{"id":12852,"date":"2024-02-28T09:42:40","date_gmt":"2024-02-28T08:42:40","guid":{"rendered":"https:\/\/letrat.eu\/?p=12852"},"modified":"2025-05-14T10:21:52","modified_gmt":"2025-05-14T09:21:52","slug":"pranvera-e-perjetshme-1903-auguste-rodin","status":"publish","type":"post","link":"https:\/\/letrat.eu\/?p=12852","title":{"rendered":"Dantja frym\u00ebzues, dhe “Pranvera e P\u00ebrjetshme” e Rodin"},"content":{"rendered":"

(s.guraziu – ars poetica, pr 2023 – plot\u00ebsuar, aktualizuar shk 2024)<\/em><\/p>\n

(…\u00ebsht\u00eb supozuar q\u00eb penat e poet\u00ebve t’jen\u00eb di\u00e7 si shpatat e musketir\u00ebve, jo vet\u00ebm t\u00eb mprehta dhe p\u00ebrv\u00ebluese por dhe t\u00eb q\u00ebndrushme, t\u00eb rezistueshme, sikur s’do pinte uj\u00eb q\u00eb vet\u00eb shpatat e musketir\u00ebve me ta par\u00eb nj\u00eb pik\u00eb “gjak” t\u00eb dob\u00ebsohen, t\u00eb lakohen, t\u00eb alivanosen, t\u00eb kalamenden<\/strong> : )<\/p>\n

“Pranvera e P\u00ebrjetshme<\/strong>” (Eternel Printemps, 1903 – A. Rodin (1840-1917)\u00a0 – vep\u00ebr e cila ndonj\u00ebher\u00eb titullohet “Zefiri dhe Terra (Toka)”, ose dhe “Kupidoni e Psika”) ishte nj\u00eb nd\u00ebr skulpturat m\u00eb famoze t\u00eb skulptorit Rodin. Por dhe nga m\u00eb t\u00eb suksesshmet sa i p\u00ebrket aspektit komercial, qen\u00eb punuar plot versione e kopje. E gdhendur nga nj\u00eb bllok i vet\u00ebm mermeri, skulptura v\u00ebrtitet rreth tem\u00ebs pasionante t\u00eb \u201cputhjes… t\u00eb qafimit\u201d, dhe renditet nd\u00ebr interpretimet m\u00eb t\u00eb arritura t\u00eb artistit.<\/p>\n

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Tema rreth “puthitjes” s\u00eb t\u00eb dashuruarve e preokuponte mjaft shpesh skulptorin Rodin. Njoh\u00ebsit e rrethanave t\u00eb Rodin, dhe t\u00eb artit skulptural, thon\u00eb se alegoria mund t\u2019jet\u00eb frym\u00ebzuar nga historia e Paolos dhe Fran\u00e7eskas, dmth. e \u201cm\u00ebkatar\u00ebve\u201d simpatik\u00eb t\u00eb Dantes (Komedia Hyjnore), t\u00eb cil\u00ebt nga pena e tij qen\u00eb d\u00ebnuar ta kalonin p\u00ebrjet\u00ebsin\u00eb t\u00eb kurthuar n\u00eb nj\u00eb vorbull pasioni.<\/p>\n

Kishin \u201cfaj\u201d, kishin b\u00ebr\u00eb m\u00ebkate (prandaj n\u00eb ferr) mir\u00ebpo ja q\u00eb p\u00ebr Danten ishin m\u00ebkatar\u00eb simpatik\u00eb, dhe s\u2019do e kishin ndonj\u00eb d\u00ebnim tep\u00ebr t\u00eb \u201cmadh\u201d. Varet si shihet, varet nga p\u00ebrspektiva interpretuese, por thjesht do v\u00ebrtiteshin p\u00ebrgjithmon\u00eb n\u00eb vorbull\u00ebn e pasionit seksualistik. E cila gj\u00eb, si\u00e7 dihet jo patjet\u00ebr na qenka (ose medoemos do jet\u00eb) dashuri – dhe pra ky detaj do duhej t\u2019na ishte \u201cd\u00ebnimi\u201d (p\u00ebr m\u00ebkatar\u00ebt Paolo dhe Fran\u00e7eska).<\/p>\n

