2 CHRISTMAS POEMS

IL-HARUF U L-ILJUN

ZEWG POEZIJI FUQ IL-MILIED

IL-PRESEPJU TA' TFULITI
(MIKTUBA FL-1959, MALTA)

Bilkemm ghaxar snin kelli,
presepju hdimt id-dar;
insejt il-giri barra
ta' wara nofsinhar.

Kemm grejna, jiena u shabi,
ghas-saghtar! Ghajjenin
go djarna lkoll ergajna
bi xkejjer mghobbijin.

Qaluli l-hbieb kif naghmel
xi gholja wara l-ghar,
il-palm, il-belt fil-gholi,
u d-dawl kemxejn musfar.

Xi ftit pasturi xtrajthom
bil-flus li kont gemmajt,
il-magi u l-igmla taghhom
m'ghand tifel iddubbajt.

Il-belt fuq wara bnejtha
tal-karti u bejn l-gholjiet
ferrixt bhal trab bajdani
li jleqq daqs l-ilmijiet.

Il-mithna fuq il-gholja
ghamiltha tal-kartun
u f'id ir-r'ghajja kollha
deffist ukoll bastun.

Tajjart fuq l-ghar zewg angli
u rbatthom b'zewg hajtiet,
u iehor qed ihabbar
lir-r'ghajja bil-merhliet.

U meta l-lejl imqaddes
li twieled Gesù fih
bhal holma wasal fuqna
u qalbi ddawlet bih,

bidla tal-ghageb saret:
hassejt li gewwa l-ghar
kull wicc pastur ha l-hajja
u b'demm il-Hajja far.

Ghalija s-siegha kienet
milja ta' ferh bla tmiem,
siegha ta' hajr u tama,
ta' mhabba minghajr kliem.


FESTI TAL-MILIED
(MIKTUBA FL-1984, L-AWSTRALJA)

Ma nemminx bil-Milied,
karozzi jnemmlu lejn villaggatura,
tined f'ringieli max-xatt,
u hbula mtaqqla bi hwejjeg tal-ghawm,
ikel u xorb bla razan,
tbahrid u zfin,
hsejjes ta' muturi
fuq bahar u art,
raddiena, raggiera ta' dwal u ward
ma' ras Dijonisju.
B'dal-Milied ma nemminx.

Mela, huti, ejjew, u flimkien
fuq in-naha l-ohra tal-gholja,
fis-skiet
nghollu t-tazzi
bis-sahha ta' tarbija f'maxtura;
nieklu hbejza bla hmira.
B'tifkira nizfnu
fuq in-naha l-ohra tal-gholja,
imdawrin b'armata t'angli mistura,
nistennew jitla' mill-wied,
mhux il-haruf, imma l-iljun
tat-tribù ta' Guda.
B'dan nemmen, b'dat-twelid biss.

JOE SALIBA

A STUDY ON THE DEVIL

STUDJU FUQ IX-XITAN

L-IDEA FALZA TAX-XITAN

ID-DEMONJU U X-XITAN: XI JFISSRU?

L-AKBAR GHADU TAL-BNIEDEM HUWA D-DNUB U MHUX XI HLEJQA SOPRANATURALI.

“Ghal din ir-raguni deher Bin Alla, biex jeqred l-opri tax-xitan” (1 Gwanni 3:8).

L-IMPORTANZA TAS-SUGGETT
Il-kwotazzjoni ta’ fuq mill-Bibbja tenfasizza l-htiega x’wiehed ghandu jifhem meta nsemmu d-Demonju u x-Xitan. Billi Kristu deher sabiex jeqred u jgib fix-xejn l-opri tad-Demonju jew tax-Xitan, hija haga cara li ma nkunux nistghu nifhmu l-pjan divin tas-salvazzjoni, jekk ma jirnexxilniex naslu biex nifhmu kompletament u niddefenixxu dawn it-termini.
Hija hasra kbira li l-ideat kurrrenti ma jaqblu xejn ma’ dak li tghallem il-Bibbja fuq dan is-suggett.
Ghandna nifhmu li meta bil-Malti nuzaw il-kelma “demonju” jew “xitan” inkunu qeghdin nirreferu ghall-istess haga ghalkemm forsi ma nafux li z-zewg kelmiet ghandhom origini differenti minn xulxin u m’ghandhomx l-istess tifsira kif ser naraw f’dan l-istudju.
Xi taghlim jghid li d-demonju jew ix-xitan huwa mostru sopruman, anglu li darba dineb u waqa’ u issa qieghed jiddomina fuq l-imhuh tal-umanità waqt li jhajjar lill-bniedem ghad-dnub. Din id-duttrina tohloq biza’ kbir tad-demonju u tipprovdi l-iskuza tad-dnub billi l-bnedmin iwahhlu fih ghal kulma jaghmlu hazin.
Dan it-taghlim, barra li m’huwiex ibbazat fuq l-Iskrittura, imur ukoll kontra l-imhabba u l-omnipotenza t’Alla. Kif qatt jista’ jkun li Alla ta’ mhabba jhalli lill-bniedem, dghajjef u mortali kif inhu, li jisfa ddominat minn anglu midneb li ghandu l-qawwa biex jeqirdu? U jekk Alla huwa omnipotenti, ghaliex ma jehlisx mid-demonju darba ghal dejjem jekk huwa tassew anglu li darba waqa’ mis-sema?
Ghalhekk dan it-taghlim huwa illogiku u bla sens. Min-naha l-ohra t-taghlim tal-Bibbja juri li d-demonju huwa figura aktar familjari milli nahsbu: jigifieri li d-demonju m’huwiex xi anglu li xi darba dineb u tkecca mill-genna, izda d-demonju hija kelma li hi uzata biex tfisser in-natura umana bl-aspetti kollha taghha. Il-Bibbja tghallimna li ahna stess responsabbli tad-dnubiet li naghmlu, izda tghallimna wkoll il-mod kif jista’ jinhafer id-dnub u kif tista’ tigi kkontrollata n-natura taghna. Dan hu essenzjali ghas-salvazzjoni ta’ kull wiehed u wahda minna.

KIF IL-BIBBJA TIDDEFENIXXI X-XITAN
Il-missjoni ta’ Kristu hija mfissra hekk:
“Mela billi l-ulied jigifieri dawk li Kristu gie biex isalva ghandhom l-istess laham u demm, hu stess ha sehem minn dan l-istess demm u laham, biex permezz tal-mewt jeqred lil dak li kellu l-hakma tal-mewt, jigifieri x-xitan; u jehles lil dawk li minhabba l-biza’ tal-mewt kienu suggetti ghall-jasar hajjithom kollha” (Lhud 2:14-15).
Din id-dikjarazzjoni tal-Iskrittura tghallem dawn il-hwejjeg:
1 Kristu gie biex jeqred lix-xitan jew lid-demonju.
2 Ix-xitan jew id-demonju hija dik il-haga li kellha l-qawwa li ggib il-mewt.
3 Kristu ha sehem min-natura umana u miet sabiex jeqred lid-demonju.
4 Ir-rizultat ta’ dak li ghamel kien li b’hekk hu heles lill-ohrajn mill-hakma tad-demonju u mill-mewt.
Jekk nistghu naghtu tifsira mill-Iskrittura ta’ x’inhi dik il-haga li Kristu gie biex jeqred u x’inhi dik il-haga li ghandha s-setgha li ggib il-mewt, allura naslu biex inkunu nafu x’nifhmu meta nuzaw il-kelma “demonju” jew “xitan”.
Skont il-Bibbja z-zewg hwejjeg jaslu ghal idea jew tifsira wahda: ID-DNUB!
Ara dawn il-versi li jixhdu dak li semmejna:
(A) KRISTU GIE BIEX JEQRED ID-DNUB:
“Deher darba fl-ahhar taz-zminijiet biex ihassar id-dnub bis-sagrificcju tieghu nnifsu” (Lhud 9:26).
“Kristu miet ghal dnubietna” (1 Korintin 15:3).
“hu stess rafa’ dnubietna f’gismu fuq il-ghuda” (1 Pietru 2:24).
“hu deher biex inehhi dnubietna” (1 Gwanni 3:5).
(B) KIEN ID-DNUB LI ORIGINARJAMENT GAB IL-MEWT:
“hlas id-dnub hi l-mewt” (Rumani 6:23).
“Bi bniedem wiehed [mhux permezz ta’ xi demonju sopranaturali] id-dnub dahal fid-dinja, u l-mewt bid-dnub” (Rumani 5:12).
“In-niggieza tal-mewt hu d-dnub” (1 Korintin 15:56).
Dawn il-kwotazzjonijiet jixhdu bic-car illi Kristu gie sabiex jeqred id-dnub u li kien id-dnub li gab il-mewt fostna. Ghalhekk ikollna nikkonkludu illi x-xitan huwa sinonimu tad-dnub.
L-idea falza illi d-demonju huwa anglu ribelluz li dineb u waqa’ tidher mill-fatt li Gesù Kristu, bniedem bhalna, ma sata’ qatt bil-mewt tieghu jeqred il-qawwa ta’ anglu sopruman. Mela ghandna nirrijalizzaw li l-kelma “demonju’ jew “xitan” ghandha x’taqsam mad-dnub u tirreprezenta n-natura tal-bniedem u mhux xi anglu li hadha kontra Alla u mbaghad Alla keccieh mill-genna. Nirrijalizzaw ukoll illi d-dnub jigi minn go fina stess u li d-demm ta’ Kristu Sidna ghandu l-qawwa li jehlisna mill-hakma tad-dnub u jsalvana. Id-demm ta’ Gesù hija l-ghodda li permezz taghha jinhafru dnubietna u fl-ahhar jinqered id-dnub bil-qawmien mill-mewt ghall-hajja eterna (1 Korintin 15:20-26).

X’INHUWA D-DNUB?
Primarjament, id-dnub huwa att ta’ dizubbidjenza (1 Gwanni 3:4). L-ewwel dnub li sar kien ikkastigat billi l-bniedem safa suggett ghall-mewt (Genesi 3:19), u b’hekk il-mewt saret parti min-natura umana.
Imma skont il-Bibbja d-dnub ghandu tifsira ohra sekondarja. Huwa miktub li l-bnedmin, “saru midinbin” (Rumani 5:19). Gesù huwa maghruf u msejjah bhala dak li, “Alla ghamlu biex ikun dnub ghalina” (2 Korintin 5:21), dak li, “miet darba ghad-dnub” (Rumani 6:10) u dak ukoll li wasal biex jigi lura, “u jidher ghat-tieni darba, mhux biex inehhi d-dnub, imma ghas-salvazzjoni ta’ dawk li jistennewh” (Lhud 9:28).
L-uzu sekondarju tal-kelma “dnub” timplika l-istat ta’ imperfezzjoni fizika li kienet ikkagunata mill-ksur attwali tal-ligi t’Alla (Rumani 5:12) wara li nhalaq il-bniedem. Il-bnedmin m’humiex hatja tal-ksur tal-ligijiet t’Alla jekk fil-fatt ma jiksrux dawk il-ligijiet jew kmandamenti tieghu. Il-bnedmin m’humiex maghdudin li huma hatjin ghax twieldu membri tal-umanità. Huma hatjin biss tad-dnubiet li jaghmlu huma stess. Madankollu l-bniedem, f’sens sekondarju, billi gej minn Adam, huwa maghdud bhala midneb u suggett ghall-mewt. Gesù m’ghamel l-ebda dnub allavolja twieled mir-razza ta’ Adam, u kellu l-istess xewqat u gibdiet tal-gisem li ghandu kull bniedem iehor. Il-gibdiet tal-gisem li kellu Gesù setghu, kieku halliehom, jeghlbuh u jwaqqghuh fid-dnub.
Ghalkemm kull bniedem li twieled wiret l-istat ta’ imperfezzjoni fizika (Rumani 5:17), dan ma jfissirx li l-bnedmin huma responsabbli ta’ dan. Dan hu wirt li hadna minn Adam. Kull bniedem isir responsabbli meta jsir jaf x’irid minnu Alla, u Alla jaghmel haqq minnu jekk dak li jkun jirrifjuta l-ghajnuna t’Alla biex jikkontrolla l-gibdiet hziena li wiret bhala parti mill-umanità.
Meta l-Appostlu Pawlu kiteb u ddikjara illi, “il-hlas tad-dnub hija l-mewt” (Rumani 6:23) u li d-demonju jew ix-xitan huwa, “dak li kellu l-hakma tal-mewt” (Lhud 2:14), huwa kien qed jirreferi ghan-natura umana u ghalhekk dghajfa li ghandu kulhadd. Din in-natura umana taghna l-bnedmin tissejjah “il-gisem tad-dnub” (Rumani 8:3) ghaliex jekk wiehed ihalliha tirkbu jaqa’ fid-dnub u fl-ahhar imut ghal dejjem.
Kif ghallem l-Appostlu Pawlu, hija minhabba li n-natura umana twassalna ghad-dnub li Gesù, “hu wkoll ha sehem minn dan l-istess demm u laham, biex permezz tal-mewt jeqred lil dak li kellu l-hakma tal-mewt, jigifieri, ix-xitan” (Lhud 2:14).
Gesù rnexxielu jaghmel dan billi kien ubbidjenti perfettament matul hajtu kollha sakemm miet, u t-tjubija tieghu li kienet bla tebgha, servietu bhala garanzija ta’ qawmien mill-imwiet u l-glorja ta’ dejjem (Filippin 2:8-9; Atti 2:24). Ghalhekk matul hajtu kollha sakemm miet fuq is-salib huwa dejjem hareg rebbieh fuq il-qawwa tax-xitan (in-natura umana, dghajfa ghall-ahhar), u b’hekk fetah it-triq ghar-rebha simili, permezz tal-mahfra tad-dnubiet, ghal dawk kollha li jersqu quddiem Alla f’isem Ibnu.

X’GHANDU X’JAQSAM ID-DNUB MAN-NATURA UMANA
Il-fatt illi d-dnub ghandu x’jaqsam hafna u huwa intimament konness man-natura umana jidher sewwa mill-Ittra lir-Rumani Kapitlu 7, fejn l-Appostlu Pawlu jiddiskuti dawn il-hwejjeg fit-tul. Ma hemm l-ebda hjiel jew referenza ghall-ezistenza ta’ xi xitan sopranaturali li xoghlu hu li jittanta l-bniedem ghad-dnub. Ghall-kuntrarju, l-Appostlu jikteb hekk:
“Issa mela mhux aktar jien li naghmel dan, imma d-dnub li jghammar fija”(vers 17);
“Imma jien nara ligi ohra fil-membri ta’ gismi...u tjassarni ghal-ligi tad-dnub li hi fil-membri ta’ gismi” (vers 23);
“Ghax jien naf li fija, (jigifieri, f’gismi), ma tghammar ebda haga tajba; ghax ir-rieda qieghda fija, izda kif naghmel dak li hu tajjeb ma nafx” (vers 18).
L-awtur ta’ dal-kliem dejjem sab ruhu wicc imb wicc ma’ taqbida mentali. Kien jixtieq jimxi skont ir-rieda t’Alla, izda din ix-xewqa gabitu f’konflitt mal-gibdiet ta’ gismu, u dawn il-gibdiet umana kienu hekk qawwija li kultant kien jaqa’ fid-dnub. Ghalhekk kiteb:
“Ghax it-tajjeb li rrid jien ma naghmilx; imma l-hazin li ma rridx, dak naghmel” (vers 19).
Huwa ta l-htija tad-dghufija ta’ gismu lin-natura umana tieghu u ddikjara:
“Ja miskin li jien! Min jehlisni mill-gisem ta’ dil-mewt?” (vers 24).
Il-kelma tal-Vangelu tatu t-twegiba li kien qed ifittex. Irringrazzja lil Alla li r-rebha kienet iggarantita permezz ta’ Gesù Kristu. F’isem Gesù setghu jinhafrulu dnubietu, jircievi s-sahha spiritwali biex johodha u johrog rebbieh fuq il-gibdiet tal-gisem (Filippin 4:13), u meta jerga’ jigi Gesù fid-dinja jkollu l-assigurazzjoni ta’ hajja eterna wara l-qawmien mill-mewt (1 Korintin 15:22-23, 53-54). Ghalhekk ma baqax jara lilu nnifsu bhala bniedem li jghix imjassar mid-dnub u mill-mewt. L-ispirtu ta’ Kristu li kellu fih (2 Korintin 13:5) ittrijonfa fuq “id-demonju” (jigifieri, il-ligi tad-dnub u l-gibdiet hziena li kellu f’gismu bhala parti min-natura umana (Rumani 7:23) u b’hekk il-fidi tieghu rebhet fuq il-biza’.
Dik l-esperjenza fil-hajja tal-Appostlu Pawlu nistghu naghmluha taghna wkoll.

