{"id":4253,"date":"2018-09-11T15:13:10","date_gmt":"2018-09-11T13:13:10","guid":{"rendered":"https:\/\/sbunker.org\/?p=4253"},"modified":"2024-11-12T15:14:53","modified_gmt":"2024-11-12T13:14:53","slug":"shenime-per-iliaden","status":"publish","type":"post","link":"https:\/\/sbunker.org\/sr\/kritike\/shenime-per-iliaden\/","title":{"rendered":"Sh\u00ebnime p\u00ebr Iliad\u00ebn"},"content":{"rendered":"
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N\u00eb sprov\u00ebn me titull “Variacionet Homerike”, kushtuar krahasimit t\u00eb p\u00ebrkthimeve t\u00eb ndryshme t\u00eb Homerit, Borges shkruan se leximi i veprave t\u00eb mir\u00ebnjohura \u00ebsht\u00eb p\u00ebrher\u00eb nj\u00eb lexim i dyt\u00eb, pasi ne fillojm\u00eb t’i lexojm\u00eb ato duke pasur nj\u00eb kuptim paraprak t\u00eb tyre. E v\u00ebrteta \u00ebsht\u00eb se rikthimi te veprat e m\u00ebdha \u00ebsht\u00eb p\u00ebrher\u00eb nj\u00eb \u00e7rr\u00ebnjosje e atij parakuptimi sip\u00ebrfaq\u00ebsor q\u00eb ne kemi p\u00ebr to. Para se t\u2019i lexoja, kisha nj\u00eb siguri t\u00eb jasht\u00ebzakonshme se p\u00ebr \u00e7far\u00eb fliste Iliada, Don Kishoti apo Prometeu. Por \u00ebsht\u00eb pik\u00ebrisht pasi i lexova, kur kuptova se ato nuk kishin t\u00eb b\u00ebnin aspak me at\u00eb kuptimin e gjith\u00ebpranish\u00ebm q\u00eb ato kan\u00eb brenda kultur\u00ebs son\u00eb. Leximi i par\u00eb sh\u00ebrben p\u00ebr t\u00eb shkat\u00ebrruar parakuptimin e sigurt t\u00eb t\u00eb palexuarit. Pa u futur n\u00eb detaje p\u00ebr sa i p\u00ebrket veprave t\u00eb tjera t\u00eb m\u00ebdha, dua t\u00eb them se leximi i kujdessh\u00ebm i Iliad\u00ebs ishte n\u00eb fakt nj\u00eb rizbulim i Iliad\u00ebs.\u00a0Kan\u00eb kaluar mij\u00ebra vite k\u00ebndimesh, leximesh dhe interpretimesh, e prap\u00eb ka di\u00e7ka t\u00eb re brenda Iliad\u00ebs sa her\u00eb q\u00eb rilexohet. Ka di\u00e7ka p\u00ebrher\u00eb t\u00eb pazbuluar m\u00eb par\u00eb.<\/p>\n

Veprat e m\u00ebdha krijojn\u00eb nj\u00eb gjith\u00ebsi: ato p\u00ebrmbajn\u00eb nj\u00eb bot\u00ebkuptim brenda vetvetes. Ai krahasimi klishe midis shkrimtarit dhe Zotit e ka nj\u00eb gjysm\u00eb t\u00eb v\u00ebrtete: t\u00eb jesh shkrimtar do t\u00eb thot\u00eb t\u00eb krijosh nj\u00eb bot\u00eb nga asgj\u00ebja. T\u00eb krijosh nj\u00eb bot\u00eb do t\u00eb thot\u00eb t\u00eb krijosh marr\u00ebdh\u00ebnie midis \u00e7do gj\u00ebje brenda nj\u00eb t\u00ebr\u00ebsie t\u00eb caktuar. N\u00eb k\u00ebt\u00eb kuptim, let\u00ebrsia arrin t\u00eb shpreh\u00eb gjith\u00ebsin\u00eb dhe frym\u00ebn.<\/p>\n