N\u00eb fakt, Dantes i qe \u201clejuar\u201d metafora e madhe e udh\u00ebtimit n\u00ebp\u00ebr ferr thjesht p\u00ebr faktin se e donte Beatri\u00e7en e vet tep\u00ebr shum\u00eb. Dashuria e tij p\u00ebr t\u00eb ishte m\u00eb e kulluara, m\u00eb e pastra, as vet\u00eb Kishoti i Servantesit pastaj s\u2019e pati dashur m\u00eb fisnik\u00ebrisht Dul\u00e7inen\u00eb e vet. Beatri\u00e7ja s’shte gjall\u00eb, e dashura e Dantes tani ishte n\u00eb parajs\u00eb dhe k\u00ebshtusoj, edhe andej (n\u00eb jet\u00ebp\u00ebrtejm\u00ebn) n\u00eb nj\u00ebfar\u00eb m\u00ebnyre do ishte shp\u00ebtimtarja e tij. P\u00ebr Danten ajo ishte di\u00e7 si simbol i vet\u00eb dashuris\u00eb hyjnore.<\/p>\n

Nga “p\u00ebrspektiva danteske”, meq\u00eb dashuria e Dantes p\u00ebr Beatri\u00e7en pati qen\u00eb virtuozitet i kulluar, dashuri shpirt\u00ebrisht e vulosur me t\u00eb gjitha bekimet hyjnore, e nj\u00ebjta dashuri m\u00eb par\u00eb do ta ndihmonte rreth gjetjes s\u00eb dashuris\u00eb hyjnore, sesa t\u00eb tretej n\u00eb askund\u00ebsin\u00eb e amshimit. Dashuria e kulluar p\u00ebr Beatri\u00e7en s’do kishte kuptim t\u00eb shkonte huq, n\u00eb fakt nga aspekti psikologjik past\u00ebrtia e asaj dashurie Dantes i sh\u00ebrbente si dashuri “intermedietrale”, si ur\u00eb nd\u00ebrlidh\u00ebse e shpirt\u00ebrores-hyjnores. Dhe k\u00ebshtu, \u201cpelegrinazhi\u201d artistik i Dantes n\u00eb ferr, do ta ndihmonte q\u00eb v\u00ebrtet ta gjente dashurin\u00eb hyjnore dhe shp\u00ebtimin shpirt\u00ebror.<\/p>\n

Anise (do i l\u00ebm\u00eb t\u00eb tjerat) tem\u00eb m\u00eb simpatike p\u00ebr t’i varg\u00ebzuar sot 2-3 fjal\u00eb na duket ajo e “gjykimit”. Kur \u00ebsht\u00eb fjala p\u00ebr \u201cgjykimet\u201d e Dantes, saher\u00eb t\u2019na kujtohen gjykimet e tij, nuk p\u00ebrjashtohet as mund\u00ebsia e buz\u00ebqeshjes. N\u00ebse p\u00ebr asgj\u00eb tjet\u00ebr, at\u00ebher\u00eb p\u00ebr faktin q\u00eb s’pati l\u00ebn\u00eb kend pa e takuar n\u00eb ferr. Madje dhe veten e pati takuar, nj\u00eb \u201cversion t\u00eb vetes\u201d si Dante – pra ishte fort i sinqert\u00eb. Sa e sa pap\u00ebt, sa prift\u00ebrinjt\u00eb, sa e sa m\u00ebkatar\u00ebt, por dhe filozof\u00eb e personalitetesh t\u00eb njohura i pati takuar andej.<\/p>\n

Gjykimi i Dantes p\u00ebr vetveten, p\u00ebr shpirtin e vet, \u00ebsht\u00eb skajshm\u00ebrisht simpatik, pothuaj sikur i ngjan\u00eb atij \u201cPapirusit t\u00eb Hunefrit\u201d. Ndoshta s’e keni vrar\u00eb mendjen por dhe vet\u00ebm p\u00ebr k\u00ebt\u00eb “similaritet” t\u00eb p\u00ebraf\u00ebrsish\u00ebm sikur na imponohet buz\u00ebqeshja, s’kemi si i shmangemi. Hunefri ishte nj\u00eb shkronj\u00ebs zyrtar (kronist, kopjues profesionist i dor\u00ebshkrimeve, manuskripteve) dhe administrator i faraonit Seti I (Dinastia XIX e Egjiptit t\u00eb lasht\u00eb, ~ 1300 pes). Papirusi i Hunefrit ishte nj\u00ebri nga versionet e shumta t\u00eb ashtuquajtur \u201cLibra t\u00eb t\u00eb Vdekurve\u201d (tekste funerare).<\/p>\n

