{"id":9302,"date":"2021-09-14T15:52:44","date_gmt":"2021-09-14T15:52:44","guid":{"rendered":"http:\/\/revistakuvendi.org\/?p=9302"},"modified":"2021-09-14T15:52:44","modified_gmt":"2021-09-14T15:52:44","slug":"nji-lule-vjeshtet-qasje-kritike-nga-emrie-krosi","status":"publish","type":"post","link":"https:\/\/revistakuvendi.org\/?p=9302","title":{"rendered":"NJI LULE VJESHTET (qasje kritike, nga: Emrie Krosi)"},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n

Nj\u00eb\nreceptim modern e lirik\u00ebs s\u00eb Fisht\u00ebs<\/em><\/strong>,<\/strong> n\u00eb poezin\u00eb \u201cNji lule\nvjeshtet<\/em><\/strong>\u201d. <\/em><\/p>\n\n\n\n

Kjo\nndoshta asht poezija ma lirike e mbar\u00eb k\u00ebtij libri, n\u2019 at\u00eb kuptimin e ngusht\u00eb\nqi merr fjala. Asht nji lirik\u00eb qi zbulon shum\u00eb ndiesi t\u00eb bot\u00ebs s\u00eb mbrendshme t\u00eb\nPoetit. Subjekti i saj paraqitet mjaft i pacaktuem. Mbas mendimit tim Poeti n\u00eb\nket\u00eb karm \u2013 n\u00eb ket\u00eb trajt\u00eb si paraqitet sot hartimi \u2013 nuk pat nji vehtje t\u00eb\ncaktueme. Ai ndoshta \u2013 shka ka t\u00eb gjitha gjas\u00ebt \u2013 s\u00eb parit desht t\u00eb shpreh\u00eb\nndiesit e dhimbj\u00ebs p\u00ebr k\u00ebt\u00eb apo at\u00eb vehtje t\u00eb caktueme, por, n\u00eb p\u00ebrshkrim t\u00eb\nhartimit, erdh tue e \u00e7vesh\u00eb prej \u00e7do ve\u00e7ansije, e k\u00ebshtu e idealizoi aq sa,\nai  Shpirt i lum, p\u00ebr t\u00eb cillin s\u2019 ishte ken\u00eb toka por Qielli, i bahet qend\u00ebr\nn\u2019 at\u00eb rav\u00eb t\u00eb thepisne, qi shekulli e nji dishir Lirijet ia kishin shtrue\ngjallimit t\u00eb tij. N\u2019at\u00eb vorr zemra do t\u2019 i ndezej, si Lek\u00ebs s\u00eb Madh n\u00eb vorr t\u2019\nAkilit, kah pun\u00ebt e mbara e kah burrnija, e prej, se kishte me shkepun hovin\nkah pun\u00ebt e m\u00ebdha. Engjulli i Zotit, qi brij vorrit do t\u2019 i sillte fuqit\u00eb\nmizore, do t\u2019 ishte njiheri edhe Zana frymzuese e Poetit. E at\u00ebher\u00eb, pa u\nfrigue do t\u00eb prehte zhgjetat e zjarrta, p\u00ebr t\u2019 ia l\u00ebshue njerzimit kund\u00ebr\nvesit, e do t\u00eb ndertoj\u00eb kang\u00ebt kreshnike p\u00ebr t\u2019 i diftue bot\u00ebs se shka vlejn\u00eb\narm\u00ebt n\u00eb dor\u00eb t\u00eb Shqiptarit. K\u00ebshtu, shohim se me kang\u00eb t\u00eb veta do t\u00eb ndertoj\u00eb\nmbi at\u00eb vorr nji p\u00ebrmendore vertet\u00eb t\u00eb madhnueshme, s\u00eb cil\u00ebs nuk do t\u00eb kishte\nse shka me i ba rryma e moteve. Zanat do t\u2019 ia rrethojshin vorrin me lule e do\nt\u00eb rritshin p\u00ebr rreth selvija. Shtegtari i lodhun, ul\u00eb me pushue do t\u2019 i uronte\npaq\u00eb e qet\u00ebsi e do t\u2019 u flitte p\u00ebr t\u00e9 t\u00eb bijvet, qi kan\u00eb me nxjerr\u00eb kang\u00eb e me\ni gdhenun  emnin mbi lisa, tue e ba k\u00ebshtu t\u00eb pavdek\u00ebshme.  At Viktor\nVolaj O.F.M. (1941)<\/em><\/p>\n\n\n\n


\n***
\nN\u2019 at\u00eb rrahe t\u2019vdekunve mbrenda vorrit t\u2019\nerrshem<\/strong>
\nTash pluhun j\u00e9. Ata dy sy t\u2019 jan\u00eb err\u00eb,<\/strong>
\nKu qiella prirej me sa hana e diella<\/strong>
\nTerthores s\u2019 eper m\u2019 sharte vrejn\u00eb t\u2019 njerzimit!
\nT\u2019 jan\u00eb sosun fjal\u00ebt e ambla e plot urti,
\nE ai z\u00e2 t\u2019 asht kput\u00eb, i cili bite n\u2019 zemer
\nSi kumb\u00eb liret t\u2019 tingllueshme, qi prej s\u2019 largu
\nNdihet tue ra, kur dora e prek\u00eb e m\u00ebsueme!
\nEhu! Po; \u201cvdekja<\/strong>, qi baras n\u2019 der\u00eb t\u2019 pallateve
\nTrokllon, si n\u2019 trin\u00eb t\u2019 kolibavet,\u201d ku i vorfni
\nMe lot njom\u00eb buken, ty edhe ajo k\u00e9 dera
\nT\u2019 troklloi, e ti kalove, porsi vesa
\nE nat\u00ebs kalon, kur dielli bjen me shndritun
\nMbi kobe t\u2019 dheut. Sot permbi vorr t\u2019 kan\u00eb\nbijtun
\nHithat e madergona! Nji Kryq d\u00ebllijet<\/strong>,
\nQi e pershpirtshme nji dor\u00eb ta vu t\u00e9 kryet,
\nNder to ka humb, as tjeter send trishtimin
\nE vorrit<\/strong> nuk t\u2019 a zbut\u00eb, pos\u00eb vajit  t\u2019 trishtueshem
\nT\u00eb hutit t\u2019 nat\u00ebs, qi n\u00ebp\u00ebr curra t\u2019 malit<\/strong>
\nDhimbshem n\u00eb rreze t\u2019 han\u00ebs rrin tue gj\u00ebmue!\u2026
\nAi grumbull gur\u00ebsh, qi n\u2019 vorr<\/strong> t\u2019 randon persip\u00ebr,
\nVet\u00eb gjaksorit t\u2019 pashpirt, qi mbyti nieriun,
\nLugat i duken, n\u2019 hikje kah t\u2019 bjen nget vorrit,<\/strong>
\nEdhe t\u2019 p\u00ebrqeth\u00ebt at\u00eb\nbot\u00eb, i shkon n\u2019per zemer.<\/em><\/p>\n\n\n\n

