t\u00eb shenjt\u00eb, Tomor. Q\u00eb n\u00eb faqet e para t\u00eb saj idealizoi malin e Tomorrit: – Ashtu pra t\u2019a dini t\u00eb mos shkelni nd\u00eb malt t\u00eb Tomorrit se \u00ebsht\u00eb vent i mir\u00eb, \u00ebsht\u00eb mal i sh\u00ebnjt\u00ebruar. Aty e ka t\u00eb nd\u00ebnjurit\u00eb Zot\u2019 i Shqip\u00ebris\u00eb q\u00eb ruan Mal\u00ebsin\u00eb, ay na ka ruajtur\u00eb neve Mal\u00ebsor\u00ebt\u00eb e s\u2019kemi r\u00ebn\u00eb n\u00eb dor\u00eb t\u2019 ar\u00ebmikut\u00eb gjer m\u00eb sot, edhe na ka p\u00ebr t\u00eb ruajtur\u00eb kurdo sepse at\u00eb kan\u00eb pas\u00eb lutur\u00eb pleqt\u00eb tan\u00eb t\u00eb vjet\u00ebrit\u00eb, e gjyshat\u00eb tan\u00eb e st\u00ebrgjyshat\u00eb tan\u00eb e katr\u00ebgjyshat\u00eb tan\u00eb, e gjith\u00eb t\u00eb par\u00ebt\u00eb tan\u00eb t\u00eb mo\u00e7\u00ebmit18.
\nPra, Shqip\u00ebria, vend
\n16 Kostandin Kristoforidhi, \u201cGjahu i mal\u00ebsor\u00ebve\u201d (Hieja e Tomorrit), Tiran\u00eb, 1950, n\u00eb sh\u00ebnimin hyr\u00ebs nga Ziaudin Kodra, f. 3
\n17 Rexhep Qose, \u201cHistoria e let\u00ebrsis\u00eb shqip \u2013 Romantizmi II\u201d, Tiran\u00eb, 2000, f. 469
\n18 Kostandin Kristoforidhi, \u201cGjahu i mal\u00ebsor\u00ebve\u201d (Hieja e Tomorrit), Tiran\u00eb, 1950, f. 14 i vjet\u00ebr trimash, me Tomorrin, nuk \u00ebsht\u00eb shkelur kurr\u00eb nga k\u00ebmba e armikut. K\u00ebt\u00eb idealizim t\u00eb malit t\u00eb Tomorrit, si ruajt\u00ebs i fateve t\u00eb Shqip\u00ebris\u00eb dhe si ai q\u00eb u ka zbardhur arm\u00ebt shqiptar\u00ebve, Kristoforidhi e ka b\u00ebr\u00eb me koh\u00eb, para Naimit, para \u00c7ajupit.
\nAutori, p\u00ebrve\u00e7 q\u00ebllimeve t\u00eb tij patriotike kur flitet p\u00ebr malin e Tomorrit, tregon dhe bukurin\u00eb e madh\u00ebshtin\u00eb e ndjenj\u00ebs s\u00eb dashuris\u00eb dhe t\u00eb krenaris\u00eb p\u00ebr atdheun dhe p\u00ebr virtytet e larta t\u00eb shqiptarit. Q\u00ebllimin patriotik, Kristoforidhi n\u00eb trajt\u00eb t\u00eb mbyllur, e shpreh edhe me dhelpr\u00ebn, edhe me sh\u00ebrb\u00ebtor\u00ebt grek\u00eb.
