{"id":2065,"date":"2019-02-18T17:59:28","date_gmt":"2019-02-18T16:59:28","guid":{"rendered":"http:\/\/redaktori.com\/?p=2065"},"modified":"2019-02-18T17:59:28","modified_gmt":"2019-02-18T16:59:28","slug":"aspekte-te-jetes-dhe-vepres-polifonike-te-niko-kazanxaqisit","status":"publish","type":"post","link":"https:\/\/redaktori.com\/?p=2065","title":{"rendered":"Aspekte t\u00eb jet\u00ebs dhe vepr\u00ebs polifonike t\u00eb Niko Kazanxaqisit"},"content":{"rendered":"

Nga profesor Nasho Jorgaqi<\/strong><\/p>\n

Niko Kazanxaqis, ky Uliks i koh\u00ebve moderne, shtegtoi pareshtur t\u00ebr\u00eb jet\u00ebn, shtegtoi fizikisht, nga Mali Athos n\u00eb Tibet, po akoma m\u00eb shum\u00eb, shtegtoi shpirt\u00ebrisht n\u00ebp\u00ebr universin njer\u00ebzor. Fryt i k\u00ebtij shtegtimi madh\u00ebshtor \u00ebsht\u00eb trash\u00ebgimia letrare polifonike q\u00eb la pas. Nj\u00eb trash\u00ebgimi e gjer\u00eb, e begat\u00eb, q\u00eb na flet me aq fisnik\u00ebri dhe bukuri p\u00ebr njeriun dhe bot\u00ebn e tij. \u00cbsht\u00eb bota n\u00eb t\u00eb cil\u00ebn shkrimtari, si\u00e7 thot\u00eb dhe vet \u201ck\u00ebrkon t\u00eb nd\u00ebrtoj\u00eb urat e komunikimit n\u00eb mes mendjes dhe shpirtit\u201d, p\u00ebr ta rib\u00ebr\u00eb njeriun shpirt\u00ebrisht e p\u00ebr ta ndihmuar at\u00eb q\u00eb t\u00eb njoh\u00eb t\u00eb v\u00ebrtet\u00ebn. N\u00eb k\u00ebt\u00eb mision gati mesiatik, ai arrin t\u00eb lart\u00ebsoj\u00eb e t\u00eb mish\u00ebroj\u00eb mendimtarin dhe artistin, njeriun dhe qytetarin, t\u00eb p\u00ebrfaq\u00ebsoj\u00eb e t\u00eb b\u00ebhet z\u00ebdh\u00ebn\u00ebs i qenies m\u00eb t\u00eb lart\u00eb q\u00eb ka krijuar natyra mbi tok\u00eb. \u00cbsht\u00eb kjo arsyeja, q\u00eb na shtyn t\u00eb themi se vepra e Niko Kazanxaqisit ngjan t\u00eb kthehet me kumtin e saj thell\u00ebsisht human n\u00eb nj\u00eb manual t\u00eb shpirtit njer\u00ebzor. Dhe ky shpirt, p\u00ebr t\u00eb \u00ebsht\u00eb nj\u00eb dhe i pandar\u00eb, pavar\u00ebsisht nga koha dhe hap\u00ebsira, nga raca dhe besimi.<\/p>\n

Ndon\u00ebse Niko Kazanxaqisi ishte krijues i gjithansh\u00ebm, romancier e dramaturg, mendimtar dhe eseist i shk\u00eblqyer, ai e quante veten kryesisht poet, madje poet tragjik dhe epik. N\u00eb k\u00ebt\u00eb pohim ka nj\u00eb t\u00eb v\u00ebrtet\u00eb t\u00eb pakund\u00ebrshtueshme po t\u00eb marrim parasysh se poezia ishte dhe mbeti indi kryesor mbi t\u00eb cilin u ngjiz dhe lindi e gjith\u00eb vepra e tij letrare. Por poezia, nga ana tjet\u00ebr paraqitet tek ai dhe si nj\u00eb vokacion artistik m\u00eb vete. Kazanxaqisi krijoi dhe botoi vjersha dhe poema gjate gjith\u00eb jet\u00ebs, ve\u00e7an\u00ebrisht n\u00eb prag t\u00eb Luft\u00ebs s\u00eb Par\u00eb Bot\u00ebrore. Ato p\u00ebrfshijn\u00eb dhjet\u00ebra vepra poetike, n\u00eb mij\u00ebra vargje. E filloi me sonetet, si\u00e7 jan\u00eb poemat \u201cEdipi\u201d, \u201cTermopilet\u201d, etj. t\u00eb publikuara n\u00eb vitin 1914 dhe arriti apogjeun artistik me vepr\u00ebn monumentale \u201cOdiseja\u201d (1938). Ky epos i koh\u00ebve t\u00eb reja, i pashoq p\u00ebr llojin e vet e q\u00eb p\u00ebrmban 33.333 vargje dhe q\u00eb poeti i kushtoi afro tre dekada, duke shkruar shtat\u00eb variante \u00ebsht\u00eb nj\u00eb krijim krejt origjinal. N\u00ebp\u00ebrmjet k\u00ebtij miti t\u00eb ri helenik, ai synoi t\u00eb jap\u00eb mesazhe t\u00eb p\u00ebrjetshme dhe t\u00eb v\u00ebrteta universale.<\/p>\n