Po,\na thue, krejt vdekja<\/strong> n\u2019 asgjasend t\u2019 p\u00ebrpini
\nE, pos\u00eb se do kocijsh edhe \u2018i grusht pluhun,
\nNuk t\u2019 la tjeter? Jo! N\u2019 prehen t\u2019 Am\u00ebshuemit<\/strong>
\nPjesa ma e mir\u00eb e jotja ka  fluturue
\nMe gzue n\u2019 drit\u00eb t\u2019 qiejvet, ku pushon d\u00ebshiri
\nI njeriut t\u2019 drejt\u00eb, si drita m\u2019 sy t\u00eb kthjell\u00ebt.
\nPo, po, se pertej vorrin<\/strong> shpirti i njeriut
\nGjallon perjet\u00eb! Ky mendim i ambel
\nVdekjen<\/strong> e zbut\u00eb e vorrin<\/strong> ban t\u2019 pelqyesh\u00ebm.
\nKur zemren faji  s\u2019e gris\u00eb. Prej k\u00ebtij mendimi
\nAs vet\u00eb per ty s\u2019 lotova shum\u00eb, kur ndjeva
\nSe vdiqe<\/strong>: Se n\u2019 ma  t\u2019 miren lule t\u2019 motit
\nE le ti ket\u00eb shkreti, ku shuen e Drejta
\nE paudhnija, ku sundon mizore;
\nKu i zhyemi m\u2019 vese sod me dor\u00eb dhunuese
\nVesin shinon me Theta\nt\u2019 zi, e selija
\nN\u2019 rrashta t\u2019 pergjakshme t\u2019 njerzvet n\u2019 kamb\u00eb,\nku mbahet.
\nEhu! Po, se Shpirti i yt<\/strong>, i kulluet si rrezja
\nE diellit, qi perfton lulet e erandshme<\/strong>,
\nKur bora dehet, s\u2019 mujt me e bajt\u00eb qelbsinen
\nE rand\u00eb t\u2019 ktij sheklli t\u2019 zi; por flet\u00ebt i rrahi
\nKah jeta e dyt\u00eb, ku Ai qi rruzullimin<\/strong>
\nN\u2019 themel e dridh\u00eb ve\u00e7 me \u2018i vetim\u00eb t\u2019 qerpikut:
\nAmshon n\u2019 lumni shka Atij t\u2019 i ket perngja<\/strong>.
\nS\u2019 kj\u00e9 toka, jo, per ty kj\u00e9 qielli!
\nE tash, qi vet\u00eb jam tue ravis\u00eb k\u00ebto karta,
\nTi, kushedi, n\u00ebp\u00ebr v\u00ebrrije<\/strong> t\u2019 am\u00ebshueme
\nShkon tue kerkue per lila e drandofille<\/strong>,
\nQi s\u2019 din\u00eb me u fishk\u00eb e ndreq me ta kunora,
\nPer me u lulzue; mandej, nder t\u2019 zjarrtat valle<\/strong>,
\nQi n\u00ebp\u00ebr v\u00ebrrije rrin\u00eb tue k\u00ebndue t\u2019 Parrizit<\/strong>:
\nKu, flet\u00ebt e arta bashk\u00eb kryqzue me Engj\u00ebj<\/strong>,
\nK\u00ebndon Zotit lavde n\u00ebp\u00ebr ylbera t\u2019 qiellit;<\/strong>
\nA, marr\u00eb krejt n\u2019 t\u2019 pam t\u2019 s\u2019 hyjnueshmes faqe t\u2019 Zotit<\/strong>,
\nPorsi m\u2019 pasqyr\u00eb t\u2019 kulluet shqyrton shestimin
\nE rruzullimit, vu prej s\u2019 epr\u00ebs Mendje,
\nE cila n\u2019 t\u2019 kenun sendet thirri t\u2019 tana
\nPrej hijeve t\u2019 thellueme t\u2019 asgjasendit,
\nkur bani Ajo furin\u00eb me hesht\u00eb t\u2019 thellimit,
\nE me \u2018i fuqi t\u2019 pamatun prapi terrin
\nE pakthellimit, qi atje n\u2019 t\u2019 skajshmet megje
\nT\u2019 k\u00ebtij shekulli ndihet tmershem tue gj\u00ebmue,
\nKah per ledhe plandoset t\u2019 rruzullimit.
\nE aty, n\u2019 at\u00eb drit\u00eb plot ambelsim dashunije,
\nQi porsi lum\u2018 i kjart\u00eb prej Atit t\u2019 Dritave<\/strong>
\nGjithkah dikohet n\u00ebp\u00ebr ver\u00eb t\u2019 Parrizit,<\/strong>
\nShpirtnat e lum krejt n\u2019 rreze tue p\u00ebrshi,
\nT\u2019 kthiellta ti i prir\u00eb t\u2019 vertetat, t\u2019 cilat Hyji<\/strong>
\nDeshi t\u2019 muzg\u00ebta njeriut me ia lanun t\u2019 shkrueme
\nNder flet\u00eb t\u2019 hyjnueshme t\u2019 t\u2019 am\u00ebshuem Ungjillit.<\/strong>
\nOh! Sa e sa her\u00eb, kur n\u2019 mbrame shuen natyra,
\nE tjeter s\u2019 ndihet, ve\u00e7se rryma e p\u00ebrronit,
\nQi p\u00ebrmallshem gurgullon n\u00ebp\u00ebr rr\u00e2j\u00eb e curra,<\/strong>
\nUn\u00eb, lodh\u00eb mbi letra t\u2019 t\u2019 dijshemve t\u2019 kahmotit,
\nMbas t\u2019 cilve fjalen rrij tue l\u00ebmue shqiptare,
\nDal n\u00eb dritare me kundrue shatorren,
\nQi i Lumi t\u2019<\/strong> kthiellt\u00eb ia vuni rruzullimit,
\nE k\u00ebqyri hyjt, qi thue, se aq sy Zotit<\/strong>
\nFlakojn\u00eb mbi dh\u00e9 \u2013 kushdi, per me felgrue
\nNierin, qi egrue ma fort prej tmerrit t\u2019 territ,
\nPerbluen pun\u00eb t\u2019 mbrapshta: \u2013 e at\u00eb bot\u00eb mendoj per ty.
\nE, ku t\u2019 a shoh ma t\u2019 flakshem tue xhixh\u00ebllue
\nNji yll, aty selin\u00eb un\u00eb them me vete,
\nTi do t\u2019 a k\u00e9sh, e syt\u00eb m\u2019 at\u00eb yll pa nda
\nI nguli, e m\u2019 bahet si me t\u2019 pa. Me em\u00ebn
\nUn\u00eb t\u2019 thrras at\u00eb bot\u00eb n\u00ebper terr. Nji vaj bylbylit,
\nQi permallshem nder gemba rrin tue kja
\nFatin e vet, a ndoshta, zogjt e dashtun,
\nJehon\u00eb m\u2019i bahet t\u2019 grishunit; e m\u2019 duket
\nSe bisedoj me ty!.. Nuk vdiska <\/strong>i miri,
\nJo kurr; e sidomos nja\u2019, i cili nji zemer
