{"id":8633,"date":"2018-07-24T18:45:38","date_gmt":"2018-07-24T18:45:38","guid":{"rendered":"http:\/\/pirustinews.com\/?p=8633"},"modified":"2019-08-10T20:18:00","modified_gmt":"2019-08-10T20:18:00","slug":"nje-kenge-mirditore-pothuaj-e-panjohur-per-skenderbeun","status":"publish","type":"post","link":"https:\/\/pirustinews.com\/?p=8633","title":{"rendered":"Nj\u00eb k\u00ebng\u00eb mirditore pothuaj e panjohur p\u00ebr Sk\u00ebnderbeun"},"content":{"rendered":"

\u201c\u2026Argumenti i par\u00eb q\u00eb na shtyn t\u00eb besojm\u00eb te karakteri burimor dhe te hershm\u00ebria e k\u00ebsaj k\u00ebnge, \u00ebsht\u00eb qarkullimi i saj n\u00eb zot\u00ebrimet e Kastriot\u00ebve, banor\u00ebt e t\u00eb cilave, si\u00e7 e tregojn\u00eb legjendat e shumta, e kan\u00eb ruajtur m\u00eb mir\u00eb kujtimin e kryezotit t\u00eb Arb\u00ebris\u00eb\u2026\u201d<\/em><\/strong><\/p>\n

Nga Prof. As. Dr. Anton (Ndoc) Papleka, botuar ne \u201cDita\u201d<\/strong><\/p>\n

Duke rr\u00ebmuar midis materialeve t\u00eb mia, rast\u00ebsisht gjeta\u00a0 nj\u00eb k\u00ebng\u00eb q\u00eb fliste p\u00ebr Sk\u00ebnderbeun. K\u00ebt\u00eb k\u00ebng\u00eb t\u00eb k\u00ebnduar nga Ndue Gjini, e kishte mbledhur n\u00eb Blinisht t\u00eb Mirdit\u00ebs, m\u00eb\u00a0 1962, hulumtuesi i pasionuar Kol\u00eb Shtjefni<\/strong> (I). Pas gjase, p\u00ebr shkak t\u00eb kontekstit\u00a0 t\u00eb krijuar nga p\u00ebrkujtimi i vdekjes\u00a0 s\u00eb Heroit ton\u00eb Komb\u00ebtar ose p\u00ebr shkak t\u00eb nj\u00eb p\u00ebrqendrimi m\u00eb t\u00eb madh, tashti, ajo m\u00eb b\u00ebri p\u00ebrshtypje m\u00eb shum\u00eb, sesa kur e kisha lexuar disa vite m\u00eb par\u00eb. N\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb, ajo m\u00eb befasoi me forc\u00ebn e saj artistike, e pakrahasueshme me disa tekste t\u00eb tjera, t\u00eb mbledhura e t\u00eb botuara n\u00eb Shqip\u00ebri si \u00ab\u00a0Skanderbegu kishte than\u00eb\u00a0\u00bb<\/strong> (II, 6O)\u00a0; \u00ab\u00a0Ky Murani i par\u00eb n\u00eb Krue\u00a0\u00bb (II, 70) etj, t\u00eb cilat pak a shum\u00eb jan\u00eb varg\u00ebzime t\u00eb thata, kan\u00eb karakter p\u00ebrshkrues.<\/p>\n

Duke pasur parasysh k\u00ebt\u00eb kontrast t\u00eb theksuar, habitem q\u00eb kjo k\u00ebng\u00eb burimore, e cila duket se \u00ebsht\u00eb mjaft e hershme, me nj\u00eb forc\u00eb emocionale dhe me nj\u00eb thell\u00ebsi mendimi t\u00eb spikatur, nuk \u00ebsht\u00eb p\u00ebrfshir\u00eb n\u00eb p\u00ebrmbledhjet folklorike t\u00eb derisotme.<\/p>\n

E quaj t\u00eb udh\u00ebs t\u00eb ndalem n\u00eb m\u00ebnyr\u00eb t\u00eb ve\u00e7ant\u00eb te mosha e k\u00ebsaj k\u00ebnge mirditore, te hershm\u00ebria e saj. P\u00ebr t\u00eb p\u00ebrcaktuar nj\u00eb gj\u00eb t\u00eb till\u00eb, t\u00eb vetmit tregues q\u00eb kemi n\u00eb dor\u00eb, jan\u00eb elementet substanciale dhe formale, t\u00eb brendatrup\u00ebzuara n\u00eb tekst. Para se t\u00eb filloj t\u2019i shkoqit k\u00ebto elemente, do t\u2019i p\u00ebrgjigjem nj\u00eb pyetjeje t\u00eb thjesht\u00eb\u00a0: a ka d\u00ebshmi q\u00eb v\u00ebrtetojn\u00eb se kan\u00eb qarkulluar k\u00ebng\u00eb p\u00ebr Sk\u00ebnderbeun n\u00eb koh\u00ebn e tij dhe m\u00eb von\u00eb\u00a0?<\/p>\n

Informat\u00ebn m\u00eb t\u00eb hershme p\u00ebr k\u00ebt\u00eb \u00e7\u00ebshtje, na e jep Sabeliko\u00a0:\u00a0\u00ab\u00a0E disa njer\u00ebz q\u00eb meritojn\u00eb t\u2019u besosh, m\u00eb kan\u00eb rr\u00ebfyer se nj\u00eb numur i madh vajzash, n\u00eb mes t\u00eb rrezikut t\u00eb luft\u00ebs, at\u00ebher\u00eb kur \u00e7do gj\u00eb t\u00eb shtinte frik\u00ebn e ushtris\u00eb turke, mblidheshin n\u00eb mes t\u00eb rrug\u00ebvet n\u00eb qytet, ku ai kishte qen\u00eb zot dhe k\u00ebndonin lavdin\u00eb e kryetrimit t\u00eb tyre t\u00eb vdekur, ashtu si\u00e7 e kishin zakon t\u00eb vjetrit n\u00eb gostit\u00eb p\u00ebr kujtim t\u00eb njer\u00ebzve t\u00eb mb\u00ebdhenj\u2026\u00a0\u00bb (III, 60-61)<\/strong><\/p>\n

