Italo Pizzi Quotes

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.

However, the Iranian ingenuity was not extinguished; which on the contrary, as always happens when a civilized people is subject to a stronger, but still barbaric and crude, those crude and barbaric inhabitants of the desert all, or almost everything, had to learn what is about political, military and literary art.

It belongs to the historian to say worthily of this great prince and to judge him in political and warrior, administrative and civil respect. It is enough for us to note how all antiquity praises it very high, not excluding the Greeks, as can be seen from the pages of Aeschylus and Herodotus.

Neither Serse, nor the others who came later, had the mind, the wisdom, the fortune of Darius.* They would like the Sassanids, with noble boldness, to restore the glory of the empire of Cyrus and Darius, but they could not so much. However, they noted the fallen national sentiment and reinvigorated it; they recalled in honor, as it was said, the village religion; they favored studies, founded schools, restrained the nobles, overbearing and greedy, and with them the ministers of worship, intolerant and fanatical, and even sometimes thought of the miserable disedeed plebs.

Talking about the merits of Firdusi is certainly not light and easy; but having to keep our word about it, we will start with the language which by the Persian writers who came after him, was increasingly corrupt with Arabic words. Firdusi instead knew how to use the real Persian language by abstaining, as much as he could, from the Arabic words that were introduced into Persia after the conquest of the Arabs. His way of expressing himself is robust, nervous and devoid of those games of words and those uncertain grigami that we so often encounter in the imitatory poets of the Arabs, such as Hâfiz, Khâkâni, Saadi and Giâmi. They met again often in their songs, figures and really grandiose similarities, which, however, never touch the monstrous like those that are needed in Indian poems, especially if of old age, as are the Purâni, nor do they go to the ridiculous and the silly like some of the Arabic and Persian poetry that imitated it on. (pp. 121-122)

Perhaps the hot fantasy of the Iranians in some prince of Semitic, cruel and tyrannical lineage, who infested them, saw in it the living and visible image of the evil infernal Drugia procreated by Anra.

If it was rightly said that India gave the world the priests, and that Greece and Rome gave the civil man, no less rightly it can be said that Persia gave instead the type of man who believes, who works, who fights.

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.

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.

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.

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

In ethical and moral respect, Mithra is regarded as a jealous custodian of the covenants that mortals conclude among themselves, a displeaunted of justice and mutual faith, a punisher of traitors and frighteds; and Xenophon attests that the Persians used to swear in his name.

The '[Avestā|Avesta]]' is not an organic book, it is not the work of a single creative and thinking mind, yes well the collection of several works, indeed of fragments of several works that have been lost. It therefore, due to the varied nature of the parts that compose it, can interest the public and scholars in two distinct and different ways. It may interest the philosopher and the theologian as the sacred code of a religion already famous in antiquity; it may interest the historian, the literate, the poet, in that part of it that touches life and customs, the ideas of people lived in remote ages, and expresses, maxims in the poetic part, thoughts, affections, vows, aspirations.

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