Teksti i Hunefrit e p\u00ebrfaq\u00ebson nj\u00ebrin nga shembujt klasik t\u00eb k\u00ebtyre teksteve, qe shkruar nga vet\u00eb ai. N\u00eb papirusin e tij Hunefri si autor e ka kaluar TESTIN e matjes s\u00eb zemr\u00ebs n\u00eb Peshoren e Mat. Sa e \u00e7uditshme, po aq dhe detaj simpatik, sepse n\u00ebse i “vdekur” dhe duke iu matur zemra, s’do duhej t’ishte shkruar nga ai vet\u00eb.<\/p>\n

\u201cPeshimi i zemr\u00ebs\u201d ishte ceremonia e hyjnor\u00ebve n\u00eb Sall\u00ebn e Dy t\u00eb V\u00ebrtetave (Salla e per\u00ebndesh\u00ebs Mat) \u00e7do person i vdekur duhej t\u2019i n\u00ebnshtrohej. Duke i peshuar zemrat, zotat do ta gjykonin denj\u00ebsin\u00eb e secilit shpirt. Past\u00ebrtia shpirt\u00ebrore do t\u2019ishte faktori p\u00ebrcaktues n\u00ebse personi i vdekur ishte i virtytsh\u00ebm, n\u00ebse do t\u2019i lejohej hyrja n\u00eb Aru (di\u00e7 si parajs\u00eb e sunduar nga Osirisi).<\/p>\n

N\u00eb nj\u00ebr\u00ebn an\u00eb t\u00eb peshores rrinte penda e strucit, simbol i per\u00ebndesh\u00ebs Mat (pend\u00ebt jan\u00eb t\u00eb lehta, kuptohet). N\u00eb tjetr\u00ebn an\u00eb vendosej zemra e t\u00eb ndjerit. N\u00ebse zemra rezultonte m\u00eb e leht\u00eb (apo dhe baraz) me Pend\u00ebn e Mat, i vdekuri mund t\u00eb kalonte n\u00eb t\u00eb p\u00ebrtejm\u00ebn. N\u00ebse eventualisht peshorja t\u00eb thoshte s\u2019ka leht\u00ebsi (as barazpesh\u00eb) por \u201czem\u00ebr e r\u00ebnd\u00eb\u201d, kjo n\u00ebnkuptonte zem\u00ebr e lig\u00eb, e r\u00ebnduar nga m\u00ebkatet etj. N\u00eb t\u00eb tilla raste keq pra, kuptohet, jo mir\u00eb.<\/p>\n

N\u00eb rastin e papirusit ton\u00eb (shembullor) Hunefri i gjall\u00eb, sh\u00ebndosh e rehat n\u00eb t\u00eb k\u00ebndejm\u00ebn, ende s’ka vdekur, por \u00ebsht\u00eb duke shkruar “Librin e t\u00eb Vdekurve”. Sipas atij vet\u00eb, si \u201cp\u00ebrpilues\u201d i Papirusit t\u00eb vet (sipas shkronj\u00ebsit t\u00eb gjall\u00eb) zemra e tij pas vdekjes ishte \u201cokay\u201d. Dhe k\u00ebshtu, neve sot 3300 vjet m\u00eb von\u00eb, papirusi i tij si d\u00ebshmi e ngelur na e paraqet pik\u00ebrisht k\u00ebt\u00eb skenar t\u00eb v\u00ebrtet\u00ebsis\u00eb (rreth zemr\u00ebs s\u00eb tij : )<\/p>\n