Por Kazanxaqis, p\u00ebrve\u00e7 soneteve dhe poem\u00ebs \u201cOdisea\u201d, krijoi dhe nj\u00eb varg poemash, q\u00eb ai i quajti tercina. Ato i shkroi n\u00eb vitet 1932-1937, por sa qe gjall\u00eb, p\u00ebr arsye q\u00eb nuk i dim\u00eb nuk i publikoi asnj\u00ebher\u00eb. T\u00eb 21 tercinat pan\u00eb drit\u00ebn e botimit vet\u00ebm tre vjet pas vdekjes (1960). Ishte ky nj\u00eb kapitull i poezis\u00eb s\u00eb tij, sa i panjohur p\u00ebr publikun aq dhe i nj\u00eb natyre\u00a0 krejt t\u00eb ve\u00e7ant\u00eb. Vet\u00eb titujt e poemave flasin p\u00ebr portretizimin q\u00eb poeti u b\u00ebn disa prej figurave themelore t\u00eb historis\u00eb dhe kultur\u00ebs, si\u00e7 jan\u00eb Dante, El Greko, Xhinxhiskani, Lenini, Don Kishoti, Muhameti, Ni\u00e7e, Buda, Krishti, Moisiu, Shekspiri, Aleksandri i Madh, etj. Kazanxaqisi arrin t\u00eb jap\u00eb kuintesenc\u00ebn e k\u00ebtyre fytyrave madhore, thelbin historik, por edhe kredon e filozofis\u00eb s\u00eb tyre. \u00cbsht\u00eb nj\u00eb poezi q\u00eb synon t\u00eb rrok\u00eb p\u00ebrgjith\u00ebsime t\u00eb gjera dhe t\u00eb dep\u00ebrtoj\u00eb n\u00eb thell\u00ebsi t\u00eb mendimit njer\u00ebzor. Kjo shpjegon karakterin e saj tep\u00ebr abstrakt, her\u00eb her\u00eb t\u00eb pakapsh\u00ebm dhe b\u00ebn q\u00eb \u00e7do qasje me t\u00eb, t\u00eb k\u00ebrkoj\u00eb formim t\u00eb v\u00ebrtet\u00eb intelektual. Vet\u00eb autori \u00ebsht\u00eb i nd\u00ebrgjegjsh\u00ebm p\u00ebr abstraksionin dhe nebuloz\u00ebn e poezis\u00eb s\u00eb tij, prandaj n\u00eb hyrjen e k\u00ebtyre poemave shkruan:<\/p>\n

\u201cN\u00eb k\u00ebto k\u00ebng\u00eb do t\u00eb doja t\u00eb shprehja turbullimin dhe haren\u00eb q\u00eb m\u00eb japin shpirtrat, t\u00eb cil\u00ebt kan\u00eb ushqyer shpirtin tim. Ato jan\u00eb m\u00ebmat q\u00eb m\u00eb kan\u00eb ushqyer me dashurin\u00eb e tyre, ashtu si\u00e7 e p\u00ebrfytyroj un\u00eb, t\u00eb p\u00ebrkushtuara, k\u00ebmb\u00ebngul\u00ebse, pa interes\u2026 Sot po i jap k\u00ebto k\u00ebng\u00eb. N\u00eb mes njer\u00ebzve q\u00eb un\u00eb njoh, vet\u00ebm shtat\u00eb a tet\u00eb, ashtu si\u00e7 e parandiej do t\u00eb provojn\u00eb k\u00ebnaq\u00ebsin\u00eb e leximit. T\u00eb tjer\u00ebt, do t\u00eb ndjehen ngusht\u00eb e do t\u2019i flakin. Gjuha e tyre, vargu, ritmi, \u201cMonarku u paduksh\u00ebm\u201d q\u00eb i drejton, m\u00ebnyra e hareshme, e kursyer, e d\u00ebshp\u00ebruar, si\u00e7 e p\u00ebrfytyroj un\u00eb aventur\u00ebn individuale dhe universale, p\u00ebrtej \u00e7do frike, e gjitha kjo \u00ebsht\u00eb e papranueshme p\u00ebr ta. U lutem atyre t\u00eb m\u00eb ndjejn\u00eb. Un\u00eb nuk kam b\u00ebr\u00eb asnj\u00eb sforcim p\u00ebr t\u2019u p\u00eblqyer atyre. Edhe sikur t\u00eb kisha tentuar do t\u00eb kisha d\u00ebshtuar. Vetmia m\u00eb ka b\u00ebr\u00eb pak t\u00eb hidhur, por g\u00ebzimi q\u00eb provoj duke shkruar \u00ebsht\u00eb aq i madh, sa nuk kam t\u00eb drejt\u00eb t\u00eb k\u00ebrkoj shp\u00ebrblim tjet\u00ebr.<\/em>\u201d<\/p>\n

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Nasho Jorgaqi<\/p>\n<\/div>\n

\u00cbsht\u00eb fare e qart\u00eb se kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb poezi elitare. T\u00eb tilla paraqiten dhe dy poemat \u201cBuda\u201d dhe \u201cKrishti\u201d. N\u00eb t\u00ebr\u00ebsi vepra e tij \u00ebsht\u00eb p\u00ebrshkuar nga nota filozofike, por n\u00eb poezi ato i dha t\u00eb koncentruara, si nj\u00eb sintez\u00eb t\u00eb doktrinave m\u00eb t\u00eb m\u00ebdha filozofike t\u00eb historis\u00eb njer\u00ebzore duke nisur nga budizmi dhe krishterimi deri te socializmi dhe filozofia moderne. Interesimi intelektual dhe lidhja shpirt\u00ebrore e poetit me Bud\u00ebn dhe Krishtin, kan\u00eb qen\u00eb t\u00eb pranish\u00ebm n\u00eb gjith\u00eb jet\u00ebn e tij. Ai jo vet\u00ebm do t\u2019i studionte thell\u00eb, por dhe do t\u2019i p\u00ebrjetonte, duke shkelur si pelegrin n\u00ebp\u00ebr vendet e tyre t\u00eb shenjta. Kazanxaqisi do t\u00eb b\u00ebnte jet\u00ebn e osh\u00ebnarit n\u00ebp\u00ebr shpellat e Malit Athos apo n\u00eb shkret\u00ebtirat e Sinajt, si\u00e7 do t\u00eb p\u00ebrfalej dhe meditonte n\u00ebp\u00ebr tempujt budist\u00eb nga Tibeti n\u00eb Japoni. Ishin k\u00ebto lidhje e p\u00ebrjetime t\u00eb forta e t\u00eb thella, q\u00eb b\u00ebn\u00eb t\u00eb mundur t\u00eb p\u00ebrftohen k\u00ebto dy poema, t\u00eb cilat sado abstrakte dhe me figuracion t\u00eb v\u00ebshtir\u00eb q\u00eb paraqiten, p\u00ebrmbajn\u00eb mesazhe origjinale t\u00eb poetit helen.<\/p>\n