KIF BEDA D-DNUB
Meta ssawwar il-holqien Alla hares lejn xoghlu, “U Alla ra kulma ghamel, u, ara, kien tajjeb wisq” (Genesi 1:31). Is-serp ukoll kien “tajjeb” skont gensu, ghaliex, sa dak iz-zmien, kien ghadu ma ttantax lil Eva ghad-dnub.
Imma jekk id-deskrizzjoni ta’ kull haga li nhalqet minn Alla kienet tapplika ghal kollox u kollox kien “tajjeb wisq”, fejn kien id-demonju jew ix-xitan? Ix-xitan kif jifhmuh hafna knejjes ma kienx jezisti! Anki n-natura umana f’dawk l-ewwel zminijiet qabel id-dnub kienet differenti minn kif saret tassew wara.
Fl-ewwel kapitli tal-Ktieb tal-Genesi ma nsibu l-ebda referenza ghad-demonju jew ghax-xitan u lanqas li d-demonju kellu x’jaqsam mal-mod kif dahal id-dnub fid-dinja.
L-ewwel partijiet tal-Bibbja, madankollu, juru illi l-bniedem ma baqax dak li kien originarjament, jigifieri, fi stat ta’ “tajjeb wisq”, u beda juri inklinazzjonijiet hziena.
X’kienet dik il-haga li gabet din il-bidla fil-bniedem? It-twegiba hija wahda: ID-DNUB. L-istorja semplici tal-Genesi tghid kif Alla pogga lil Adam u lil Eva fil-Gnien tal-Gheden, ghallimhom xi principji ta’ tjubija, tahom il-ligi biex jobduha, u offrielhom, jekk jobduh, it-tama ta’ hajja eterna bhala premju.
Izda Eva, imsahhra, migbuda u mhajra kif kienet mill-kliem qarrieq tas-serp, kisret il-ligi t’Alla u dinbet (Genesi 3:1-7); u wara hajret lil zewgha Adam biex jaghmel l-istess.
Din il-waqgha fid-dnub u dan l-att ta’ dizubbidjenza kienu kawza tad-demonju? Ghall-kuntrarju. Meta t-tlieta li kienu -- Adam, Eva u s-serp -- ingabu quddiem Alla biex iwiegbu ghall-hazen li kienu ghamlu, huma taw it-tort u wahhlu f’xulxin. Adam wahhal f’martu Eva; Eva tat it-tort lis-serp; imma s-serp ma sata’ jwahhal f’hadd (Genesi 3:12-14).
Skont kif wiegbet Eva, is-serp kien kagun li dahal id-dnub! Jekk dan ma kienx veru, ghaliex is-serp baqa’ sieket u ma ddefendix ruhu? Kellu halq u sata’ jitkellem; kien jilhaqlu aktar mill-annimali l-ohra (Genesi 3:1).
Is-serp sata’ jwahhal u jaghti t-tort lid-demonju jekk id-demonju kien tassew jezisti! Imma fil-fatt ma kellu lil hadd f’min iwahhal. Xi whud li jemmnu fid-demonju bhala hlejqa sopranaturali jsostnu illi d-demonju f’din l-okkazjoni kien prezenti taht il-forma tas-serp.
Naraw li dan it-taghlim huwa falz meta nsibu illi l-kastig kien direttament moghti lis-serp u mhux lil xi demonju, u ghalhekk dawn huma provi cari li s-serp ma kienx hlief annimal:
“U l-Mulej qal lis-serp: Talli ghamilt dan, inti mishut FOST IL-BHEJJEM KOLLHA, u fuq ID-DBEJJEB KOLLHA tar-raba’; fuq zaqqek timxi, u trab tiekol il-jiem kollha ta’ hajtek” (Genesi 3:14).
Bl-ebda mod ma nistghu nimmaginaw li dal-kliem japplika ghal xi anglu ribelluz li sar demonju u gie biex jittanta lill-ewwel geneturi taghna.
Malli Adam u Eva bdew jithajru b’dak li kien qed jghid is-serp, bdew ihossu fihom ukoll il-gibdiet u x-xewqat li kull bniedem minn dak iz-zmien lil hawn baqa’ jhoss f’gismu, gibdiet u xewqat li jwassluh ghad-dnub (Genesi 3:6). Billi din il-bidla fin-natura ta’ Adam u Eva kienet kawza tal-hazen li hajjarhom ghalih is-serp, is-serp innifsu sar is-simbolu li jirrapprezenta l-bniedem midneb, in-natura umana bin-nuqqasijiet kollha taghha, u d-dnub innifsu (Mattew 23:33). Mill-banda l-ohra nitghallmu illi l-mewt u s-sagrificcju ta’ Sidna Gesù ghandhom il-qawwa li jeqirdu l-hazen li gab is-serp ghall-umanità (Lhud 2:14). Huwa sinifikanti meta wiehed jinnota illi d-dehra ta’ Gesù fuq is-salib tista’ titqabbel mas-serp tal-bronz li tqieghed fuq qasba fid-dezert biex meta xi hadd kien jigdmu xi serp, dan kien ihares lejn is-serp u jfieq (Numri 21:9; Gwanni 3:14). Ghal dawk li jridu jimxu wara Gesù din hija taghlima importanti hafna, jigifieri, li hemm il-htiega li Alla jkun obdut billi l-gibdiet u x-xewqat hziena tal-gisem ikunu msallbin (Galatin 5:24).
Kristu fetah it-triq bhala ezempju ghall-ohrajn. Il-hajja tieghu minghajr dnub kienet ir-rebha kbira fuq il-gisem li minnu nnifsu huwa midneb (Gwanni 6:62), u bil-mewt tieghu fuq is-salib huwa sikket il-gibdiet hziena li kien ihoss huwa nnifsu bhal kull bniedem iehor (Rumani 8:3).
B’dak li rnexxielu jaghmel hu qatel lid-demonju.

ID-DNUB JIGI MINNA NFUSNA
Ghalkemm fil-bidu tal-istorja tal-bniedem il-hajra ghad-dnub giet kagun tat-tentazzjoni esterjuri, minn dak iz-zmien lil hawn l-akbar gibdiet ghad-dnub bdew jigu minn gewwa, jigifieri minna nfusna.
Il-hsibijiet naturali u l-inklinazzjonijiet tal-gisem ghad-dnub u l-hazen jehtieg li jkunu mrazzna jew iddixxiplinati jekk irridu noghgbu ’l Alla. Dawn ix-xewqat hziena jiffurmaw dak li l-Appostlu Pawlu jiddeskrivi bhala, “il-ligi tad-dnub li hi fil-membri ta’ gismi” (Rumani 7:23). F’post iehor ifisser dan billi jikteb hekk fuq ir-relazzjoni bejn Gesù u dawk li jixtiequ jkunu tieghu:
“Miet ghal kulhadd, biex dawk li jghixu MA JGHIXUX AKTAR GHALIHOM INFUSHOM imma ghal dak li miet ghalihom u raga’ qam” (2 Korintin 5:15).
Li “nghixu ghalina nfusna” jfisser li nghixu fid-dnub u skjavi tad-dnub, u ghalhekk, simbolikament, taht il-hakma tad-demonju jew tax-xitan. Kristu ghallem:
“hekk intom ukoll bla dehen? Ma tifhmux, li kull haga li minn barra tidhol fil-bniedem, ma tistax tniggsu...Dak li johrog mill-bniedem, dak inigges il-bniedem. GHAX MINN GEWWA, MILL-QALB TAL-BNEDMIN, johorgu l-hsibijiet hziena, l-adulterji, iz-zena, is-serq, ix-xehha, il-hzunija, il-qerq, il-hajja bla razan...DAWN IL-HWEJJEG HZIENA KOLLHA JIGU MINN GEWWA, u jniggsu l-bniedem” (Mark 7:18-23).
Jekk dawn in-nuqqasijiet kollha gejjin minn gewwa, u mhux minn barra, x’baqa’ ghad-demonju li jaghmel?! Ninnotaw ukoll li Kristu ghallem illi l-bnedmin jitniggsu minn hsibijiet u xewqat hziena li jigu minn gewwa, u mhux minn influwenzi esterjuri. Hija haga cara, mela, li Kristu ma kienx jemmen li jezisti xi xitan sopranaturali, izda, ghall-maqlub, narawh iwissi lis-semmiegha tieghu dwar il-gibdiet hziena li l-bniedem ghandu fih innifsu. Hekk ghallem ukoll Pawlu:
“Ghax il-gisem ghandu xewqat kontra l-Ispirtu, u l-Ispirtu kontra l-gisem; u dawn huma kontra xulxin...Issa l-ghemejjel tal-gisem huma dawn: l-adulterju, iz-zena, il-fahx, it-tbahrid...il-mibeghda, il-glied, il-gelosija...il-ghira, il-qtil, is-sokor...” (Galatin 5:17-21).
Dawn in-nuqqasijiet jikkonstitwixxu “l-ghemejjel tal-gisem” u m’humiex gejjin kawza tad-demonju. Wiehed jista’ jsejhilhom “l-opri tax-xitan” (1Gwanni 3:8) li Kristu gie biex jeqred:
“Imma kull bniedem hu mgarrab, meta jkun migbud u mhajjar mill-passjoni tieghu innifsu. Imbaghad meta tehbel il-passjoni, tiled id-dnub; u d-dnub, meta jikber sewwa, igib il-mewt” (Gakbu 1:14-15).
Jekk, kif rajna, dan huwa proprjament l-istat tal-bniedem u n-natura tieghu, ghaliex naghtu l-htija ta’ dnubietna lix-xitan li jittantana ghad-dnub? Jekk ahna tassew onesti maghna nfusna ma rridux hafna intelligenza jew gherf biex nindunaw li din hi tassew in-natura li ngorru maghna. Ghaliex naghmlu d-dnubiet? Biex inpaxxu lilna nfusna u nissodisfaw ix-xewqat hziena li jkollna gewwa fina. Minn dawn l-ghemejjel tal-gisem gejjin il-hafna problemi, hsarat u ghawg fid-dinja. Il-bnedmin jaslu biex iwettqu affarijiet hziena u ta’ deni ghax iridu tassew jaghmluhom minn jeddhom, u mhux ghax jigu influwenzati minn xi mostru ta’ demonju jew xitan.
Min-naha l-ohra, il-verità li tigi permezz ta’ Kristu ghandha l-ghan li tbiddel fil-hajja taghhom ta’ kuljum lil dawk kollha li jemmnu fih u tippreparahom mentalment u moralment ghat-trasformazzjoni fizika li ssehh fihom meta jigi lura Kristu fid-dinja, biex imbaghad dawk il-karatteristici jissoktaw jitjiebu f’natura glorjuza li ma tispicca qatt (Filippin 3:21). B’hekk tigi r-rebha fuq in-natura umana, imsejsa u mibnija kif inhi bhalissa fuq id-dnub u fuq il-mewt, u b’hekk ix-xitan jinqered. Pawlu ghallem hekk:
“Ghax jekk tghixu skont il-gisem, tmutu; imma jekk bl-Ispirtu tmewtu ghemil il-gisem, tghixu” (Rumani 8:13).

X’TIFSIRA GHANDHOM IL-KELMIET “DEMONJU” U “XITAN”
Il-kelma “DEMONJU” intuzat biex jinqallbu mill-Grieg zewg kelmiet totalment differenti minn xulxin, li huma, “DIABOLOS” u “DAIMONION”.
L-ewwel kelma “DIABOLOS” insibuha f’dawk il-versi li xi nies jikkwotaw biex jaghtu prova tat-twemmin taghhom fl-ezistenza tad-demonju sopranaturali. Bhala kelma din tfisser “avversarju”, “ghadu”, “giddieb”, “maqdari”, u “xi hadd li jaghti xi malafama, jixli jew jixhed hazin”. Ghalkemm il-kelma originali bil-Grieg “DIABOLOS” generalment inqalbet bhala “devil” bl-Ingliz u “demonju” jew “xitan” bil-Malti, inqalbet ukoll bil-kelmiet “dawk li jqasqsu” (1 Timotju 3:11), u “kalunjaturi”, jigifieri nies li jaghtu l-malafama (2 Timotju 3:3; Titus 2:3). Fid-traduzzjonijiet tal-Bibbja bil-Malti l-kelma “DIABOLOS” inqalbet u saret “xitan” li m’ghandha x’taqsam xejn mal-original, imma hi l-verzjoni Maltija tal-kelma bil-Lhudi “satan”.
Kif sejrin naraw aktar car ’il quddiem, fl-ebda post ma nsibu din il-kelma uzata b’referenza ghal xi anglu li dineb u tkecca mill-genna.
It-tieni kelma fl-original “DAIMONION” hija wkoll maqluba ghall-Ingliz “devil”, u ghall-Malti “demonju” jew “xitan”, imma proprjament il-kelma tradotta m’ghandha x’taqsam xejn mat-tifsira li hemm fl-original. “Demonju” jew “demon” bl-Ingliz hija kelma totalment differenti minn “DIABOLOS” u hija uzata ghal xi persuna marida, kif sejrin naraw.
Min-naha l-ohra, “xitan” bil-Malti, u “satan” bl-Ingliz, hija kelma gejja mil-Lhudi u nqalbet biex taghti s-sens ta’ “avversarju” jew “ghadu”. Il-kelma originali sikwit insibuha maqluba kif ghandha tkun fil-Bibbja, izda minhabba l-pregudizzju tat-tradutturi tal-Bibbja li l-bicca l-kbira kienu u ghadhom jemmnu fl-idea tax-xitan, il-kelma nqalbet bil-kelma “xitan” u mhux “avversarju” kif suppost ghandha tkun skont l-original.
Ezempju ta’ dan insibuh fis-Salm 109:6 fejn naqraw, “Qeghedlu ragel hazin fuqu; u halli lil Satana joqghod fuq leminu”. Il-pregudizzju tat-tradutturi malajr tidher fil-miftuh billi Satana ngabet bhala nom proprju bl-ittra S kbira. Imma jekk naqraw is-Salm kollu nsibu li l-istess kelma fl-original inqalbet bil-kelmiet “ghedewwa” jew “avversarji” (versi 4, 20, 29). F’xi traduzzjonijiet tal-Bibbja bil-Malti ta’ dan is-Salm m’hemm l-ebda referenza ghal Satana jew “ix-xitan”, imma minflok intuzat il-kelma konnessa ma’ bniedem li jixli jew jaghti xhieda hazina fuq haddiehor. Din, mela, hija t-tifsira korretta tal-kelma “satana” fl-original.
L-uzu tal-kelma “xitan” fil-Bibbja juri li din il-kelma tista’ taghti l-idea ta’ avversarji li huma tajbin jew hziena. Imma dawk li ttraducew il-Bibbja dejjem zammew l-uzu ta’ dil-kelma ghal avversarji jew ghedewwa hziena biss.
Per ezempju, dil-kelma fl-original “satan” tidher fil-Ktieb tan-Numri 22:22, 32 b’referenza ghall-anglu li ntbaghat biex icanfar lill-profeta Balgham. Hawnhekk l-original inqaleb bil-kelma “avversarju” kif inhu xieraq u kif ghandu jkun. L-istess gara fil-Ktieb 1 Samwel 29:4 u fil-Ktieb 2 Samwel 19:22 fejn il-kelma originali “satan” inqalbet bil-kelmiet “ghadu” u “ghedewwa” rispettivament.
Il-punt importanti huwa dan: il-kelma originali bil-Lhudi ghandha dejjem tinqaleb u taghti l-idea ta’ “ghadu / ghedewwa”, u “avversarju / avversarji”, tidher fejn tidher. Fl-ebda cirkostanza ma ghandha tintuza biex taghti l-idea ta’ xi anglu li dineb.