\nE len mbrapa m\u2019 e ankue. Prej vorrit t\u2019 err\u00ebt<\/strong>,
\nGjumin e vdekj\u00ebs<\/strong> ku ai ban, na i flet mendimit,
\nAmb\u00ebl edhe na nzit\u00eb kah pun\u00ebt e mbara,
\nE n\u2019 mendjen ton\u00eb gjallon. \u2013 Kur Aleksandri<\/strong>
\nPrej Bregut t\u2019 Mat\u00ebs ngallnjyes u kap k\u00e8 vorri,<\/strong>
\nKu shuen idhnimi i Prijsit t\u2019 Mirmidon\u00ebve<\/strong>,
\nQi atje n\u00ebn Sh\u00e9 vorfnoi me aq djal\u00eb Ekuben<\/strong>,
\nIu ndez aty flak\u00eb zemra kah lumnija.
\nMbi at\u00eb vorr<\/strong>, po, u betue me ngul\u00eb flamurin
\nN\u2019 skaj t\u2019 dheut, e prej selis\u00eb me i zdryp\u00eb mbretnit;
\nE at\u00ebher\u00eb perpara tij tan\u00eb bota shuejti.
\nMue edh\u00e8, qi shekulli e nji d\u00ebshir\u00eb Lirie
\nT\u2019 thepisun raven m\u2019 ia kan\u00eb shtrue gjallimit,
\nMue, po edhe zemra mbi vorr tand <\/strong>t\u2019 pervujtun
\nM\u2019 ndizet kah pun\u00ebt e mbara e kah burrnia.
\nPermbi vorr<\/strong> t\u2019 and, po, nx\u00e2 t\u00eb fort\u00eb me e\nmbajtun
\nBesen e dhanun \u2013 e miqesin e zan\u00eb;
\nPer F\u00e9 e per Atme n\u2019 ball\u00eb me i dal\u00eb rrezikut<\/strong>:
\nT\u00eb lig\u00ebshtit doren me ia ngjit\u00eb e t\u2019 fortin
\nMos me e gledhue; kur t\u2019 jet me u than\u00eb e\ndrejta.
\nMos me i shmang\u00eb syt\u00eb prej cakut, n\u2019 t\u2019 cilin mendja
\nDishron me u kap\u00eb, as kurr\u00eb mos me u ligshtue
\nNder sa t\u2019 vishtira, qi t\u2019 na sjellin motet.
\nPo, po! Se pr\u00e9\u2019 atij vorri kam me shkepun
\nHovin kah pun\u00ebt e m\u00ebdha. Ai Kryq d\u00ebllijet<\/strong>,
\nMneren e vorrit<\/strong> qi ta zbut\u00eb, Ai qanderr
\nKa me m\u2019 ken\u00eb nder salvime; Engj\u00eblli i Zotit,<\/strong>
\nQi roj\u00ebs besnik fuqit t\u2019i  pruen mizore,
\nGjumin e vdekj\u00ebs n\u00eb vorr<\/strong> mos me t\u2019 turbullue,
\nD\u00e9r qi t\u00eb shkimen n\u2019 qiell\u00eb e hana e dielli<\/strong>
\nE t\u2019 ngele moti e shekulli mbar\u00eb t\u2019 rroposet,
\nE t\u2019 vij\u00eb dita e gjyqit t\u2019 rruzullimit,
\nAi ka per t\u2019 m\u2019 ken\u00eb Zana<\/strong>. E at\u00ebher\u00eb, pa u tut\u00eb
\nZgjetat e mprehta e t\u2019 zjarrta kam me i mpreh\u00eb,
\nQi kundra vesit do t\u2019 ia l\u00ebshoj njer\u00ebzimit:
\nAt\u00ebher\u00eb un\u00eb kang\u00ebt kam me i ndertue kreshnike,<\/strong>
\nMe t\u2019 cilat bot\u00ebs un\u00eb do t\u2019 ia la t\u00eb shkrueme
\nSe shka vlejn\u00eb arm\u00ebt besnike n\u2019 dor\u00eb t\u2019 Shqiptarit<\/strong>.
\nE me kang\u00eb t\u2019 mija \u2018i permendar t\u2019 madhnuesh\u00ebm
\nN\u2019 vorr tand<\/strong> kam per t\u2019 ndertue, t\u00eb cilin moti
\nMe flet\u00eb t\u00eb ngrita kot ka per ta rrah\u00eb;
\nPse, si curr, qi n\u2019 mes t\u2019 detit rreh tallazi,
\nEdhe ai ashtu do t\u2019 mbes\u00eb nder gjire t\u2019 motit
\nQi bumbullojn\u00eb mbi faqe t\u2019 rruzullimit.
\nE at\u00ebher\u00eb prej bjeshkve kan\u00eb me u djergun\nZanat<\/strong>
\nE me t\u00eb njoma vjollca e drandofille<\/strong>
\nVorrin kan\u00eb<\/strong> me t\u2019 vallue, e kan\u00eb me rrit\u00eb
\nMe shum\u00eb kujdes per qark selvia t\u2019 blerta<\/strong>;
\nE shtegtarit mundqar, qi n\u2019 ato hije
\nKa me zan\u00eb vend, me ndal\u00eb pak gja t\u2019 dihamet.
\nKan\u00eb me kallzue se sa pjes\u00eb qielli vr\u00e2ni
\nVdekja n\u2019 at\u00eb vorr.<\/strong> E at\u00eb bot\u00eb i larg\u00ebt shtegtari
\nT\u00eb leht\u00eb dh\u00e9un ka me t\u2019 urue, e t\u2019 paqta e t\u2019 buta
\nShinat e boren: e, kur n\u2019 male t\u2019 veta
\nT\u2019 dredhoj\u00eb k\u00e9 stani, f\u00ebmij\u00ebs ka me i kallzue
\nShka ndjeu per ty. E f\u00ebmija e tij asobote
\nEmnin tand kan\u00eb per t\u2019 k\u00ebndue, e vrrini e bjeshka<\/strong>
\nGjithmon\u00eb i ri, tue njeh\u00eb furit e mnershme,
\nAmb\u00ebl prej emnit tand kan\u00eb me jehue.
\nMe maje t\u2019 briskut kan\u00eb me shkrue mbi lisa<\/strong>
\nMe shkrola t\u2019 njohtne ve\u00e7 e prej barijve:
\nKan\u00eb me u rrit\u00eb lisat,<\/strong> perse sopata as r\u00eaja
\nS\u2019e prekin landen, ku asht ravis\u00eb ai emen:
\nE tue u rrit\u00eb lisat<\/strong> kan\u00eb me u rritun shkrolat;
\nE k\u00ebshtu ma t\u2019 kjarta mbas disa qindvjet\u00ebve
\nNipat ma t\u2019 von\u00ebt kan\u00eb me i k\u00ebndue, e emni,
\nSa t\u2019 bjer\u00eb dielli tok\u00ebs ka me t\u2019u kndue<\/strong><\/em>.
\n                                                 \n<\/em>1909.<\/em><\/em><\/p>\n\n\n\n