Dramaturgjia \u00ebsht\u00eb dimensioni tjet\u00ebr krijues i Niko Kazanxaqisit. Ajo p\u00ebrfaq\u00ebsohet me vepr\u00ebn e tij t\u00eb par\u00eb t\u00eb k\u00ebtij lloji, tragjedin\u00eb \u201cKomedia\u201d. Ai shkroi t\u00ebr\u00eb jet\u00ebn n\u00eb k\u00ebt\u00eb gjini dhe fryt i k\u00ebtij p\u00ebrkushtimi jan\u00eb nj\u00eb varg tragjedish. Diapazoni i tyre i gjer\u00eb n\u00eb koh\u00eb e n\u00eb hap\u00ebsir\u00eb, dhe tematika komplekse gjith\u00ebnjer\u00ebzore, b\u00ebjn\u00eb t\u00eb pulsojn\u00eb probleme ekzistenciale dhe m\u00ebsime t\u00eb m\u00ebdha t\u00eb historis\u00eb. Prometeu dhe Uliksi, Krishti dhe Buda, Kolombi dhe Kapodistria, jan\u00eb heronjt\u00eb e tragjedive t\u00eb tij, t\u00eb cil\u00ebt duke i sjell\u00eb n\u00eb koh\u00ebn ton\u00eb, autori arrin t\u2019u kumtoj\u00eb brezave t\u00eb rinj mesazhe t\u00eb p\u00ebrjetshme dhe aktuale.<\/p>\n

Jan\u00eb k\u00ebto kumte, q\u00eb mish\u00ebrohen dhe p\u00ebrcillen dhe te tragjedia \u201cKomedi\u201d, e cila hapi p\u00ebr her\u00eb t\u00eb par\u00eb siparin e dramaturgjis\u00eb s\u00eb Niko Kazanxaqisit. E shkruar n\u00eb mosh\u00ebn 26 vje\u00e7are dhe e botuar n\u00eb 1909 n\u00eb revist\u00ebn \u201cKritikistoa\u201d me pseudonimin Petros Psiloritis, ajo u ribotua gjys\u00ebm shekulli m\u00eb von\u00eb n\u00eb apogjeun e lavdis\u00eb s\u00eb shkrimtarit.<\/p>\n

Edhe pse nj\u00eb vep\u00ebr e fillimeve letrare, \u201cKomedia\u201d me vlerat e saj ideoartistike jo t\u00eb zakonshme sh\u00ebnon debutimin triumfues t\u00eb Kazanxaqisit, si n\u00eb dramaturgji, ashtu dhe n\u00eb let\u00ebrsi. \u00cbsht\u00eb kjo arsyeja, se p\u00ebrse ajo ka t\u00ebrhequr v\u00ebmendjen e studiuesve, jo vet\u00ebm si vep\u00ebr solide e cila i ka q\u00ebndruar koh\u00ebs, por edhe p\u00ebr brendin\u00eb dometh\u00ebn\u00ebse dhe idet\u00eb e r\u00ebnd\u00ebsishme q\u00eb synon t\u2019u p\u00ebrcjell\u00eb lexuesve dhe shikuesve. Origjinaliteti duket q\u00eb n\u00eb krye: ndon\u00ebse kemi t\u00eb b\u00ebjm\u00eb me nj\u00eb tragjedi, me tragjedin\u00eb m\u00eb t\u00eb thell\u00eb njer\u00ebzore, autori e titullon vepr\u00ebn n\u00eb m\u00ebnyr\u00eb paradoksale komedi. Pra, komedia si shfaqje e tragjedis\u00eb n\u00eb jet\u00ebn e njeriut.<\/p>\n

Ngjarja \u00ebsht\u00eb n\u00eb dukje e thjesht\u00eb, po t\u00eb kemi parasysh se ajo zhvillohet brenda kufijve t\u00eb shtr\u00ebnguar t\u00eb nj\u00eb akti. Brenda k\u00ebtyre kufijve zhvillohet dhe zgjidhet konflikti m\u00eb i madh i ekzistenc\u00ebs njer\u00ebzore. Lufta n\u00eb mes jet\u00ebs dhe vdekjes, tragjedia e njeriut p\u00ebr t\u00eb mos iu dor\u00ebzuar vdekjes, q\u00ebndresa e p\u00ebrkohshme njer\u00ebzore p\u00ebrball\u00eb asgj\u00ebsimit t\u00eb p\u00ebrjetsh\u00ebm.<\/p>\n

Shkrimtari sjell dhe bashkon n\u00eb nj\u00eb sken\u00eb hermetike dymb\u00ebdhjet\u00eb personazhe. T\u00eb mbyllur n\u00eb nj\u00eb dhom\u00eb pa dalje, k\u00ebta njer\u00ebz q\u00eb u takojn\u00eb moshave dhe kategorive t\u00eb ndryshme shoq\u00ebrore, t\u00eb k\u00ebrc\u00ebnuar nga vdekja presin deri n\u00eb \u00e7astin e fundit ardhjen e shp\u00ebtimtarit. N\u00eb k\u00ebt\u00eb situat\u00eb, n\u00eb mes tyre shp\u00ebrthen nj\u00eb debat sa i dhimbsh\u00ebm aq dhe absurd. Nj\u00eb port\u00eb e r\u00ebnd\u00eb q\u00eb ruhet nga dy sfinksa mermeri, qirinjt\u00eb mortor\u00eb q\u00eb digjen dhe tiktaku ritmik i or\u00ebs p\u00ebrftojn\u00eb atmosfer\u00ebn misterioze t\u00eb tragjedis\u00eb q\u00eb po ndodh. Burra dhe gra, besimtar\u00eb dhe skeptik\u00eb, normal\u00eb dhe anormal\u00eb, t\u00eb gjith\u00eb s\u00eb bashku p\u00ebrb\u00ebjn\u00eb nj\u00eb kolektiv njer\u00ebzor n\u00eb miniatur\u00eb. \u00cbsht\u00eb ky kolektiv i vog\u00ebl, i kthyer n\u00eb simbol, q\u00eb vihet p\u00ebrball\u00eb vdekjes dhe nga ballafaqimi me t\u00eb, personazhet e paem\u00ebr diferencohen dhe zbulohen si karaktere.<\/p>\n