Nga leximet e mia t\u00eb shumta, ndonj\u00ebher\u00eb do thosha edhe t\u00eb tep\u00ebrta, kam dal\u00eb n\u00eb p\u00ebrfundimin se veprat letrare kan\u00eb vet\u00ebm nj\u00eb parim t\u00eb domosdosh\u00ebm p\u00ebr t\u00eb qen\u00eb t\u00eb mira: ato duhet t\u00eb ken\u00eb di\u00e7ka t\u00eb fsheht\u00eb q\u00eb ta lidhin at\u00eb vep\u00ebr n\u00eb nj\u00eb t\u00ebr\u00ebsi. Nj\u00eb vep\u00ebr q\u00eb nuk \u00ebsht\u00eb e ngjizur n\u00eb nj\u00eb t\u00ebr\u00ebsi t\u00eb bashkuar \u00ebsht\u00eb si nj\u00eb tavolin\u00eb e montuar gabimisht: gozhdat jan\u00eb ngulur keqazi, ca k\u00ebmb\u00eb jan\u00eb v\u00ebn\u00eb shtrembazi n\u00eb syprin\u00ebn e tavolin\u00ebs e ca k\u00ebmb\u00eb t\u00eb tjera jan\u00eb v\u00ebn\u00eb posht\u00eb syprin\u00ebs. Me pak fjal\u00eb, nj\u00eb tavolin\u00eb e till\u00eb e ka t\u00eb pamundur t\u00eb q\u00ebndroj\u00eb dhe t\u00eb kryej\u00eb q\u00ebllimin e caktuar. I rikthehem p\u00ebrher\u00eb parimit t\u00eb ngjizjes s\u00eb vepr\u00ebs n\u00eb nj\u00eb t\u00ebr\u00ebsi t\u00eb bashkuar n\u00eb kritikat e mia letrare, pasi mendoj se \u00ebsht\u00eb ky i vetmi parim letrar q\u00eb duhet zbatuar, pavar\u00ebsisht gjuh\u00ebs, koh\u00ebs apo mod\u00ebs. Gj\u00ebja q\u00eb e lidh vepr\u00ebn \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb Aristoteli e pag\u00ebzon te libri\u00a0Poetika<\/em>\u00a0si “mythos”. Gabimi i Aristotelit q\u00ebndron te fakti se ai e shqyrton mythos-in si t\u00eb pandash\u00ebm nga rrjedha rr\u00ebfimtare. Mendoj se mythos-i ka nj\u00eb zbatim m\u00eb t\u00eb gjer\u00eb: veprat letrare mund t\u00eb bashkohen n\u00eb m\u00ebnyra t\u00eb ndryshme. Rrjedha vij\u00ebdrejt\u00eb e rr\u00ebfimit \u00ebsht\u00eb vet\u00ebm nj\u00eb m\u00ebnyr\u00eb p\u00ebr t\u00eb bashkuar vepr\u00ebn n\u00eb t\u00ebr\u00ebsi. Rikthimi i imazheve, metaforave, motiveve \u00ebsht\u00eb nj\u00eb bashkim tjet\u00ebr.<\/p>\n

Tani p\u00ebr t’u rikthyer tek\u00a0Iliada<\/em>, duhet t\u00eb shtrohet pyetja: \u00e7far\u00eb e bashkon\u00a0Iliad\u00ebn<\/em>? A ka Iliada nj\u00eb mythos q\u00eb e ngjiz at\u00eb n\u00eb nj\u00eb t\u00ebr\u00ebsi t\u00eb bashkuar? K\u00ebtu p\u00ebrgjigjja b\u00ebhet m\u00eb e nd\u00ebrlikuar, pasi\u00a0Iliada<\/em>\u00a0nuk ka nj\u00eb vij\u00eb lineare rr\u00ebfimi. Iliad\u00ebn nuk e bashkon zhvillimi vij\u00ebdrejt\u00eb i koh\u00ebs. Tek\u00a0Iliada<\/em>, hasim kalime dhe rikthime n\u00eb koh\u00eb. Zhvillimi i kapitujve nuk p\u00ebrkon me zhvillimin e koh\u00ebs brenda vepr\u00ebs.<\/p>\n

Dua t’i m\u00ebshoj mendimit se\u00a0Iliad\u00ebn<\/em>\u00a0e bashkon nj\u00eb besim thelb\u00ebsor metafizik. Pa k\u00ebt\u00eb besim thelb\u00ebsor metafizik, t\u00eb cilin do ta shtjelloj m\u00eb posht\u00eb, vepra shnd\u00ebrrohet n\u00eb disa k\u00ebng\u00eb t\u00eb ndara t\u00ebr\u00ebsisht nga nj\u00ebra-tjetra.<\/p>\n