Fishta\nnjihet si poeti m\u00eb i lexuar dhe m\u00eb i komentuar deri tani. Pothuasje e gjitha\nkritika e ka rrokur aq p\u00ebrimt\u00ebsisht vepr\u00ebn e tij , p\u00ebr gati nj\u00eb shekull, (gati\nkat\u00ebr breza lexuesish), duke e shkoqitur deri n\u00eb genin e tij m\u00ebp\u00ebrtej Atit t\u00eb\nDheut, t\u00eb Hyjit, dhe Poetit gjenial, dhe i gjith\u00eb  universi letrar fishtian, \nshpaloi gjenez\u00ebn e kombit shqiptar, duke zhveshur t\u00eb gjitha l\u00ebkur\u00ebt, q\u00eb\nnga thell\u00ebsit\u00eb e paganizmit, tek moderniteti, me paradigm\u00ebn e tij \nletrare: Atme e F\u00e8.  T\u2019i\nqasesh Fisht-\u00ebs n\u00eb m\u00ebnyr\u00eb moderne, \u00ebsht\u00eb nj\u00eb sfid\u00eb letrare, sepse arti dhe\nvepra, kan\u00eb tejkaluar koh\u00ebn, duke u universializuar.  Por, do t\u00eb sprovoj veten time. Qasja ndryshe\nndaj poezis\u00eb \u201cNji lule vjeshtet<\/em><\/strong>\u201d e Fisht\u00ebs, padyshim \u00ebsht\u00eb nj\u00eb\nnd\u00ebr m\u00eb t\u00eb diskutuarat, p\u00ebrmes th\u00ebnieve dhe kund\u00ebrth\u00ebnieve, por e v\u00ebrteta e\npamohueshme, se kjo poezi \u00ebsht\u00eb poezia m\u00eb lirike e poetit t\u00eb madh. Dialogu\nelegjaik i autorit mes vdekjes dhe pasvdekjes, ndoshta e ka filles\u00ebn q\u00eb nga\nEgjipti i lasht\u00eb me \u201clibri i t\u00eb vdekurve<\/em>\u201d t\u00eb (Azem Qazimi-t), ku\ntipologjia e lirizmit fishtian, ligj\u00ebrimi i brendsh\u00ebm n\u00ebp\u00ebrmjet diskursit t\u00eb\ngjuh\u00ebs, larg mitizimit t\u00eb atdheut, ky tekst \np\u00ebrshkruan:<\/p>\n\n\n\n