\nDhelpra simbolizon armikun e djall\u00ebzuar q\u00eb aso kohe donte ta gllab\u00ebronte Shqip\u00ebrin\u00eb…. Q\u00ebllon Toska q\u00eb ta vras\u00eb, po nuk e z\u00eb, q\u00ebllon edhe Gega, po k\u00ebtij i shkon plumbi bosh; as pushka e Arb\u00ebrit s\u2019e godet dot dhelpr\u00ebn dredharake dhe djall\u00ebzore. Dhelpra \u00ebsht\u00eb dinake dhe si e till\u00eb ajo shtiret n\u00eb lloj-lloj m\u00ebnyrash p\u00ebr t\u00eb shp\u00ebtuar,s\u2019i zihet bes\u00eb19. Por kur q\u00ebllojn\u00eb t\u00eb tre t\u00eb bashkuar, Toska, Gega dhe Arb\u00ebri, dhelpra dinake bie pa jet\u00eb p\u00ebrdhe! Mesazhi q\u00eb p\u00ebrcillet \u00ebsht\u00eb i qart\u00eb, Kristoforidhi u jep m\u00ebsim shqiptar\u00ebve q\u00eb t\u00eb bashkohen, sepse sa her\u00eb ata do t\u00eb jen\u00eb t\u00eb bashkuar nuk do t\u2019i mposhti askush, pasi bashkimi b\u00ebn fuqin\u00eb.
\nGjithashtu dhe emrat e p\u00ebrdorur: Toska, Gega dhe Arb\u00ebri tregon nj\u00eb q\u00ebllim, q\u00ebllim bashkimi t\u00eb shqiptar\u00ebve.
\nN\u00ebp\u00ebrmjet dialogut f\u00ebmij\u00ebt njihen me disa nga kafsh\u00ebt e pyllit, me karakteristikat dhe ve\u00e7orit\u00eb e jetes\u00ebs s\u00eb tyre, me m\u00ebnyr\u00ebn e organizimit t\u00eb gjuetar\u00ebve. Kjo e b\u00ebn kall\u00ebzimin t\u00eb marri karakterin e nj\u00eb tregimi diturak. Ai i njeh lexuesit f\u00ebmij\u00eb me gjahun e gjahtar\u00ebve, sjell njohuri mbi shtaz\u00ebt e pyllit etj.
\nInteresante jan\u00eb portretet e k\u00ebtyre kafsh\u00ebve, t\u00eb cilat Kristoforidhi i jep thjesht, shkurt e me mjeshtri, me figuracion: Nj\u00eb derr i madh q\u00eb m\u2019i ka dh\u00ebmb\u00ebt\u00eb nj\u00eb p\u00ebll\u00ebmb\u00eb e nj\u00eb b\u00ebrxhik nxjerr\u00eb jasht\u00eb nofullash! T\u00eb doli p\u00ebrpara nj\u00eb dre me nj\u00eb pal\u00eb brir\u00eb t\u00eb m\u00ebdhenj, Dreri ra mb\u00eb gjunj\u00eb dhe derdhi lot\u00eb nga syri, u duk nj\u00eb arush\u00eb e murg\u00ebt. Ishte e madhe sa nj\u00eb gomare, Vraje at\u00eb lepur se po t\u00eb shkon pran\u00eb….
\nGjithashtu lexuesve t\u00eb vegj\u00ebl u frym\u00ebzohet dashuri p\u00ebr figur\u00ebn e shqiptarit trim, q\u00eb mish\u00ebrohet n\u00eb personazhet Mark Shal\u00ebgjati dhe gjuetar\u00ebve t\u00eb tjer\u00eb. Ja nj\u00eb pasazh nga zhvillimi i gjahut me
\narush\u00ebn:
\n– Mos e vrisni, mos e vrisni (thot\u00eb Gjergji), se po vete un\u00eb vet\u00eb e po e z\u00eb t\u00eb gjall\u00eb.
\n– Mos, o Gjerq, se t\u00eb kafshon me dh\u00ebmb\u00eb!