N\u00eb relacionin e ipeshkvit t\u00eb Tivarit, Marin Bicit, t\u00eb hartuar nj\u00ebqind e dyzet e dy vjet pas vdekjes s\u00eb Sk\u00ebnderbeut, m\u00eb 1610, shkruhet\u00a0:\u00a0\u00ab\u00a0N\u00eb kish\u00ebn e sip\u00ebrthanun thon\u00eb se ka qen\u00eb vorros\u00eb i fam\u00ebshmi Aleksand\u00ebr Kastrioti, i quejtun me em\u00ebn tjet\u00ebr Skanderbeg, i cili u da n\u00eb shenj me shum\u00eb luftime t\u00eb vlerta kund\u00ebr turqve, t\u00eb cilat, t\u00eb qituna n\u00eb vargje, k\u00ebndohen n\u2019at\u00eb gjuh\u00eb prej t\u00eb gjith\u00eb shqiptar\u00ebve, edhe n\u00eb prani t\u00eb turqve.\u00a0\u00bb (IV, 111)<\/p>\n

D\u00ebshmin\u00eb e m\u00ebsip\u00ebrme, e p\u00ebrforcon edhe Frang Bardhi, i cili, n\u00eb apologjin\u00eb e tij t\u00eb titulluar \u00ab\u00a0Sk\u00ebnderbeu\u00a0\u00bb, t\u00eb botuar n\u00eb Veneti m\u00eb 1636, thot\u00eb\u00a0:\u00a0\u00ab\u00a0Dhe vazhdimisht gjer n\u00eb dit\u00ebt e sotme bashk\u00ebkomb\u00ebsit tan\u00eb flasin p\u00ebr t\u00eb dhe k\u00ebndojn\u00eb me z\u00eb t\u00eb lart\u00eb trim\u00ebrit\u00eb e tij n\u00ebp\u00ebr gostit\u00eb, si\u00e7 tham\u00eb, dhe e quajn\u00eb Sk\u00ebnderbeun ton\u00eb, p\u00ebr antonomasi, me emrin e shquar \u00ab\u00a0Kul\u00e7edra e Arb\u00ebnit\u00a0\u00bb, dmth. Dragoi i Epirit.\u00a0\u00bb (II, 73)<\/p>\n

I shtyr\u00eb nga informata se n\u00eb Shqip\u00ebri ende k\u00ebndoheshin k\u00ebng\u00eb p\u00ebr Gjergj Kastriotin, studiuesi gjerman Johann Georg von Hahn u p\u00ebrpoq t\u00eb mblidhte ndonj\u00eb prej tyre. N\u00eb librin e tij \u00ab\u00a0N\u00ebp\u00ebr viset e Drinit e t\u00eb Vardarit\u00a0\u00bb, ai flet p\u00ebr udh\u00ebtimin eksplorues q\u00eb b\u00ebri me 1863<\/strong>. N\u00eb fshatin Bejan t\u00eb Matit, t\u00eb banuar nga shqiptar\u00eb mysliman\u00eb, ai takoi nj\u00eb plak t\u00eb moshuar, p\u00ebr t\u00eb cilin shprehet k\u00ebshtu\u00a0:\u00a0\u00ab\u00a0Megjithat\u00eb ai na deklaroi q\u00eb n\u00eb rinin\u00eb e tij t\u00eb hershme kishte d\u00ebgjuar nj\u00eb ose dy k\u00ebng\u00eb p\u00ebr Sk\u00ebnderbeun dhe q\u00eb nga ajo koh\u00eb nuk kishte d\u00ebgjuar m\u00eb k\u00ebng\u00eb t\u00eb tilla.\u00a0\u00bb (V, 49)<\/p>\n

Kjo informat\u00eb e mbledhur treqind e n\u00ebnt\u00ebdhjet\u00eb e pes\u00eb vjet pas vdekjes s\u00eb Sk\u00ebnderbeut nga nj\u00eb hulumtues i huaj, krejt\u00ebsisht i paansh\u00ebm, na bind se Sk\u00ebnderbeu kishte mbetur i gjall\u00eb n\u00eb kujtes\u00ebn e shqiptar\u00ebve, qofshin t\u00eb krishter\u00eb, qofshin mysliman\u00eb, se ata krenoheshin me emrin dhe me b\u00ebmat e tij. Ideolog\u00ebt dhe poet\u00ebt e Rilindjes Komb\u00ebtare u mb\u00ebshtet\u00ebn pik\u00ebrisht te ky kujtim i pashuar p\u00ebr t\u2019i dh\u00ebn\u00eb nj\u00eb shk\u00eblqim t\u00eb ri modelit historik t\u00eb shqiptar\u00ebve n\u00eb koh\u00ebrat e reja.<\/strong><\/p>\n

Duke pasur parasysh t\u00eb dh\u00ebnat e lartp\u00ebrmendura, mund t\u00eb pohojm\u00eb me plot goj\u00ebn se k\u00ebng\u00ebt p\u00ebr Sk\u00ebnderbeun kan\u00eb qarkulluar pas pushtimit t\u00eb Kruj\u00ebs e t\u00eb Shqip\u00ebris\u00eb\u00a0 nga ushtrit\u00eb e padishahut. P\u00ebrve\u00e7 k\u00ebng\u00ebve t\u00eb ve\u00e7anta, t\u00eb mbledhura e t\u00eb botuara n\u00eb Shqip\u00ebri, t\u00eb cilat u kushtohen Sk\u00ebnderbeut dhe bashk\u00ebluft\u00ebtar\u00ebve t\u00eb tij, kryetrimi i Kruj\u00ebs p\u00ebrmendet edhe n\u00eb disa tekste t\u00eb tjera. N\u00eb nj\u00eb k\u00ebng\u00eb epike, shqiptari i krishter\u00eb Gjin Leka thot\u00eb me krenari\u00a0:\u00a0\u00ab\u00a0Por thuej pash\u00ebs e allajbegut, \/ S\u2019lidhen t\u2019birt e Skanderbegut\u2026\u00a0\u00bb (VI, 412) Ashtu si i krishteri, edhe shqiptari mysliman Hasan Zejni\u00a0 i referohet figur\u00ebs s\u00eb Sk\u00ebnderbeut dhe frym\u00ebzohet nga vendosm\u00ebria e tij\u00a0:\u00a0\u00ab\u00a0-Demejr pasha ma kadal\u00eb,\/S\u2019ke nizam\u00eb me m\u2019zanun gjall\u00eb.\/Sk\u00ebnderbeu nji fjal\u00eb na ka lan\u00eb:\/\u00a0\u00ab\u00a0Kush asht burr e asht shqiptar, \/i ri a i vjet\u00ebr, kush asht gjall\u00eb, \/turkut luft\u00ebn mos me ia ndal\u00eb\u2026\u00a0\u00bb (VI, 218)<\/p>\n