  1. ndjenj\u00ebn e \nmallit dhe dhembjes<\/em>, <\/li>
  2. ndjenj\u00ebn e m\u00ebrzis\u00eb s\u00eb thell\u00eb<\/em>,<\/li>
  3. humbjen e bukuris\u00eb<\/em> (si lule vjeshte), q\u00eb sipas\nstudiuesit (Aurel Plasari), ka nj\u00eb ravgim p\u00ebr <\/li><\/ol>\n\n\n\n

    nj\u00eb\nfem\u00ebr t\u00eb humbur, \u201csi ligj\u00ebrim dialogues dhe monologues, p\u00ebr t\u00eb dashur\u00ebn e\nhumbur q\u00eb nuk kthehet m\u00eb<\/em>\u201d, por p\u00ebrfaq\u00ebsia e tij fetare, na diaologon me nj\u00eb\nmarr\u00ebdh\u00ebnie metafizike me vdekjen<\/em> , ku shenjon:<\/p>\n\n\n\n

    • shenjat tekstore t\u00eb objektives dhe subjektives,<\/em><\/li>
    • tipose t\u00eb lirik\u00ebs personale dhe autoriale<\/em>,<\/li>
    • d\u00ebshmia letrare mes fizikes dhe metafizikes<\/em>, q\u00eb edhe sikur \u201ct\u00eb mos e kishte pengue, zhguni <\/em><\/li><\/ul>\n\n\n\n

      i\nfratit, Fishta<\/em>\nshum\u00eb-shum\u00eb   do   t\u00eb   kishte   nd\u00ebrrue   objekt… por  kurr\u00eb  q\u00ebndrimin e vet subjektiv<\/em>\u201d, shkruan n\u00eb vitet \u201930, (Mark\nNdoja).  Figuracioni dhe stili shpalojn\u00eb\nnj\u00eb topos tematik, se vet\u00eb poezia \u00ebsht\u00eb nj\u00eb p\u00ebrsiatje p\u00ebr t\u00eb bukur\u00ebn, vdekjen,\nmallin, munges\u00ebn, p\u00ebr moralin dhe p\u00ebrjet\u00ebsin\u00eb, p\u00ebr artin e fjal\u00ebs dhe\n(p\u00ebr)jet\u00ebsimin e vdekjes , p\u00ebr t\u00eb arritur pavdeksin\u00eb, (n\u00ebp\u00ebrmjet testamentit\nletrar) se lidhja me unin poetik, \u00ebsht\u00eb \nsimboli i qenies s\u00eb dashur, b\u00ebhet e am\u00ebshueme, duke qart\u00ebsuar m\u00eb shum\u00eb\nsimbolik\u00ebn e lirik\u00ebs, si shkak dhe q\u00ebllim<\/em>, se  \u201clirika\u201d, n\u00eb nj\u00eb pik\u00ebpamje \u00ebsht\u00eb biseda\ne poetit me pasvdekjen<\/em>\u201d, p\u00ebr prof. (Ali Xhiku-n), jo vet\u00ebm rrafshina\nmes dy bot\u00ebve po edhe  monologu dhe\ndialogu, vertikaliteti dhe horizontaliteti n\u00eb hapsir\u00ebn boshe t\u00eb varrit,\nting\u00ebllon si nj\u00eb thirrm\u00eb: n\u2019 at\u00eb rrahe t\u2019vdekunve mbrenda vorrit t\u2019\nerrshem<\/strong>\/Tash pluhun j\u00e9. Ata dy sy t\u2019 jan\u00eb err\u00eb,<\/strong>\/Ku qiella prirej me sa\nhana e diella<\/strong>\/Terthores s\u2019 eper m\u2019 sharte vrejn\u00eb t\u2019 njerzimit!\/T\u2019 jan\u00eb\nsosun fjal\u00ebt e ambla e plot urti, <\/em>kacafytja mes madh\u00ebshtis\u00eb dhe\np\u00ebrjet\u00ebsis\u00eb<\/em>, jet\u00ebs kalimtare<\/em> dhe vdekjes absolute<\/em>, p\u00ebrmes alter\negos,<\/em> duke kaluar shkall\u00ebt e p\u00ebr(tej)jet\u00ebs , sipas kritikut (Sabri Hamiti)\n\u201clufta kund\u00ebr harrimit, kund\u00ebr kalueshm\u00ebris\u00eb\u201d<\/em>, \u00ebsht\u00eb  fuqia e emocionit t\u00eb ve\u00e7ant\u00eb q\u00eb p\u00ebr\u00e7on kjo\nlirik\u00eb e fisht\u00ebs, si m\u00eb t\u00eb mirat dhe m\u00eb t\u00eb fuqishmet e let\u00ebrsis\u00eb ton\u00eb shqipe.\nP\u00ebr  (At Viktor Volaj-n), \u201casht\npoezija ma lirike e mbar\u00eb k\u00ebtij libri, n\u2019 at\u00eb kuptimin e ngusht\u00eb qi merr fjala.\nAsht nji lirik\u00eb qi zbulon shum\u00eb ndiesi t\u00eb bot\u00ebs s\u00eb mbrendshme t\u00eb Poetit.\nSubjekti i saj paraqitet mjaft i pacaktuem\u201d. <\/em>N\u00ebse duhet t\u00eb nisemi p\u00ebr\n(mos)p\u00ebrcaktes\u00ebn q\u00eb shkruan Volaj, se subjekti \u00ebsht\u00eb i pacaktuar duhet fuqia e\nemocionit t\u00eb ve\u00e7ant\u00eb q\u00eb p\u00ebr\u00e7on kjo lirik\u00eb, si m\u00eb t\u00eb mirat dhe m\u00eb e fuqishme e\nlet\u00ebrsis\u00eb ton\u00eb shqipe, duket si nj\u00eb \u201cngat\u00ebrres\u00eb\u201d apo \u201chutim\u201d i kritik\u00ebve, se\nvargjet: e vorrit<\/em><\/strong> nuk t\u2019 a zbut\u00eb, pos\u00eb vajit  t\u2019\ntrishtueshem<\/strong>\/T\u00eb hutit t\u2019 nat\u00ebs, qi n\u00ebp\u00ebr curra t\u2019 malit<\/strong>\/Dhimbshem n\u00eb\nrreze t\u2019 han\u00ebs rrin tue gj\u00ebmue!\u2026<\/em>, nuk e zvog\u00eblojn\u00eb dhimbjen p\u00ebr dik\u00eb, duke\nqart\u00ebsuar subjektivitetin  dhe forc\u00ebn e\ntropeve gjuh\u00ebsore, q\u00eb n\u00ebp\u00ebrmjet gjall\u00ebris\u00eb s\u00eb figurave, aft\u00ebsia e vet\u00ebdijes\nshkruese,  n\u00eb m\u00ebnyr\u00eb specifike, mvishet\nme p\u00ebrceptim ndiesor dhe shqisor. \nNocionet \u201cfigura\u201d dhe \u201csimbole\u201d , n\u00eb kontekste t\u00eb ndryshme  kan\u00eb nj\u00eb lakore brenda  l\u00ebvizjeve brendatekstore por jasht\u00ebtekstore,\nl\u00ebvizjet e figurave lart-posht\u00eb dhe \nbrenda-jasht\u00eb,  \u201csimboli \u00ebsht\u00eb\ngjithashtu edhe nga sinominet e \u201cfes\u00eb\u201d – simboli i besimit<\/em>\u201d, p\u00ebr (Wellek\ndhe Waren), \u00ebsht\u00eb nj\u00eb analogji me shenj\u00ebs<\/em>  dhe asaj \u00e7ka shenjohet<\/em> prej saj,  si nj\u00eb m\u00ebnyr\u00eb shprehje  me shenja t\u00eb caktuara, kur simbolet fetare\nmbeten n\u00eb lidhje t\u00eb brenshme, midis \u201cshenj\u00ebs\u201d dhe objektit t\u00eb \u201csh\u00ebnjuar\u201dsi\u00e7\njan\u00eb : varri, vdekja, jeta, am\u00ebshimi<\/em> etj., aft\u00ebsia e Fisht\u00ebs sipas\n(Giuseppe Gradilone-s) \u201c p\u00ebr t\u00eb asimiluar m\u00eb shnum\u00eb s\u00eb jashtmi sesa s\u00eb\nbrendshmi<\/em>\u201d . <\/p>\n\n\n\n

