Italo Pizzi Quotes

The Ancients [...] almost all made great praises of the Iranians. They praised his tall and beautiful person and his dignified and noble appearance. Herodotus certainly speaks of their decent and great bearing; Aeschylo notices their beautiful and thick skin; Diodorus is pleased to describe the manly beauty of some of them. The Arabs of the Middle Ages used to say that those who wish to have brave and soulful children must take a woman from Persia as a wife. And, after all, in all that strong predilection that the Iranians, according to the Greek and Roman writers, have always had for everything that is chivalrous, noble, elected, as are noble horses, noble dog suits, jurs and exercises in the gym and in hunting, sumptuous palaces and gardens, drapes, gems, perfumes, sumptuous ornaments The same sacred book attributed to Zoroaster, the 'Avesta', commands and orders every pious man to honestly enjoy life and his possessions, as long as he does not exceed anything, as a precious gift of the Creator. The same book proclaims sovereign art among all agriculture, and the Iranians have always been, and still are, of the most diligent and diligent farmers in Asia.

He was, on earth, propagator of faith and initiator among the men of agriculture.

The Book of Kings can be divided into two parts, one of which is all heroic and legendary, while the other is historical, wandering around the exploits of Iskender or Alexander the Great in the East and telling with many fairy tales the story of the Sassanids until the 651 of the V The first part begins with the first man and first king, Gayumers, and has as its main subject a centuries-old war of the Iranians with the Turani, peoples of North Asia, and with the Devi or demons, creatures of Ahrimane, that is, of the genius of evil. There is no doubt that under this name of Devi there is not a very ancient population that the Iranians found in the long run when they descended into Iran, and that they had to subdue and exterminate in part. But this war against the Devi and against the Turani in the eyes of the Iranians had a truly great meaning. It visibly represented on earth the great struggle between evil and good, between the creator, Ormuzd, and the enemy of all good, Ahrimane, in which all men, for a moral duty, are obliged to take part. As evil one can and must fight with pious and good works, so it can also fight with weapons, and the heroes of Iran, when they take the field against Devi and Turani, they do nothing but satisfy this moral obligation.

He has all the attributes of a most high God, because he is omniscient, very wise, custodian and defender of his creatures, inaccessible to deception because he sees and knows everything, creator of light, of men and of the so-s callous heifer that is, as you will see, the His throne stands in the highest heaven, and he sits there surrounded by celestial militias. The latter concept is common, it can be said, to almost all religions; but the attributes now enumerated are of a philosophical and theological nature, such that Ahura Mazdao approach it to the Semitic god, to the Yahveh in particular of the Jews, while they diverge him from any other Indo-European god to whom, usually, they must always, or

Whatever it may, it is a well-ordered and engineered system of religion that, like Mosaism, Christianity and Islamism, proceeds from the preaching and fruitful work of one person.

It does not have you in the world the richest country of Persia in heroic legends.

He has few dogmas, but he brings to the faithful very high teachings; he admits the future life, he promises the coming, at the end of the world and when the dead will rise again, of a Savior, he announcing the prize that will touch the good, and the penalty of the wicked.

It can be said that every elegy of Mimnermo is marked by the darkest pessimism. For him, what is life worth? It has value as long as the beautiful youth lasts, after which, ceases all enjoyment for the mortal. He undergoes old age, laborious at the will of the Gods, while a thousand and a thousand afflictions afflict man in his short earthly career.

There is no well-founded reason to accuse Alessandro of the dispersion of the 'Avesta' and the consequent loss of many among the books of it, even if the Parsi accuse him of this, they who usually call him, for the hatred they have, the cursed. Coming from hatred, the accusation cannot be entirely right, and on the other hand it is known that Alexander was not intolerant of the religions of the peoples he visited and defeated, he did not deal with either their rites or their beliefs, which, while he had many other things to expect, he cared little or nothing. Indeed, if they cared, they cared in a favorable sense, because it is also known that the Macedonian soldiers who had followed him in the East, accused him, as crude as they were and uncultured, of assuming Asian customs and rites, the Persians in particular.

Anra Mainyu is very clever, nor could it be anything else, because, being evil par excellence in its totality, if it had a little bit of wisdom, it would also have in itself some good. Satan on the contrary, if not always, very often appears cunning and cunning and acute troubadour of deception and devious arts, identified then, for easy and fantastication of thought, to the scrutineering and inquiring spirit of man. One day, at the end of the world, both will be defeated; but, where Satan will forever remain the lord of the painful kingdom, Anra Mainyu, since then only the absolute reign of good will begin, will remain annihilated. It will be so then for ever the existence of evil.

Anra Mainyu tries by all means to destroy, to annihilate the work of Ahura Mazdao, and there, in the bottom of the cold and gloomy north, stands the seat of the demons he procreated, while under the shining plague of the southern sky, there is the way traveled by the alone, there is the happy seat of the blessed.

The<nowiki>'</nowiki> Hadesta' which we now have it, is far from what it was supposed to be at one time when it formed as a wide and vast encyclopedia. Nor was it the sacred code, the sacred book of all Irans, yes good of a single part of the nation. He was not of the Persians in antiquity, because from what Herodotus says about their religion, and from what is evident from the inscriptions of the Achaemenids, it appears that they professed a very similar religion, but not that of the <nowiki>'</nowiki>Avesta. The Persians, on the other hand, embraced it much later, that is, after the Vulgar Era, when the Sassanids solemnly proclaimed it, with the 'Avesta', the official religion of the kingdom.

If not even the Arabs, the Muslims all, of whatever nation they were, had the pride in the Middle Ages of finesse and splendor in life, of skill sought in everything that touches pomp and luxury, from the fantastically crafted palaces to the most delicate essences and scents, of all costs they owe to the Persians from whom they took it and appropriated Even the science that came to us from Asia in the Middle Ages, in great part was Persian; and Persians are almost all philosophers, doctors, astronomers, mathematicians, whose names we read in the pages of our middle age, such as Agazel and Alrasi, Albatenio, Avicenna, Alfarabi. They wrote their works in Arabic, this being the learned language of the Muslim empire; and we therefore, with manifest error, called them Arabs and yet we consider them to be so.

This great prince, to whom the West owes not a few things, acquired a beautiful glory of righteousness, so much so that he was long celebrated as such in the Persian and Arab novels, protected the arts and letters, welcomed to his canteen the philosophers that Justinian emperor had driven out of Constantino Thus, for him, it began that literary movement that four centuries later, or a little more, had to put head to the poetic composition of it book by the work of Firdusi.

[...] was peculiar Persian doctrine that of Sufism, a doctrine more philosophical than religious, more mystical than devout and believing, pantheistic, although in words he professed monotheism and used the terms of the Koran, atheistic and skeptical in substance, although he professed the most ardent and eviscerated divine And, really strange thing! This gloomy doctrine that longed for the annihilation of the individual being in the universal Being, assumed the most splendid and dazzling poetic form that makes the Persian lyric, even with many nonsense and fainting, an inimitable jewel!