N\u00eb k\u00ebt\u00eb \u00e7ast t\u00eb mbram\u00eb manifestohet qart\u00eb se lufta e tyre ka t\u00eb b\u00ebj\u00eb me instinktin e mbijetes\u00ebs, kurse shpresa me besimin te Zoti. Shkrimtari shtjellon k\u00ebshtu problemin m\u00eb ekzistencial: raportin e njeriut me vdekjen, po dhe iluzionin e p\u00ebrhersh\u00ebm te feja si nj\u00eb alternativ\u00eb shp\u00ebtimi.<\/p>\n

Kjo e fundit, q\u00eb lidhet me aspirat\u00ebn e njeriut p\u00ebr t\u00eb fituar pavdek\u00ebsin\u00eb, prej s\u00eb cil\u00ebs ka lindur dhe legjenda e njohur e Sizifit, bart gjith\u00eb thelbin tragjik t\u00eb vepr\u00ebs. Dualiteti vdekje-pavdek\u00ebsi merr nj\u00eb ting\u00ebllim trondit\u00ebs dhe sjell nj\u00eb element novator deri n\u00eb at\u00eb shkall\u00eb sa e b\u00ebn Niko Kazanxaqisin pararend\u00ebsin e nj\u00eb let\u00ebrsie, q\u00eb do t\u00eb lind dyzet vjet m\u00eb von\u00eb n\u00ebn emrin e ekzistencializmit, me p\u00ebrfaq\u00ebsues t\u00eb njohur si Beketi, Sartri e t\u00eb tjer\u00eb.<\/p>\n

Tragjedia e njeriut vdekatar para vdekjes te \u201cKomedia\u201d jepet nga Kazanxaqisi n\u00eb pamje t\u00eb par\u00eb me q\u00ebndrime t\u00eb ndryshme, kurse vdekja paraqitet kurdoher\u00eb e nj\u00ebjt\u00eb, e pandryshueshme, e barabart\u00eb dhe e prer\u00eb me t\u00eb gjith\u00eb, pa asnj\u00eb alternativ\u00eb. Ballafaqime t\u00eb tilla, sa universale aq edhe t\u00eb p\u00ebrjetshme, e b\u00ebjn\u00eb shkrimtarin gjenial t\u00eb heq\u00eb p\u00ebrfundime filozofike me nj\u00eb v\u00ebrtet\u00ebsi t\u00eb pakund\u00ebrshtueshme. P\u00ebrpara verdiktit t\u00eb pashmangsh\u00ebm t\u00eb vdekjes, p\u00ebrpjekja e njeriut p\u00ebr t\u00eb mbijetuar, iluzionet e shp\u00ebtimit nga m\u00ebshira e Zotit, besimi dhe n\u00ebnshtrimi para \u00e7do feje krijojn\u00eb situata sa komike, aq dhe tragjike, t\u00eb cilat autori i paraqet me realiz\u00ebm dhe psikologjiz\u00ebm t\u00eb thell\u00eb. Personazhet q\u00ebllimisht jan\u00eb paraqitur konvencional\u00eb, me minimumin e t\u00eb dh\u00ebnave konkrete pasi n\u00eb rastin m\u00eb sublim, si\u00e7 \u00ebsht\u00eb \u00e7asti para vdekjes ato nuk kan\u00eb kurrfar\u00eb r\u00ebnd\u00ebsie, s\u2019ka r\u00ebnd\u00ebsi se \u00e7\u2019kan\u00eb qen\u00eb, \u00e7\u2019kan\u00eb b\u00ebr\u00eb e \u00e7\u2019kan\u00eb menduar. Secili \u00ebsht\u00eb i detyruar t\u2019i n\u00ebnshtrohet nj\u00eb d\u00ebnimi t\u00eb paapeluesh\u00ebm. P\u00ebr autorin tragjedia e vdekjes ka dhe aspektin komik dhe k\u00ebt\u00eb ai e sheh te shpresa e njeriut se zoti nj\u00eb dit\u00eb do t\u2019i vij\u00eb n\u00eb ndihm\u00eb e do ta shp\u00ebtoj\u00eb.<\/p>\n

Niko Kazanxaqisi tregohet q\u00eb n\u00eb vepr\u00ebn e par\u00eb skenike mjesht\u00ebr i shquar\u00a0 dramaturgjis\u00eb. Duke ndjekur tradit\u00ebn e let\u00ebrsis\u00eb antike, ai i p\u00ebrt\u00ebrin n\u00eb koh\u00ebt e reja, tragjedin\u00eb si gjini, e b\u00ebn at\u00eb t\u00eb ting\u00eblloj\u00eb bashk\u00ebkohore. Kjo pasqyrohet qart\u00eb te \u201cKomedia\u201d, kur tema filozofike e vdekjes, pozita e r\u00ebnd\u00eb e njeriut para saj, zbulohen e mish\u00ebrohen artistikisht, me hetime t\u00eb holla dhe ngarkes\u00eb psikologjike, me situata origjinale, p\u00ebrmes nj\u00eb dialogu individualizues dhe nj\u00eb gjuhe t\u00eb shkath\u00ebt e lakonike. Edhe n\u00eb k\u00ebt\u00eb vep\u00ebr ndjehet poezia, fryma e saj gjall\u00ebruese, elementi baz\u00eb mbi t\u00eb cil\u00ebn ngrihet krijimtaria e Kazanxaqisit.<\/p>\n