Koha e Rilindjes Komb\u00ebtare, e Lidhjes Shqiptare t\u00eb Prizrenit qe si nj\u00eb p\u00ebrt\u00ebritje e epok\u00ebs sk\u00ebnderbejane, e Lidhjes s\u00eb Kapedan\u00ebve Shqiptar\u00eb, t\u00eb krijuar n\u00eb Lezh\u00eb m\u00eb 1444. P\u00ebr k\u00ebt\u00eb arsye, prij\u00ebsit shqiptar\u00eb u p\u00ebrudh\u00ebn, u frym\u00ebzuan nga tradita q\u00eb u kishte l\u00ebn\u00eb Moti i Madh\u00a0: \u00ab\u00a0Haxhi Zeka n\u00eb shall t\u00eb bardh\u00eb:\/ [\u2026] Tash me u lidh\u00eb me bes\u00eb t\u00eb zotit, \/ sikur t\u2019par\u00ebt na e kan\u00eb pas\u00eb motit, \/ sikur t\u2019par\u00ebt n\u2019koh\u2019 t\u2019Kastriotit.\u00a0\u00bb (VI, 266)<\/p>\n

Emri i Sk\u00ebnderbeut ishte ngulitur aq thell\u00eb n\u00eb kujtes\u00ebn e popullit, saq\u00eb ai nuk p\u00ebrmendet vet\u00ebm n\u00eb epik\u00eb, por edhe n\u00eb lirik\u00eb, si\u00e7 ndodh n\u00eb nj\u00eb k\u00ebng\u00eb dasme mirditore ku nusja sublimohet, duke th\u00ebn\u00eb se ajo ishte stolisur me florinjt\u00eb e Sk\u00ebnderbeut\u00a0:\u00a0\u00ab\u00a0Nj\u00eb tub\u00eb krushq q\u00eb jan\u00eb mbledh\u00eb bashk\u00eb, \/Kan\u00eb shkue me marr\u00eb nj\u00eb vash\u00eb. \/Ajo vash\u00eb si e bija e begut, \/ Paska florinjt\u00eb e Skanderbegut. (VII, 50)<\/p>\n

Nj\u00eb nga k\u00ebng\u00ebt q\u00eb kan\u00eb qarkulluar dikur p\u00ebr Sk\u00ebnderbeun, duhet t\u00eb jet\u00eb edhe teksti q\u00eb p\u00ebrb\u00ebn objektin e k\u00ebsaj qasjeje. Natyrisht, nuk mund t\u00eb m\u00ebtohet q\u00eb ai t\u00eb ket\u00eb ardhur nga shekulli XV pa p\u00ebsuar ndryshime, pa u modifikuar p\u00ebr t\u2019iu p\u00ebrshtatur mjedisit ku qarkullonte. Para se t\u00eb parashtroj disa argumente tekstore q\u00eb v\u00ebrtetojn\u00eb hershm\u00ebrin\u00eb e k\u00ebsaj k\u00ebnge, po e njoh lexuesin me tekstin e saj t\u00eb plot\u00eb.<\/p>\n

 <\/p>\n

N\u00cb MAL ZANA PO B\u00cbRTET<\/strong><\/p>\n

N\u2019at mal Zana po b\u00ebrtet,<\/p>\n

Thot\u00eb: \u201cKa mbet\u00eb Shqipnia shkret,<\/p>\n

Kur ka vdek\u00eb ai Skanderbeg!<\/p>\n

Sikur rrfeja p\u00ebr hava,<\/p>\n

Skanderbegu n\u00eb luft\u00eb ka ra,<\/p>\n

Tuj luftue pa ia da,<\/p>\n

Derisa shpirt nuk ka pas\u00eb ma.<\/p>\n

Kur ka dalun shpirti i tij,<\/p>\n

T\u00eb gjith\u00eb Shqipnis\u00eb i ka ra zi.<\/p>\n

Kur ka dalun ai shpirt i bardh\u00eb,<\/p>\n

T\u00eb gjith\u00eb Shqipnia ka marr\u00eb vaj\u00eb,<\/p>\n

Deri lisat maje malit,<\/p>\n

Kjan\u00eb p\u00ebr t\u00eb dhe gurt e zallit.<\/p>\n

Vajto, Zan\u00eb, ti pa pushue,<\/p>\n

Kjaj gjithmon\u00eb, moj kjosh bekue!<\/p>\n

 <\/p>\n

Argumenti i par\u00eb q\u00eb na shtyn t\u00eb besojm\u00eb te karakteri burimor dhe te hershm\u00ebria e k\u00ebsaj k\u00ebnge, \u00ebsht\u00eb qarkullimi i saj n\u00eb zot\u00ebrimet e Kastriot\u00ebve, banor\u00ebt e t\u00eb cilave, si\u00e7 e tregojn\u00eb legjendat e shumta, e kan\u00eb ruajtur m\u00eb mir\u00eb kujtimin e kryezotit t\u00eb Arb\u00ebris\u00eb.<\/strong><\/p>\n

Kjo k\u00ebng\u00eb nuk ka karakter triumfalist, glorifikues, madje edhe Sk\u00ebnderbeun nuk e lavd\u00ebron shkoqiturazi (n\u00eb m\u00ebnyr\u00eb eksplicite), por t\u00ebrthorazi. Mbi frym\u00ebn e k\u00ebtij teksti hedh drit\u00eb edhe nj\u00eb nga fjal\u00ebt ky\u00e7 t\u00eb tij, emri\u00a0shpirt<\/em>, i cili p\u00ebrs\u00ebritet ri her\u00eb. Kjo fjal\u00eb tregon se n\u00eb k\u00ebt\u00eb tekst nuk mbizot\u00ebron elementi luftarak, heroik, por elementi shpirt\u00ebror, shprehja e bot\u00ebs s\u00eb brendshme t\u00eb popullit t\u00eb pik\u00eblluar nga vdekja e kryetrimit t\u00eb tij dhe nga shkretimi i vendit pas pushtimit turk:\u201dN\u2019at mal Zana po b\u00ebrtet,\/ Thot\u00eb:\u201dKa mbet\u00eb Shqipnia shkret,\/Kur ka vdek\u00eb ai Skanderbeg!\u201d Shkretimi i Shqip\u00ebris\u00eb s\u00eb pari ishte nj\u00eb shkretim fizik, i shkaktuar nga ikja masive e shqiptar\u00ebve nga trojet e tyre: \u201cPor treqind mij\u00eb trima \/ jetin (vendos\u00ebn) e \u00e7ajtin detin,\/ se t\u00eb baj\u00ebn (p\u00ebr t\u00eb ruajtur) bes\u00ebz\u00ebn.\u201d (II, 110)<\/p>\n