Edhe n\u00eb rastin e Dantes, jo se ka ndonj\u00eb “ngjashm\u00ebri” ekzakte me Hunefrin, por se \u00e7’ka nj\u00eb aspekt simpatik rreth “gjykimit” dantesk. Danteja aq i sinqert\u00eb, ndryshe nga Hunefri ky madje as shpirtin e vet s’e pati “falur”, e pati plasuar n\u00eb ferr. Mir\u00ebpo analogjia e t\u00eb v\u00ebrtetave shpesh \u00ebmb\u00eblsohet dhe nga vet\u00eb “dallimi” mes tyre, apo jo.<\/p>\n

Meq\u00eb shum\u00eb prej t\u00eb d\u00ebnuar\u00ebve atje n\u00eb ferr s\u2019e kishin iden\u00eb se Krishti ekzistonte (pasi n\u00eb koh\u00ebn e tyre ende nuk ekzistonte), sipas Dantes si m\u00ebkatar\u00eb nuk ishin dhe aq t\u00eb \u201cfajsh\u00ebm\u201d. Atyre u takonte vendi n\u00eb rrethin e par\u00eb (nj\u00ebsoj si dhe vetes – meq\u00eb as ky vet\u00eb nuk ishte ndonj\u00eb engj\u00ebll, sidoqoft\u00eb, sipas gjykimit t\u00eb vet s’ishte nevoja m\u00eb “thell\u00eb”, aq i keq dhe nuk ishte, kishte dhe m\u00eb keq se ai vet\u00eb : )<\/p>\n

N\u00eb Limbo do e takonte \u200bbie fjala Homerin, Sokratin, Ovidin, Aristotelin, e madje dhe Jul Cesarin. Pa\u00e7ka se, meq\u00eb ra fjala, Kleopatra (e dashura e Cesarit) sipas Dantes na qenk\u00ebsh m\u00eb m\u00ebkatare, krahasuar me Cesarin. Historia s’e pati fshehur, edhe Danteja e dinte se vrasjet e Cesarit ishin t\u00eb “panum\u00ebrta”, duart t\u00eb “p\u00ebrgjakshme” mozomokeq, q\u00ebkur ai vet\u00eb si gjeneral-strateg u printe ushtrive t\u00eb ndryshme.<\/p>\n

E megjithat\u00eb Kleopatra ia kalonte, ishte m\u00ebkatare m\u00eb e madhe. Thuase duhej t’i lante m\u00ebkatet e gjith\u00eb dinastis\u00eb ptolemaike, q\u00eb nga Ptolemeu i par\u00eb e madje dhe ato t\u00eb Aleksand\u00ebr-Madhit. Thuase duhej t’i lante dhe m\u00ebkatet e 6 Kleoptarave para saj. T\u00eb dashur\u00ebs s\u00eb Cesarit, Kleoptar\u00ebs s\u00eb 7 vendi i takonte m\u00eb \u201cthell\u00eb\u201d n\u00eb rrethin e 2-t\u00eb, psh. s\u00eb bashku me Akilin e Troj\u00ebs, Parisin e k\u00ebso\u2026 Ec e mos buz\u00ebqesh, Cesari lart, Kleopatra posht\u00eb (dmth. lidhur me gjykimet e tij : )<\/p>\n

Diku thell\u00eb, fare n\u00eb thell\u00ebsi, atje ku sundonte vet\u00eb \u201cdjalli\u201d, vendin ia pati gjetur madje dhe vet\u00eb profetit Muhamed, sepse sipas Dantes ky na e kishte \u201ctradhtuar dhe p\u00ebr\u00e7ar\u00eb\u201d Krishterimin. M\u00ebkatet e profetit, sado profetike ishin absolutisht t\u00eb pafalshme, i takonte e zeza e m\u00eb t\u00eb zez\u00ebs, pika m\u00eb e thell\u00eb e humner\u00ebs. N\u00ebse ferri ta kishte nj\u00eb “fund” (ashtu duke zbritur rrath\u00ebve t\u00eb pafund\u00ebsis\u00eb) pik\u00ebrisht atje n\u00eb fund t\u00eb thell\u00ebsis\u00eb i takonte vendi profetit Muhamed.<\/p>\n