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2.<\/strong><\/p>\n

Ekziston nj\u00eb literatur\u00eb e t\u00ebr\u00eb studimore dhe dokumentare, biografike dhe memuaristike, epistulare dhe bibliografike kushtuar Niko Kazanxaqisit. N\u00ebn drit\u00ebn e tyre, figura e tij zbulohet para brezave t\u00eb lexuesve, si n\u00eb dimensionet e njeriut ashtu edhe n\u00eb ato t\u00eb artistit t\u00eb madh. Fal\u00eb k\u00ebtyre burimeve kuptojm\u00eb m\u00eb mir\u00eb mesazhet e tij dhe dep\u00ebrtojm\u00eb m\u00eb thell\u00eb n\u00eb universin kazanxaqian.<\/p>\n

N\u00eb radh\u00eb t\u00eb par\u00eb, t\u00ebrheqin v\u00ebmendjen letrat e Jorgo Zorb\u00ebs d\u00ebrguar shkrimtarit. Nuk jan\u00eb letra t\u00eb heroit t\u00eb romanit \u201cJeta dhe aventurat e Aleksi Zorb\u00ebs\u201d, por t\u00eb prototipit t\u00eb tij, njeriu t\u00eb gjall\u00eb q\u00eb e frym\u00ebzoi autorin, p\u00ebr t\u00eb krijuar figur\u00ebn tanim\u00eb t\u00eb njohur bot\u00ebrisht. Procesi i ngjizjes s\u00eb k\u00ebsaj figure \u00ebsht\u00eb ndoshta unikal n\u00eb praktik\u00ebn letrare, po t\u00eb kemi parasysh historin\u00eb e njohjes dhe miq\u00ebsis\u00eb s\u00eb shkrimtarit me Jorgo Zorb\u00ebn. Ata u takuan fare rast\u00ebsisht n\u00eb Malin Athos, m\u00eb 1914 n\u00eb rrethanat e Luft\u00ebs s\u00eb Par\u00eb Bot\u00ebrore. Kazanxaqisi kish shkuar atje p\u00ebr t\u00eb b\u00ebr\u00eb nj\u00eb jet\u00eb t\u00eb vetmuar intelektuale n\u00eb k\u00ebrkim t\u00eb s\u00eb v\u00ebrtet\u00ebs, kurse Jorgo Zorba punonte druvar p\u00ebr t\u00eb p\u00ebrballuar jet\u00ebn.<\/p>\n

Druvari q\u00eb ishte nj\u00eb fshatar i thjesht\u00eb nga Kolindra e Maqedonis\u00eb greke, t\u00ebrhoqi menj\u00ebher\u00eb v\u00ebmendjen e shkrimtarit me natyr\u00ebn e tij t\u00eb \u00e7ilt\u00ebr e t\u00eb g\u00ebzuar, po dhe me men\u00e7urin\u00eb natyrale dhe dinak\u00ebrin\u00eb e pa t\u00eb keq, q\u00eb i kujtonte heronjt\u00eb e romaneve t\u00eb vjet\u00ebr pikaresk. Akoma m\u00eb shum\u00eb at\u00eb e b\u00ebri p\u00ebr vete shpirti i tij aventuresk, q\u00eb u zbulua dal\u00ebngadal\u00eb n\u00eb syt\u00eb e shkrimtarit. Dhe kjo do t\u00eb b\u00ebhet e mundur sidomos n\u00eb takimin e dyt\u00eb, n\u00eb 1917, kur Kazanxaqisi e merr Zorb\u00ebn ta shoq\u00ebroj\u00eb dhe ndihmoj\u00eb n\u00eb projektet e tij p\u00ebr hapjen e nj\u00eb miniere qymyri n\u00eb Mani. Pasi puna e minier\u00ebs u d\u00ebshtoi dhe ajo u mbyll, ata ndahen nga nj\u00ebri tjetri. Kazanxaqisi shkon n\u00eb Zvic\u00ebr dhe Zorba mbetet n\u00eb Greqi, por lidhjet shpirt\u00ebrore nuk nd\u00ebrpriten, p\u00ebrkundrazi. M\u00eb 1919, ata takohen p\u00ebrs\u00ebri dhe k\u00ebsaj here n\u00eb Kaukaz, ku Kazanxaqisi gjendej aty me nj\u00eb detyr\u00eb shtet\u00ebrore, kurse Zorba i ftuar nga nj\u00eb mik i tij. Miq\u00ebsia e tyre pasurohet dhe forcohet me ngjarje dhe aventura t\u00eb tjera, gj\u00eb q\u00eb i jep mund\u00ebsi shkrimtarit ta njoh\u00eb m\u00eb thell\u00eb karakterin dhe bot\u00ebn e brendshme t\u00eb Zorb\u00ebs. Pas disa muajsh, ata largohen nga Kaukazi. Dhe gjat\u00eb kthimit ndahen p\u00ebr t\u00eb mos u takuar m\u00eb kurr\u00eb. Zorba shkon n\u00eb Serbi, nd\u00ebrsa Kazanxaqisi, endet n\u00ebp\u00ebr Europ\u00eb, por p\u00ebrs\u00ebri lidhjet do t\u00eb vazhdojn\u00eb. N\u00eb mes tyre do t\u00eb vendoset nj\u00eb korrespondenc\u00eb disa vje\u00e7are, d\u00ebshmi kjo e pashembullt n\u00eb mes nj\u00eb shkrimtari dhe heroit t\u00eb tij.<\/p>\n