Tonaliteti i p\u00ebrmbajtur i k\u00ebsaj k\u00ebnge, d\u00ebshmon se ajo \u00ebsht\u00eb ruajtur dhe \u00ebsht\u00eb k\u00ebnduar n\u00eb rrethanat e rob\u00ebris\u00eb otomane. Kur flitet p\u00ebr luft\u00ebrat e Sk\u00ebnderbeut, asnj\u00ebher\u00eb nuk zihen ngoje me em\u00ebr as ushtrit\u00eb turke, as sulltan\u00ebt. Emri i kund\u00ebrshtarit q\u00ebllimisht mbetet si nj\u00eb\u00a0 element i fshehur n\u00eb tekst, si\u00e7 thot\u00eb Llosa, ose, po t\u00eb p\u00ebrdorim nj\u00eb term t\u00eb Heminguejit, ai \u00ebsht\u00eb pjesa e n\u00ebnujshme e ajsbergut. Emri i armikut, me t\u00eb cilin u ndesh Sk\u00ebnderbeu nj\u00ebzet e pes\u00eb vjet \u201cpa ia da\u201d, d.m.th. pa nd\u00ebrprerje, lihet evaziv, sepse n\u00eb fund t\u00eb fundit , d\u00ebgjuesit e k\u00ebng\u00ebs e kan\u00eb t\u00eb qart\u00eb se kund\u00ebr kujt ka luftuar heroi i tyre. Ai \u00ebsht\u00eb i nj\u00ebjti armik q\u00eb i mban n\u00eb rob\u00ebri, q\u00eb ua ka shkretuar vendin dhe shpirtin. Gjendja e r\u00ebnd\u00eb q\u00eb mbizot\u00ebron n\u00eb Shqip\u00ebri pas vdekjes s\u00eb Sk\u00ebnderbeut, gjuh\u00ebsisht\u00a0 shprehet me an\u00eb t\u00eb foljes \u201cqaj\u201d, e cila, s\u00eb bashku me sinonimet e saj, p\u00ebrs\u00ebritet pes\u00eb her\u00eb:\u00a0b\u00ebrtet, ka marr\u00eb vaj\u00eb, kjan, vajto, kjaj<\/em>.<\/p>\n

N\u00eb qend\u00ebr t\u00eb k\u00ebsaj k\u00ebnge \u00ebsht\u00eb nj\u00eb ngjarje asnjan\u00ebse (neutrale) nga pik\u00ebpamja politike, si\u00e7 \u00ebsht\u00eb vdekja e nj\u00eb njeriu nga pleq\u00ebria dhe nga s\u00ebmundja. Lajmi p\u00ebr vdekjen e Sk\u00ebnderbeut e kishte ngaz\u00ebllyer aq shum\u00eb sulltan Mehmetin II, i cili kishte thirrur:\u201dM\u00eb n\u00eb fund Europa dhe Azia jan\u00eb t\u00eb miat. Mallkuar t\u00eb krishter\u00ebt. Ata humb\u00ebn shpat\u00ebn dhe mburoj\u00ebn. Bota s\u2019ka p\u00ebr t\u00eb par\u00eb kurr\u00eb nj\u00eb luan t\u00eb till\u00eb.\u201d (VIII,121) Si argument plot\u00ebsues p\u00ebr mosh\u00ebn e madhe t\u00eb k\u00ebsaj k\u00ebnge mund t\u00eb sh\u00ebrbej\u00eb edhe ngjashm\u00ebria e saj me k\u00ebng\u00ebn arb\u00ebreshe \u201cVdekja e Sk\u00ebnderbeut\u201d.(II, 108)<\/p>\n

Nj\u00eb tjet\u00ebr element i lasht\u00eb i tekstit q\u00eb po shqyrtojm\u00eb, \u00ebsht\u00eb figura e Zan\u00ebs, e bartur nga epika legjendare. Procedimin e Homerit, i cili n\u00eb vargun e par\u00eb t\u00eb \u201cIliad\u00ebs\u201d i drejtohet muz\u00ebs frym\u00ebzimdh\u00ebn\u00ebse, e p\u00ebrdor edhe aedi shqiptar q\u00eb p\u00ebrmend nj\u00eb figur\u00eb mitologjike, e cila ka t\u00eb nj\u00ebjtin funksion si muza greke, Zan\u00ebn e Malit, mbrojt\u00ebse e poezis\u00eb epike, por edhe elegjiake :\u201dN\u2019at mal Zana po b\u00ebrtet,\/Thot\u00eb: \u201dKa mbet\u00eb Shqipnia shkret,\/Kur ka vdek\u00eb ai Skanderbeg.\u201d<\/p>\n

Sipas tradit\u00ebs gojore shqiptare, lidhjet e kryezotit t\u00eb Arb\u00ebris\u00eb me k\u00ebt\u00eb hyjni ktonike jan\u00eb t\u00eb hershme. N\u00eb legjend\u00ebn kosovare \u201cSk\u00ebnderbeu e Zana\u201d, qenia e mbinatyrshme e m\u00ebnd me qum\u00ebshtin e saj hyjnor kapedanin shqiptar, ashtu si\u00e7 b\u00ebn me kreshnikun Muji n\u00eb rapsodin\u00eb \u201cFuqia e Mujit\u201d:\u201dZan\u00ebs i erdh keq p\u00ebr ni trim, tuj u lut\u00eb, shtrydhi ni pik\u00eb gji n\u2019flet\u00eb t\u2019rapuh\u00ebs edhe ja dha Skenderbegut\u201d. (IX, 207)<\/p>\n