META ALLA NNIFSU KIEN IMSEJJAH JEW MAGHDUD BHALA “XITAN”
Fit-Testment il-Qadim insibu msemmi avveniment fejn Alla nnifsu jidher fil-parti ta’ xitan jew avversarju fis-sens kif tkellimna fuqu aktar ’il quddiem. L-istess okkazjoni tissemma darbtejn: 2 Samwel 24:1 u 1 Kronaki 21:1.
L-ewwel kwotazzjoni tghid hekk:
“U ghadab il-Mulej raga’ xeghel ghal Izrael, u qajjem lil David ghalihom, u qal: Mur, ghodd lil Izrael u lil Guda” (2 Samwel 24:1).
Madankollu, l-istess grajja nsibuha bi kliem differenti:
“U Satana [jew ix-xitan] qam ghal Izrael, u ghewa lil David biex jghodd lil Izrael” (1 Kronaki 21:1).
Kif qed naraw, l-ewwel kwotazzjoni turi li din l-azzjoni kienet gejja min Alla; fit-tieni kwotazzjoni kien ix-xitan li gieghel lil David biex jghodd lin-nies li kellu taht idejh.
Liema hi l-interpretazzjoni tajba? Dawk li jemmnu illi l-kelma “xitan” jew “satana” tirreferi ghal xi anglu li tkecca mis-smewwiet u issa qieghed jittanta lill-bniedem ghad-dnub ghandhom problema biex ifissru din il-kontradizzjoni, jonkella jkollhom jemmnu illi Alla ghamel dak li ghamel bis-sahha u l-permezz tax-xitan, l-akbar ghadu tieghu.
L-ebda spjegazzjoni minn dawn ma hija tajba jew sodisfacenti. Hemm bzonn nifhmu, kif ghedna qabel, li l-kelma “satana’ jew “xitan” tfisser “avversarju” jew “ghadu”, u hemm bzonn naccettaw ukoll il-fatt illi Alla f’din l-okkazjoni hadha kontra Izrael, u b’hekk kien maghdud bhala l-avversarju taghhom. Jekk inharsu lejn dawn iz-zewg kwotazzjonijiet b’dan it-taghrif quddiemna ma jkollna l-ebda diffikultà fl-interpretazzjoni korretta.
Bhala “avversarju” kontra Izrael, il-Mulej Alla, billi kellu kontroll ta’ kulma kien qed jigri, halla li jigru l-affarijiet b’tali mod li gieghel lil David li jibda jibza’ u jithasseb mhux ftit dwar l-ghedewwa li kellu tar-renju tieghu. David spicca biex beda jghodd kemm kellu nies taht idejh li setghu jiggieldu biex jiddefendu s-saltna tieghu, u b’hekk David wera li aktar kien qed jafda fihom milli f’Alla. Alla ma riedx dan u ghalhekk hadha kontra David u b’hekk Alla nnifsu safa l-avversarju jew “ix-xitan” ta’ David. David waqa’ fid-dnub.
Kif turi din il-grajja, il-kelma “satana” jew “xitan” tfisser “avversarju” jew “ghadu”, u ghalhekk kull referenza fejn tidher din il-kelma tiddeciedi jekk l-avversarju jkunx wiehed tajjeb jew hazin, u jekk dan l-avversarju hux xi bniedem, xi qawwa jew forza, xi gvern jew saltna, xi gibdiet hziena tal-gisem, jew xi esperjenza avversarja. Dawn il-hwejjeg kollha huma rapprezentati fil-Bibbja bhala “satana” jew “ix-xitan”, u fl-ebda parti tal-Iskrittura ma nsibu dan it-terminu jalludi ghax-xitan kif jemmnu hafna knejjes, jigifieri ghal xi angli ribelluzi li tkeccew mill-genna.
Fi ftit kliem id-differenza bejn il-kelmiet “demonju” u “satana” narawha meta nirrejalizzaw illi “demonju” hija uzata dejjem f’sens ta’ avversarju hazin, waqt li “satana” tfisser semplicement avversarju, tajjeb jew hazin, skont il-kuntest fejn jidhru fl-Iskrittura.

IL-MANIFESTAZZJONIJIET TAD-DEMONJU U TAX-XITAN
Ghalkemm il-kelma “demonju” jew “xitan” hija bazikament marbuta u ghandha x’taqsam man-natura umana, jew mal-gibdiet u x-xewqat hziena tal-gisem, madankollu tidher b’forom differenti u varji. Per ezempju, meta xi gvern ihalli jsiru affarijiet kontra l-ligi t’Alla u b’hekk jinghad li huwa ghadu t’Alla, dan il-gvern isir manifestazzjoni politika tal-gisem midneb. Fuq dan is-suggett Pietru kiteb hekk:
“Kunu meqjusin; ishru; ghax il-ghadu taghkom, ix-xitan, bhal-ljun jghajjat, idur, ifittex lil min jibla” (1 Pietru 5:8).
F’dan il-vers il-kelma bil-Malti “xitan” hija “diabolos” bil-Grieg, u tfisser “wiehed li jaghti xi malafama, jixli jew jixhed hazin”. Il-kelma bil-Malti li nqalbet u saret “ghadu” gejja mill-Grieg “antidikos” u tfisser proprjament “ghadu fil-ligi”. L-avversarju, l-ghadu jew ix-xitan li dwaru Pietru kien qed iwissi lill-Insara kienu l-awtoritajiet civili ta’ dik il-habta li kienu digà bdew jippersegwitaw lis-segwaci ta’ Gesù. Pietru ma kienx qed jirreferi ghax-xitan kif jifhmu bih il-knejjes. Dawk l-awtoritajiet, il-persekuturi tal-knisja, kienu qishom iljuni feroci minhabba l-krudiltà u l-imgiba hazina taghhom kontra l-Insara ta’ dak iz-zmien. Pawlu wkoll kellu l-ghedewwa tieghu u ghall-istess raguni jhallilna miktub: “Madankollu l-Mulej waqaf mieghi, u tani l-qawwa biex ix-xandir ikun maghruf bija kollu kemm hu, u jisimghu l-Gentili kollha; u kont mehlus minn halq l-iljun” (2 Timotju 4:17). Fi kliem iehor, Pawlu kien mhedded mill-awtoritajiet, l-iljuni feroci, li jaqbduh u jixhtuh il-habs jekk jibqa’ jipprietka, imma Alla ma ppermettiex li jsir dan.
Kristu wkoll rrefera ghall-awtoritajiet civili bhala “xitan”. Lis-segwaci tieghu qallhom: “La tibza’ xejn minn dawk il-hwejjeg li ghandek tbati; ara, ix-xitan sa jitfa’ x’uhud minnkom il-habs, biex tkunu mgarrbin...kun fidil sal-mewt, u naghtik il-kuruna tal-hajja” (Rivelazzjoni 2:10).
Certament illi dan id-demonju jew ix-xitan kienu l-awtoritajiet civili li opponew u ppruvaw kemm setghu biex ma jhallux jixxandar u jinxtered it-taghlim ta’ Kristu u tal-Appostli.
Dwar l-istess avversarji u ghedewwa ta’ Kristu, Pawlu kiteb hekk:
“Ghax ahna ma niggildux kontra l-laham u d-demm, imma kontra l-principati, kontra s-setghat, kontra l-hakkiema tad-dlam u tad-dinja, kontra l-ispirti hziena, li huma fi mkejjen fil-gholi”
(Efesin 6:12).
Dan il-vers sikwit jikkwotawh dawk li jemmnu li x-xitan kien darba anglu, izda bi ftit hsieb u attenzjoni wiehed ghandu jinduna illi l-ehrex ghedewwa jew avversarji li kellhom l-Insara f’dawk iz-zminijiet kienu l-awtoritajiet Lhudija u pagani. Dawn kienu jippersegwitaw bl-akbar qilla u hruxija lill-Insara, tant li Pawlu wissa lil hbiebu l-Insara: “biex tkunu tifilhu zzommu kontra t-tnassis tax-xitan” (Esesin 6:11). Meta kiteb dan, Pawlu kellu f’mohhu safejn jaslu u x’passi jiehdu xi nies bla skrupli fl-awtoritajiet biex jixlu lill-Insara, jigdbu fuqhom u sahansitra jakkuzawhom b’affarijiet li qatt ma kienu hatjin taghhom: “Ghax ghandu mnejn Satana jinqeda bina; ahna nafu l-hsibijiet tieghu” (2 Korintin 2:11). Pawlu stess kien darba midhla ta’ dawn il-hwejjeg, qabel il-konverzjoni tieghu, ghax kien f’posizzjoni gholja u kien akkuza lill-Insara u ghalhekk kellu mitt ragun li jikteb fuq dawn l-affarijiet: “Imma Sawl kien iharbat il-knisja, billi kien jidhol f’kull dar, u jkarkar irgiel u nisa, u jitfaghhom fil-habs” (Atti 8:3). Dak kien zmien iehor. Bil-konverzjoni tieghu ghal Kristu tbiddel kollox.
Id-dinja pagana ta’ dak iz-zmien sikwit kienet takkuza, tixli u twahhal fis-segwaci ta’ Kristu, u ghal din ir-raguni hija maghduda fl-Iskrittura bhala x-xitan jew l-ghadu taghhom. L-oppozizzjoni harxa u bla bazi ta’ xejn li s-segwaci ta’ Kristu sofrew mill-awtoritajiet pagani, setghet gaghlithom iqumu kontra l-awtoritajiet, imma kieku ghamlu dan kien ikun ta’ dizunur ghall-isem ta’ Kristu l-Mexxej u l-Imghallem taghhom. L-Appostli gharfu din il-problema li l-Insara kienu qeghdin ihabbtu wicchom maghha, u ghalhekk ghallmuhom u wissewhom biex ma jaghmlu xejn minn dan allavolja l-ambjent li kienu qeghdin jghixu fih kien totalment kontra taghhom. Tawhom inkoraggiment biex jghixu sewwa u bil-ghaqal ma’ dawk li kienu ghedewwa taghhom, u joqoghdu attenti lil min jaghzlu biex imexxu l-attivitajiet tal-knisja taghhom. Gibdu l-attenzjoni lejn il-periklu li jista’ jinqala’ meta jaghzlu xi mexxejja tal-knejjes taghhom li jkunu ghadhom zghar, bla maturità u novizzi fix-xoghol ekklesjastiku taghhom: “M’ghandux ikun imghammed gdid li ma jintefahx bil-kburija, u jaqa’ fil-kundanna tax-xitan. Barra minn hekk jehtieg ukoll li jkollu xhieda tajba minghand dawk ta’ barra; li ma jaqghux fil-ghajb u fix-xibka tax-xitan” (1 Timotju 3:6-7).
F’dan il-kaz, skont ix-xitan tat-teologija, kif jista’ x-xitan jikkundanna jew jinkorla ma’ dak li jkun kburi? Ix-xitan, bhala simbolu tal-hzunija, hekk suppost ikun irid. Jekk ix-xitan tat-teologija jpinguh bhala mostru tal-hazen u tad-dnub, dak li jkun irid, jigifieri li jara n-nies hziena jissoktaw fil-hazen taghhom u jehzienu aktar, u mhux, skont dawn iz-zewg versi ta’ fuq, li jikkundannahom u jsib xi difetti fihom. In-nies li ma kinux Insara kienu jippruvaw isibu xi jqasqsu fuq l-Insara u l-mexxejja taghhom. Dawk ta’ barra l-knisja kienu, mela, ix-xitan jew l-ghedewwa tal-Insara. Ghalhekk Pawlu kien dejjem iwissi lill-Insara biex jimxu bil-ghaqal ma’ kulhadd.
Ix-xitan li dwaru l-Apppostli wissew lill-Insara kienet is-sistema pagana, socjali u politika, li kollha kemm hi kienet mibnija fuq il-qawwiet u l-gibdiet hziena tal-gisem.
It-terminu “xitan” gie applikat ukoll ghal xi individwi. Kristu sejjah lil Guda Iskarjota xitan (Gwanni 6:70), u lil Pietru ddeskrivieh bhala “xitan” meta qallu, “Lura minni, Satana: Int tfixkil ghalija; ghax ma tahsibx il-hwejjeg t’Alla, izda l-hwejjeg tal-bniedem” (Mattew 16:23; Mark 8:33). Dikjarazzjoni bhal din, jigifieri li joghgbuk aktar il-hwejjeg tal-bniedem ( ix-xewqat hziena tal-gisem), hu l-istess bhal meta tinghad li inti “xitan”.
Meta l-gibdiet hziena tal-gisem jiddominaw fuq xi hadd u dik il-persuna twarrab mal-genb il-hwejjeg li ghandhom x’jaqsmu ma’ Alla, tkun qieghda tmur kontra dak kollu li jirrapprezenta lil Kristu u t-taghlim tieghu. Dak il-bniedem li jaghmel hekk ikun bhal Guda: jigifieri “xitan”, avversarju jew ghadu tat-toroq tal-haqq u l-verità. Bir-ragun kollu, mela, jista’ jissejjah “bin ix-xitan” (Atti 13:10) jew prodott tal-gisem midneb. Il-mexxejja Lhud fi zmien Kristu kienu tabilhaqq ezempju ta’ dan. Huma kienu jsostnu u jemmnu bis-shih li kienu tassew ulied Abraham u li kienu veru jaghtu gieh lil Alla u jqimuh, izda Kristu ddikjara: “Intom ulied missierkom ix-xitan, u x-xewqat ta’ missierkom tridu taghmlu” (Gwanni 8:44). Kienu bnedmin moghtija ghall-gibdiet tal-gisem u billi kienu iddominati mill-pjaciri tad-dinja, setghu jissejhu ulied ix-xitan.
Meta Gwanni kiteb li, “Min jaghmel id-dnub gej mix-xitan; ghax ix-xitan dineb sa mill-bidu. Ghal din ir-raguni deher Bin Alla, biex jeqred l-opri tax-xitan” (1 Gwanni 3:8), kien qed jghallem l-istess verità. Kienu l-gibdiet hziena tal-gisem li waqqghu lill-bniedem fid-dnub mill-bidu. Kristu gie biex “jeqred l-opri tax-xitan”. Jigifieri Kristu deher biex jeqred id-dnub; u dan ghamlu billi fetah it-triq li twassal ghall-mahfra u ghas-salvazzjoni taghna. Il-kummenti tal-kittieb Gwanni ghandhom jitqieghdu hdejn dawk ta’ Sidna Gesù li qal, “minn gewwa, mill-qalb tal-bniedem johorgu l-hsibijiet hziena” (Mark 7:21). Is-sagrificcju ta’ Kristu ghandu l-iskop biex juri car illi l-gisem bil-gibdiet hziena tieghu jehtieg ikun simbolikament imsallab biex il-bniedem iservi lil Alla u Alla jaccettah. Ghalhekk Pawlu kiteb hekk:
“Dawk li huma ta’ Kristu sallbu ’l gisem bil-gibdiet u x-xewqat hziena tieghu” (Galatin 5:24).
Xi whud jippruvaw ma’ jservux il-gibdiet hziena sabiex b’hekk jobdu lil Kristu. Meta jaghmlu hekk, ix-xitan jintrebah, ghaliex ix-xitan huma dawk ix-xewqat hziena tal-gisem li jissieltu kontra dawk l-affarijiet li jixtieq Alla (Rumani 8:7-8; 1 Gwanni 2:15-16).
Id-dinja ta’ barra hija identifikata bhala “satana’. Fl-1Timotju 1:20, Pawlu kiteb dwar zewg eretici ta’ zmienu: “Fosthom hemm Himenes Alessandru, li jien irhejthom f’idejn Satana, biex jitghallmu ma jidghux”. Kif jista’ jkun li x-xitan, kif jifhmu li hu hafna knejjes, joqghod jghallem lin-nies biex ma jidghux? Kif jista’ Pawlu jerhi lil nies bhal dawn f’idejn Satana? Ma jistax ikun; anzi ghall-kuntrarju. F’dan il-kaz Pawlu kien qieghed jirreferi ghall-bzonn li jkun hemm id-dixxiplina ghax inkella wiehed jista’ jkun imkecci mill-knisja. Pawlu ried jaghtihom taghlima bhala twissija li m’ghandhomx jidghu. Iz-zewg eretici li semma Pawlu kienu jitqiesu bhala xjaten fis-sens li kienu qed jaghmlu hwejjeg kontra l-ispirtu ta’ Kristu.
L-ghanijiet li Pawlu kellu f’mohhu meta wissiehom bl-iskomunika kienu sabiex jikkoregi lil xi membri tal-komunità Nisranija u ma jhallihomx jitbieghdu mill-verità, u sabiex ihares lill-ohrajn mit-taghlim falz li l-eretici bdew jghallmu. B’hekk Pawlu kellu t-tama li jgaghalhom jezaminaw l-ideat hziena taghhom u b’hekk jergghu jhaddnu l-verità kollha u jergghu jinghaqdu mal-membri l-ohra tal-knisja (1 Korintin 5::1-5, 13; 2 Korintin 5:5-7; 2 Korintin 7:8-12).
Kristu ddikjara wkoll lil dawk li emmnu gewwa Pergamos:
“Jien naf l-ghemil tieghek, u fejn tghammar int hemm it-tron ta’ Satana...Antipas kien il-martri fidil tieghi, li kien maqtul fostkom, fejn jghammar Satana” (Rivelazzjoni 2:13).
It-tron ta’ Satana! Fejn jghammar Satana! Gewwa l-belt ta’ Pergamos! Hekk ghallem u qal Kristu! Dak kif kien possibli? Ezamina l-kuntest. Innota kemm kienu qawwija l-forzi tal-hazen f’dik il-belt (Rivelazzjoni 2:14-16). Kien hemm f’dik il-belt il-kwartier generali ta’ dawk li bl-ideat foloz taghhom kienu l-avversarji jew l-ghedewwa tal-verità. Belt ohra, Smirna, kienet maghrufa bhala “is-sinagoga ta’ Satana” (Rivelazzjoni 2:9). Din l-espressjoni taghti stampa ta’ grupp ta’ nies li kienu ghedewwa tal-verità; izda jekk huwa mifhum li Satana huwa xi mostru terribli u sopranaturali, b’dawn it-termini li jalludu ghal Satana jkollna nammettu illi Satana kien joqghod go Pergamos (Rivelazzjoni 2:13), li kien imexxi laqghat religjuzi go Smirna, u li kellu taht idejh il-habs ta’ dak il-post (Rivelazzjoni 2:8-13). Ideat foloz li ma jaghmlu l-ebda sens! Il-punt l-aktar importanti ta’ dan kollu hu li fejn jissemma Satana jew ix-xitan ghandna nifhmu li r-referenzi kollha jalludu ghall-ghedewwa personali, ekklesjastici u civili li l-Insara kellhom ihabbtu wicchom maghhom f’dawk iz-zminijiet ta’ persekuzzjoni.

