The Story and the Echo: Onamir's Eagle in Amazigh Lyric Poetics
The eagle soared for a long time in the universes of the Amazigh poetic imagination, the sounds that it recalled were an echo of the first eagle that carried the Mithian being Onamir to the seventh heaven in search of the spectrum, in an experience similar to the experience of the night journey, and as Unamir was an absent record and a symbolic guide had been cut from his body for the goat a piece of meat To complete the travel, the Amazigh poetic experiences kept being cut off from the body of the poetic text and its own time, for a moment for Al-Baz and a presence in him that escaped from the bondage of silent nature and its requirements and moved to the vastness of symbolic life, thus the late Abdul Aziz Al-Shamekh sang:
Nsuda se nsudi dumgh ukan agharas
Aligh nkchm yat tagant ntarihanini
Illa gis aud lbaz asghar ur iknuni
Illa gis yan lbaz iklla rich ar akali
Ah mar yufan agisn ikis yan richi
Where the goat appears residing in the impossibility, subject to a deep desire to take its feathers as a guide to cross it from the state of blindness due to longing, with its feathers characterized by the lightness and affluence that it requires to touch the eyes that have been touched by the pain, so that the goat feathers assume a healing function that is related to the ritualistic practices of the secret, by moving from the aesthetic function to The function of purifying the eye is to restore the self to the kindness of the beloved, as the only image of that by which the vision is straightened and leveled, and by which the liver stops shedding tears and the state of longing departs from the self and is calmed by encounter.
Albaz
lhour ur nsn maghak zragh
Irda rbii f ugharas kid yiwin
Izd akal agh ligh izd awa it ignwan
Izd is iaaql is yan
izd isifugh ruh nsn imun ditun
The confusion deepens when Al-Baz's vision prevents him from seeing the self and knowing its location, and when the possibilities open up to the possibility of death and the possibility of life. What makes it multiple, is formed by the hormones of imagination and made it a celestial and luminous bird, and at the same time, it is formed in a materialistic female form, whose beauty is achieved by the culture arranged forms of adornment with anklets and henna in its aesthetic system.
And just as he separated from Onamir’s guide returning to his hometown, so that nostalgia possesses Onamir in the world of immortality, he will rise from the poetic passages of Abdullah Al-Fawy what looks like a najwa and wish for Al-Baz’s return with news from home:
Elie, Al-Baz, oh, give me the news of my country
, a clip that includes an invitation to Al-Baz to fly, and it will fall News of the family and the country, perhaps the fire of nostalgia raging in the ribs will subside...
This is the gossip to whom the wounded body is led, as we find in the poems of Rais Omar and Ahrush when he makes excuses for him, a friend and a companion on his company, he heals the wounds of disappointment, betrayal and loss, and tourism on earth restores the dilapidated human architecture and distances from the soul what is right on it from internal ruin
.stnit ndu sirna
Igit adrar ngh iga asawna
Nghal ahbib is iga winwi
Aligh izera wayad awinta
This oral poetic record utters the state of solitude and solitude in which the eloquent self pleads sociable and similar, and the image of the soul as it lives its personal tragedy, its asceticism and its despair of being connected, wanders without a destination and is united with its pain and affliction.
Wa mun alhna d udar ichwan
Imun lhrir nta d lmuber
Imun lqdib nta d uhayk
Amunagh nkki d ugayunw
Arwah albaz nkki dik anmun
This desire to unite with the goat is multiplied to the extent of wishing to transform from the human form and possess the characteristics of this bird in the calls of the Odaden group and in its search for the distant moon
Mla hlli gigh lbaz anruh ignwan
Akn saqsagh atagut magh illa wayuri
Izenzaren an suga nta lahyyit
Haqa titratin ada ymun kchmn aman
A question that shows what the being wore from the excessive loss and the horror of the bereavement, and the generated desire that is an echo of the eagle in the Unamiric tale, which made him the bird owner of knowledge about the place of the veil of the beloved, after the cave became a symbol of maternal womb and birth inhabited by water, and what remains of the witness to The absent is without rays from it, and the remnants of the light of the eyes turned black, and they began to ask painfully the fog crashing against the walls of the cold cave and the steam rising from the water that embraces the fiery moon with its blazing heat.
Which makes the call raise the possibility of drowning with the stars and holed up in the bottoms and the bottoms, the bottoms of the cave and the bottoms of the interiors and its absences, until tomorrow the only consolation is to seek help from the buzzer, who knows secrets and veils, to avoid what is afflicting itself in terms of emergency and the harm that touched it and the spilling of its remnants of lessons. The bitterness of longing for the morsel made the moon turn a blind eye to looking at the self, refusing to connect and the vision that saves, eager to go to the sky. In the experience of rewriting the story, the descendant of the narrative court, in the Amazigh poetry collection, specifically vocal and musical.
And if the fate of the Berber poet is the analogy between love and tragedy, then the Berber poet is almost similar to Tanert in the tale, in the voice that reverberates and echoes in the Berber poetic rivers, as the poet Fatima Tahihit addresses Mujahid Al-Baz as if Tanert is in her upper world unwilling to return To her first love and her primal squares
Al baz ur iga anmun
Laryach nkk adarki
Han urdari rich ishan akn Si gilghi
Han igh flak itut yan albaz ihubukni
Han ihdur ibi laryach nkk isnfazertni
Han adur inna dikhfns aysmd lghrd nsi
It is an imagined love experience that couples love with tragedy, disease, and annihilation.
Tanert will speak on the lips of the poet Fatima Tahihit Mujahid, and she will utter with her the passionate passion that possessed her and the overwhelming desire that polluted her blood by wandering and vowing her feet to run, the enemy, and travel to distant lands.
Ayikhfinu qnaa imik nchahwa tali giwni Akur
lumun midn ighawkan tizalti
Han urd nkki ka mu tga luqt asawn gutni
Han arka tala tayri wahdut gh taganti
And love becomes in the jungle isolation, submissive to tears, continuing distance, distance, desertion and absence, and the chemistry of pharmacists does not work in healing the defects of the soul.
It is the aforementioned conformation that makes the poet / Tanert address Al-Baz with distance and the preservation
.* Ahmed Bouzid: Moroccan writer
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