Biograf\u00ebt e Kazanxaqisit i kushtojn\u00eb r\u00ebnd\u00ebsi t\u00eb madhe p\u00ebrmbajtjes dhe natyr\u00ebs s\u00eb k\u00ebtij let\u00ebrk\u00ebmbimi. N\u00eb m\u00ebnyr\u00eb t\u00eb posa\u00e7me kan\u00eb vler\u00eb t\u00eb madhe letrat e Zorb\u00ebs, t\u00eb cilat hedhin drit\u00eb t\u00eb fort\u00eb mbi bot\u00ebn e tij dhe flasin p\u00ebr lidhje t\u00eb brendshme dhe p\u00ebrngjasime t\u00eb dukshme n\u00eb mes atij si prototip dhe heroit t\u00eb ardhsh\u00ebm t\u00eb romanit. Ato jo vet\u00ebm japin informacion t\u00eb pasur p\u00ebr jet\u00ebn dhe pun\u00ebt q\u00eb b\u00ebn, por \u00e7\u2019\u00ebsht\u00eb m\u00eb e r\u00ebnd\u00ebsishme, jan\u00eb padashur dhe nj\u00eb parashtrim e sintez\u00eb e qart\u00eb e bot\u00ebkuptimit, e filozofis\u00eb dhe e motiveve q\u00eb e kan\u00eb udh\u00ebhequr Zorb\u00ebn n\u00eb jet\u00eb. Letrat e Zorb\u00ebs jan\u00eb t\u00eb gjata, me tone t\u00eb ngrohta v\u00ebllaz\u00ebrore, krejt t\u00eb \u00e7lira dhe transparente. Ato i ngjajn\u00eb nj\u00eb rr\u00ebfimi, p\u00ebrmes t\u00eb cilit ai i hap zemr\u00ebn mikut p\u00ebr \u00e7do gj\u00eb. N\u00eb to rrjedh jeta e tij, natyrsh\u00ebm, pa poza e pazbukurime. K\u00ebshtu, marrim vesh se ai vazhdon t\u00eb punoj\u00eb minator diku n\u00eb Serbi dhe se gjat\u00eb k\u00ebsaj kohe ai \u00ebsht\u00eb martuar kat\u00ebr her\u00eb dhe se ka nj\u00eb valle f\u00ebmij\u00ebsh. Por rr\u00ebfimi i tij p\u00ebr realitetin e p\u00ebrditsh\u00ebm merr karakter p\u00ebrgjith\u00ebsues kur jep mendime dhe mediton p\u00ebr jet\u00ebn dhe vdekjen, p\u00ebr dashurin\u00eb dhe problemet ekzistenciale.<\/p>\n

Ja se \u00e7far\u00eb i shkruan n\u00eb mes t\u00eb tjerash Zorba, ky njeri fare i thjesht\u00eb artistit t\u00eb madh: \u201cE quaj fatkeq at\u00eb njeri t\u00eb moshuar q\u00eb varet nga f\u00ebmij\u00ebt\u2026 Nuk kam frik\u00eb nga vdekja, sepse s\u2019\u00ebsht\u00eb asgj\u00eb, ashtu si\u00e7 nuk jam dhe un\u00eb\u2026 edhe Zotin nuk e kam aspak frik\u00eb. Nuk arrij t\u00eb gjej asgj\u00eb q\u00eb t\u00eb m\u00eb \u00e7liroj\u00eb nga kjo frik\u00eb\u2026 Do ta quaja fatkeq\u00ebsi t\u00eb madhe t\u00eb pranoja se jam plakur sepse at\u00ebher\u00eb do t\u00eb m\u00eb duhej t\u00eb gjunj\u00ebzohesha para \u00e7do gj\u00ebje q\u00eb un\u00eb urrej, do t\u00eb humbisja lirin\u00eb.<\/em><\/p>\n

Zoti dhe djalli, ndoshta m\u00eb ndihmojn\u00eb p\u00ebr t\u2019i shp\u00ebtuar varf\u00ebris\u00eb. Nuk duhet t\u00eb besojm\u00eb se Zoti \u00ebsht\u00eb i plotfuqish\u00ebm\u2026 Mjerimi im \u00ebsht\u00eb\u2026 i pash\u00ebruesh\u00ebm. Men\u00e7uria ime \u00ebsht\u00eb nj\u00eb budallall\u00ebk e asgj\u00eb tjet\u00ebr. Mendoj se jeta e njeriut \u00ebsht\u00eb nj\u00eb vij\u00eb q\u00eb ngjitet e zbret dhe \u00e7do njeri i arsyesh\u00ebm ec\u00ebn me fre n\u00eb dor\u00eb. Prej k\u00ebsaj rrjedh proverbi \u201c\u00cbsht\u00eb fatkeq ai q\u00eb i ka frer\u00ebt e liruar\u201d. Un\u00eb p\u00ebr vete i kam lidhur frer\u00ebt prej shum\u00eb vitesh dhe tani s\u2019kam frik\u00eb nga asnj\u00eb rrezik. Vrapoj nat\u00eb e dit\u00eb, me shpejt\u00ebsi dhe forc\u00eb t\u00eb madhe andej nga ma dikton gjendja shpirt\u00ebrore\u2026 Un\u00eb kudo q\u00eb vete martohem\u2026 Jam i lir\u00eb t\u00eb them gjithmon\u00eb t\u00eb v\u00ebrtet\u00ebn. Mjafton, q\u00eb t\u00eb mos m\u00eb k\u00ebrkojn\u00eb q\u00eb t\u00eb n\u00ebnshtrohem\u2026 E vetmja gj\u00eb q\u00eb m\u00eb ka mposhtur \u00ebsht\u00eb gruaja\u2026 Kam dob\u00ebsi t\u00eb \u00e7uditshme, t\u00eb jasht\u00ebzakonshme\u2026 E konsideroj gruan si pjes\u00eb t\u00eb trupit tim<\/em>\u201d.<\/p>\n