\n– Pushoni, ju s\u2019dini gj\u00eb: harusha nuk kafshon me dh\u00ebmb\u00eb, po t\u00eb shtr\u00ebngon me t\u00eb dy duart\u2019 e para e t\u00eb merr frym\u00ebn\u00eb: t\u00eb p\u00ebshtyn me goj\u00eb e t\u00eb lak e t\u00eb b\u00ebn qull\u00eb: sjell edhe me gur e t\u00eb
\ngodit: po e sjell gur\u00eb s\u00eb prapthi, jo p\u00ebr s\u00eb mbari; ngjitet edhe nd\u00eb maj\u00eb t\u00eb drurit posi njeri, po nd\u00ebp\u00ebr ato dega q\u00eb jan\u00eb shul s\u2019ec\u00ebn dot; un\u00eb s\u2019e kam frik\u00eb harush\u00ebn kurr\u00eb (thot\u00eb Gjergji) edhe vete p\u00ebrmbi harush\u00ebn e i fut nj\u00eb thik\u00eb nd\u00eb zem\u00ebr\u00eb edhe harusha bie pa frym\u00eb mbi dhet20.
\nK\u00ebshtu me detaje shpreh\u00ebse, \u00ebsht\u00eb vizatuar sidomos figura e Mark Shal\u00ebgjatit, tek i cili autori ka mish\u00ebruar tiparet kryesore t\u00eb shqiptarit, guximin, vendosm\u00ebrin\u00eb etj…
\n– Po i mir\u00eb \u00ebsht\u00eb Mark Shal\u00eb Gjati?
\n19 Po aty, f. 24
\n20 Po aty, f. 22
\n– Ay \u00ebsht\u00eb i v\u00ebjyer\u00eb. Ay \u00ebsht\u00eb gjahtar i vjet\u00ebr\u00eb, atij s\u2019i trembet syri, \u00ebsht\u00eb edhe trim, s\u2019i friket\u00eb vdek\u00ebjes\u00eb, e s\u2019dilje i gjall\u00eb nd\u00eb dor\u00eb t\u2019ar\u00ebmikut\u00eb, \u00ebsht\u00eb burr\u2019 i dheut21.
\nKristoforidhi e p\u00ebrshkruan Mark Shal\u00ebgjatin me zot\u00ebsi t\u00eb rrall\u00eb, gjahtar i vjet\u00ebr, trim edhe p\u00ebrball\u00eb vdekjes, duke mish\u00ebruar k\u00ebshtu portretin e shqiptarit t\u00eb koh\u00ebs.
\nPo n\u00eb lidhje me realizimin e personazheve, duhet th\u00ebn\u00eb se p\u00ebrve\u00e7 figurave t\u00eb Markut dhe Gjergjit, t\u00eb tjer\u00ebt mbeten vet\u00ebm emra.
\nPersonazhet e tjer\u00eb, Gjoni, Nikolla, Andrea, M\u00ebrkuri, Filipi, Premti vizatohen me tiparet e tyre mal\u00ebsore, por p\u00ebrher\u00eb trima e bujar\u00eb, p\u00ebr t\u00eb ngjallur dashurin\u00eb e f\u00ebmij\u00ebve ndaj tyre. Disa prej k\u00ebtyre emrave si Mark, Prend, M\u00ebrkur jan\u00eb pagan\u00eb, q\u00eb ringjallin bot\u00ebn e lasht\u00eb shqiptare.
\nGjithashtu, n\u00eb tregim t\u00eb bie n\u00eb sy k\u00ebnga q\u00eb k\u00ebndojn\u00eb gjahtar\u00ebt mbi b\u00ebmat e Sk\u00ebnderbeut, duke nxitur k\u00ebshtu p\u00ebrfytyrimin dhe nj\u00ebkoh\u00ebsisht t\u00eb edukoj\u00eb e t\u00eb ringjall\u00eb lavdin\u00eb e Motit t\u00eb Madh t\u00eb shqiptar\u00ebve p\u00ebrball\u00eb pushtuesve: \u201cAs na k\u00ebndo, ti o vash\u00eb, nj\u00eb k\u00ebng\u00eb me z\u00eb t\u00eb trash\u00eb. Q\u00eb t\u2019a d\u00ebgjojm\u00eb me vesh\u00eb. Ashtu g\u00ebzuar\u00eb t\u00eb jesh\u00eb.
