Paradoxically, in the poetry of figurative Mehyar Daylami

Amir Selal Al Hesnawi, Dr.

	Paradoxically, in the poetry of figurative Mehyar Daylami
Journal of The Thi Qar Arts
Article 1, Volume 1, Issue 4, 2011, Pages 35-50
Author
dr. amir selal al hesnawi
Abstract
We conclude from the above to the product of irony a joint operation between the creator and his surroundings in the beginning, and accumulations are formed later between the text of that creator and the reader that on the one hand, and the colors of irony soundtracks mentioned by d. C. Maoak overcome them feature stylistic art, while that what d said. two tenths of the patterns are almost formal constructivism more stylistic than substantive, on the other. The idea of the paradox of Mehyar have stemmed from the complexity of the tributaries cultural fueled Barthha and life experiences and conflicts that Nachth differentiated, whether political or religious has been full of the capital of the Abbasids during Ahtdharha, and these things as a whole represent the means of a paradox in essence; as it was her reflections on the poet that seemed carved of Arabism and the Persian and Shiite populism, and then stability and whether or not to Nakhal adoption Mehyar in the stands for the paradox to the idea of inequality between him and the others of the poets of his time, so it seemed the concept of irony when Mehyar concept Gaara in his hair than those who preceded of poets ranging from ignorance all the way to his contemporaries of the poets of the fourth century of migration, and breadth of this vision of contemporary and coverage led to Anevsahaa and taken from his hair arena welcomed accommodate his experience the paradox of reality to some degree, but its characters by another, and then we can say that despite the multiplicity of patterns of irony in poetry Mehyar and spread it can be viewed as a text long; as these texts in their various forms Contrastive opposite is the product of the imagination of one, and the position of my life relived one in front of the Code of poetry its people the historic broad, and so Vmfarqat Mehyar, with different Ozaaaha (forms), they remain the same origin is rooted and fertile ground, Fshaarna not intended irony of the same or going corrected deliberately, as were not ironic for him passing event in his life, poetry or reality Living as far as being the result of psychological pressure, social, and attitudes of mental and cultural systems during the Abbasid - Albuehi was enough Bnme queen of poetry has reduced by these data in various harbingers of cultural and cognitive effort to empty the repressed on the other side into the poetic image in its field junctions.

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