have always known, because an old concept which provides a final report, a prelude to a final court ...
must die sooner or later and sooner or later, they say, we must be accountable for our actions.
Which sounds quite menacing even if you then wanted to sweeten the pill with promises of eternal bliss, celestial asexual and strictly in the Christian world in the Islamic exciting because of the famous seventy virgins at the disposal of every good Muslim women - the houris - in post mortem award against a righteous and pious behavior.
Even better - At least a 'hypothesis a bit' nicer - than the prevalence in the pure spirit of Christianity, but still setting a lot 'male who sees the beautiful young women offered as prizes, more pleasing appearance, always desirable, but even more indifferent to the hardships of earth: if you can have is yours, nothing else. For them it is the same.
More seductive maidens of the Koran is so blind girl it seems that those which arise through one of those mysterious labyrinth that is the fascinating human history. Speaks of the soul after death with Daena , in a passage of ' Hadôkht Nask a ancient poem of the Avestan literature, certainly Zoroastrian, ie not earlier origins.
We are in pre-Islamic Persia and a great Italian Orientalist, Fabrizio Pennacchietti, tells us: " There is a rich literature on the Daena. It is not death or the angel of death. E 'rather than the personification of the thoughts, words and actions good or evil done by man, the guardian of the merits and demerits accumulated in the heavenly treasure, the "double" transcendent soul, in conclusion, the true conscience of man .
And now the soul of the righteous, carried by a south wind fragrant, the Daena " looks for in the form of a young girl, beautiful, radiant, from the white arms, strong, pretty-faced, slender, from beautiful breasts vigorous, noble countenance, to rank high and glorious, all fifteen 'issue, the most beautiful forms of the most beautiful of all creatures "and when he asks" hi c never loved you for you this majesty , this goodness, this beauty, this scent, this force with which I look? ", the answer of the girl playing languid" O young man of good thought, good speech, good action, good vision ... You loved me for this majesty, this goodness, this beauty, this scent, this strength that I see appear (...) so, sweet, thou hast made more lovable, beautiful, you made me the most beautiful, desirable, more desirable, sitting in a high place, you made me sit even higher ... "(1)
If Islam is hoped in a heavenly reward of a magnificent virgin blue in the face of a 'good' behavior on earth, "the pious Zoroastrian for every good thought, every good word and good operations mainly intended to make more beautiful and shining their Daena "We are not in the highest, we are talking about something poignant human, even if not immediately material. It 'an internal image that the man of ancient Persia and that he knows he tends with his "right thinking" to make more and more beautiful, its behavior is forced by the need to have absolute, in itself, a' Image of teenager who is " the most beautiful of the beautiful " because it is the female image that "makes" human thought and behavior that can not be that honest, straight, clean.
has not been cleaned for fear of punishment or desire for a return in 'afterlife: here there is no threat or reward.
If the internal image is good behavior makes it even better, otherwise it spoils and " ... a stinking cold and wind from the north heralds the arrival of a young horrible and repulsive, and the deafening shrill voice, full of resentment , the accused were settling in that state ... regrettable. " The fate is in the agonizing drama that reminds us of Dorian Grey, when revealed the painting of his own internal image became horrible, withered even if the exterior is still young and handsome.
E 'urgent, in the desert of modern Christianity and the Enlightenment, to find the image in the history of graceful, seductive and desirable in the Persian girl, able, by sheer force of his existence, to compel a man to be clean, to make him his companion, his accomplice, lover, not the oppressor, not the rapist, not the buyer nor the moral censor violent and stupid the other half of the sky. Old image that is to be found, first of all, culturally.
February 2011
...
A sentence of great importance for the dating of this treatise (historical consideration would be the effects described in the post "Thoughts Persian") is a specific text titled Hādōxt Nask 2 of , Andrea Piras, where he says: ". .. traits descriptive and narrative from Ena are enhanced through the titling of Anahita (...) whose veneration was probably extended to the whole community of the faithful since the Achaemenid .
The phrase gives us two insights: a chronological order because it is 'Achaemenid era' is about the period from the sixth to fourth century BC, then why quote An ā hit A, the Immaculate Virgin Mother of Mithras, suggests the delicate point of passage in which the by ê n to , very feminine image inside although already suggested as a concrete entity of the afterlife, may have permanently disembodied, in syncretism with the Virgin Mother, to become urvan , pure spirit (see post "Thoughts Persian).
March 2011
Notes
1) trad. E. Morano.
Bibliography
Bausani A. , religious Persia, pp. 65-72, Basic Books, 1951.
Gnoli G., The Zoroastrian religion in History of Religions, Vol I, edited by G. Filoramo, Ed Laterza, 1994
E. Morano, " Free will and destiny of man in the Zoroastrian doctrine "
in A. Bongioanni - E. Comba (ed.) "Freedom or Necessity? The idea of \u200b\u200bdestiny in human cultures "Torino 1998, Ananke, pp. 85-97.
Pennacchietti F., The mirror of the soul and the mantle of light in the Testament of Abraham
in Semitic and Assyriological studies (edited by Pelion Fronzaroli), p. 512.
A. Piras, Hādōxt Nask 2 , Italian Institute for? Africa and the East, Rome, 2000.