Duhet t\u00eb vihet n\u00eb dukje ruajtja me besnik\u00ebri e em\u00ebrtimit vendas \u201cZan\u00eb\u201d, i cili nuk \u00ebsht\u00eb z\u00ebvend\u00ebsuar me termin oriental \u201cMila\u00e7e\u201d, si\u00e7 ka ndodhur n\u00eb nj\u00eb balad\u00eb t\u00eb mbledhur po n\u00eb k\u00ebt\u00eb krahin\u00eb: \u201cPo thot\u00eb vasha me lot p\u00ebr faqe:\/ S\u2019kenki, o bjeshk\u00eb, ju me \u201cMila\u00e7e\u201d\u2026(VII, 85)<\/p>\n

Procedimi q\u00eb p\u00ebrdor k\u00ebng\u00ebtari duke i v\u00ebn\u00eb fjal\u00ebt q\u00eb thuhen p\u00ebr luft\u00ebrat, p\u00ebr vdekjen dhe p\u00ebr pavdek\u00ebsin\u00eb e Sk\u00ebnderbeut n\u00eb goj\u00ebn e nj\u00eb qenieje t\u00eb mbinatyrshme, t\u00eb Zan\u00ebs, mund t\u00eb ket\u00eb funksion t\u00eb dyfisht\u00eb: ai mund t\u00eb sh\u00ebrbej\u00eb si p\u00ebr t\u00eb sublimuar heroin e vdekur ashtu dhe si nj\u00eb artifis letrar p\u00ebr t\u2019iu shmangur\u00a0 censur\u00ebs s\u00eb pushtuesit, p\u00ebr ta mbrojtur interpretuesin e k\u00ebng\u00ebs nga ndonj\u00eb pasoj\u00eb negative.<\/p>\n

Nj\u00eb nd\u00ebr elementet e trash\u00ebguara nga m\u00ebnyra e t\u00eb menduarit mitik, nga besimet animiste, \u00ebsht\u00eb edhe shpirt\u00ebzimi i natyr\u00ebs , pjes\u00ebmarrja e saj n\u00eb ngjarjet njer\u00ebzore. Nj\u00eb praktik\u00eb e till\u00eb \u00ebsht\u00eb mjaft e shpesht\u00eb n\u00eb poezin\u00eb gojore shqiptare. N\u00eb epik\u00ebn legjendare:<\/p>\n

\u201dDrit\u00eb ka dal\u00eb e drit-o nuk po ban,\/ Ka ra dielli e me nxe nuk po nxe![\u2026]\/Jan\u00eb zan\u00eb rob Muji me Halilin!\u201d (X, 229) N\u00eb epik\u00ebn historike:\u201dDielli asht ra, po s\u2019po ban drit\u00eb,\/Asht nis\u2019 lufta n\u00eb Junik!\u201d (VI, 378) N\u00eb lirik\u00eb:\u201dE De\u00e7iqi, i kjosha true;\/ T\u2019dahet katrash, t\u2019kjaj me mue!\u201d(VII, 179) Ose:\u201dT\u00eb kjajn\u00eb kat\u00ebr qoshet e konakut,\/ E kat\u00ebr an\u00ebt e \u00e7ardakut,\/ Edhe \u2018kjajn\u00eb buzmat e zjarmit\u2026\u201d<\/strong><\/em><\/p>\n

(VII, 199) Personifikimi i p\u00ebrdorur n\u00eb k\u00ebng\u00ebn \u201cN\u00eb mal Zana po b\u00ebrtet\u201d<\/strong> i jep p\u00ebrmasa kozmike dhimbjes p\u00ebr vdekjen e Sk\u00ebnderbeut, t\u00eb cilin nuk e qajn\u00eb vet\u00ebm shqiptar\u00ebt, por edhe lisat, gur\u00ebt dhe nj\u00eb qenie e mbinatyrshme, si\u00e7 \u00ebsht\u00eb Zana e Malit:<\/p>\n

“T\u00eb gjith\u00eb Shqipnia ka marr\u00eb vaj\u00eb,\/ Deri lisat maje malit,\/ Kjajn\u00eb p\u00ebr t\u00eb edhe gurt e zallit.\u201d Ky procedim poetik \u00ebsht\u00eb i pranish\u00ebm edhe n\u00eb k\u00ebng\u00ebn arb\u00ebreshe \u201cVdekja e Sk\u00ebnderbeut\u201d: “Shkoi nj\u00eb dit\u00eb mjegullore,\/Mjegullore dhe helmore,\/Toka, qielli doi t\u2019valtoj\u00eb[\u2026]\/Gjegj\u00ebtin (d\u00ebgjuan) maljet e u ndajtin (u \u00e7an\u00eb)\u201d (II; 108-109)<\/strong><\/em><\/p>\n

6.N\u00eb k\u00ebng\u00ebn \u201cN\u00eb mal Zana po th\u00ebrret\u201d<\/strong>, hasen nj\u00eb varg klishesh poetike tradicionale, si\u00e7 \u00ebsht\u00eb krahasimi i Sk\u00ebnderbeut me rrufen\u00eb:\u201dSikur rrfeja p\u00ebr hava,\/Sk\u00ebnderbeu n\u00eb luft\u00eb ka ra\u2026\u201dMe nj\u00eb varg t\u00eb vet\u00ebm, ve\u00e7an\u00ebrisht me krahasimin \u201csi rrufeja\u201d, k\u00ebng\u00ebtari ka arritur t\u00eb sintetizoj\u00eb artin ushtarak t\u00eb Sk\u00ebnderbeut, i cili, sipas specialist\u00ebve bazohej te sulmet e befasishme dhe t\u00eb rrufeshme. Krahasimi i kryezotit t\u00eb Arb\u00ebris\u00eb me rrufen\u00eb, me k\u00ebt\u00eb arm\u00eb q\u00eb p\u00ebrdor dragoi p\u00ebr t\u00eb vrar\u00eb ku\u00e7edr\u00ebn n\u00eb mitologjin\u00eb shqiptare, ndeshet edhe n\u00eb k\u00ebng\u00eb t\u00eb tjera:\u201dSk\u00ebnderbeu, rrf\u00e9 prej qiellet,\/ Pashallarve iau njef hilet.\u201d(VI, 319) N\u00eb nj\u00eb k\u00ebng\u00eb kosovare thuhet:\u201dSk\u00ebnderbeu mjek\u00ebrzi,\/si rruf\u00e9 n\u00eb\u00a0 luft\u00eb tuj pri.\u201d (IX, 220)<\/p>\n