N\u00eb sprov\u00ebn e saj “Iliada: sprova e forc\u00ebs”, Simon Veil thot\u00eb se\u00a0Iliada<\/em>\u00a0\u00ebsht\u00eb nj\u00eb nd\u00ebrmarrje e gjat\u00eb dhune, tmerri dhe lufte. Por, mes qindra faqesh vuajtjesh dhe luftrash, shfaqet e papritura, e pamenduara: \u00e7asti i hir\u00ebsis\u00eb. Askush nuk e priste k\u00ebt\u00eb \u00e7ast hir\u00ebsie, n\u00eb ve\u00e7anti mes atyre betejave t\u00eb p\u00ebrgjakshme. P\u00ebr Veil, \u00e7asti i hir\u00ebsis\u00eb shfaqet kur mbreti Priam shkon te \u00e7adra e Akilit p\u00ebr t’iu lutur q\u00eb t’i rikthente trupin e vdekur t\u00eb djalit t\u00eb tij. Dhe mes k\u00ebtij ballafaqimi midis mbretit Priam dhe Akilit, shohim di\u00e7ka q\u00eb \u00ebsht\u00eb krejt\u00ebsisht e ndryshme nga pjesa tjet\u00ebr e Iliad\u00ebs, nga d\u00ebshira p\u00ebr hakmarrje, nga d\u00ebshira p\u00ebr t\u00eb fituar dhe nga etja p\u00ebr lavdi. N\u00eb at\u00eb \u00e7ast t\u00eb papritur, vet\u00eb natyra njer\u00ebzore ndryshon: armiqt\u00eb b\u00ebhen miq, aty vjen m\u00ebshira ndaj tjetrit, aty vjen kuptimi i tjetrit dhe i vetvetes, aty vijn\u00eb lot\u00ebt n\u00eb syt\u00eb e t\u00eb dyve. P\u00ebrkoh\u00ebsisht, mbreti Priam dhe Akili nj\u00ebjt\u00ebsohen dhe kthehen n\u00eb bashk\u00ebvuajt\u00ebs.<\/p>\n

Pajtohem me shum\u00eb gj\u00ebra q\u00eb Simon Veil thot\u00eb p\u00ebr sa i p\u00ebrket\u00a0Iliad\u00ebs<\/em>. Di\u00e7ka thelb\u00ebsore shfaqet tek\u00a0Iliada<\/em>, jo n\u00eb ato qindra faqe t\u00eb mbushura me dhun\u00eb dhe luft\u00eb, por n\u00eb ato pak faqe ku libri shkon p\u00ebrtej dhun\u00ebs. Pavar\u00ebsisht k\u00ebsaj, mendoj se thelbi bashkues i\u00a0Iliad\u00ebs<\/em>\u00a0nuk \u00ebsht\u00eb as dhuna e as \u00e7asti i pamenduar i hir\u00ebsis\u00eb, por q\u00ebllimi kryesor q\u00eb e shtyn dhun\u00ebn dhe luft\u00ebn tek\u00a0Iliada<\/em>. Ka nj\u00eb shtys\u00eb metafizike q\u00eb p\u00ebrligj vuajtjet, tmerrin dhe luft\u00ebn. Ka nj\u00eb parim q\u00eb i jep kuptim vuajtjeve dhe q\u00eb e lidh vepr\u00ebn plot\u00ebsisht: ky \u00ebsht\u00eb ritualizimi i vdekjes.<\/p>\n

Akili dhe grek\u00ebt u shtyn\u00eb drejt luft\u00ebs jo nga paraja, as nga nderi, as nga d\u00ebshira p\u00ebr pushtim, por nga parimi hyjnor se vdekja e njeriut nuk mund t\u00eb plot\u00ebsohet po nuk u ritualizua. Kur vdekja ritualizohet, vdekja plot\u00ebson vetveten dhe b\u00ebhet e pranueshme. Prandaj dhe Akili nuk pushonte s\u00eb luftuari deri sa vdekja e Patroklit t\u00eb ritualizohej, deri sa vdekja e tij t\u00eb qahej. Fakti q\u00eb Patrokli kishte vdekur nuk ishte arsyeja e m\u00ebris\u00eb s\u00eb tij. M\u00ebria e Akilit q\u00ebndronte se trupi i Patroklit nuk po lihej q\u00eb t\u00eb vdiste plot\u00ebsisht. S\u00ebrish, e nj\u00ebjta gj\u00eb q\u00ebndron edhe p\u00ebr Trojan\u00ebt. Ata u nis\u00ebn t\u00eb etur p\u00ebr luft\u00eb e vuajtje vet\u00ebm pas vdekjes s\u00eb Hektorit. Trupi i tij nuk po lihej q\u00eb t\u00eb vdiste plot\u00ebsisht, pasi ishte rr\u00ebmbyer nga grek\u00ebt dhe Akili. Trojan\u00ebt ishin gati t\u00eb vet\u00ebflijoheshin p\u00ebr t\u00eb ritualizuar vdekjen e Hektorit, ishin gati t\u00eb vdisnin, t\u00eb b\u00ebheshin gazi i bot\u00ebs, ta shembnin vet\u00eb atdheun e tyre. N\u00eb k\u00ebt\u00eb pik\u00eb, grek\u00ebt dhe trojan\u00ebt jan\u00eb t\u00eb nj\u00ebjt\u00eb: p\u00ebr t\u00eb dy ata, gj\u00ebja m\u00eb e hyjnishme \u00ebsht\u00eb ritualizimi i vdekjes.\u00a0Iliad\u00ebn<\/em>\u00a0do e ndaja n\u00eb dy pjes\u00eb. Pjesa e par\u00eb \u00ebsht\u00eb lufta e grek\u00ebve p\u00ebr t\u00eb rikthyer trupin e vdekur t\u00eb Patroklit dhe p\u00ebr t\u00eb ritualizuar vdekjen e tij. Pjesa e dyt\u00eb \u00ebsht\u00eb lufta e trojan\u00ebve p\u00ebr t\u00eb rikthyer trupin e vdekur t\u00eb Hektorit dhe p\u00ebr t\u00eb ritualizuar vdekjen e tij.<\/p>\n