SATANA FIL-KTIEB TA’ GOB
Sikwit nisimghu lil min jghid illi Satana fil-Ktieb ta’ Gob jidher bic-car li kien tassew xi hlejqa sopranaturali. Insibuh li kien gej minn dawra mad-dinja u mixja ’l hawn u ’l hemm (Gob 2:7), u li gie jipprezenta ruhu ma’ wlied Alla quddiem Alla (Gob 2:6).
Kultant wiehed jistaqsi: “Kif jista’ jkun li Satana pprezenta ruhu quddiem Alla jekk ma kienx jinsab fil-genna fejn jghammar Alla?” Jonkella hemm min jistaqsi: “ Ulied Alla m’humiex l-angli?”
Inwiegbu billi nenfasizzaw illi l-Ktieb ta’ Gob juri bic-car li Satana, kien min kien, ma kellu l-ebda setgha li jgib xi deni fuq Gob; it-tbatijiet li gew fuq Gob kienu mibghutin minn Alla. Alla ddikjara u qal lil Satana: “Inti xewwixtni ghalih biex neqerdu ghal xejn” (Gob 2:3). Gob innifsu rrejalizza: “Id il-Mulej habtitni” (Gob 19:21). L-istorja tghid bic-car illi “Imbaghad thassruh u farrguh ghall-hsara kollha li gieb fuqu l-Mulej” (Gob 42:11).
Infatti, m’hemm xejn sopruman dwar Satana kif jidher fil-Ktieb ta’ Gob.
Din il-konkluzjoni tissahhah meta nsibu illi l-espressjoni “ulied Alla” m’ghandhiex x’taqsam mal-angli immortali t’Alla, izda hi uzata sikwit biex tirreferi ghal nies mortali li jemmnu:
“Izda lil dawk kollha li laqghuh, tahom is-setgha li jsiru wlied Alla; lil dawk li jemmnu f’ismu” (Gwanni 1:12).
“Mahbubin, issa ahna wlied Alla, u ghadu ma deherx x’sa nkunu; imma nafu li meta jidher, ahna nkunu bhalu; ghax narawh kif inhu” (1 Gwanni 3:2).
Dawn ir-referenzi (u nistghu nsemmu ohrajn) juru car illi t-terminu “ulied Alla” jintuza ghal nies umana li jemmnu.
Ma’ dan inzidu l-fatt li meta bniedem jipprezenta ruhu quddiem Alla jfisser li qed iqim jew jadura lill-Mulej. Ghandna ezempju ta’ dan fil-Ktieb ta’ Dewteronomju 19:17 fejn dawk li jaghmlu hekk u “joqoghdu quddiem il-Mulej”, ikunu qed jipprezentaw ruhhom quddiem l-imhallfin u l-qassisin ta’ Izrael li jkunu qeghdin hemm f’isem il-Mulej.
Issa, meta dawn il-fatti jingabru flimkien u jkunu kkonsidrati fid-dawl illi t-terminu “Satana” jfisser “avversarju” kif rajna qabel, l-ewwel kapitlu tal-Ktieb ta’ Gob jaghtina stampa ta’ avversarju mhux maghruf li jinghaqad ma’ ohrajn li kienu gew biex jaghtu qima lill-Mulej, u li dan l-avversarju jakkuza lil Gob ghall-ipokresija. Dan is-Satana jew avversarju ta’ Gob jidher li kien bniedem li kien jivvjagga hafna (Gob 1:7) u kellu personalità inferjuri. Kien bniedem egoista, bniedem ghajjur li kien jaf sewwa lit-twajjeb Gob, u li kien dejjem lest biex jaghti l-malafama lill-isem ta’ Gob.
Il-dramm tal-hajja ta’ Gob ta’ sikwit irrepeta ruhu minn dak iz-zmien lil hawn. Anki fost il-hbieb Appostli ta’ Sidna Gesù, li kienu msejha “ulied Alla” (1 Gwanni 3:2), kien hemm ukoll xi hadd li kien Satana, xitan jew avversarju, jigifieri Guda Iskarjota. L-Imghallem sejjahlu l-avversarju tieghu ghax kien sejjer jittradih, “Mhux jien ghaziltkom it-tnax, u wiehed minnkom hu xitan. Kien qieghed jghid ghal Guda Iskarjota, bin Xmun; ghax hu kien li sa jittradih, billi kien wiehed mit-tnax” (Gwanni 6:70-71).
Ezaminajna tajjeb kull argument li suppost jaghti prova li jezisti x-xitan bil-qawwiet sopranaturali kollha tieghu, u ma sibna l-ebda bazi ghal dan it-twemmin falz. Passaggi mill-Bibbja bhal Ezekjel 28:13-15, Isaija 14:12-15, u Rivelazzjoni 12:7-9, huma ta’ sikwit ikkwotati biex juru li hemm dan l-ispeci ta’ spirtu hazin imsejjah xitan, imma meta l-fatti jigu studjati sewwa, din it-teorija tinstab li hi bla sens, vojta u falza. Kif naraw, mela, fil-profezija tieghu Ezekjel qed jitkellem, mhux fuq xi xitan imma fuq bniedem li kien kburi u kellu jigi fix-xejn, “ghanja ta’ tinwih ghas-sultan ta’ Tir” (Ezekjel 28:12). Fil-profezija tieghu, Isaija, meta jsemmi lil Lucifru (vers 12) qed jitkellem, mhux fuq xi xitan, imma fuq sultan iehor, “ghanja fuq is-sultan ta’ Babel” (Isaija 14:4). F’Rivelazzjoni 12 jissemma wkoll ix-xitan u Satana u kif ser naraw din il-profezija hija wahda dwar Ruma.
Huwa veru li f’Rivelazzjoni 12 tissemma “gwerra fis-sema” (vers 7), imma l-istess kapitlu jsemmi it-twelid ta’ tarbija tifel “fis-sema” (versi 1-2), ghalhekk il-lingwagg hu ovvjament simboliku. Id-demonju jew Satana jiehu l-isem ta’ “dragun” (vers 9), “li kellu sebat irjus u ghaxar qrun” (vers 3), u li b’denbu gibed mieghu terz mill-kwiekeb tas-sema u tefaghhom fuq id-dinja (vers 4)!
Illi dan hu kliem simboliku ghall-ahhar dwar is-sistema politika ta’ Ruma jidher bla dubju ta’ xejn mill-ispjega li hemm f’Rivelazzjoni 17:7-10, fejn din is-sistema hija identifikata bhala “dik il-belt il-kbira li ssaltan fuq is-slaten tal-art” (Rivelazzjoni 17:18). Il-belt li kienet issaltan fuq id-dinja kollha ta’ dak iz-zmien meta nkiteb il-Ktieb tar-Rivelazzjoni kienet Ruma, il-belt ta’ “seba' muntanji” (Rivelazzjoni 17:9).
Ghalhekk, ix-xitan jew Satana li naqraw fuqu f’Rivelazzjoni 12 huwa identifikat mas-sistema politiko-religjuza ta’ Ruma.

U XI NSIBU FUQ “ID-DEMONJI”?
Aktar ’il quddiem urejna li hemm zewg kelmiet bil-Grieg li gew tradotti “devil” bl-Ingliz u “demonju” jew “xitan” bil-Malti. Dawn il-kelmiet fl-original huma DIABOLOS u DAIMONION. DAIMONION skont Parkhurst fil-Lessiku Grieg tieghu tfisser: “Forma ta’ alla ta’ livell baxx, l-ispirtu ta’ nies li mietu u li kellhom is-setgha li jidhlu go xi bniedem u jmarrduh.”
Din il-kelma bdiet tintuza bhala effett tas-superstizzjoni, tip ta’ superstizzjoni li ghadha f’xi mhuh injoranti tan-nies tal-lum. Xi nies li ghadhom lura ghadhom jemmnu illi xi mard tal-bniedem huwa rizultat tal-pussess malinn fuqhom ta’ dawn l-ispirti tan-nies li mietu qabel.
F’xi pajjizi tal-Lvant, xi nies ghadhom jemmnu b’din l-idea, u t-tobba meta jkunu jridu juzaw metodi godda tax-xjenza tal-medicina moderna, sikwit isibuha difficli biex jithallew juzawhom fuq il-pazjenti taghhom, ghax qabel ma t-tobba jithallew juzaw il-medicini taghhom, il-pazjenti jkunu jridu li x-xjaten jew l-ispirti hziena jitkeccew jew jinqerdu minn go fihom. Lanqas ma hi haga rari li t-tobba moderni stess f’dawn il-postijiet fil-Lvant jemmnu huma stess serjament li l-fejqan tal-pazjenti taghhom huwa tassew il-hrug tax-xitan minn dak li jkun marid. In-nies ta’ dawk l-imkejjen hekk biss jistghu jifmhu l-fejqan taghhom. Ezempju ta’ dan huma xi gruppi ta’ nies go Burma li ghadhom jemmnu b’dawn l-ispirti immaginarji li jidhlu go fihom u jaghtuhom xi marda jew xi deni fiziku jew mentali iehor.
Hippocrates tal-Grecja tal-qedem maghruf ghall-fizika kiteb sagg fuq l-epilepsija jew il-mard tal-qamar, il-marda li hu sejjah “il-marda sagra” ghaliex il-poplu kien jemmen lill-qassisin ta’ dak iz-zmien li dawk li kienu epileptici kienu possessati. B’hekk il-qassisin, is-shahar u l-imposturi kienu jaqilghu hafna flejjes waqt li kienu taparsi jippruvaw ifejqu dil-marda bis-sahha tas-sharijiet u t-talb. Hippocrates kiteb dan is-sagg sabiex jikxef il-hmerijiet u s-superstizzjonijiet ta’ dawn il-fehmiet u sabiex jipprova jurihom li din il-marda ma kinetx aktar jew anqas sagra minn mardiet ohrajn.
Il-Bibbja, ghalhekk, tuza din l-espressjoni “tkecci x-xjaten” ghaliex dik kienet fil-vernakular, jigifieri fuq fomm in-nies, l-idea tal-poplu kif wiehed sata’ jehles mill-mard. Li tkecci x-xjaten kienet tfisser li tfejjaq il-mard. Fuq din il-bazi hemm bzonn li nifhmu l-espressjoni: “U Gesù canfar lix-xitan; u dan hareg minnu” (Mattew 17:18).
Ir-referenza li xi persuna kellha x-xitan go fiha kwazi dejjem kellha x’taqsam mal-mard tal-mohh. Per ezempju, meta Gesù staqsa lill-Lhud ghaliex riedu jfittxu li joqtluh, huma wiegbu: “Int ghandek xitan [daimonion]; min qieghed ifittex li joqtlok?” (Gwanni 7:20-21). Bit-twegiba taghhom kienu qishom qed jghidulu, kif nghidu llum, li kien mignun biex jahseb hekk.
Ghalkemm id-dixxipli ta’ Gesù uzaw it-terminu “daimonion”, ma jfissirx li kienu jaccattaw u jemmnu bl-idea pagana, l-istess kif ahna daz-zmien, ghalkemm kultant nuzaw xi espressjonijiet strambi, ma jfissirx li nemmnu fl-original ta’ dawk l-ideat. Per ezempju, il-kelma “lunatiku” tfisser “affettwat mill-qamar” jew “ghandu xi seher li gej mill-qamar”, izda meta nuzaw dil-kelma ma jkollniex f’mohhna dik il-fehma. Meta jkun hemm hafna storbju jew dizordni ahna nghidu li hemm “pandemonju”, izda ma nemmnux bit-tifsira litterali tal-kelma illi fil-fatt tfisser li l-istorbju kien ikkagunat mill-influwenzi hziena ta’ xi “daimonion” jew demonju. Nghidu wkoll li xi hadd hu “imsahhar” bla ma nemmnu bis-shahar.
L-istess bl-uzu tal-kelma “daimonion”. Fil-fomm tal-poplu Lhudi meta xi hadd kellu x-xitan go fih kien ifisser li kien marid.
Kristu ghamel uzu tal-lingwagg fuq fomm il-poplu u tkellem kif kien jitkellem kulhadd, bla ma kien jaccetta l-ideat u s-superstizzjonijiet taghhom. Kristu ghamel referenza ghal Baghalzebub (Belzebub), li l-Filistej ta’ Ekron kienu jqimu bhala wiehed mill-allat taghhom, alla tad-dubbien, u tkellem fuqu bhallikieku kien tassew jezisti (Mattew 12:27). Kristu ha din l-okkazjoni mhux ghax kien jemmen b’dan l-alla falz, imma biex jattakka lill-Farizej u jaghtihom taghlima. Certament li Kristu ma approvax it-twemmin f’dan l-alla pagan.

KIF WIEHED JOHROG REBBIEH FUQ IX-XITAN
Matul dan l-istudju rajna illi x-xitan huwa assocjat mal-gibdiet u x-xewqat hziena tal-gisem. Dawn it-tendenzi jezistu go gisem haj, ghalhekk meta Kristu miet fuq is-salib, dawn mietu u spiccaw ukoll. Meta qam mill-imwiet ghall-hajja eterna, il-gibdiet tal-gisem ma setghu qatt ikunu parti min-natura immortali li nghatatlu (Rumani 6:4, 7; 1 Korintin 15:54).
Is-sagrificcju tieghu huwa xempju jew mudell ta’ kif ahna nistghu nohduha max-xitan, il-gisem midneb li ghandna, u nzommuh kontrollat. Ahna nidinbu u ghalhekk ghandna bzonn il-mahfra, u din naqilghuha permezz ta’ Gesù Kristu. Pietru, ghalhekk, waqt li xandar il-Vangelu, ghallem:
“Indmu, u kull wiehed minnkom jitghammed f’isem Gesù Kristu ghall-mahfra tad-dnubiet...” (Atti 2:38).
Meta ninghaqdu ma’ Sidna Gesù permezz tat-twemmin u tal-maghmudija, inkunu qed niehdu l-ewwel passi biex nirbhu kontra x-xitan; ghaliex fi Kristu biss nistghu naqilghu l-mahfra ta’ dnubietna. Gwanni kiteb hekk:
“Jekk nistqarru dnubietna, hu fidil u gust biex jahfrilna dnubietna, u jnaddafna minn kull hazen” (1 Gwanni 1:9).
Fuq il-mahfra ta’ dnubietna nibnu u nibdew hajja li l-mudell taghha huwa Sidna Gesù. Bis-sahha u l-ghajnuna li niehdu minn ghandu, nistghu, sakemm hu possibli, li nohorgu rebbieha fuq il-gisem. Pawlu ghallem:
“U li miet ghal kulhadd, biex dawk li jghixu ma jghixux aktar ghalihom infushom, imma ghal dak li miet ghalihom u raga’ qam” (2 Korintin 5:15).
Ukoll:
“Jien imsallab ma’ Kristu; madankollu jien nghix; imma mhux jien, imma Kristu jghix fija; u l-hajja li issa nghix fil-gisem nghixha bil-fidi tal-Iben t’Alla, li habbni, u ta lilu nnifsu ghalija”
(Galatin 2:20).
Jekk nimxu fuq l-ezempju li hallielna Kristu nkunu mmexxija biex nghixu hajja ahjar, hajja li fiha jiddominaw principji divini u mhux l-aspetti hziena tal-gibdiet tal-gisem. B’hekk nibnu f’hajjitna karatteristici divini bhal dawk li wera Sidna Gesù, u nkunu nistghu nghixu bit-tama li meta jerga’ jigi lura, ninghataw natura divina li ghandu issa hu ma’ Missieru fis-smewwiet (2 Pietru 1:4).
Pawlu kiteb:

“Minn hemm ukoll ahna nistennew is-Salvatur, lil Sidna Gesù Kristu; li jbiddel il-gisem tal-umiljazzjoni taghna, biex ikun jixbah il-gisem tal-glorja tieghu” (Filippin 3:20).
Il-hajja immortali fis-saltna t’Alla fuq din l-art (Danjel 2:44) hija t-tama taghna. Biex ingawduha ghandna bzonn nohorgu rebbieha kontra l-ghadu taghna x-xitan, jew il-gibdiet hziena tal-gisem. L-ewwel haga li nehtiegu naghmlu biex naslu fejn nixtiequ hija li nifhmu sewwa l-pjan ta’ Alla fi Kristu, u dan jinkludi r-rebha li rebah Kristu fuq ix-xitan. Ghalhekk ejjew nifhmu sewwa xi jfisser ix-xitan, u b’hekk inkunu nistghu nidhlu ghall-battalja kontra d-dnub li huwa dejjem maghna. Nirrejalizzaw in-nuqqasijiet kollha taghna, u naghmlu minn kollox biex nohorgu rebbieha fuq ix-xewqat hziena tal-gisem ghall-glorja t’Alla; u b’hekk inkunu qeghdin nibnu l-pedament ghall-hajja eterna meta jigi lura Sidna Gesù Kristu.