Sidoqoft\u00eb, viktimat e romancave sekrete, Paoloja dhe Fran\u00e7eska i dhimbseshin paksa, e dinte se dashuria e tyre n\u00eb nj\u00ebfar\u00eb m\u00ebnyre ishte mjaft e \u201cpafajshme\u201d. Sepse p\u00ebr m\u00ebkatin e tyre qen\u00eb nxitur nga historia m\u00ebkatare por e stisur e Lancelotit dhe Ginevr\u00ebs (nga p\u00ebrrallat e \u201cmbret\u00ebris\u00eb arturiane\u201d \u2013 t\u00eb cilat mund t\u2019ken\u00eb qen\u00eb thjesht p\u00ebrralla, kurr\u00eb t\u00eb v\u00ebrteta). Do ta paguanin me jet\u00ebn e tyre – n\u00eb t\u00eb kendejm\u00ebn jet\u00ebsore do i vriste i v\u00ebllai i Paolos (burri i Fran\u00e7eskas). Dhe meq\u00eb t\u00eb vdekur p\u00ebr m\u00ebkate, Danteja do i p\u00ebrdorte si \u201cshembull\u201d ideal letraristik (p\u00ebr tem\u00ebn… q\u00eb i nevojitej).<\/p>\n

Sipas Dantes real, sipas shkronj\u00ebsit t\u00eb gjall\u00eb, sipas pen\u00ebs s\u00eb tij realistike, sipas gjykimit p\u00ebrnj\u00ebmend, ai Danteja i \u201cferrit\u201d madje qe alivanosur kur e pati d\u00ebgjuar rr\u00ebfimin e Fran\u00e7eskas rreth fatkeq\u00ebsis\u00eb s\u00eb saj. Dantes i qe k\u00ebputur shpirti nga dhimbja e keqardhja. Sipas Virgjilit, edhe pse Danteja na ishte poet, ja q\u00eb megjithat\u00eb tep\u00ebr i \u201cdob\u00ebt\u201d (k\u00ebshtu duhet ta kuptojm\u00eb ne). Dmth. nga p\u00ebrspektiva jon\u00eb sot, e dim\u00eb q\u00eb Virgjili pati qen\u00eb d\u00ebshmitari i vet\u00ebm i alivanosjes s\u00eb tij (n\u00ebse ta ken\u00eb par\u00eb dhe shpirtrash t\u00eb tjer\u00eb… psh. do ta ket\u00eb par\u00eb dhe vet\u00eb Fran\u00e7eska, por kjo s’na ndihmon gj\u00eb, pasi rishtas k\u00ebt\u00eb detaj mund ta dinte vet\u00ebm Virgjili).<\/p>\n

Dmth., nga p\u00ebrspektiva jon\u00eb sot, s’ka si shpenzohet habia sepse prore ngelet \u00e7udia p\u00ebr “dob\u00ebsin\u00eb” poetike t\u00eb Dantes! Si u alivanoskan burrat nga rr\u00ebfimet rreth dashuri\u00e7kave tin\u00ebz (dashuria e Paolos dhe Fran\u00e7eskas pati qen\u00eb aso tin\u00ebzisht, dashuri e “ndaluar” sepse ishte dhe tradhti – Fran\u00e7eska ishte e martuar, qe vrar\u00eb nga burri i vet p\u00ebr tradhtin\u00eb). Kuptohet, vrasja ishte d\u00ebnim ekstrem, asnj\u00eb shpirt s’e meriton d\u00ebnimin absurd (vet\u00ebm e vet\u00ebm sepse qenkesh dashuruar), mir\u00ebpo “alivanosja” e versionit imagjinar t\u00eb Dantes, si truk i pen\u00ebs s\u00eb Dantes real… ku ta dim\u00eb, na del mjaft e “stisur”, jo dhe aq bind\u00ebse!<\/p>\n

