Italo Pizzi Quotes

He is not subject to sleep, but he sees and hears everything, he is omniscient, and nothing in heaven or earth can escape him. He is armed with a club, and with it, well fused and well-savve, he goes sweaping the armies of demons and all those who deny him, whose weapons are thrown in vain by them at him.

The pârsi has not accepted any words from foreign languages and differs little from the language of Firdusi, of the greatest Persian epic poet who lived around the thousand of the vernacular era, who can be considered as the first who with an immortal work, as Dante did for the Italians, has honored the language of Persia of his From then on the Persian went more and more corrupting with accepting Arabic words; and nowadays in the works of modern Persian writers it is nothing but a jargon, of which two thirds are Arabic, while the language has been preserved much purer in the countryside and in the villages, where it is not uncommon to meet some good farmer who in his pure Persian dialect, which by some was 17.)

Three moments of maximum splendor had the Iranian culture and civilization, and these are pted and added up, so to speak, in three equally glorious and illustrious names that are Zarathustra, Dario, Firdusi. The first two belong to the ancient age, and one is a great legislator, also the founder of a novel religion; the other is a great prince, unifier of the patrio kingdom. He belongs to the third to the Middle Ages, and is a great poet, worthy of standing next to the majors of the West.

Ingenuously made pomp of their native beauty, and it is told of Aisha (she was shei of Muslim time, of the first however) who, reproached by her husband for not wearing a veil, replied: "God has marked me with the seal of beauty, and it 77].</ref>

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.

The morality taught by the 'Avesta', beyond and above its theological, dogmatic, ritual precepts, is still a very high and pure morality that rightly places Zoroastrianism among the most elected religions in the world. The same threefold precept of never sinning in thoughts, in works, in words, which is also among the precepts of Christianity, encloses in its rigidity and summarizes every other precept that is intended to guide man down here. The greatest virtues that, moreover, were recommended not also by the <nowiki>'</nowiki>Avesta', but also by the law and custom common to all the Iranians, were justice, charity, generosity, piety, the horror of lying.

While the Arsacids and Sassanids specially cared for the prosperity and good condition of their people, and the Sassanids put on the ancient religion in honor, thus awakening the memory of the ancient myths and ancient heroes, the Achemenids were instead like strangers to their people. Who did not know the king of kings who sat in Persepolis, except for the tributes he was to send him; and because the tributes were burdensome, and because the youth was sometimes obliged to leave the native country to go to fight in distant countries, where the repugnant the ardor of conquest of the king was repugnant; so the king was hat.

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

Dahaka means the snake that bites. In the naturalistic sense, it is the aerial monster that, according to the primitive concepts of a naturalistic religion, contends the celestial spaces to the Gods of light, and yet rejoins his brother of the Rigveda who is the serpent Ahi. L<nowiki>'</nowiki>Avesta', adjoining the frightening and horrible traits due to the imagination of the vulgar, designates it from time to time as the worst and most eliitial Drugia that Anra Mainyu has created, and describes it with three heads, with three jaws, with six eyes; but then, rising

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.

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

If the Homeric poems are a faithful mirror of the heroic life of the Greeks, of the feelings and ideas of that age, the Book of Kings is no less the faithful image of the soul, heart and ingenuity of the Persian people. (pp. X-XI)

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)