ULURU post-publication comments

KUMMENTI U OSSERVAZZJONIJIET
FUQ L-AHHAR KTIEB IPPUBBLIKAT
“ULURU”
(2009)

ACHILLE MIZZI, RECENZJONI TAL-KTIEB, FIT-TORCA, 6 TA’ DICEMBRU 2009:
ULURU
Poeziji 1997 - 2008
Joe Saliba (Awstralja) 2009
Nimrod Publications. pp. 72

Lil Joe Saliba ili nafu ’l fuq minn erbghin sena. Konna ltqajna l-ewwel darba fl-1967 ghand il-Lux Press fi Fleur de Lys meta jien kont qed nipprepara ghat-titbiegh tal-ewwel ktieb tieghi, “L-Ghar tal-Enimmi” u huwa ghat-tieni ktieb tieghu “Ferh, Biki u Poezija”. Naf li bhali kien imgennen ghall-poezija u mill-ewwel laqatni bhala poeta ta’ hila. Saliba kien mar l-Awstralja u mieghu kont tlift kull kuntatt, hlief kull meta ppubblika xi ktieb tal-poezija li hu kien jibghatli bhala gest ta’ hbiberija.

Mal-medda tas-snin Saliba hareg ghad-dawl ghadd ta’ kotba tal-poezija: Ilhna tar-Rebbiegha (1966), Ferh, Biki u Poezija (1967), Ilma (1981), Lamentations of a Happy Man (1989) u Alwettiera. Dan biex ma nsemmix li kien ukoll ko-awtur u/jew kontributur f’bosta gabriet ta’ poeziji, kif ukoll rapprezentat fl-antologiji principali. L-attività tieghu fl-Awstralja kienet hàwtiela hafna u ghaliha gie wkoll ippremjat.

Fil-fehma tieghi Saliba jmissu jkun maghruf hafna izjed milli hu f’Malta. Jaghtini x’nahseb li Saliba jbati mill-izvantaġġ tal-boghod ... tad-distanza enormi li hemm bejn l-Awstralja u Malta - haga din li ma jmesshiex tigri minhabba li l-kittieba ta’ barra huma fergha hajja mill-identità lingwistika u kulturali taghna. Barra minn hekk illum li qed nghixu fl-era digitali dan id-distakk imissu jkun wisq anqas. Xi ftit tat-tort iridu jerfghuh l-amministraturi lokali tal-kultura taghna li jmisshom jghinu hafna izjed biex isiru skambji bejn awturi Maltin li jghixu Malta u dawk li jghixu lil hinn minnha. Nistghu wkoll ninnewtralizzaw l-izvantagg finanzjarju li jinsab fih il-kittieb Malti fl-Awstralja biex ixerred xoghlu f’Malta u jsir aktar maghruf permezz ta’ sussidji apposta. X’nippretendu...li l-Gvern Awstraljan sa jidhol ghalina biex l-awtur Malti jkun maghruf f’pajjizu stess. Il-poeta jhossu dizilluz bil-weghdiet fiergha li jsirulu u jcanfar:

Jigu l-kbarat minn Malta u jparprulna
B’hafna paroli li sa jwettqu kollox,
B’weghdi ta’ gid li ftit li xejn jissarrfu… (Uluru)

Il-poezija ta’ Saliba toghgobni ghal diversi ragunijiet li jaghzluha minn ta’ ohrajn. L-ewwel karatteristika li tolqotni hija l-ghazla tas-suggetti u l-mod originali u frisk kif dawn jigu ttrattati. Fil-poezija tieghu qajla ssib dawk l-isterjotipi li ssib f’hafna mill-poezija Maltija li tinkiteb f’Malta, anke dik kontemporanja miktuba minn poeti ta’ generazzjonijiet aktar zaghzugha minna. Din l-originalità hija mseddqa minn kultura wiesgha u minn ottika ‘awstraljana’, haga li ma tistax tonqos f’kittieb li ilu jghix f’dan il-kontinent ghexieren ta’ snin. Ta’ min isemmi l-hila li l-poeta ghandu biex jikkonkretizza stati emottivi permezz ta’ vokabularju mqanqal u xejn anqas mirqum.

Minkejja kollox, wiehed qatt ma jixba’ jistudja d-differenzi li hemm bejn poeta Malti li ghex ghomru f’Malta u poeti ohrajn Maltin li ghexu fi bnadi ohra tad-dinja. Wiehed jintebah b’certa dikotomija li turi li waqt li s-sigill tal-identità baqa’ Malti, l-ambjent Awstraljan halla l-impatt tieghu anke fejn il-poeta kien dikjarattiv tal-gheruq Maltin u l-gibda li ghadu jhoss lejhom. Kultant il-poeta jirnexxilu jiddistakka xi ftit ruhu u jpoggi lil din it-tikka ta’ Malta taht il-mikroskopju mondjali u jghaddi kummenti spassjonati fuq pajjizu...Malta.

Mhux minnu l-gherf li gbarna mill-imgarrab
Ta’ kull ma gara
Tul iz-zminijet.
Bqajna l-istess:
Ucuħ ta’ art geblija
Iebsa hadid
Ghax-xita u l-mohriet.

Ghamjin izraq bix-xemx ghalxejn izernaq,
U s-slielem sal-gardjoli
Ma jlahhqux ... (Gardjoli, Rtokk u Nfafar).

Hawnhekk wiehed irid jikkummenta fuq il-ghala Saliba semma din il-gabra ta’ poeziji ULURU. Kif insibu f’nota mill-awtur, Uluru jew Ayers Rock huwa monolit kolossali f’nofs l-Awstralja, b’dawra ta’ 5 mili, 1000 pied gholi u mil u nofs midfun taht l-art. Dan il-post bil-leggendi u t-tpingijiet antiki tieghu huwa sagru u sinifkanti hafna ghall-Indigni Awstraljani.

Imma fil-qalb ta’ qalbu Saliba ghadu Malti f’dak li jsawwar l-identità tieghu. U dan mhux biss fl-imhabba ghal-lingwa li huwa juzaha b’facilità u b’reqqa kbira, ghanja fil-lessiku u nieqsa minn kull barbarizmi li jistghu jdennsulha giehha. Jidher ukoll fid-dimensjoni spiritwali tieghu li wiret fi tfulitu f’Birkirara anke jekk, skont ma qal hu stess, din mhix manifestata bl-istess ortodossja Kattolika li wiret f’hogor ommu.

Twemmini safi bla tingis pagan.
Slittu mill-Bibbja mhux mill-Vatikan.

B’danakollu Saliba ghandu diversi drabi xejriet profondi ta’ sensittività u spiritwalità li taghżlu u taqtghu mill-kotra medhija fil-frivolità tal-hajja ta’ kuljum… xhieda dawn ta’ mohh gharriexi u profond.

(TMIEM IR-RECENSJONI TA' ACHILLE MIZZI)

DR CLEMENTE ZAMMIT: Il-vrus tieghek minn dejjem ammirajthom ghax jaghmlu hafna sens barra milli mirquma tajjeb.

NAZZARENU ZERAFA: Dawn il-poeziji huma verament xhieda ta' min int, x'int u kif tahsibha.

ACHILLE MIZZI: Ghad ghandek, kif minn dejjem kellek, il-kelma Maltija safja u sabiha li hadt mieghek minn Birkirkara. Il-hsieb hu dejjem originali u qatt banali u l-prosodija hi bla ebda tinqir.

GORG BORG: Poeziji bi hsibijiet li tista’ thoss il-kotra li ma tafx tesprimi ruhha ghax m’ghandhiex id-don tal-poezija...Rajt ukoll li xi drabi ghadek tuza’ l-vers tal-hdax b’effett tajjeb hafna...Ma naqbilx mieghek f’haga wahda. Ghandek dritt thaddem religjon gdida jekk int konvint minnha kif tidher li int konvint izda ma nahsibx li hu sew li tmaqdar u b’xi mod twaqqa’ ghac-cajt xi religjon ohra.

SERGIO GRECH: Saliba hu poeta ritrattista. Bil-kliem kapaci johloq ritratt. Hi poezija li ma ddurx mal-lewza u ma tinsatarx. Il-poeta li ghandu jghid jghidu u l-metrika tieghu hija wahda qabbieza qisha zifna. Il-kliem bhal donnu jrid jaqbez mill-karta. Dan kollu jaghmel il-poezija tieghu bhala esperjenza sabiha u mqanqla.

CARMEL CAUCHI: Minkejja li fil-poezijia genwina wiehed ghandu jikteb dak li verament ihoss, jiena nemmen li mhux kulma jinkiteb ghandu jigi pubblikat...inti bqajt thobb ilsien art twelidna u thaddmu b'tant maestrija.

IL-PROFESSUR MANWEL MIFSUD: Alla jbierkek, ghadek tikteb dejjem xoghlijiet godda, u l-versi tieghek qed isiru dejjem iktar attwali, dejjem iktar b'sahhithom u cari, u b'ritmu partikolari taghhom.

DR ADRIAN GRIMA: Ilbierah ma stajtx neghleb it-tentazzjoni u spiccajt qrajt uhud mill-poeziji ta' Uluru. Apparti l-gost li niehu naqra l-poezija - dak garantit - tematikament u mil-lat ta' storja letterarja nahseb li f'Uluru hemm bosta elementi interessanti. Ix-xoghol li tiftah bih, bil-kritika harxa kontra l-mexxejja Maltin li joqoghdu jwieghdu fil-vojt, huwa tematikament qawwi. L-istqarrija li dak li inti u Maltin oħrajn irnexxielkom tiksbu ksibtuh bl-gharaq ta' gbinkom u mhux bl-ghajnuna ta' Malta - u speċjalment il-weggha li pajjizek ma kellux il-hila jiehu hsiebek - dawn narahom tematikament interessanti ghax id-diskors dwar il-letteratura Maltija fl-Awstralja jidhirli li hu wisq mahkum mill-isterjotipi dwar il-preservazzjoni tal-lingwa jew is-success tal-emigranti Maltin li donnu waqa' f’idejhom bhall-manna mis-sema.

Minkejja li miniex religjuz wisq, "Manifest ta' Twemmini," li tibda bic-cahda personali tal-Kattolicizmu, laqtitni. It-ton nahseb l-iktar li laqatni. Dan mit iehor, storja fabbrikata ohra. Ix-xoghol ta' ricerka li għamlet Lou Drofenik fuq l-influwenza (jien nghid) negattiva tal-Knisja Kattolika fuq l-emigranti Maltin rajtu frisk u rivelatorju hafna. Aktarx li fhimt mill-ewwel, pero', li miniex partikolarment entuzjast fuq il-poezija religjuza b'mod generali… F'dan is-sens nippreferi mumenti bhal "Quddiem il-Mewt," ghax tassew li quddiemha kulhadd paljazza tinten... Forsi din hija l-unika gustizzja li tezisti fid-dinja, il-gustizzja tal-mewt ghal kulhadd (ghalkemm mhux kulhadd imut xorta). Ghogobni wkoll ir-ritmu, u l-heffa, ta’ poezija bhal “Pronjosi”.

Kif tista' tobsor minn dak li ghedt fil-bidu, poezija bħal "Identita'," li fakkritni fil-ktieb ta' Amin Maalouf "On Identity," rajtha partikolarment interessanti ghax tattakka l-isterjotipi dwar l-emigranti Maltin li nisimghu u nippropagaw hawnhekk. Malta tidher bhala dik li ttradietek, li bighetek mhux bhala l-art imqaddsa ta’ twelidek.

B'mod generali hassejt is-sensazzjoni friska ta' poezija Maltija miktuba u magħguna f'kuntest socjali, kulturali differenti - fl-ispazju ckejken ta' tmien nazzjonalitajiet jghixu magenb xulxin - fl-ispazju ta' kontinent geografiku, kulturali, fiziku bla qies.

PAUL VELLA: Veru ktieb sabih kemm fil-kontenut u fil-prezentazzjoni. Faccata professjonali hafna u dan il-kumment gej minn wiehed li kien jahdem fl-istampa.

PATRICK SAMMUT: Jinhass sewwa l-livell spiritwali (dak li jmur lil hinn minn kull religjon partikolari) fil-versi ta’ Saliba, flimkien ma’ hsieb profond, sengha fit-thaddim tal-kelma Maltija, u mhabba kemm lejn il-gzira li halla warajh snin ilu (Malta) u dik li llum ihossu parti minnha (l-Awstralja). Joe Saliba huwa ezempju tajjeb ta’ kittieba emigranti li bis-sahha taghhom l-ilsien u l-letteratura Maltin hargu mil-limiti dejqa tal-fruntieri nazzjonali.

JOE AXIAQ: Versi jisplodu bis-sincerità u l-filosofija.

MANUEL CASHA: Hsus ta' ruhu minghajr biza' jew inibizzjoni. Fejn il-hsieb u l-messagg johorgu minghajr kompromess. Fejn il-kuragg tal-kittieb jigi qabel il-biza' mic-cirkostanzi. Ghalija, din hi t-tip ta' poezija li tinteressani. Wara kollox poeta li jolqot, dejjem jghix fix-xifer.

FREDU CACHIA: Joe, hadt gost bil-kitba kollha, wahda sabiha u l-ohra thallilek toghma tajba. Hadtni postijiet fejn insejt fejn huma, pingejtli bahar, sema, genna u infern, qhab u fratelli...Jien naf sew x’ridt tfisser u hekk bla biza’ hrigt stampa li ftit ghandhom il-kuragg ghaliha...Mill-abbundanza tal-qalb jitkellem il-fomm. Int hekk ghamilt, hekk ktibt.

FRANCIS GALEA: Poeziji tieghek li nhosshom sinciera, onesti u sensittivi hafna. Kellu bzonn kull kittieb jimxi wara l-passi tieghek u ma jibzax jikteb fuq il-grajjiet kurrenti u l-ambjent ta’ madwaru.

RODERICK BOVINGDON: Huwa jieqaf, josserva, janalizza, jisma’, jinterpreta, iwiezen ma’ tal-imghoddi, ikejjel id-distanzi spazjali u jahsad. Izda dejjem jibqa’ ikkondizzjonat minn, ghalkemm mhux irsir, tal-psike li hu evolva fih innifsu fl-isfond ta’ kulma garrab u wettaq...Dan il-poeta jghodd fost l-ahjar poeti tal-kelma u tat-tifsira Maltin. Minghajr tigbid lingwistiku artificjali huwa jirnexxilu jirrendi l-esperjenza umana minn ghajn Maltija minghajr qtugh ta’ distanzi territorjali, storici, lingwistici, fi kliem imsawwar b’hila mill-aqwa imma b’facilità naturali, minghajr tqanzigh...Jilma fl-ahhar mill-ahhar, is-sliem ta’ ruh solitarja, hiemda, donnha kuntenta fid-destin taghha. Anzi jitfaccaw sahansitra mumenti ta’ ghaxqa, ta’ ghozza, ta’ ghogba u ta’ sodisfazzjon u fuq kollox ta’ rassenjazzjoni.

MANWEL CASSAR, poezija ta’ hajr:

Hajr ghal ULURU, gabra poeziji ta’ Joe Saliba

Sa nofs il-lum, mill-bierah filghaxija
tlajt gholjiet ktieb ghanjietek Uluru.
Qalb mikxufa, qalb thammar b’demm il-hajja,
monolit f’nofs dezert ta’ qari iehor
mismugh il-bierah f’Lejla Letterarja,
mafkar t’ghajxien u wemna wahdanija
b’ghazla bil-hsieb u r-rieda, mhux bid-drawwa.

Ktiebek qrajtu bla nifs, minn dejjem b’dehwa
ghall-versi li ghalija bil-kuluri
li filghaxija spiss Uluru tqawwas
f’inzul ix-xemx, u xejn m’huma inqas tieghek.