Klishe poetike tradicionale \u00ebsht\u00eb edhe\u00a0 ai lloj\u00a0 metonimie kur emri i vendit p\u00ebrdoret p\u00ebr t\u00eb shenjuar banor\u00ebt e tij:\u201d\u00c7ka ka Limi q\u00eb dirgjet(rrjedh) gjak\/ Po lufton Shqipnia e ngrat\u00eb\u2026\u201d (VI, 283)\u00a0 Nj\u00eb metonimi t\u00eb till\u00eb\u00a0 e hasim edhe n\u00eb k\u00ebng\u00ebn q\u00eb po shqyrtojm\u00eb: \u201cT\u00eb gjith\u00eb Shqipnia ka marr\u00eb vaj\u00eb.\u201d Krahas bukuris\u00eb poetike dhe ngarkes\u00ebs emocionale, metonimia rrit fuqin\u00eb shpreh\u00ebse, e b\u00ebn m\u00eb t\u00eb dendur kuptim\u00ebsin\u00eb e tekstit. Ajo shpreh iden\u00eb se bashkimi komb\u00ebtar i krijuar nga Sk\u00ebnderbeu me Bes\u00eblidhjen e Lezh\u00ebs, kishte l\u00ebn\u00eb gjurm\u00eb t\u00eb pashlyeshme n\u00eb vet\u00ebdijen e popullit. Megjith\u00ebse k\u00ebng\u00ebtari\u00a0 ka qen\u00eb mirditor, ai nuk e ka p\u00ebrmendur emrin e krahin\u00ebs s\u00eb tij, por ka p\u00ebrmendur tri her\u00eb emrin e atdheut t\u00eb p\u00ebrbashk\u00ebt: Shqipnin\u00eb.<\/p>\n

Fondit t\u00eb klisheve poetike tradicionale, i p\u00ebrket edhe epiteti \u201ci bardh\u00eb\u201d, me t\u00eb cilin karakterizohet personaliteti i Sk\u00ebnderbeut: \u201dKur ka dalun ai shpirt i bardh\u00eb\u2026\u201d Sipas Dum\u00e9zil-it, n\u00eb ideologjin\u00eb trifunksionale indoeuropiane, ngjyra e bardh\u00eb\u00a0\u00a0 ka pasur konotacion mitologjik dhe i referohej bot\u00ebs qiellore. Duke i v\u00ebn\u00eb nj\u00eb epitet t\u00eb till\u00eb Sk\u00ebnderbeut, nxiret n\u00eb pah tipari i tij m\u00eb i qen\u00ebsish\u00ebm: t\u00eb qen\u00ebt shpirtbardh\u00eb, shpirtmadh\u00ebsia, humanizmi i heroit shqiptar n\u00eb marr\u00ebdh\u00ebnie e tij\u00a0 edhe me kund\u00ebrshtar\u00ebt politik\u00eb. K\u00ebt\u00eb tipar t\u00eb kryezotit t\u00eb Arb\u00ebris\u00eb e thekson edhe Marin Barleti n\u00eb sken\u00ebn ku p\u00ebrshkruan Moisi Golemin, i cili, i penduar p\u00ebr tradhtin\u00eb q\u00eb ka b\u00ebr\u00eb, k\u00ebrkon falje:\u201dI pik\u00eblluar sa s\u2019ka, i ra p\u00ebrpara n\u00eb gjunj\u00eb dhe, si ndonj\u00eb lut\u00ebs, i k\u00ebrkoi me lot n\u00eb sy q\u00eb ta falte e t\u00eb mos i b\u00ebnte gj\u00eb, jo se e meritonte, po p\u00ebr vet\u00eb bujarin\u00eb\u00a0 e shpirtit t\u00eb tij.\u201d (XI, 468)<\/p>\n

Sk\u00ebnderbeu tregohej shpirtmadh jo vet\u00ebm ndaj bashk\u00ebkomb\u00ebsve\u00a0 t\u00eb penduar p\u00ebr tradhtin\u00eb e tyre, por edhe ndaj turqve t\u00eb mundur e t\u00eb z\u00ebn\u00eb rob\u00ebr. Kur Hasan beu i k\u00ebrkoi m\u00ebshir\u00eb, Kastrioti iu p\u00ebrgjigj:\u201dT\u00eb mundur, ne flasim sa m\u00eb urt\u00eb, sa m\u00eb bukur, kurse\u00a0 fitimtar\u00eb, kurr\u00eb s\u2019do t\u00eb dinim t\u00eb flisnim k\u00ebshtu\u201d dhe , duke kapur dor\u00ebn e armikut, e porositi t\u00eb mos d\u00ebshp\u00ebrohej, sepse s\u2019kishte p\u00ebr t\u00eb p\u00ebsuar asgj\u00eb t\u00eb keqe dhe t\u00eb denj\u00eb p\u00ebr nj\u00eb skllav.\u201d(XI, 561)<\/p>\n

Barleti thot\u00eb se bujarin\u00eb, m\u00ebshir\u00ebn e mrekullueshme, Gjergj Kastrioti i kishte n\u00eb gjak prej natyre. K\u00ebt\u00eb tipar t\u00eb tij, e kan\u00eb admiruar edhe bashk\u00ebkoh\u00ebsit, si\u00e7 merret vesh\u00a0 nga nj\u00eb let\u00ebr p\u00ebrg\u00ebzimi q\u00eb i d\u00ebrgonte Republika e Raguz\u00ebs\u00a0 m\u00eb 1452: \u201dNe nuk gjejm\u00eb fjal\u00eb t\u00eb mjaftueshme p\u00ebr t\u00eb lavd\u00ebruar ose admiruar madh\u00ebshtin\u00eb\u00a0 e pabesueshme t\u00eb shpirtit tuaj dhe urt\u00ebsin\u00eb e burr\u00ebris\u00eb suaj t\u00eb pashoqe\u2026\u201d (XII, 57)<\/p>\n

Nga pik\u00ebpamja gjuh\u00ebsore, bie n\u00eb sy se n\u00eb k\u00ebng\u00ebn \u201cN\u00eb mal Zana po b\u00ebrtet\u201d p\u00ebrdoret nj\u00eb shqipe e past\u00ebr. Aty ndeshet vet\u00ebm orientalizmi \u201chava\u201d. Studiuesit jan\u00eb t\u00eb mendimit se orientalizmat n\u00eb gjuh\u00ebn shqipe jan\u00eb t\u00eb hershme, meqen\u00ebse fjal\u00eb t\u00eb tilla si \u201cpenxhere\u201d, \u201cmonosaqe\u201d(manushaqe) jan\u00eb t\u00eb pranishme edhe n\u00eb k\u00ebng\u00ebt arb\u00ebreshe.<\/p>\n