      • Diskuri biblik<\/em><\/strong>,<\/em> si shenj\u00eb e nj\u00eb\n\u201csimbolizmi t\u00eb past\u00ebr\u201d, vjen nga nocioni  \u201cdiskurs\u201d  (nga <\/li><\/ul>\n\n\n\n

        lat.\ndiscursus) e ka kuptimin e endjes, bredhjes, shp\u00ebrndarjes, sipas (Mikel\nNdrec-\u00ebs),  \u201cky   nocion  konceptohet si bised\u00eb, apo si shkoqitje logjike<\/em>\u201d, por shenjat e \u201cdiskursit biblik\u201d p\u00ebr\nkritikun  (Ndue Ukaj-n), \u00ebsht\u00eb qart\u00ebsisht\ne dallueshme simbolikat fetare<\/em>, figurat ndiesore\nt\u00eb formuluara dhe t\u00eb zhvendosura  n\u00eb nj\u00eb\nsit\u00eb t\u00eb caktuar shenjash dhe figurash, q\u00eb q\u00ebndrojn\u00eb si nj\u00eb raalitet\ntrashedental mes rrafshit moral dhe filozofik, ashtu si edhe \u201cdiskursi\npersonal\u201d duke ruajtur shenjat e psalmeve<\/em>, n\u00ebp\u00ebrmjet vargjeve:  ai Kryq d\u00ebllijet<\/em><\/strong>,\/Mneren\ne vorrit<\/strong> qi ta zbut\u00eb, Ai qanderr\/Ka me m\u2019 ken\u00eb nder salvime; Engj\u00eblli i\nZotit<\/strong><\/em> . Interpretimi letrar n\u00eb let\u00ebrsin\u00eb shqipe ka shenja t\u00eb \nelementeve t\u00eb diskursit biblik, q\u00eb nd\u00ebrlidhin\nsistemet e  ve\u00e7anta t\u00eb   interkomunikimi,   jo vet\u00ebm si situata t\u00eb ve\u00e7anta  shkrimore  t\u00eb letraritetit, por edhe si\nm\u00ebnyr\u00eb  e nd\u00ebrtimit dhe ligj\u00ebrimit\nletrar, sipas (Roland Barthes) \u201cteksti \u00ebsht\u00eb nj\u00eb endje\ncitimesh q\u00eb vijn\u00eb nga  mij\u00ebra<\/em>\nkultura\u201d<\/em>. Kur studiuesi (Stefan \u00c7apaliku) shtron p\u00ebr diskutim  frym\u00ebzimin kristian<\/em>  n\u00eb let\u00ebrsin\u00eb shqipe, frym\u00ebzimi q\u00eb nd\u00ebrlidhet me kodet biblike<\/em>, \u00ebsht\u00eb\np\u00ebrqasja jo vet\u00ebm e nd\u00ebrtekstoris\u00eb biblike, por edhe t\u00eb nj\u00eb lloji poezie\nvarrezash<\/em>, sipas (Jolanda Kodr\u00eb-s), \u201cNji lule Vjeshtet, kjo kang\u00eb tejet\ne gjall\u00eb e Fisht\u00ebs, ban pjes\u00eb n\u2019at\u00eb  lloj\npoezije vorrezash, q\u00eb aq p\u00ebrkrhaje gjet n\u2019 angli prej Young, Gray, Hervei e\nPoupe, e prej s\u00eb cil\u00ebs n\u2019Itali u frymzue prej Pindemontes, Foscolo e Leopradi<\/em>\u201d,\nme nj\u00eb leksik t\u00eb pasur biblik, se lidhet me qenien dhe p\u00ebrjet\u00ebsin\u00eb e njeriut<\/em>,\nme vdekjen dhe jet\u00ebn<\/em>, padyshim diskursi i krishter\u00eb nuk mund t\u00eb shmaget,\npavar\u00ebsisht se struktura ligj\u00ebrimore dhe esenciale si tekst, p\u00ebr (Kujtim\nShal\u00eb-n), stuktura e \u201cNji  lule\nvjeshtet<\/em>\u201d mb\u00ebshtetet n\u00eb  struktur\u00ebn e\n\u201cinter\/shenjave,\nt\u00eb simboleve n\u00eb rikualifikimet e\ndometh\u00ebnieve<\/em>\u201d.<\/p>\n\n\n\n

        • Kodimi\/(de)kodimi biblik<\/em>  me elementet\ndhe strukturat \u201csemio-narrtaive<\/em> t\u00eb (Algirdas <\/li><\/ul>\n\n\n\n

          Greimas-it),  zbulojm\u00eb subjektin  e ndjesis\u00eb<\/em>,  na pasqyron me tregimin autobiografik, q\u00eb\np\u00ebrshkruan vdekjen e tjetrit<\/em>, ose q\u00eb quhet ndryshe, thanatografi,<\/em>\nduke shenjuar jo vet\u00ebdijen e tjetrit, por vet\u00eb enigm\u00ebn e vdekjes,  bashk\u00eb me  modalitetet\ne qenies, q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb  me nj\u00eb\nmarr\u00ebdh\u00ebnie t\u00eb q\u00ebllimshme  mes jet\u00ebs dhe\nvdekjes, mes fizikes dhe metafizikes q\u00eb shenjohen n\u00eb tekst, n\u00ebp\u00ebrmjet vargjeve:  qi n\u00ebp\u00ebr v\u00ebrrije rrin\u00eb tue\nk\u00ebndue t\u2019 Parrizit<\/strong>:\/Ku, flet\u00ebt e arta bashk\u00eb kryqzue me Engj\u00ebj<\/strong>,\/K\u00ebndon\nZotit lavde n\u00ebp\u00ebr ylbera t\u2019 qiellit;<\/strong>.A, marr\u00eb krejt n\u2019 t\u2019 pam t\u2019 s\u2019 hyjnueshmes\nfaqe t\u2019 Zotit<\/strong>, <\/em>relativizimi mes simbolik\u00ebs s\u00eb v\u00ebrtet\u00eb<\/em> dhe  p\u00ebrdorimi konstant i metaforave simbolike,<\/em>\nduke afruar tropet e poezis\u00eb , me (n\u00ebn)ndarjet: figurat e afris\u00eb<\/em> dhe figurat\ne ngjashm\u00ebris\u00eb<\/em>,  sipas logjik\u00ebs\nasociative apo edhe personifikimit, se poezia fetare katolike, duhet t\u00eb jet\u00eb\np\u00ebr (Middleton J. Murry-en),  \u201cmedomos metaforike<\/em>\u201d\nn\u00eb form\u00ebn e himneve fetare t\u00eb neoklacizmit: metaforat simbolike t\u00eb vdekjes: [t\u2019vdekunve mbrenda\nvorrit t\u2019 errshem\/<\/em><\/strong>! Nji Kryq d\u00ebllijet<\/strong>, N\u2019 prehen t\u2019\nAm\u00ebshuemit\/ Engj\u00eblli i Zotit,\/ nget vorrit,<\/strong>\/krejt vdekja\/<\/strong> se\npertej vorrin\/<\/strong> Vdekjen e zbut\u00eb<\/strong>\/ N\u2019 vorr tand\/ Vdekja n\u2019 at\u00eb vorr<\/strong><\/em>, 16 her\u00eb fjala\nvorr<\/em> dhe 8 her\u00eb fjala vdekje<\/em>, 13 fjal\u00eb, p\u00ebr Hyjin, Parrizin,\nKryqin<\/em>, etj].<\/p>\n\n\n\n