Sincier f’li ghedtlek. Bl-istess mod nistqarrlek
ukoll b’tiqjis u b’fehma, mhux imwebbel,
li hbatt nisthajjel xi hofriet u meded
biz-zliq, kif f’Uluru li tlajtha --- meta
taqwil dawwart dwar djien. Bil-qawwi naqbel
mal-lewm ta’ whud, qatt denji, jdennu, joghdru,
u dawk li mkien il-qodos izebilhu,
’mma ma jahtix il-blat stess, samm, fond, gholi.

It-tieni darba ’l Uluru, ghax ktiebek
jien tlajt. Ghalija leggendarju
bit-tpingijiet ta’ hnientek ’l ghajrek, b’maghha
serjatajiet ta’ fejda wiesgha. Nroddlok
il-hajr. Nerga’ nitilghu kemm-il darba!

21 ta’ Settembru 2009

KEMM DHAKNA META MIET (NOVELLA)

(skecc li pingejt tan-nannu Karmnu meta kelli xi erbatax-il-sena)

KEMM DHAKNA META MIET!

NOVELLA QASIRA

RAKKONT TA’ GRAJJA VERA

In-nannu Karmnu u n-nanna Karmni, il-geneturi ta’ missieri, kellhom personalitajiet differenti hafna minn xulxin. In-nannu Karmnu kien ragel ta’ sudizzjoni, ihobb id-dixxiplina u jaghmel kollox bil-galbu u bl-ordni. In-nanna ma kienet tinkwieta fuq xejn.

Niftakar li n-nannu Karmnu qatt ma rajtu barra mid-dar. Minhabba r-roghda li kien ibati biha ma kienx b’sahhtu bizzejjed biex jitla’ jorqod fuq u ghalhekk kellu s-sodda tieghu isfel, f’kamra li fiha kien hemm ukoll mejda tal-ikel, gradenza u kaxxaforti li ma kien ihalli lil hadd jiftahhielu. Kien imdorri jqum fl-gherba ta’ filghodu u jorqod gha xi l-hamsa ta’ filghaxija. Meta kien jasal ghalih il-hin tal-irqad, ma kienx jahsibha darbtejn biex jghidli nbaxxilu d-dawl tal-lampa tal-pitrolju u nitla’ fuq il-kaxxaforti u naghalaqlu t-tieqa halli jorqod. Ghalija dak kien sinjal li kien wasal il-hin biex inparpar ’il barra.

In-nanna Karmni kienet taghmel ghal zaqqha. Ma kinetx tisma’ ghaddej bejjiegh li ma kinetx tinzel tara x’ghandu. U x’ma kinetx tixtri? Bigilla, cicri tal-qatta, bajtar tax-xewk, rizzi, gelat, jew frott. U fil-but tal-libsa twila taghha dejjem xi bicca cikkulata. Meta bdiet tixjieh sewwa qabditha d-dijabete u bdiet titlef id-dawl t’ghajneha u l-memorja.

Lin-nannu Karmnu kemm-il darba smajtu jghid li dejjem xtaq li jmut qabel in-nanna ghax ma felahx jaraha tbati, issa li kienet kwazi ghamiet ghal kollox, mohhha kompla jehfief u bdiet titlef aktar il-memorja. U hekk gara. Jum wiehed ghall-habta ta’ l-erbgha ta’ filghodu gew jghidulna li n-nannu kien qed imut. Morna nigru ghandu. Meta wasalna sibna lin-nannu mixhut f’soddtu bil-qassis bilqieghda fuq siggu hdejn rasu, u l-girien u tal-familja bilwieqfa mhassbin ma jghidux kelma bejniethom. Wicc imb wicc mieghu rajt u smajt lill-qassis jghid lin-nannu, “Karm, Karm, ghid warajja. Gesù, henn ghalija. Gesù, henn ghalija...” Minn fomm in-nannu ma hargetx kelma. Il-qassis rega’ bl-istess kliem ghal hafna drabi. U l-istess. Xejn.

In-nanna Karmni li kienet f’dik il-kamra, imma ma kinetx taf x’qed jigri minhabba l-problema tal-memorja u n-nuqqas tad-dawl t’ghajnejha, staqsiet, “Jaqaw xi hadd qed jghidilna biex nitolbu mieghu?” Xi whud tbissmu u harsu lejn xulxin waqt li gelben id-dmugh mill-ghajnejn. Hadd ma tkellem. Imbaghad kompliet, “Mela, ejjew ninzlu gharkopptejna u nitolbu...Gesù, henn ghalija. Gesù, henn ghalija...” U baqghet sejra hekk, waqt li zdied il-biki, u bdew dehlin aktar nies. Wara ftit il-qassis dar fuqna, u bilkemm jinstema’, qalilna, “Halliena. Halliena.”

Hafna minn dawk li kienu hemm baqghu fil-kamra t’isfel waqt li tal-familja tellghu lin-nanna fil-kamra taghha fuq u dahhluha bil-mod il-mod fis-sodda. Min qaghad bilwieqfa madwar is-sodda u min pogga bilqieghda, kulhadd ihares lejn in-nanna b’dawk l-ghajnejn cassi taghha jharsu ’l quddiem u minghajr espressjoni ta’ xejn. Wahda min-nisa li kien hemm, hi u tmellsilha wiccha bil-Hlewwa u b’lehenha miksur u mbikki, fl-ahhar qalet lin-nanna, “Karm, in-nannu Karmnu miet!” U n-nanna wiegbet fil-pront, “Miet, miet, miet, fuq erba’ ravjuliet!” Ma kinetx kelma. Infexxejna nidhku u ma stajniex nieqfu. Id-dmugh tal-biki nbidel fi dmugh tad-dahk. U n-nanna baqghet sejra hekk bil-kantaliena, “Miet, miet, miet, fuq erba’ ravjuliet!”

Bqajna maghha ftit iehor sakemm, bil-lajma l-lajma, kulhadd nizel isfel. Jien u niezel it-tarag smajtha titkellem wehidha u tghid, “Min miet?” Isfel sibt lin-nannu mejjet stendut fuq il-mejda tal-ikel li minn fuqha min jaf kemm-il darba jien u hu konna kilna flimkien xi haga shuna. Missejtlu wiccu u jdejh. Kienu keshin silg.

PRAYER BEFORE BIRTH translation of poem

TALBA TA' QABEL IT-TWELID
(Qlib tal-poezija "Prayer Before Birth" ta' Louis MacNeice)

Jien ghadni ma twelidtx; iss' isimghuni.
Thallux lill-farfett il-lejl, reddiegh id-demm,
thallux lill-gurdien xih, jew l-ermellin,
jew l-ihirsa, jersqu lejja.

Jien ghadni ma twelidtx; issa farrguni.
Nibza' minn dawk li ghandhom mnejn
wara hitan gholjin jaghlquni,
bi drogi qawwija jraqqduni,
b'gideb mahsub minn qabel, jigbduni u jhajruni,
fuq ghodda sewda ta' hqir jifnuni,
go banjijiet tad-demm igerbuni.

Jien ghadni ma twelidtx; ahsbuli ghall-ilma
biex wara, fih inkun nista' nitbahbah;
ghall-haxix ha' jikber biex jaghtini l-hajja;
ghas-sigar ha' jkellmuni, ghas-sema ha' jghannili,
ghall-ghasafar u ghad-dawl jixghel go mohhi
biex jurini triqti.

Jien ghadni ma twelidtx; ahfruli bil-quddiem
ghad-dnubiet li d-dinja mhabba fija ghad taghmel,
ghal fommi meta jlissen x'hemm mistur go fija,
ghal hsiebi li hu x-xebh tieghi nnifsi,
ghat-tradiment tieghi, imheggeg u mixghul
minn tradituri li ma llahhaqx maghhom,
ghal hajti meta joqtlu bis-sahha ta' jdejja,
ghal mewti meta jwellduni.

Jien ghadni ma twelidtx; ghallmuni bil-quddiem
kif ingib ruhi max-xjuh
meta jwissuni;
u meta l-kbarat jhedduni;
meta l-igbla bla tarf jehduha mieghi u jcanfruni;
jiddiehku bija l-mahbubin;
meta l-mewg abjad isejjahli ghal frughu,
ix-xaghri jghajjatli biex nintemm go fih,
u t-tallâb
ma jilqax l-imhiba li naghtih
u wliedi stess jishtuni.

Jien ghadni ma twelidtx; isimghu talbi.
Thallux lil dak il-bniedem li hu bhima
jew li jahseb l'hu xi alla,
joqrob lejja.

Jien ghadni ma twelidtx; minn issa mlewni
b'sahha ta' ggant
ghall-glieda mistennija ma' dawk kollha
li jridu jkesshu r-ruh ta' bniedem li jien;
li jridu jahqruni u jgibuni bniedem vojt,
jisirquli sahansitra hsiebi,
li jridu jaghmlu minni sinna go magna,
haga b'wicc wiehed,
haga biss u xejn aktar;
u ma' dawk li jridu jxejnuni,
u bhall-ghallis 'l hawn u 'l hemm
itajruni
jew 'l hawn u 'l hemm bhall-ilma minn hofret l-id
ixerrduni ma' l-art.

Thalluhomx jaghmlu minni gebla
u thalluhomx ixerrduni bhall-ilma.
Inkella oqtluni.

JOE SALIBA (tradittur)

GANNI SAPIANO-LANZON

GIOVANNI SAPIANO-LANZON
(1858 -- 1918)
IL-POEZIJA POPOLARI
TAS-SEKLU DSATAX

Fl-istorja tal-letteratura Maltija tad-dsatax il-seklu l-poezija popolari kienet imfittxa hafna. Dawk li kienu jiktbuha kienu ta' spiss responsabbli ghall-pubblikazzjonijiet taghhom u kienu johorgu l-versi u t-tqabbil taghhom f'xi ktejjeb ta' sittax-il pagna, jew f''xi fuljett jew gurnal ta' dak iz-zmien, bhal nghidu ahna Il-Habbar Malti u In-Nahla Maltija. Kien hemm numru sabih ta' kittieba, imma ftit huma li baqghu jissemmew.
Numru sabih minnhom kienu aktar maghrufa ghat-tqabbil milli ghall-poezija akkademika. Mill-ahjar kienu xi poeti tajba bhal Gananton Vassallo, Dwardu Cachia, u Guzè Muscat-Azzopardi. Mal-poeti nsibu wkoll il-versifikaturi, il-qabbiela li, b'versi hfief kienu jiktbu ballati, kurunelli, innijiet religjuzi u fatti u rakkonti minn xi stejjer Maltin jew Taljani. Fil-versi ta' dawn il-kittieba, ghalkemm nieqsa mill-irqim u mimlija sentimentalità, naraw hafna oqsma tat-tigrib ta' kuljum, bhall-imhabba u xi cajta jew taghlima.
Wiehed minn dawn il-qabbiela popolari kien Giovanni Sapiano-Lanzon (1858-1918). Kien poeta, editur, tradittur u stampatur imfittex. Ghandi tnax mill-kotba tieghu li kien johrog regolarment, u naturalment bl-ortografija ta' zmienu. Dak li ser nikkwota mill-versi tieghu ser ingibu bl-ortografija tal-lum. Dawn huma xi ismijiet tal-pubblikazzjonijiet tieghu: Taqbil Malti, Il-Kitarra Skurdata - Jew - Gabra ta' Ghana Amorus, Il-Fraxketta - Fatt Poezija u Il-Habib tal-Ghannej - Jew - Gabra ta' Ghana Malti. Ma ninsewx li dax-xoghlijiet hargu daqs mitt sena ilu.
Wahda mill-ghanjiet favoriti tieghi hi din li gejja, fejn bi kliem drammatiku, dirett u spontanju, deskrizzjoni naturali tas-sentimenti tal-mahbubin, u b'gheluq mhux mistenni, Sapiano-Lanzon jaghtina gost naqrawh illum, kif bla dubju ta' xejn, ferrah lil dawk li semghuh seklu ilu. Ghaddew erba' generazzjonijiet u ma tbiddel xejn...imhabba, namur, u relazzjonijiet personali, bil-ferh u n-niket li jgibu maghhom…

BURRAXKA KBIRA

X'qieghda nilmah? L-ajru msahhab!
Dan kif tqalleb it-temp f'daqqa?
Xita qliel, sajjetti tfaqqa'
Wahda f'wahda; hwejjeg kbar!
Miskin hu min lahaq hareg
U jinsab boghod mid-dar.

Is-silg niezel, u x'kull wahda!
Daqs gellewza tista' tghid.
Jien ma nafx, ma nafx inghid
X'qieghda nhoss fuqi dal-hin:
Ghax Toninu l-mahbub tieghi
M'hemmx li jigi, x'wahda din!

O li kien ma jdumx, jahasra!
Dak il-gojja tal-qalb tieghi.
Dan il-wahx jekk hu jkun mieghi
Malajr kieku kien imur:
Ma kontx nibqa' izjed bezghana;
Hu jderrili kien zgur.

Oqghod: qieghda fil-bghid nilmah
Zaghzugh gej imghaggel lejja;
Jekk jaraw tajjeb ghajnejja
Hadd m'hu hlief Toninu tieghi.
Iva, hu. Jien qalbi qaltli
Li ma jdumx ma jkun hawn mieghi.

Ara, x'jigri! Kif sar xraba!
Kos, miskin, gie biex jarani!
Skenn xi mkien, Nin, biex fi hdani
Xraba toqtor ma tigix.
Ghalfejn hi dil-ghagla kollha?
Jaqaw hsibt li ma ssibnix?

X'qieghda nilmah, destin kiefer!
Mishut l'hu kif tqarraq bija.
Dak mhux Ninu, dak Mallia,
Sid id-dar li 'l hawnhekk gej.
Ghandu jiehu tliet xhur kera;
Imma jien ma ghandix mnej!!

Barra mir-rakkonti ta' xi disgrazzja, poeziji ta' mhabba, sunetti lil hbiebu, tqabbil fuq iz-zwieg, ghanjiet fuq in-natura, tifhir u pariri lil dawk li kien jaf, osservazzjonijiet fuq ix-xebbiet, il-moda ta' dak iz-zmien u l-brikkunati tan-nisa u tal-irgiel, Sapiano-Lanzon jghidilna li kien dejjem lest biex jiehu l-pariri ta' haddiehor, jekk dawn ikunu ta' siwi ghalih. Hafna mit-tghajjir u l-insulti jidher li qed jaghmilhom biex jiccajta, mhux biex joffendi, kif dejjem ghamlu l-ghannejja, anke ta’ zmienna.
Ghazilt dawn l-istornelli mill-kotba tieghu u s-suggett, ghal darb’ohra, hu l-imhabba.

STORNELLI

Fjur tar-rummien!
Inti tlaqtni, mort qbadt iehor;
X'kont tghid kieku tlaqtek jien?

Fjur tal-pitravi!
Morru ghand Nina, ghidulha, jiena
Qed fis-sodda nghodd it-travi.

Fjur tal-bellus!
Halli nghanni ghax ferhana,
Ghamilt paci mal-gharus!

Fjur tal-buzbiez!
Billi 'l hadd ma sibt min riedni,
Kelli mmur nidhol man-nies.

Fjur tar-rancis!
Kxift ma' min qieghda tinnamra,
U jien nafu: bahri Ingliz!

Fjur tal-bzar!
Ta' hmistax jien bdejt ninnamra,
Ta' hmistax sofrejt l-imrar.

Fjur tan-naghnigh!
Fost il-fjuri l-fjur ta' mhabbti
Nara jien l-iktar sabih.

Nittama li hadtu pjacir taqraw mieghi dawn il-ftit versi helwin ta' kittieb li hadem kif seta' mal-ohrajn ahjar minnu biex l-ilsien Malti jibqa' haj. Ganni Sapiano-Lanzon miet fl-1918, imma xoghlu ghadu maghna, kif nittamaw li jibqa' lsienna f'dal-kontinent tal-Awstralja mitt sena ohra u izjed.

JOE SALIBA

Nota: id-disinn fuq huwa xoghol habiba tieghi minn New Zealand maghrufa bhala Wiki.

WAS SHAKESPEARE A RACIST?

THE MERCHANT OF VENICE

WAS SHAKESPEARE A RACIST?

DID HE SUPPORT THE GROUP IN POWER?

In some of his plays Shakespeare (1564-1616) dwells on the problems which arise from power, their origins, their deviations and their consequences. In The Merchant of Venice (1596?) even where Shakespeare is able to appear sympathetic to the outsiders in his society, he tends to support the values of the group in power and thus to maintain the group in power and the status quo.

The story line of the play is uncomplicated. Antonio, the merchant, signs a bond in order to borrow money from Shylock, a Jew, for Bassanio, the lover of Portia. If the loan were paid within three months, only the principal would be required; if not, the Jew should be at liberty to claim a pound of flesh from Antonio’s body. The ships of Antonio being delayed, the merchant was unable to meet his bill, and the Jew claimed the forfeiture. Portia in the dress of a law doctor, conducted the defence and saved Antonio by reminding the Jew that the pound of flesh gave him no drop of blood.