Mjaftojn\u00eb k\u00ebto fragmente p\u00ebr t\u00eb kuptuar se Kazanxaqisi, ka marr\u00eb nga Zorba jo vet\u00ebm sh\u00ebmb\u00eblltyr\u00ebn e jet\u00ebs s\u00eb tij, por edhe tharmin e shum\u00eb prej ideve themelore p\u00ebr romanin q\u00eb do t\u00eb shkruaj\u00eb. S\u2019ka dyshim se ai \u00ebsht\u00eb magjepsur nga filozofia krejt e virgj\u00ebr e nj\u00eb njeriu t\u00eb thjesht\u00eb si\u00e7 \u00ebsht\u00eb Zorba.<\/p>\n

Miq\u00ebsia e shkrimtarit t\u00eb madh me minatorin e thjesht\u00eb do t\u2019i b\u00ebj\u00eb ball\u00eb ndarjes dhe koh\u00ebs s\u00eb gjat\u00eb. Ata nuk do t\u00eb shk\u00ebputen shpirt\u00ebrisht nga nj\u00ebri \u2013 tjetri deri n\u00eb vitin 1942, kur Zorba vdes prej uris\u00eb. Elena Kazanxaqis, gruaja e shkrimtarit d\u00ebshmon se kjo vdekje e gjeti Nikon n\u00eb ishullin Egine dhe e tronditi jasht\u00eb mase. I vendosur aso kohe k\u00ebtu, ai po shkruante romanin dhe ngjarja e dhimbshme i dha impulse aq t\u00eb fuqishme sa e kreu vepr\u00ebn e nisur brenda disa jav\u00ebve. Ky ishte akti i fundit i Jorgo Zorb\u00ebs, i madh\u00ebshtis\u00eb dhe solidaritetit t\u00eb tij njer\u00ebzor, q\u00eb u b\u00eb pik\u00ebnisja e nj\u00eb kryevepre letrare.<\/p>\n

Niko Kazanxaqis vjen pran\u00eb nesh jo vet\u00ebm p\u00ebrmes librave t\u00eb tij, por edhe me kujtimet q\u00eb kan\u00eb shkruar shum\u00eb nga t\u00eb af\u00ebrmit dhe njer\u00ebzit q\u00eb pat\u00ebn fatin ta njohin apo t\u00eb bashk\u00ebpunojn\u00eb me t\u00eb. N\u00eb mes tyre dallohen kujtimet e t\u00eb shoqes, Elen\u00ebs, gruas s\u00eb dashur dhe besnike, q\u00eb i q\u00ebndroi pran\u00eb gjat\u00eb t\u00ebr\u00eb jet\u00ebs me nj\u00eb stoiciz\u00ebm t\u00eb pashoq. Themi k\u00ebshtu, sepse nuk ishte e leht\u00eb t\u00eb bashk\u00ebjetoje me nj\u00eb njeri si Kazanxaqis, i cili duke u p\u00ebrkushtuar dhe gllab\u00ebruar i t\u00ebri nga ethet e krijimit b\u00ebnte nj\u00eb jet\u00eb krejt m\u00eb vete. Ai shpesh i ngjante nj\u00eb asketi apo eremiti, q\u00eb mbyllej thuajse hermetikisht n\u00eb bot\u00ebn e artit dhe gati harronte njer\u00ebzit m\u00eb t\u00eb dashur.<\/p>\n

Elena Kazanxaqis e kish pranuar k\u00ebt\u00eb sakrific\u00eb cfilit\u00ebse n\u00eb em\u00ebr t\u00eb dashuris\u00eb p\u00ebr t\u00eb, por edhe p\u00ebr faktin se ishte e nd\u00ebrgjegjshme se p\u00ebrkushtimi i saj i sh\u00ebrbente pun\u00ebs krijuese t\u00eb artistit t\u00eb madh. N\u00eb kujtimet e veta, ajo arrin t\u00eb vizatoj\u00eb karakterin dhe psikologjin\u00eb e t\u00eb shoqit, ato tipare t\u00eb ve\u00e7anta q\u00eb evidentonin natyr\u00ebn e tij si njeri. Humanizmi i thell\u00eb ishte em\u00ebruesi i p\u00ebrbashk\u00ebt i gjith\u00eb personalitetit t\u00eb tij. Prej k\u00ebtij humanizmi vinte etja e pashuar p\u00ebr t\u00eb v\u00ebrtet\u00ebn, t\u00eb cil\u00ebn ai nuk rreshti s\u00eb k\u00ebrkuari duke e kthyer jet\u00ebn fizike her\u00eb-her\u00eb n\u00eb nj\u00eb kalvar. M\u00eb shum\u00eb se sa midis njer\u00ebzve, Kazanxaqis t\u00eb v\u00ebrtet\u00ebn, do ta hetonte dhe k\u00ebrkonte n\u00eb vetmi dhe \u00ebsht\u00eb vetmia shfaqja kryesore e ekzistenc\u00ebs intelektuale dhe e veprimtaris\u00eb s\u00eb tij krijuese. Sipas t\u00eb shoqes, vetmia at\u00eb sikur e shenjt\u00ebronte dhe fal\u00eb vetmis\u00eb ai arrinte ato kulme shpirt\u00ebrore, q\u00eb e b\u00ebnin zot t\u00eb disa t\u00eb v\u00ebrtetave.<\/p>\n