          • Kodimi\/(de)kodimi i ligj\u00ebrimit personal<\/em>, rrok rrafshet t\u00ebr\u00ebsore t\u00eb koh\u00ebs letrare, jo si <\/li><\/ul>\n\n\n\n

            munges\u00eb receptimi, me gjurm\u00eb autobiografike,\npor me “kontrat\u00ebn autobiografike<\/em>” t\u00eb ( Philippe Lejuene-s)\nrr\u00ebfimi autentik, shtegon kat\u00ebrcip\u00ebrisht n\u00eb humner\u00ebn e kujtes\u00ebs me “aktin\nautobiografik<\/em>“, t\u00eb ( Elisabeth W. Bruss-it), aq p\u00ebrmallsh\u00ebm deri n\u00eb\nZenitin e t\u00eb gjith\u00eb qiejve p\u00ebr Ringjalljen Hyjnore, n\u00ebp\u00ebrmjet shkrimit: se e\npara ishte Fjala, si nj\u00eb besatim i vjet\u00ebr biblik, ku njeriu e sprovoj me\nhumbjen e pavdeksis\u00eb, ( duke ngr\u00ebn\u00eb pem\u00ebn e gabuar t\u00eb Dijes), por me forc\u00ebn e\nfjal\u00ebs s\u00eb th\u00ebn\u00eb sipas Fisht\u00ebs, se \u201cgjuha nuk ekziston e<\/em> ndar\u00eb nga kultura, dometh\u00ebn\u00eb nga mbushja e trash\u00ebguar shoq\u00ebrore e p\u00ebrvojave dhe besimeve q\u00eb p\u00ebrcaktojn\u00eb thurjen e jet\u00ebs son\u00eb\u201d <\/em>p\u00ebr  <\/em>(Eduart Sipar-in) \u00ebsht\u00eb brenda t\u00eb nj\u00ebjtit\nprojekt autobiografik<\/em>. Fishta, si frat fran\u00e7eskan, si polotikan, kritik,\npoet, patriot, ashtu si shum\u00eb modele t\u00eb tjera t\u00eb let\u00ebrsis\u00eb shqiptare, ka t\u00eb\nb\u00ebj\u00eb  me v\u00ebrtet\u00ebsin\u00eb e natyr\u00ebs\nnjer\u00ebzore<\/em>, me kodime dhe (de)kodime q\u00eb \nsh\u00ebnojn\u00eb disa modele t\u00eb  let\u00ebrsin\u00eb\nton\u00eb bashk\u00ebkohore,  q\u00eb identifikon\nvetveten sipas (Lili Sul\u00eb-s) \u201cher\u00eb mes shenjave indentifikuese edhe\nautoriale e pik\u00ebrisht personale<\/em>\u201d, \nme\nqend\u00ebrzim vet\u00eb-p\u00ebrcaktues t\u00eb vet\u00ebdijes, duke sfiduar nj\u00eb lloj \u201ccogito-je\u201d<\/em>\nterm kartezian, me \u201celemente postmoderniste\u201d<\/em>, t\u00eb (Linda Hacion-it), jan\u00eb\nnj\u00eb postalterego <\/em>e teoris\u00eb s\u00eb intertekstualitetit n\u00eb  t\u00ebr\u00eb rrafshet e shkrimit letrar t\u00eb Fisht\u00ebs,\nka nj\u00eb  nyje lidh\u00ebse aksiomatike<\/em>,  q\u00eb nd\u00ebrlidh dy koh\u00eb, dy bot\u00eb, dy realitete,\nq\u00eb lidh vdekjen dhe Am\u00ebshimin.  <\/p>\n\n\n\n

            • Diskursi atdhetar<\/em><\/strong> as nuk mitizon as\nnuk \u00e7mitizon atdheun, poeti k\u00ebmb\u00ebngul m\u00eb tep\u00ebr \n<\/li><\/ul>\n\n\n\n

              p\u00ebr\nmetaforizmin e brendsh\u00ebm t\u00eb tekstit artistik, duke p\u00ebrs\u00ebritur elementet e\ntekstit, q\u00eb lexuesi duhet ta kuptoj\u00eb ose shoq\u00ebria n\u00eb epoka t\u00eb ndryshme, si\n\u00e7\u00ebshtje artistike dhe \u00e7far\u00eb nuk \u00ebsht\u00eb, se p\u00ebr (Juri Lotman-in), \u201cteksti\n\u00ebsht\u00eb  artistik pse p\u00ebrmban karakteristika\nq\u00eb e b\u00ebjn\u00eb t\u00eb till\u00eb<\/em>,\u201d q\u00eb n\u00ebnkutohet nga vargun: mue edh\u00e8, qi shekulli e\nnji d\u00ebshir\u00eb Lirie\/ Besen e dhanun \u2013 e miqesin e zan\u00eb;\/Per F\u00e9 e per Atme n\u2019\nball\u00eb me i dal\u00eb rrezikut<\/strong><\/em>, duke p\u00ebrshkall\u00ebzuar;a) \u00e7mitizimin e atdheut,<\/em><\/p>\n\n\n\n