In this play the outsider is Shylock the Jewish money-lender, whilst the group in power are the members of the Christian nobility, namely, Antonio, Portia, Bassanio and their friends. Shakespeare certainly ‘appears’ sympathetic towards Shylock and gives some good reasons why the audience should have sympathy for him as we shall see later. As the play develops, however, Shylock’s actions reveal that he is repulsive and unattractive, even though his actions and general attitude are in response to his enemies’ treatment of him. By emphasising the commendable values condemns Shylock. Thus in the long run we see where Shakespeare’s preferences lie, that is, that the friendship, love and harmony of the Christian group, despite the fact that their sense of revenge is not dissimilar to Shylock’s, should be preferred.

One can see Shylock the Jew as either the villain or as the wronged outcast. Both approaches are extremes. By revealing Shylock’s cruelty and cunning, Shakespeare depicts him as one to be despised. On the other hand, the treatment the money-lender receives from the Christian group in power deserves our pity. Generally speaking, although Shakespeare appears to want us to sympathise with Shylock, in fact he does the opposite. By indirectly praising the nobility and rewarding it, Shakespeare condemns the Jewish money-lender. The play, therefore, although it problemises the situation and makes judgement difficult if not impossible, the conclusion reached at the end of the play where we find the nobility rewarded and the outcast punished makes Shakespeare appear more sympathetic towards the ruling class.

Shylock is a Jew, an outsider in Shakespeare’s society. Shakespeare’s audience, as all European countries at the time, were prejudiced against the Jews. Prejudice against the Jews in continental Europe was more violent, where they were confined to ghettos. The practice of usury, denounced by the Christian Church, was sufficient to inspire hatred against the Jewish race, a hatred which no doubt was temporarily intensified by the trial and hanging of Dr Roderigo Lopez, a Jewish physician to Queen Elizabeth, and a spy for Spain, for his alleged attempt to poison the Queen in 1594.1 The Jewish people were traditionally associated with witchcraft and child-stealing, blamed for natural disasters and generally regarded as cruel, loathsome, the scum of the earth and worse than dogs. Shakespeare was brought up in an accepted tradition of anti-Semitism which he may have questioned but never rebelled against.2
Shakespeare gives Shylock some convincing human reasons why he should hate his Christian persecutors. On the surface the playwright seems to echo Sir Walter Raleigh’s comment: “Shylock is a man more sinned against than sinning...[he] pleads the cause of the common humanity against the cruelties of prejudice and has in it something of the nobility of patriotic passion.”3 Two of Shylock’s reasons for his revenge on Antonio are that the Christian merchant lends money gratis, thus endangering Shylock’s own livelihood as money-lender in Venice (1:3:40-41), and because of Antonio’s vile habit of spitting on Shylock’s beard and calling him cut-throat dog. Antonio has no desire to change:
“I am as like to call thee so again,
To spit on thee again, to spurn thee too.” (1:3:122-123)

In two great speeches Shakespeare makes Shylock look human, deserving of sympathy and a mouthpiece for the whole persecuted nation. The first is his passionate rhetoric to Salarino:
“He [Antonio] hath disgrac’d me...laughed at my losses, mocked at my gains, scorned my nation...and what’s the reason? I am a Jew. Hath not a Jew eyes?... hands...affections, passions? Fed with the same food, hurt with the same weapons...as a Christian is... if a Jew wrong a Christian, what is his humility? Revenge. If a Christian wrong a Jew, what should his sufferance be by Christian example? Why, revenge!” (3:1:46-63 passim)

Shylock’s plea here is not for tolerance but revenge, which, he says, is also a Christian practice. It is difficult to ignore Shylock’s charge and logic. This is not complimentary in view of Antonio’s insults and Gratiano’s eagerness to meet vengeance with vengeance. It is noted that Shylock’s charges are not effectively answered, except perhaps in the “Quality of Mercy” speech. As a point of debate Shakespeare wants to show Shylock’s humanity, and though an usurer and a Jew, he is still a man. Shylock’s argument for Jewish and Christian kinship is based only on fleshly similarities. Shylock’s speech may give the impression that he is pleading for sympathy but actually he is putting up his case why he should also take revenge as Christians do. Shylock tries to put himself on the same level of the rest of society by indicating that he also has feelings. Therefore he should also take his revenge as the Christians. However his kind of argument would have been ridiculed by the Elizabethan society who regarded minority groups such as the Jews outcasts of society. Yes, social prejudices would have been very high. For Elizabethan audiences the laughable aspect of his argument is that he cannot understand his alienation from the Christian world because he is an outcast Jew, different to the rest of society and therefore has no equal rights to anything, least of all revenge.

The second speech that creates a sense of sympathy for Shylock is his answer to the Duke’s appeal for mercy at the trial:
“You have among you many a purchas’d slave,
Which, like your asses and your dogs and mules,
You use in abject and in slavish parts,
Because you bought them: shall I say to you,
Let them be free, marry them to your heirs?
............................................You will answer
‘The slaves are ours’: so do I answer you:
The pound of flesh, which I demand of him,
Is dearly bought; ’tis mine and I will have it.” (4:1:89-99)
Shylock argues that the pound of flesh is now his, as it would be foolish to ask the Christians to part with their slaves. Although this argument sounds less convincing than the previous speech, the Duke’s plea for mercy looks artificial on account of the equally unmerciful Christian behaviour.

What evidence do we have of the contrary, that is, that Shylock is more a man sinning than sinned against? The loss of his daughter Jessica seems to Shylock a trifle compared with the loss of his money and jewels (2:8:24). Her loss is almost nothing to Shylock. He is more concerned about the loss of his money and precious jewels. It would have been the opinion of the society of that time to regard Shylock as a villain because of his attitude towards his daughter. Jessica’s elopement, her hatred of her father and hellish home (2:3:2), her flight with the Christian Lorenzo, and her theft are to a large extent all justified in the eyes of the Elizabethan and Christian audiences. No doubt, that despite the intense racial prejudice against the Jewish nation some people in the audience would feel some qualm and would judge the matter according to their conscience. Moreover, Jessica’s sympathy for “poor Antonio” (3:2:281-285) brands Shylock as an outcast, not only from the Christian world but from all humanity. Shylock makes himself appear a complete villain by his diabolical wish, “I would my daughter were dead at my feet and the jewels in her ear” (3:1:77).

There is not one line in the entire play in which Shylock expresses affection for his daughter. Jessica’s values are not those of her father. Her unhappiness at home is substantiated by the Shylock who goes to dinner in “hate, to feed upon the prodigal Christian [Bassanio]” (2:5:15), who scorns music and merriment, instructs Jessica to “let not the sound of shallow poppery enter my sober house”, and leaves her behind locked doors (2:5:28-35). Shakespeare depicts Shylock unable to express affection, whilst Antonio, for all his faults, is portrayed as one who understands what love is all about. Shakespeare characterises Shylock as cruel and repulsive with the aim that society might turn to the nobility and its attractive elements of love and generosity.

Shylock despises Antonio. From the moment he creates the bond, Shylock longs for forfeiture, and reminds Antonio’s friends, “Let Antonio look to his bond” (3:1:43). He is willing to take an outside chance that his fondest dream of vengeance will be fulfilled and he would carve from Antonio a pound of flesh. So engrossed in revenge, Shylock refuses to give to the Duke his reason why he prefers “a weight of carrion flesh” (4:1:41) to three thousand ducats. Shylock’s point would be that his reason is not relevant to this aspect of the bond. There is nothing more fiendish to a Christian audience than to demand death for a noble, generous gentleman as Antonio, without a reason!

It was the duty of all Renaissance Christians to bring everyone into the noble Christian household. Launcelot’s leaving Shylock and joining in Bassanio’s service is an indication of the clown’s salvation from the alleged barbaric and evil ways of the Jewish usurer. By this episode of Launcelot deserting his master Shylock whom he describes as mean and “the very devil incarnal” (2:2:23), and by the tormenting of Shylock by Tubal (a Jew and a fellow-usurer) (3:1:105), we are led to believe that Shylock does not deserve sympathy. It has been suggested that by emphasising the loss of money and jewels through Jessica’s elopement, Tubal was really tormenting or torturing Shylock perhaps for some grudge he might have had for Shylock, or because of jealousy.

Though Shakespeare gives good reasons for Shylock’s vengefulness, which we see acted out by the other characters, he also makes him an object of contempt and derision. A Jew’s revenge on a Christian, however good its reasons, would be viewed as an atrocity, and Christian persecution as justifiable retaliation. It is clear that Shakespeare deliberately weighted the scales very heavily against the Jew. Any transient sympathy for Shylock disappears in support of the values of the group in power, the nobility. Shakespeare wants us to know that the nobility’s attributes for friendship, generosity and love are to be honoured, commended and approved whilst Shylock’s avarice and vengeful spirit are to be condemned. Thus in the play Shakespeare creates a number of rewards to those who show noble values.

To emphasise, therefore, the attractiveness of the nobility - and Antonio as a merchant would have been regarded by the Elizabethan society as a member of the upper class, the group in power, and thus by association, part of the nobility, the genteel society - Shakespeare puts the spotlight on Antonio’s generosity, friendliness and calm endurance. He is extolled by his many friends, especially Bassanio who declares to Portia:
“The dearest friend to me, the kindest man,
The best condition’d and the unweari’d spirit
In doing courtesies, and in whom
The ancient Roman honour more appears
Than any that draws breath in Italy.” (3:2:287-291)
Antonio goes as far as borrowing from his arch-enemy Shylock to finance Bassanio’s courtship and signing such a sinister bond that even Bassanio is alarmed at the risk involved. As an effective symbol of wronged innocence, Antonio appears helpless and down trodden, thus evoking more sympathy. This makes Shylock’s revenge look monstrous and Portia’s verdict presumably just. Shylock’s failed attempt to get his pound of flesh makes him look more monstrous in the eyes of society and thus Antonio even more attractive than before. As soon as Shylock’s plot is foiled, Antonio stands out as an even more ideal Christian gentleman, a perfect example for the group in power to emulate.

Antonio is the exemplary Renaissance man. He represents the idea of nobility in friendship. Shakespeare and his contemporaries fully believed that nobility in friendship reflected nobility of heart. We are constantly reminded of the extent of Antonio’s virtues. He promises Bassanio his “purse”, his “person” and his “extremist means” (1:1:138) to win for himself lady Portia. Before the trial, Portia, learning of Antonio’s danger, unhesitatingly sends away her newly acquired husband Bassanio with an offer of payment to Shylock:
“Pay him six thousand and deface the bond.
Double six thousand, and then treble that,
Before a friend of this description
Shall lose a hair through Bassanio’s fault.” (3:2:300-304)
Given power over his “murderer” Shylock, he seeks the man’s salvation and not his destruction as he recommends that Shylock should be made a Christian. Provided with the means of restoring his lost wealth, he thinks first of Lorenzo and Jessica whom he wants to inherit Shylock’s wealth (4:1:386), even though his ships do come in after all. In the trial scene he also meets Shylock’s senseless rage with “quietness of spirit” (4:1:12). In the end Antonio’s friendship and generosity are rewarded. He does not fall victim to Shylock’s revenge, but instead, his circle of friends increases through Portia and her household.

There are bountiful rewards also for the noble and handsome Bassanio. He wins Portia and her fortune. For his sake, she wishes that she were “A thousand times more fair, / Ten thousand times as rich” (3:2:154). In the world of romance, money and love are complementary to each other. Riches, according to the play, are merely another expression of the happy wealth and plenty surrounding the Christian world. Even though this is a marvellous justification for greed, the group in power is made to appear to be accepted and preferred and recognised as ideal. Thus its ways are justified.

Love also comes to Jessica and Lorenzo. Her disassociation from the isolated life in her father’s house signifies her freedom from evil and corruption. For the Elizabethan Christian audience Jessica’s deception and theft would be tolerated acts because her marriage to Lorenzo is the only means of her salvation. By becoming a Christian through her marriage, she is abundantly rewarded. She enters the world of Belmont where love, friendship, generosity and wealth abound. Of course there is irony in all of this. But the Elizabethan society, even though she steals from her father, is driven to the point of blind approval of her elopement.

The nobility returns to Belmont. No one mentions ducats, bonds or knives. Shylock is forgotten, the nobility is intact and Shakespeare has delivered his message - the virtue of the ideal Christian world rewards itself and casts away its enemies at all levels - Portia her un-Christian suitors, Jessica her heritage, and Antonio his antagonist. Although our sympathies might be aroused because Shylock is shown no mercy and he leaves the court a suffering and broken old man, we are also amazed at those who hate him who receive much more than they are entitled to. The status quo has been approved and preserved and once again good, despite its many weaknesses, has triumphed over what is envisaged as evil. Approval, however, is no guarantee that a thing is right in itself, but that hopefully its faults are few.
* * * * *

NOTES
The quotations followed by their act, scene and verse number are from the following text:
SHAKESPEARE , The Merchant of Venice, edited by Taylor A. B., Oxford University Press, Melbourne, 1953.
1. SHAKESPEARE, The Merchant of Venice, edited by Taylor A. B., Oxford University Press, Melbourne, 1953, p. 19.
2. EDITORIAL BOARD, The Merchant of Venice, Coles Notes, Coles Publishing Co., Canada, (no date), p. 17.
3. SHAKESPEARE, loc. cit..
ESSAY COMPLETED ON 20.7.1983

JOE SALIBA

RIGU BOVINGDON STUDJU

RIGU BOVINGDON

Rigu (Roderick) Bovingdon twieled H’Attard fl-1942 minn Rebekka Debono u Henry Charles Bovingdon, Ingliz imwieled l-Afrika t’Isfel. Wara xi snin is-Seminarju siefer ma’ familtu u wasal l-Awstralja fl-1959.

Hadem go fabbrika tal-hwejjeg, imbaghad ma’ kumpanija tal-inxurjans, dahal ma’ tal-Muzew u studja mal-Patrijiet Kapuccini.Telaq u beda x-xoghol tieghu bhala infermier psikjatriku waqt li kompla jistudja l-psikologija u l-psikjatrija minfejn spicca mjegat bhala Ufficjal Amministrattiv mal-Gvern Statali ta’ N.S.W.

Fl-1965 izzewwweg lil Iris Pace u ghandu zewg subien.

Il-kontribuzzjonijiet tieghu huma varji u mumeruzi: ko-pijunier tad-diska Maltija fl-Awstralja; ghannej u kantawtur; awtur ta’ studji serji ta’ kritika letterarja u lingwistika; intervistatur ma’ personalitajiet prominenti Maltin u barranin; kelliemi fuq ir-radju etniku dwar il-lingwa taghna l-Maltin; minn tal-ewwel li ghaqqad klassi ghat-taghlim tal-Malti fl-Awstralja; jinpenja ruhu fil-gurnalizmu u r-ricerka storika dwar l-ewwel Maltin li ssetiljaw fl-Awstralja; u kiseb il-bacellerat fl-Arti bl-Unuri fil-Lingwistika mill-Universita’ ta’ Malta. Fi ftit kliem, Rigu “sikwit spikka fl-art il-gdida, fost il-protagonisti ewlenija fit-tmexxija tal-Kawza Maltija”.

Awtur tal-kotba ta’ poeziji BEJN HALTEJN u APORIJA u ko-awtur m’ohrajn fl-Awstralja tal-pubblikazzjoni IRJIEH. Wiehed mit-tliet rebbieha tal-Premju Francis Ebejer bid-dramm tieghu TABU’.


MILL-GDID MALTI

Mhux lewn il-gilda jew kunjom idakkrek;
il-Bajda u Hamra biss qatt kelli f'qalbi.
Tas-safa l-bjuda, minn gebbieda twila
ta' qalbenin Maltin; kburin bil-hmura
ta' demm, ibaqbaq l-ghajta ta' gensih.
U Bajda u Hamra biss qatt kienet fija,
li f'namra kolonjali mn'omm rahlija,
ma' l-Union Jack, intrabtet il-bandiera
u tnissilt jien; wild l-Anglu ma' Maltija.
Go rahal eqdem minn Stonehenge jew Mnajdra,
fejn jekk tissemma' sew, il-eku taqbad
tal-vina pura -- wild il-art Maltija.
Kemm bkejt! Ghalejt! Turmenti kbar ghaddejt
bla hadd li jifhem tal-gewwien l-ugigh!
Kemm ljieli twal tqallibt u dmughi carcru
fil-qalb ta' qalbi nrahham il-gustizzja!