Me vetmin\u00eb e Kazanxaqit jan\u00eb marr\u00eb dhe hulumtuesit dhe studiuesit e biografis\u00eb s\u00eb tij. \u00cbsht\u00eb tanim\u00eb e v\u00ebrtetuar se krijimet m\u00eb t\u00eb mira ai i ka realizuar n\u00eb periudha t\u00eb t\u00ebrheqjes nga jeta shoq\u00ebrore e politike, p\u00ebrgjat\u00eb arratisjeve afatgjata n\u00ebp\u00ebr male e shkret\u00ebtira, n\u00eb vende t\u00eb larg\u00ebta e t\u00eb ve\u00e7uara, n\u00eb mes qiellit dhe tok\u00ebs, i pushtuar i t\u00ebri nga jermi i k\u00ebrkimit dhe i krijimit. K\u00ebshtu, ai u t\u00ebrhoq disa her\u00eb n\u00eb Athos, shtegtoi n\u00ebp\u00ebr Serbi, vajti deri n\u00eb Japoni, u ngjit n\u00eb Tibet, u end n\u00ebp\u00ebr shkret\u00ebtir\u00ebn e Sinajt, shkoi dhe u mbyll dhe n\u00eb malet e Bohemis\u00eb. Edhe vdekja e zuri tek udh\u00ebtonte n\u00ebp\u00ebr hap\u00ebsirat e pafund t\u00eb Kin\u00ebs. Gjithnj\u00eb vet\u00ebm dhe si njeri krejt i panjohur e larg \u00e7do pritje zyrtare dhe p\u00ebrkujdesjeje t\u00eb t\u00eb tjer\u00ebve. Atij i mjaftonte vetja dhe mendimet universale.<\/p>\n

Me k\u00ebt\u00eb mision t\u00eb shenjt\u00eb, Kazanxaqis, do t\u00eb q\u00ebndronte p\u00ebr muaj t\u00eb t\u00ebr\u00eb n\u00eb vetmin\u00eb e maleve t\u00eb Bohemis\u00eb n\u00eb vite \u201920. \u201cDo t\u00eb zhytem<\/em>, \u2013 shkruante ai \u2013\u00a0n\u00eb<\/em>\u00a0vetmin\u00eb absolute n\u00eb mes d\u00ebborave<\/em>\u201d. Dhe kur shkon atje, do t\u00eb pohonte se \u201ckurr\u00eb m\u00eb par\u00eb<\/em>\u00a0shpirti im s\u2019m\u00eb \u00ebsht\u00eb shfaqur n\u00eb nj\u00eb thell\u00ebsi t\u00eb till\u00eb\u2026 Tani un\u00eb ndjej t\u00eb vetmen gj\u00eb<\/em>\u00a0q\u00eb i p\u00ebrshtatet shpirtit tim\u2026 vetmin\u00eb<\/em>\u201d. Duke e konsideruar vetmin\u00eb si shfaqjen kryesore t\u00eb jet\u00ebs s\u00eb vet, ai do ta formulonte at\u00eb me fjal\u00ebt: \u201cDo t\u00eb doja gjithnj\u00eb t\u00eb jetoja n\u00ebnt\u00eb muaj n\u00eb nj\u00eb vetmi absolute dhe tre t\u00eb tjera t\u00eb udh\u00ebtoja. Shum\u00eb vetmi, udh\u00ebtime t\u00eb ethshme dhe p\u00ebrs\u00ebri vetmi, ja ritmi im<\/em>\u201d.<\/p>\n

Me k\u00ebto mendime dhe ritme jete Niko Kazanxaqisi lart\u00ebsoi n\u00ebp\u00ebr vite ngrehin\u00ebn madh\u00ebshtore t\u00eb vepr\u00ebs s\u00eb tij t\u00eb pavdekshme. Kjo vep\u00ebr, m\u00eb e p\u00ebrkthyera e let\u00ebrsis\u00eb helene n\u00eb gjuh\u00ebn shqipe, \u00a0ka koh\u00eb q\u00eb ka ardhur dhe n\u00eb Shqip\u00ebri duke fituar zemr\u00ebn dhe mendjen e shqiptar\u00ebve, fal\u00eb kumteve fisnike t\u00eb njeriut dhe shkrimtarit t\u00eb madh, me t\u00eb cilin kemi ar\u00ebsye t\u00eb krenohemi dhe ne fqinj\u00ebt e tij t\u00eb p\u00ebrjetsh\u00ebm.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nga profesor Nasho Jorgaqi Niko Kazanxaqis, ky Uliks i koh\u00ebve moderne, shtegtoi pareshtur t\u00ebr\u00eb jet\u00ebn, shtegtoi fizikisht, nga Mali Athos n\u00eb Tibet, po akoma m\u00eb shum\u00eb, shtegtoi shpirt\u00ebrisht n\u00ebp\u00ebr universin njer\u00ebzor. Fryt i k\u00ebtij shtegtimi madh\u00ebshtor \u00ebsht\u00eb trash\u00ebgimia letrare polifonike q\u00eb la pas. Nj\u00eb trash\u00ebgimi e gjer\u00eb, e begat\u00eb, q\u00eb na flet me aq fisnik\u00ebri […]<\/p>\n","protected":false},"author":1,"featured_media":2066,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"footnotes":""},"categories":[14,19],"tags":[],"yoast_head":"\nAspekte t\u00eb jet\u00ebs dhe vepr\u00ebs polifonike t\u00eb Niko Kazanxaqisit - Informohu qart\u00ebsisht!<\/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:\/\/redaktori.com\/?p=2065\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Aspekte t\u00eb jet\u00ebs dhe vepr\u00ebs polifonike t\u00eb Niko Kazanxaqisit - Informohu qart\u00ebsisht!\" \/>\n<meta property=\"og:description\" content=\"Nga profesor Nasho Jorgaqi Niko Kazanxaqis, ky Uliks i koh\u00ebve moderne, shtegtoi pareshtur t\u00ebr\u00eb jet\u00ebn, shtegtoi fizikisht, nga Mali Athos n\u00eb Tibet, po akoma m\u00eb shum\u00eb, shtegtoi shpirt\u00ebrisht n\u00ebp\u00ebr universin njer\u00ebzor. Fryt i k\u00ebtij shtegtimi madh\u00ebshtor \u00ebsht\u00eb trash\u00ebgimia letrare polifonike q\u00eb la pas. 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