Pa le q\u00eb burrat do duhej t\u2019jen\u00eb sadopak m\u00eb t\u00eb \u201cfort\u00eb\u201d, e dinte dhe Virgjili (anise ai e pati kursyer Danten, i dhimbsej, s’e pati ngucur). Tekefundit me penat e tyre poet\u00ebt do duhej t\u00eb p\u00ebrshfaqen m\u00eb t\u00eb fortit e artistikave t\u00eb k\u00ebsaj bote, m\u00eb stoik\u00ebt. \u00cbsht\u00eb supozuar q\u00eb penat e poet\u00ebve t’jen\u00eb di\u00e7 si shpatat e musketir\u00ebve, jo vet\u00ebm t\u00eb mprehta dhe p\u00ebrv\u00ebluese por dhe t\u00eb q\u00ebndrushme, t\u00eb rezistueshme. Sikur s’do pinte uj\u00eb q\u00eb vet\u00eb shpatat e musketir\u00ebve me ta par\u00eb nj\u00eb pik\u00eb “gjak” t\u00eb dob\u00ebsohen, t\u00eb lakohen, t\u00eb alivanosen, t\u00eb kalamenden : )<\/p>\n

***
\nN\u00eb v. 2019 “Pranvera e P\u00ebrjetshme” qe shitur p\u00ebr 362.500 $ (supozoj do ket\u00eb qen\u00eb nj\u00ebra nga kopjet), dmth. n\u00ebse do donim ta kishim nj\u00eb kopje nga Rodin duhet b\u00ebr\u00eb gati pothuaj gjysm\u00eb milioni verdhushka. M’u kujtua se vitin e kaluar pata komunikuar me ca kompani kineze q\u00eb merren me “kopje” t\u00eb mermer\u00ebve (at\u00ebbot\u00eb, m\u00eb kujtohet p\u00ebr momentin isha kureshtar, ia filluam… dhe pastaj kisha d\u00ebshir\u00eb t\u00eb informohesha rreth mund\u00ebsive dhe bizneseve t\u00eb tyre). Meq\u00eb dihet, kinez\u00ebt munden t\u00eb kopjojn\u00eb pothuaj gjith\u00e7ka, madje ndoshta “plot\u00ebsisht” gjith\u00e7ka, thjesht mos k\u00ebrkoni ndonj\u00eb kopje t\u00eb “familjar\u00ebve”, zor se mund ta kopjojn\u00eb babain, n\u00ebn\u00ebn a motr\u00ebn tuaj.<\/p>\n

Sa p\u00ebr t\u00eb tjerat ia vlen t\u00eb pyesni, kurr\u00eb s’duhet th\u00ebn\u00eb kurr\u00eb – sepse nuk i dihet, sa p\u00ebr piktura a skulptura no problemos : ) Pra, meq\u00eb ra fjala, n\u00ebse eventualisht ju mbushet mendja, nj\u00eb kopje kineze prej mermeri t\u00eb “Pranvera e P\u00ebrjetshme”, nj\u00eb famozitet artistik t\u00eb skulptorit t\u00eb famsh\u00ebm francez, mund ta porositni tek kinez\u00ebt. Ka panum\u00ebr punishte artist\u00ebsh dhe firmash q\u00eb merren me skulptura, as mermeri dhe as kopjet e Rodin s’jan\u00eb m\u00eb kualitative. Tjet\u00ebr se me vulat e historis\u00eb s\u00eb artit jan\u00eb “vulosur si origjinale”. Ama n\u00ebse nisemi se mermeri mermer, padyshim e ruan t\u00eb nj\u00ebjt\u00ebn ftoht\u00ebsi, si dikur si tani. S\u00ebpaku kopja kineze s’do ju kushtoj\u00eb 300.000 $, por ndoshta jo m\u00eb shum\u00eb se 2000-3000 $ : )<\/p>\n

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(s.guraziu – ars poetica, pr 2023 – plot\u00ebsuar, aktualizuar shk 2024) (…\u00ebsht\u00eb supozuar q\u00eb penat e poet\u00ebve t’jen\u00eb di\u00e7 si shpatat e musketir\u00ebve, jo vet\u00ebm t\u00eb mprehta dhe p\u00ebrv\u00ebluese por dhe t\u00eb q\u00ebndrushme, t\u00eb rezistueshme, sikur s’do pinte uj\u00eb q\u00eb… Lexo →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-12852","post","type-post","status-publish","format-standard","hentry","category-classic"],"_links":{"self":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12852","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12852"}],"version-history":[{"count":0,"href":"https:\/\/letrat.eu\/index.php?rest_route=\/wp\/v2\/posts\/12852\/revisions"}],"wp:attachment":[{"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12852"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12852"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/letrat.eu\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12852"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}