\nKush \u00ebsht\u2019 ai burr q\u00eb po vjen, si h\u00ebn\u2019 e plot\u00eb kur shk\u00eblqen.
\nVesh\u2019 e ngjesh\u00eb nd\u2019ar\u2019 e nd\u2019argjent, armatosur\u00eb k\u00ebnt e k\u00ebnt? Sk\u00ebnder Beg luft\u00ebtari, Trim i math Shqip\u00ebtari\u201d22.
\nI gjith\u00eb tregimi \u00ebsht\u00eb nd\u00ebrtuar n\u00eb baz\u00eb t\u00eb p\u00ebrvoj\u00ebs q\u00eb zot\u00ebron autori nga krijimtaria artistike popullore. Dhe kjo duket n\u00eb dialogun q\u00eb p\u00ebrshkon vepr\u00ebn duke i dh\u00ebn\u00eb rr\u00ebfimit dinamiz\u00ebm dhe plasticitet. Dialogu i k\u00ebtij tregimi realizon edhe dramacitetin e jet\u00ebs shqiptare; ai i \u00e7on f\u00ebmij\u00ebt n\u00eb jet\u00ebn e lir\u00eb shqiptare t\u00eb koh\u00ebve t\u00eb lashta.
\nOnomatopet\u00eb q\u00eb shoq\u00ebrojn\u00eb dialogun ta krijojn\u00eb bukur e me psikologji f\u00ebminore atmosfer\u00ebn e gjahut:
\nTy ty ty! Ty ty ty! (bie trumbet\u2019 e bririt).
\nHa ha ha ! ha ha ha! Ha ha ha! (nd\u00ebrsejn\u00eb qent\u00eb).
\nKam kum! Kam kum! Kam kum! (leh\u00ebn\u00eb qent\u00eb).
\nTaf tuf! Taf-tuf! Taf-tuf! (k\u00ebrcejn\u00eb pushkat\u00eb).
\n– Prite, o Mark!
\n– Prite, o Gjergj!
\n– Prite, o Gjon!
\nTaf tuf! Ha ha ha ! Ty ty ty!23…
\nK\u00ebshtu, tregimin e b\u00ebjn\u00eb m\u00eb t\u00eb k\u00ebndsh\u00ebm gjuha e gjall\u00eb lodruese, krismat e pushk\u00ebve, lehjet e qenve, osh\u00ebtima e bririt, imitimi i z\u00ebrave t\u00eb kafsh\u00ebve si dhe p\u00ebrshkrimi i kafsh\u00ebve t\u00eb pyllit, humori shpotit\u00ebs midis gjahtar\u00ebve q\u00eb burojn\u00eb natyrsh\u00ebm nga situata q\u00eb krijohen. Autori e b\u00ebn k\u00ebt\u00eb p\u00ebr t\u00eb dh\u00ebn\u00eb tradit\u00ebn e gjahut shqiptar dhe t\u00eb organizimit t\u00eb tij, p\u00ebr ta b\u00ebr\u00eb sa m\u00eb konkret rr\u00ebfimin (n\u00eb syt\u00eb e f\u00ebmij\u00ebs).
\nN\u00eb k\u00ebt\u00eb tregim bien n\u00eb sy edhe ngjyrimet e p\u00ebrsh\u00ebndetjeve t\u00eb shumta t\u00eb cilat autori i ka q\u00ebmtuar prej brumit t\u00eb shqipes si:
\nB\u00ebfshi nat\u00ebn e mir\u00eb,o shok\u00eb!
\n21 Po aty, f. 12
\n22 Kostandin Kristoforidhi, \u201cGjahu i mal\u00ebsor\u00ebve\u201d (Hieja e Tomorrit), Tiran\u00eb, 1950, f. 16
\n23 Po aty, f. 20
\nTungjatjeta!