              b)\n\u00e7mitizimin\ne heroit,<\/em>\nn\u00ebp\u00ebrmjet vargut; se\nshka vlejn\u00eb arm\u00ebt besnike n\u2019 dor\u00eb t\u2019 Shqiptarit<\/em><\/strong>., motivet e\nve\u00e7anta  q\u00eb anojn\u00eb  nga e \u00e7uditshmja dhe befasuesia, nga\nmish\u00ebrimi i t\u00eb v\u00ebrtet\u00ebs kristiane<\/em><\/strong>, \u201cnga e af\u00ebrta tek e larg\u00ebta\u201d\nn\u00ebp\u00ebrmjet analogjis\u00eb s\u00eb t\u00eb p\u00ebrditshmes, n\u00ebp\u00ebrmjet figurave  intensive<\/em>, p\u00ebrmasa e zvog\u00ebluar e dukurive\nt\u00eb jet\u00ebs, n\u00ebp\u00ebrmjet p\u00ebrk\u00ebmbimit t\u00eb metaforave , simboleve, epiteteve, <\/em>duke\nbashkuar tri kategorit\u00eb  e figurave: figura\ne thell\u00eb<\/em>, figura radiklae<\/em>, figura ekspansive<\/em>. <\/p>\n\n\n\n

              • Diskursi mitologjik<\/em><\/strong>,<\/em> n\u00ebp\u00ebrmjet miteve\ndhe per\u00ebndive<\/em> q\u00eb shkrihen n\u00eb mitet e heronjve<\/em>, \u00e7on <\/li><\/ul>\n\n\n\n

                n\u00eb\n\u201czhvendosjen e mitit<\/em>\u201d t\u00eb (Northop Fraj-it) nga interesi par\u00ebsor (ideja e\nmendimit poetik), n\u00eb eposin e vargut, p\u00ebr t\u00eb gjetur lidhjet\nasociative, lidhjet tingullore,  lidhjet\ndykumtim\u00ebsore, q\u00eb mbartin edhe pesh\u00ebn e diskusit mitologjik, tashm\u00eb t\u00eb njohur\nt\u00eb Fisht\u00ebs, t\u00eb krijimit t\u00eb mitit vetiak,<\/em> ose (mitit fishtian i ngjash\u00ebm\nme p\u00ebrmas\u00ebn e Dantes), p\u00ebr (Friedrich Nietzsche-n), \u201cpa mitin, \u00e7do kultur\u00eb e\nhumbte karakterin e saj t\u00eb gjall\u00eb krijues, humbte forc\u00ebn e vet t\u00eb natyrshme<\/em>\u201d\n. N\u00eb pamund\u00ebsi p\u00ebr t\u00eb shmangur vargu: ai ka per t\u2019 m\u2019 ken\u00eb Zana<\/em><\/strong>apo Eposin e Kreshik\u00ebve, at\u00ebher\u00eb un\u00eb kang\u00ebt kam me i ndertue\nkreshnike<\/strong><\/em> bashk\u00eb me vargun tjet\u00ebr:  e at\u00ebher\u00eb prej bjeshkve kan\u00eb me u djergun\nZanat,<\/strong><\/em> poeti ka nd\u00ebrtuar nj\u00eb galeri, epitetesh, enumeracione,\np\u00ebrs\u00ebritje<\/em>, similituda, krahasime , metafora, anafora, kosonanca,\nasonanca <\/em>etj:[ <\/em>sa hana e diella\n\/curra t\u2019 malit\/ ky mendim i ambel<\/em><\/strong>\/ kur bora dehet\/  si rrezja<\/strong> e diellit\/<\/strong> per<\/strong> lila\ne drandofille\/ nder t\u2019 zjarrtat valle<\/strong>\/ n\u00ebp\u00ebr rr\u00e2j\u00eb e curra\/ vaj\nbylbylit\/ n\u2019<\/strong> qiell\u00eb e hana e dielli<\/strong>\/  e t\u2019 paqta e t\u2019 buta\/ shinat e boren<\/strong>\/ e\nvrrini e bjeshka<\/strong><\/em>\/\nshkrue mbi lisa <\/em><\/strong>etj].  <\/p>\n\n\n\n

                • Diskursi neoklasik<\/em><\/strong>, nj\u00eb lloj tjet\u00ebr\nqasjeje q\u00eb ka afruar poezin\u00eb e tij me poezin\u00eb neoklasike <\/li><\/ul>\n\n\n\n

                  t\u00eb\nMjed\u00ebs, duke dalluar m\u00ebnyr\u00ebn osianike<\/em> \ne t\u00eb k\u00ebnduarit, fundja tendencat neoklasike , jan\u00eb  nj\u00eb imitim i vet\u00ebdijsh\u00ebm i shkrimtar\u00ebve\nAugustian\u00eb t\u00eb vjet\u00ebr, Virgjili dhe Horaci , nj\u00eb rend moral dhe racional i kuptuesh\u00ebm n\u00eb\nunivers, duke demostruar modelin providencial t\u00eb Zotit, prap\u00ebseprap\u00eb  kjo vjersh\u00eb lirike p\u00ebr (Tonin \u00c7obani-n), se\np\u00ebr Fisht\u00ebn \u201cNj\u00eb lule vjeshtet<\/em><\/strong>\u201d  \u201c<\/em>\u00ebsht\u00eb nj\u00eb k\u00ebng\u00eb heroike<\/em>\u201d, me nj\u00eb num\u00ebr\nfrazeologjik, ku n\u00eb [{160 vargje jan\u00eb 11 nj\u00ebsi frazeologjike<\/em>}: T\u2019\njan\u00eb sosun fjal\u00ebt\/  ai z\u00e2 t\u2019 asht kput\u00eb<\/em><\/strong>\/\nMe lot njom\u00eb buken<\/em><\/strong>,\/ permbi vorr t\u2019 kan\u00eb bijtun<\/strong>\/ nji\ndor\u00eb ta vu t\u00e9 kryet<\/strong><\/em>\/n\u00eb rreze t\u2019 han\u00ebs rrin tue gj\u00ebmue<\/em><\/strong>\/\ni shkon n\u2019per zemer.\/<\/strong> kur bora dehet\/<\/strong> perbluen pun\u00eb t\u2019\nmbrapshta\/Gjumin e vdekj\u00ebs<\/strong>\/kah pun\u00ebt e mbara<\/strong><\/em>].<\/p>\n\n\n\n