T\u00eb vdes\u00ebsh \u00ebsht\u00eb e leht\u00eb. Por t\u00eb vdes\u00ebsh i pavajtuar, i pavarrosur, si nj\u00eb gjethe q\u00eb rr\u00ebzohet dhe zhduket e pandjer\u00eb, \u00ebsht\u00eb nj\u00eb r\u00ebndes\u00eb shum\u00eb e madhe. Dhe kjo \u00ebsht\u00eb di\u00e7ka e papranueshme. Ky motiv i madh n\u00eb qend\u00ebr t\u00eb\u00a0Iliad\u00ebs<\/em>, rikthehet s\u00ebrish tek Antigona e Sofokliut. Antigona e quan rikthimin e trupit t\u00eb t\u00eb vdekurit dhe nevoj\u00ebn p\u00ebr ta qar\u00eb v\u00ebllan\u00eb e saj si gj\u00ebn\u00eb m\u00eb t\u00eb hyjnishme.<\/p>\n

Pyetja q\u00eb duhet t\u00eb shtrohet \u00ebsht\u00eb: nga vjen kjo r\u00ebndes\u00eb e vdekjes s\u00eb pavajtuar? Pse \u00ebsht\u00eb kaq i r\u00ebnd\u00eb pranimi i zhdukjes s\u00eb pafjal\u00eb dhe paz\u00eb? P\u00ebrgjigjja \u00ebsht\u00eb se njeriu q\u00eb vdes i pavajtuar, njeriu q\u00eb vdes i pavarrosur, nuk \u00ebsht\u00eb askund. Nuk \u00ebsht\u00eb as n\u00eb k\u00ebt\u00eb bot\u00eb dhe as n\u00eb bot\u00ebn e p\u00ebrtejme. Vdekja e paritualizuar e zhduk njeriun si nga jeta ashtu edhe nga vdekja.<\/p>\n<\/div>\n

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N\u00eb sprov\u00ebn me titull “Variacionet Homerike”, kushtuar krahasimit t\u00eb p\u00ebrkthimeve t\u00eb ndryshme t\u00eb Homerit, Borges shkruan se leximi i veprave t\u00eb mir\u00ebnjohura \u00ebsht\u00eb p\u00ebrher\u00eb nj\u00eb lexim i dyt\u00eb, pasi ne fillojm\u00eb t’i lexojm\u00eb ato duke pasur nj\u00eb kuptim paraprak t\u00eb tyre. E v\u00ebrteta \u00ebsht\u00eb se rikthimi te veprat e m\u00ebdha \u00ebsht\u00eb p\u00ebrher\u00eb nj\u00eb \u00e7rr\u00ebnjosje e […]<\/p>","protected":false},"author":3,"featured_media":10060,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[1777,1322],"ppma_author":[263],"class_list":["post-4253","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kritike","tag-iliada","tag-kritike"],"authors":[{"term_id":263,"user_id":0,"is_guest":1,"slug":"erlind-sulko","display_name":"Erlind Sulko","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/sulko.jpeg","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2023\/10\/sulko.jpeg"},"user_url":"","last_name":"","first_name":"","description":"Erlind Sulko ka lindur n\u00eb Tiran\u00eb, Shqip\u00ebri. Ka mbaruar studimet ba\u00e7elor p\u00ebr filozofi n\u00eb Universitetin e Otav\u00ebs, Kanada. Tani merret kryesisht me poezi, hulumtime letrare dhe mbledhje librash t\u00eb vjet\u00ebr e t\u00eb rrall\u00eb."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4253","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/comments?post=4253"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4253\/revisions"}],"predecessor-version":[{"id":10061,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/posts\/4253\/revisions\/10061"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media\/10060"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/media?parent=4253"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/categories?post=4253"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/tags?post=4253"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/sr\/wp-json\/wp\/v2\/ppma_author?post=4253"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}