\nMir\u00eb se erdh\u00ebt!
\nUdha e mbar\u00eb!
\nKristoforidhi n\u00eb k\u00ebt\u00eb vep\u00ebr ka shfryt\u00ebzuar shum\u00eb frazeologjin\u00eb popullore, rr\u00ebfimin, dialogun, koloritin popullor t\u00eb gjuh\u00ebs poetike duke ia shtuar kall\u00ebzimit forc\u00ebn kuptimore e simbolike. Dhe si e till\u00eb, themi q\u00eb tregimi \u201cGjahu i mal\u00ebsor\u00ebvet\u201d \u00ebsht\u00eb nj\u00eb tregim antologjik, q\u00eb sh\u00ebnon fillesat e proz\u00ebs shqipe p\u00ebr t\u00eb vegj\u00eblit.
\nStudiuesi Prof. Bedri Dedja thekson se Ky \u00ebsht\u00eb tregimi i par\u00eb i proz\u00ebs shqipe p\u00ebr f\u00ebmij\u00eb. […] \u201cGjahu i mal\u00ebsor\u00ebve\u201d \u00ebsht\u00eb nj\u00eb vep\u00ebr karakteristike p\u00ebr f\u00ebmij\u00eb, si n\u00eb pik\u00ebpamje t\u00eb form\u00ebs dhe t\u00eb stilit, ashtu dhe n\u00eb pik\u00ebpamje t\u00eb p\u00ebrmbajtjes.<\/p>\n","protected":false},"excerpt":{"rendered":"

Shkruan Zymer Mehani Ashtu si romantik\u00ebt evropian\u00eb edhe rilind\u00ebsit tan\u00eb b\u00ebn\u00eb kujdes t\u00eb ve\u00e7ant\u00eb q\u00eb t\u00eb mbledhin e t\u00eb botojn\u00eb tradit\u00ebn gojore t\u00eb let\u00ebrsis\u00eb aq t\u00eb pasur e aq t\u00eb \u00e7muar n\u00eb aspektin artistik dhe arg\u00ebtuese p\u00ebr f\u00ebmij\u00ebt. N\u00ebn shembullin e prozator\u00ebve anglez\u00eb e poet\u00ebve gjerman\u00eb dhe francez\u00eb; (anglezi Xhejms Markferson (1765), G\u00ebtja n\u00eb Gjermani, […]<\/p>\n","protected":false},"author":1,"featured_media":20982,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,4,8],"tags":[],"class_list":["post-8300","post","type-post","status-publish","format-standard","has-post-thumbnail","category-artikuj","category-histori","category-letersi"],"yoast_head":"\nTRADITA ROMANTIKE E RILINDJES N\u00cb LET\u00cbRSIN\u00cb SHQIPTARE P\u00cbR F\u00cbMIJ\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\/tradita-romantike-e-rilindjes-ne-letersine-shqiptare-per-femije\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TRADITA ROMANTIKE E RILINDJES N\u00cb LET\u00cbRSIN\u00cb SHQIPTARE P\u00cbR F\u00cbMIJ\u00cb - FJALA e LIR\u00cb\" \/>\n<meta property=\"og:description\" content=\"Shkruan Zymer Mehani Ashtu si romantik\u00ebt evropian\u00eb edhe rilind\u00ebsit tan\u00eb b\u00ebn\u00eb kujdes t\u00eb ve\u00e7ant\u00eb q\u00eb t\u00eb mbledhin e t\u00eb botojn\u00eb tradit\u00ebn gojore t\u00eb let\u00ebrsis\u00eb aq t\u00eb pasur e aq t\u00eb \u00e7muar n\u00eb aspektin artistik dhe arg\u00ebtuese p\u00ebr f\u00ebmij\u00ebt. 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