Mill-guf matern mibzuq, snin twal, imcahhad,
nittallab, bhall-mofqara, drittijieti.
Meghlub, mifni, miflug, imghattan, mghakkes --
l-imhabba ma tlift qatt ghall-ideal.
Ghotort! Inxift! il-hajr’ ghall-hajja tlift!
'Ma kliemi, ghelmi, ghozzti, kollhom kxift.

Wil-Bajda w Hamra li fic-cpar inhbiet
ghal ftit waqtiet, minghajr ma qatt intfiet
ghalkemm imkasbra mill-gewwien tad-dar,
bil-gamar tat-trobbija baqghet fija
sakemm wara kalvarju ta' turmenti,
mill-gdid fuq l-orizzont ilmiet id-dija
go qalb li qatt ma cahdet l'hi Maltija.

RIGU BOVINGDON
Dil-poezija ghandha 88 nota ta’ spjepazzjoni mizjuda mill-awtur.
---------------------------------------------------------------------
ANALIZI U XI RIFLESSJONIJIET
WARA LI QRAJT IL-POEZIJA
‘MILL-GDID MALTI’
TA' RIGU BOVINGDON

(STUDJU KRITIKU)

Ghal xi raguni jew ohra, ghadd sabih ta' poeti Maltin sabu ruhhom fizikament barra minn Malta, bhala turisti, ghal xi avventura, ghall-istudju jew ghax-xoghol. Ohrajn immaginaw ruhhom f'artijiet barranija. Hafna minnhom hallewlna l-esperjenzi taghhom fil-kitba. Hemm differenza kbira fi hsibijiet il-poeta li jsiefer bl-immaginazzjoni biss, jew l-iehor li jhalli Malta ghal xi ftit zmien ghax jaf li ghandu jmur lura, jew l-iehor li jsiefer bil-ghan li jissetilja f'pajjiz iehor, bhall-Awstralja. It-tielet tip ta' poeta Malti emigrant aktarx jasal zmien meta jhossu mifrud, maqtugh, izolat minn Malta. Mhux ta' xejn, mela, li, fil-poezija tieghu 'L-Ghanja Ta' Wiehed Imsiefer' fil-ktieb NIRIEN, il-poeta Karmenu Vassallo jimmagina l-emigrant Malti jitniehed ghall-hlewwa ta' art twelidu. Fil-fehma tieghi dat-tnehid ikun aktar qawwi meta dak l-emigrant ikun poeta wkoll.
It-tnehida tal-poeta Malti-Awstraljan tiehu ghamliet varji, bhal, nghidu ahna, hsus u hsibijiet nostalgici, referenzi diretti u indiretti ghal Malta u l-kultura Maltija, espressjonijiet li jixhdu t-trobbija f'Malta, u lessiku u lingwagg awtentici Maltin. Fil-kaz tal-poeta Malti-Awstraljan Rigu Bovingdon, dit-tnehida kienet rizultat mhux biss tas-safar imma wkoll ta' "drittijiet” michudin lilu.
Nammetti li qabel ma qrajt 'Mill-Gdid Malti' u n-noti fuqha, jien qatt ma kont nobsor li Bovingdon kien klassifikat bhala proxxmu Ingliz u mhux Malti. Infatti, kif jgharrafna hu stess, dam 25 sena (1964-1989) jithabat mal-burokrazija biex jinghad bhala sudditu Malti.
M'ghandix ghalfejn noqghod nigbed fit-tul biex infisser il-hidma letterarja, socjali u kulturali ta' Bovingdon. Inghid biss li hadem qatigh, u xi drabi kien ukoll ta' l-ewwel, qalb il-Maltin u l-barranin fl-Awstralja, biex ilsienna u l-kultura taghna jibqghu hajja u jikbru dejjem izjed. Dan ghamlu, u ghadu jaghmlu, bil-kitba u bil-kelma.
Is-sorpriza tieghi m'hix bla bazi. Fil-versi tieghu ppublikati s'issa, qabel dil-poezija, jien qatt ma rajt xejn li jirreferi ghall-qaghda straordinarja tieghu. Bovingdon ma jidher qatt li kiteb, jew ghallanqas ippublika, xi versi fuq is-sitwazzjoni tieghu ta' wiehed Malti-li-m'hux-Malti. Bil-maqlub, Bovingdon dejjem ftahar b'art twelidu: "ninsab fizikament hawn, spiritwalment ghadni nghix Malta." (INTERVISTI -- Jitkellmu Kittieba Maltin-Awstraljani, Joseph Chetcuti, Phillip Institute Of Technology, 1985, p. 38). Hekk kiteb fuqu Oliver Friggieri fid-dahla ghal ktiebu BEJN HALTEJN (1982): "Dan il-qtugh mill-pajjiz hu reali, izda ma jmissx it-territorji ta' l-ispirtu." Friggieri jishaq fuq l-elementi l-aktar qawwija tal-ktieb, jigifieri l-imhabba, ir-rispett u l-passjoni ta' Bovingdon lejn art twelidu.
B'dis-sorpriza tieghi ma rridx inwarrab il-possibiltà li jista' jkun hemm xi referenza ghall-qaghda Bovingdonjana fil-versi li hareg. Fil-ktieb tieghu BEJN HALTEJN u fl-iehor IRJIEH (1986) li tieghu hu ko-awtur, wiehed jista' forsi jara xi hjiel ta' izolament spiritwali u abbandun, kagun tac-cahda tac-cittadinanza Maltija. Kollox jiddependi kif wiehed jinterpreta l-versi. Niehu xi ezempji mill-ewwel ktieb. Ghalkemm mhux imfisser car u tond, ma nistaghgibx jekk Bovingdon kellu f'mohhu jew fis-sukkonxju din ic-cahda u r-reazzjoni naturali tieghu meta kiteb il-poezija 'Illuzjoni' (p. 25):
Bit-tbissima fuq xoffejja,
O kemm nistor dipressjoni!
Kulma ridt u hlomt f'zghoziti
Illum sibtu illuzjoni.
Naraw f'dal-versi mumenti ta' tnehid gewwieni, qtigh il-qalb u ghaja mentali. Tinghafas il-qalb tal-poeta waqt li jipprova juri wicc ferhan, hu u jzomm go fih l-insult kbir li ghamillu hajtu xmara ta' niket. Fl-istess ktieb, Bovingdon ghandu poezija bl-isem 'Il-Ballata Ta' Truganini' (p. 26). Truganini kienet l-ahhar principessa jew mexxejja aborigni fit-Tazmanja qabel ma l-Ewropej tefghuha l-habs u qatluha. X'seta' harrek lill-poeta li jikteb fuq dil-grajja sewda fl-istorja kolonjali ta' l-Awstralja? Forsi hass li kellu mitt ragun li jidentifika ruhu maghha, ghax bhalu, hi kienet vittma ta' dawk li ma kellhomx jedd fuqha u fil-fatt hi nqatlet f'pajjizha stess. Ix-xebh fiz-zewg cirkostanzi hu ovvju.
It-tbatija psikologika tal-poeta minhabba n-nuqqas ta' gustizzja immeritata, ghandha mnejn tixref ukoll f'xi versi ta' IRJIEH. Per ezempju, f''Qirda' (p. 101) jisthajlu, forsi, bhat-tajra tal-passa li tinqered fejn hasbet li ser issib l-hena u l-mistrieh? It-tajra ssib il-mewt fejn xtaqet li ssib il-hajja. Gralu hekk il-poeta, simbolikament? Ihossu mitluf, miftum u nieqes minn xi haga essenzjali tal-hajja fil-poezija 'Meta L-Qalb' (p. 95):
Meta l-qalb ma tkunx f'sikkitha
.....
thossha zejda, imkeccija.
U l-mewt tal-mahbub missieru fl-elegija 'Lilek' (p. 98) tnikktu u fl-istess hin tfarrgu bil-fatt li missieru m'ghadux ibati bhalu, f'did-dinja ta' wgigh u niket. Izda hu, il-poeta, ghadu jissielet kontra l-ingustizzji li sarulu. Min miet qed jistrieh:
m'hemmx niket ghal min heles mit-tbatija.
Minkejja l-ftit versi mferrxin li semmejt li wiehed jista' jinterpretahom bhala hjiel zghir tal-glieda gewwinija ta' Bovingdon, is-suggett shih tal-poezija 'Mill-Gdid Malti' hu gdid ghalija. Dil-bicca xoghol letterarja-awtobijografika nisthajjilha sajjetta u raghda mhux mistennija: sajjetta, ghad-dawl gdid li titfa' fuq il-hajja tal-poeta, u raghda, ghall-effett taghha li ghadu jdamdam f'mohhi.
Issa nigu ghall-poezija nfisha. Il-hsieb taghha hu r-realtà tas-sitwazzjoni partikulari ta' Bovingdon. Mitwieled Malta minn omm Maltija u missier Ingliz, il-poeta kien meqjus Ingliz skond il-ligi. Madankollu hu dejjem ghodd lilu nnifsu bhala Malti. L-identità tieghu ma setghetx tkun ghajr dik Maltija. Fuq hekk, thabat hafna biex ikun maghdud ufficjalment bhala sudditu Malti. Minkejja t-tfixkil u n-nuqqas ta' kooperazzjoni minn hafna nahat, il-glieda ta' 25 sena fl-ahhar spiccat favur tieghu. L-akbar xewqa ta' hajtu rnexxiet. Id-dawl rebah fuq id-dlam. Biex wiehed jifhem ahjar id-dettalji ta' dal-kaz in-noti ta' l-awtur huma essenzjali.
Il-process tal-kitba li Bovingdon jiehu f'idejh biex jaghtina l-messagg tal-versi tieghu bl-istadji mehtiega sakemm jasal ghas-soluzzjoni tal-problema tieghu, jibda billi jistabbilixxi l-identità tal-poeta, bniedem li twieled Malta u li kiber f'dak l-ambjent. L-enfasi qieghed fuq twemmin l-awtur li hu, bla ebda dubju, "wild il-art Maltija", wild dak il-gens b'demm ahmar ibaqbaq, mimli qlubija u kburija, bicca mill-"vina pura" li gejja mill-ibghad zminijiet. L-abjad tal-bandiera Maltija jinhass bhala simbolu ta' gens safi, fis-sens li hu uniku u gej mill-boghod, car u identiku. L-ahmar tal-bandiera jirrifletti l-qlubija tal-Maltin. Il-kelma "qalb", ma' xi kliem iehor li gej minnha, tidher hames darbiet matul id-29 vers tal-poezija. Ghax il-qalb minn dejjem kienet sinonima ma' l-imhabba, ma tidhirx li hi xi kumbinazzjoni li l-awtur dahhal dil-kelma daqshekk drabi, bhala xhieda ta' mhabbtu lejn artu li bdiet ma' twelidu f'H'Attard. L-importanza ta' l-identità Maltija tieghu tizdied aktar meta jtarrfilna li H'Attard hu aktar qadim mill-bini arkeologiku ta' Stonehenge jew l-Imnajdra.
F'BEJN HALTEJN niltaqghu ma' hafna referenzi ghall-imhabba tal-poeta lejn Malta, poeziji bhal 'Tfuliti F'Malta' (p. 60), 'Lil Filfla' (p. 17), 'Quddiem L-Istatwa Ta' Ninu Cremona' (p. 41), u 'Lill-Gens Malti' (p. 13). F'din ta' l-ahhar jinghaqdu flimkien l-imhabba, il-qima u r-rispett ta' Bovingdon lejn art twelidu:
Ja Malta! Malta Tieghi!
Daqs ommi nqimek jiena.
Fil-poezija 'Lilek' (p. 90) f’’IRJIEH jiftakar b'ghozza kbira dawk il-jiem li qatta' ma' missieru jigri fil-kampanja Maltija. Kollox ma' kollox, l-identità Maltija li l-poeta jhoss li saret bicca mill-personalità tieghu, tidher mill-ghazla tal-lessiku u l-lingwagg, mis-sensibiltà ta' l-awtur u mill-bixra ta' l-atmosfera lokali li ma tistax titfixkilha ma' ta' xi artijiet ohra. Il-kunjom u l-lewn tal-gilda ma jghoddu xejn fid-decizjoni ta' min hu u m'hux Malti tassew. Il-qalb u l-imhabba u l-lealtà assoluta jiddeciedu li twieled Malti u li hu tassew "wild il-art Maltija".
Il-paradoss fl-adorazzjoni tal-poeta ta' artu jinsab fir-realtà ta' kif in-namur, l-imhabba u l-ghaqda ta' zewg mahbubin, ragel Ingliz u mara Maltija, gabulu did-dilemma f'hajtu. L-irbit taz-zewg nahat ta' razztu, bil-kuntrasti u l-paraguni li jirrizultaw minnhom, jixirfu fl-uzu ta' gruppi ta' kliem maghzulin ghal dan l-effett. Fuq in-naha tar-razza t'ommu ghandna "omm rahlija", "rahal eqdem", u "Mnajdra"; u fuq in-naha ta' gens missieru nsibu "Stonehenge", "anglu", u "Union Jack". U fuq kollox jaqa' d-dell ta' "namra kolonjali", li flok ma gabet hena u risq f'hajjet il-poeta sensittiv, gabet in-niket u c-cahda.
Hasra li r-rizultat ta' l-imhabba tal-genituri kien ta' "turmenti kbar" ghall-poeta minn hafna mkejjen. Hadd ma kellu s-setgha jifhem l-ugigh ta' qalb li ghadda minnu, waqt li bhal tallab saqqaf wiccu biex tintwera gustizzja. Imma l-gustizzja baqghet ghamja u truxa. Hekk imwarrab, minsi u michud, hassu "mill-guf matern mibzuq", deskrizzjoni qawwija u f'waqtha ta' realtà u simbolizmu fejn il-qtugh u l-firda donnhom kienu jghoddu kemm ghal ommu tad-demm u l-laham u kemm ghal ommu l-ohra, Malta. Deherlu li kien irrifjutat, maqtugh, mifrud minn dak li kien tieghu. U "meghlub, mifni, miflug, imghattan, mghakkes", hekk li ddejjaq mill-hajja, Bovingdon ma stahax juri ghommtu ma' haddiehor. Kien hemm dawk li ppruvaw jghinuh u dawk, sahansitra, ta' gewwa, li ddiehku bih minhabba l-entuzjazmu qawwi li wera ghall-ideal.
Wasal zmien meta kien ghoddu qata' jiesu li jirbah il-battalja. Ghal xi waqtiet l-ilwien li tant habb donnhom bdew jisparixxaw taht it-toqol ta' ghommtu, ghalkemm qatt ma tilfu t-tifsira taghhom. L-imhabba u l-identità tieghu baqghu jmexxuh lejn il-quccata ta' l-ideal tieghu. It-triq kienet iebsa, u l-moghdija, mimlija "turmenti kbar", issa nbidlet f'"kalvarju ta' turmenti". It-telgha saret aktar wieqfa, u l-kalvarju seta' sfalu jew mewt dejjiema jew hajja ta' dawl u dija. Il-"gamra tat-trobbija" bhala Malti ssoktat tkebbsu u theggu, b'tama ta' rebh.
It-trijonf misthoqq jaghtihulna bi ftit kliem adattat:
mill-gdid fuq l-orizzont ilmiet id-dija
go qalb li qatt ma cahdet l'hi Maltija.
Jekk is-27 vers ta' qabel dawn it-tnejn ta' l-ahhar huma realistici ghall-ahhar, il-poeta deherlu li l-bidla u r-rebha jitfissru ahjar bi kliem simboliku, mistiku, u ftit li xejn ermetku, bix-xbieha tal-jum wara l-lejl, id-dija wara d-dlam, id-dija fil-quccata ta' kalvarju mdallam. It-tragedja ta' tigribu issa ntemmet kif xtaq hu. Dak li kien imcahhad minnu, issa sar tieghu kif jisthoqqlu. It-tnehida tal-poeta-emigrant-imcahhad inbidlet f'ghajta ta' ferh u celebrazzjoni.
Fil-versi ta' 'Mill-Gdid Malti' Bovingdon irnexxielu jaghtina kwadru haj ta' dilemma risolvuta, ta' kif il-ligijiet umani li, l-ghan taghhom hu li jzommu lill-bniedem qawwi u shih u 'l boghod mit-tigrib, jistghu, f'xi cirkostanzi, jaghmlu l-maqlub u jghattnu 'l dak li jkun taht il-madmad taghhom. Fuq kollox, nitghallmu mill-kuragg u d-determinazzjoni ta' Rigu Bovingdon li wassluh f'dak l-imkien minn fejn hu qatt ma tharrek jew tbieghed spiritwalment. Ghalhekk nifirhu mieghu li hu 'Mill-Gdid Malti'.

15.5.1990

Dan l-istudju ta’ Joe Saliba deher fit-’Taqsima Letterarja’ tal-gazzetta IL-MALTIJA ta’ Marzu, 1997 u fil-pubblikazzjoni ta’ Bovingdon innifsu bl-isem APORIJA (2002).