D\u00ebshmi t\u00eb hershm\u00ebris\u00eb s\u00eb k\u00ebng\u00ebs mirditore p\u00ebr Sk\u00ebnderbeun jan\u00eb edhe disa shprehje frazeologjike mjaft arkaike si: \u201dra n\u00eb luft\u00eb\u201d, me kuptimin: luftoi; \u201cka marr\u00eb vaj\u00eb\u201d, me kuptimin: vajtoi; \u201cra n\u00eb zi\u201d, me kuptimin: e mbuloi zia, mbajti zi etj.<\/p>\n

N\u00eb k\u00ebt\u00eb tekst, ka disa asonanca si: shkret\/Skanderbeg; i bardh\u00eb\/vaj\u00eb; malit\/ zallit. Kjo dukuri tregon se rima, e cila ka filluar t\u00eb p\u00ebrdoret n\u00eb mesjet\u00eb, ende nuk kishte nj\u00eb shpesht\u00ebsi t\u00eb atill\u00eb, sa t\u00eb krijonte monotoni. Edhe rima foljore me \u201cue\u201d haset vet\u00ebm nj\u00eb her\u00eb.<\/p>\n

Nga pik\u00ebpamja e brendis\u00eb vihet re se faktet q\u00eb paraqiten n\u00eb k\u00ebt\u00eb k\u00ebng\u00eb kan\u00eb nj\u00eb sakt\u00ebsi historike t\u00eb madhe. Aty thuhet se Sk\u00ebnderbeu zhvilloi luftime t\u00eb pand\u00ebrprera \u201cDerisa shpirt nuk pati ma\u201d. T\u00eb nj\u00ebjt\u00ebn gj\u00eb e pohon edhe Barleti:\u201d Duke u ngritur nga shtrati me gjymtyr\u00eb q\u00eb i l\u00ebkundeshin e i dridheshin, po k\u00ebrkonte arm\u00ebt dhe mburoj\u00ebn e vet dhe po jepte urdh\u00ebr q\u00eb t\u2019ia shalonin kalin.\u201d (XI, 655)<\/p>\n

Me sakt\u00ebsi \u00ebsht\u00eb paraqitur edhe pik\u00ebllimi q\u00eb shkaktoi vdekja e Sk\u00ebnderbeut:\u201dKur ka dalun shpirti i tij,\/ T\u00eb gjith\u00eb Shqipnis\u00eb i ka ra zi.\u201d Barleti shkruan:\u201d\u2026trupi i tij u p\u00ebrcoll me vaj nga t\u00eb gjith\u00eb ushtar\u00ebt dhe me pik\u00ebllim nga gjith\u00eb princ\u00ebrit dhe kapedan\u00ebt.\u201d(XI, 656) Nj\u00eb tablo e ngjashme ndeshet edhe n\u00eb k\u00ebng\u00ebn arb\u00ebreshe \u201cVdekja e Sk\u00ebnderbeut\u201d:\u201dKur v\u00ebdiq Sk\u00ebnderbeu,\/ ma bij\u00ebn p\u00ebrmisurith\/ trimat e Arb\u00ebrit.\u201d(II, 110)<\/p>\n

Jehona e k\u00ebsaj zie komb\u00ebtare ka ardhur deri n\u00eb dit\u00ebt tona, si\u00e7 e v\u00ebrteton kjo legjend\u00eb e ruajtur n\u00eb Mat:\u201dXhokat e zeza na kan\u00eb met\u00eb p\u00ebr zi t\u00eb Skanderbegjut. Kur vdiq Skanderbegju, poplli u vesh me xhoka t\u00eb zeza, ma xhamadan\u00eb e me xhedik\u00eb t\u00eb zi.\u201d (II, 146) Nj\u00eb legjend\u00eb e ngjashme ka mbijetuar edhe n\u00eb Kosov\u00eb:\u201dThon\u00eb se xhurdit\u00eb bahen me lesh t\u2019 zi, n\u2019shej zie, si shej i s\u2019keqes q\u00eb e gjet popullin shqiptar mas vdekjes s\u00eb Sk\u00ebnderbeut.\u201d (IX, 213) N\u00eb Ulqin, thuhet:\u201d Qysh mbas vdekjes s\u00eb Gjergjit, na e mbajm\u00eb\u00a0 polin e zi si shej jazit.\u201d (IX, 213)<\/p>\n

10.K\u00ebnga \u201dN\u00eb mal Zana po b\u00ebrtet\u201d, e mbledhur m\u00eb 1962, duhet t\u00eb jet\u00eb e hershme, sepse ajo nuk \u00ebsht\u00eb kontaminuar nga fryma dhe nga stilemat e \u201cfolklorit t\u00eb ri\u201d, t\u00eb cilat ndeshen n\u00eb ndonj\u00eb k\u00ebng\u00eb tjet\u00ebr p\u00ebr Sk\u00ebnderbeun:\u201dSe Shqipnia s\u2019asht pa zot,\/ se e udh\u00ebheqin Kastriot\u00eb\u2026\u201d (II, 82) Ose:\u201dSk\u00ebnderbe, Hero i Kombit,\/Ti n\u00eb Lezh\u00eb po pushon\/\u2026vepra jote heroike\/ ec p\u00ebrpara dhe s\u2019ndalon.\u201d (II, 85)<\/p>\n

Mbyllja e k\u00ebng\u00ebs ku i b\u00ebhet thirrje Zan\u00ebs t\u00eb vazhdoj\u00eb t\u00eb vajtoj\u00eb pa nd\u00ebrprerje, tregon se k\u00ebnga \u00ebsht\u00eb krijuar n\u00eb nj\u00eb koh\u00eb kur pushtimi turk i ngjante nj\u00eb fataliteti historik dhe n\u00eb horizont nuk dukej asnj\u00eb shenj\u00eb e afrimit t\u00eb dit\u00ebs s\u00eb pavar\u00ebsis\u00eb komb\u00ebtare:\u201dVajto, Zan\u00eb, ti pa pushue,\/Kjaj gjithmon\u00eb, moj kjosh bekue!\u201d<\/p>\n

Shkurt\u00ebsia, konciziteti i k\u00ebtij teksti, t\u00eb p\u00ebrb\u00ebr\u00eb nga pes\u00ebmb\u00ebdhjet\u00eb vargje, sa gjysma e vargjeve t\u00eb k\u00ebng\u00ebs arb\u00ebreshe \u201dVdekja e Sk\u00ebnderbeut\u201d, flet n\u00eb t\u00eb mir\u00eb t\u00eb hipotez\u00ebs se gjat\u00eb shtegtimit t\u00eb tij n\u00ebp\u00ebr breza, ai \u00ebsht\u00eb latuar nga dalta e koh\u00ebs, \u00ebsht\u00eb zhveshur nga \u00e7do gj\u00eb e tep\u00ebrt. Megjith\u00ebse ky tekst \u00ebsht\u00eb minimalist p\u00ebr nga sasia e vargjeve, ai \u00ebsht\u00eb maksimalist p\u00ebr nga ndjenjat dhe mendimet q\u00eb u p\u00ebrcjell d\u00ebgjuesve\/lexuesve\u2026<\/p>\n

N\u00eb librin e tij \u201cShqiptar\u00ebt dhe Fuqit\u00eb e M\u00ebdha\u201d, Vladan Georgevitch\u00a0 ka shkruar:\u201dNd\u00ebrsa fqinj\u00ebt e par\u00eb t\u00eb shqiptar\u00ebve, serb\u00ebt, kan\u00eb nj\u00eb epop\u00e9 nacionale t\u00eb mrekullueshme q\u00eb, p\u00ebr nga vlera e saj poetike, \u00ebsht\u00eb krahasuar me \u201cIliad\u00ebn\u201d e Homerit nga historian\u00ebt m\u00eb t\u00eb mir\u00eb t\u00eb let\u00ebrsive t\u00eb bot\u00ebs, nd\u00ebrsa k\u00ebto epop\u00e9 serbe k\u00ebndojn\u00eb edhe trim\u00ebrit\u00eb e Sk\u00ebnderbeut, shqiptar\u00ebt vet\u00eb e kan\u00eb harruar heroin e tyre t\u00eb vet\u00ebm popullor, saq\u00eb ata nuk e din\u00eb ku gjendet varri i tij, si\u00e7 thon\u00eb udh\u00ebtar\u00ebt austriak\u00eb q\u00eb koh\u00ebt e fundit kan\u00eb kaluar n\u00ebp\u00ebr Shqip\u00ebri.\u201d(XIII, 30)<\/p>\n

K\u00ebnga \u201cN\u00eb mal Zana po b\u00ebrtet\u201d s\u00eb bashku me ciklin e madh t\u00eb ruajtur nga arb\u00ebresh\u00ebt, s\u00eb bashku me k\u00ebng\u00ebt e mbledhura n\u00eb Shqip\u00ebri e n\u00eb Kosov\u00eb, hedh posht\u00eb argumentin e rrem\u00eb t\u00eb disa autor\u00ebve tendencioz\u00eb e keqdash\u00ebs, t\u00eb cil\u00ebt, p\u00ebr t\u00eb mohuar shqiptar\u00ebsin\u00eb e Gjergj Kastriotit, kan\u00eb th\u00ebn\u00eb se shqiptar\u00ebt nuk kan\u00eb k\u00ebng\u00eb p\u00ebr heroin e tyre komb\u00ebtar.<\/p>\n

N\u00eb p\u00ebrfundim t\u00eb k\u00ebsaj qasjeje, do t\u00eb doja t\u00eb theksoja se brendia dhe forma e k\u00ebng\u00ebs mirditore, t\u00eb cil\u00ebn u p\u00ebrpoqa ta shqyrtoj, na japin t\u00eb drejt\u00eb t\u00eb themi se ajo \u00ebsht\u00eb burimore dhe e hershme. Ajo q\u00eb mund t\u00eb pohojm\u00eb me siguri t\u00eb plot\u00eb \u00ebsht\u00eb se ky tekst q\u00eb i kushtohet Sk\u00ebnderbeut, nderon jo vet\u00ebm figur\u00ebn e kryetrimit shqiptar, por edhe gjenin\u00eb poetike q\u00eb e ka krijuar.<\/p>\n

\n

Referenca bibliografike:<\/strong><\/em><\/p>\n

1.Arkivi i folklorit n\u00eb ish-Institutin e Kultur\u00ebs Popullore, kutia nr. 2O28, fletorja nr. 1<\/strong><\/em><\/p>\n

Epika historike, 1, Tiran\u00eb, 1983<\/strong><\/em><\/p>\n

III. Frang Bardhi, Sk\u00ebnderbeu<\/strong><\/em><\/p>\n

IV.Relacione mbi gjendjen n\u00eb Shqip\u00ebrin\u00eb Veriore dhe t\u00eb Mesme, n\u00eb shek. XVII, Tiran\u00eb, 1963<\/strong><\/em><\/p>\n

Johann Georg von Hahn, N\u00ebp\u00ebr viset e Drinit e t\u00eb Vardarit, Tiran\u00eb, 20O1<\/strong><\/em><\/p>\n

VI.Epika historike, 2, Tiran\u00eb, 1981<\/strong><\/em><\/p>\n

VII.Visaret e Kombit, v\u00ebllimi III, Tiran\u00eb, 1937<\/strong><\/em><\/p>\n

VIII. Athanas Gegaj, Arb\u00ebria dhe Gjergj Kastrioti Sk\u00ebnderbe, Tiran\u00eb, 1999<\/strong><\/em><\/p>\n

Gjurmime albanologjike, Folklor dhe etnologji, I, Prishtin\u00eb, 1971<\/strong><\/em><\/p>\n

X.Epika legjendare, v\u00ebllimi i par\u00eb, Tiran\u00eb, 1966<\/strong><\/em><\/p>\n

Marin Barleti, Historia e Sk\u00ebnderbeut, Tiran\u00eb, 1983<\/strong><\/em><\/p>\n

XII.Historia e Shqip\u00ebris\u00eb p\u00ebr shkollat e mesme, Tiran\u00eb, 1973<\/strong><\/em><\/p>\n

XIII.Vladan Georgevitch, Les Albanais et les Grandes Puissances, 1913<\/strong><\/em><\/p>\n

Prof. As. Dr. Anton PAPLEKA<\/p>\n

\n","protected":false},"excerpt":{"rendered":"

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