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2017 Raulvitorrodriguespeixoto.Pdf UNIVERSIDADE DE BRASÍLIA INSTITUTO DE CIENCIAS HUMANAS – DEPARTAMENTO DE HISTÓRIA PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA RAUL VITOR RODRIGUES PEIXOTO AS INTERAÇÕES DE UMA TRADIÇÃO APOCALÍPTICA NAS LITERATURAS ZOROASTRISTAS E JUDAICA: UM ESTUDO COMPARADO DA TEMÁTICA DO ORDÁLIO UNIVERSAL NA YASNA CAPÍTULO 51, GRANDE BUNDAHISHN CAPÍTULO 34 E LIVRO ETIÓPICO DE ENOCH CAPÍTULO 67 BRASÍLIA, 2017 1 UNIVERSIDADE DE BRASÍLIA INSTITUTO DE CIENCIAS HUMANAS – DEPARTAMENTO DE HISTÓRIA PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA RAUL VITOR RODRIGUES PEIXOTO AS INTERAÇÕES DE UMA TRADIÇÃO APOCALÍPTICA NAS LITERATURAS ZOROASTRISTAS E JUDAICA: UM ESTUDO COMPARADO DA TEMÁTICA DO ORDÁLIO UNIVERSAL NA YASNA CAPÍTULO 51, GRANDE BUNDAHISHN CAPÍTULO 34 E LIVRO ETIÓPICO DE ENOCH CAPÍTULO 67 Tese apresentada ao Programa de Pós-Graduação em História, da Universidade de Brasília, como requisito obrigatório para obtenção do Título de Doutor em História (Área de Concentração: Sociedade, Cultura e Poder; Linha de Pesquisa: Política, Instituições e Relações de Poder). Orientador: Prof. Dr. Vicente Carlos Rodrigues Alvarez Dobroruka BRASÍLIA, 2017 2 Para Silvana, presente de Deus. 3 AGRADECIMENTOS Primeiramente agradeço a Deus, que tem me sustentado e se provado presente para comigo desde idos de 2012, quando comecei a envidar os esforços necessários para o processo seletivo de doutorado do final daquele ano. Agradeço ao Prof. Vicente Dobroruka, que tem sido orientador acadêmico e amigo. As disciplinas por ele ministradas no PPGHIS-UnB foram de fundamental importância para a minha formação como historiador. Agradeço também aos professores Farhad Sasani, Carmen Licia Palazzo, José Luiz Andrade Franco, Jane Adriana Ramos Ottoni de Castro e Celso Silva Fonseca que gentilmente aceitaram fazer parte desta banca examinadora. O Professor Henrique Modanez tem também toda minha gratidão, por ter me apresentado inicialmente tanto ao Prof. Vicente Dobroruka como ao PPGHIS-UnB, bem como pela amizade. Meus sinceros agradecimentos a Zeke Kassock, pelo auxílio incrivelmente imediato com fac- símiles, transcrições e traduções do Persa Médio. Ao professor Geoffrey Herman, da Universidade Hebraica de Jerusalém, por compartilhar material ainda sob copyright e pela disponibilidade em responder e-mails. Também ao professor Leon Goldman com quem troquei vários e-mails acerca de fontes avésticas. Especialmente aos professores Matthias Henze, Prods Oktor Skjærvø e Almut Hintze, reconhecidos especialistas em suas áreas, que revisaram criticamente várias partes deste trabalho e contribuíram com várias orientações valiosas. Têm minha sincera gratidão também os funcionários do programa, o Sr. Jorge e Sr. Rodolfo, sempre pela presteza em ajudar e em informar. Ao CNPq pelo financiamento desta pesquisa, que possibilitou a minha participação no Simposia Iranica em Cambridge, Reino Unido e à FAPDF pela possibilidade de ter participado do 5th Enoch Seminar, em Montreal, Canadá. Em especial, devo agradecer minha esposa Silvana pelo apoio incondicional a este doutoramento desde a sua concepção. Sem seu amor e compreensão, nada disso seria possível. Não menos importante foram o incentivo acadêmico e ajuda gentilmente me dados pelo Prof. Fabiano Fernandes representando o Instituto Bíblico Português. 4 Aos meus pais, Luiz Cláudio Peixoto e Magaly Rodrigues Guimarães Peixoto, sempre por todas as bases morais que lançaram fundamento sólido sem o qual nada se realizaria. A todos os amigos, agradeço na pessoa do Daniel Quinan, colega de quarto na cidade de Brasília e de viagens de volta a Goiânia nos finais de semana. 5 “Tendo Jesus nascido em Belém da Judéia, em dias do rei Herodes, eis que vieram uns magos do Oriente a Jerusalém” – Mateus 2:1. 6 RESUMO Judaísmo e Zoroastrismo foram duas tradições religiosas com ampla influência no pensamento cristão-ocidental. Diversos conceitos que encontramos já completamente arraigados em nossa cultura têm origens traçáveis nas duas tradições. Em especial para esta pesquisa, sublinhamos a noção de que o tempo e o espaço como o conhecemos não durarão para sempre, mas terá um fim, não para recomeçar mais um ciclo extremamente igual ao anterior. Este “fim” marcaria o começo de uma era nunca antes vista, ela se desenrolaria num espaço também completamente novo, sob a influência direta do divino. Trata-se da cosmovisão apocalíptica. Esta tese busca corroborar a hipótese de que o Judaísmo do Segundo Templo, mais especificamente em sua literatura Pseudepigráfica, tenha sido influenciado por tradições apocaliptistas persa-zoroastristas. Estas muito provavelmente ainda não existiam em forma escrita, mas circulavam oralmente, por meio de uma fortíssima tradição deste tipo, capaz, por exemplo, de preservar oralmente os hinos do Avesta por quase oito séculos até que fossem finalmente postos por escrito no período sassânida. Os paralelos existentes entre os capítulos 34 da Grande Bundahishn Iraniano e o capítulo 67 do Livro Etiópico de Enoque não podem ser sinceramente explicados pelo acaso e exigem uma atenção séria que não dispense as evidentes semelhanças com explicações simplistas. Tais paralelos aparecem sequencialmente numa narrativa mítica que chamo de “Ordálio Universal”, uma paisagem apocalíptica envolvendo seres angelicais e divinos, montanhas metálicas e um rio de metal incandescente. Tanto na narrativa zoroastrista quanto na judaica, toda a humanidade e até seres sobrenaturais deverão passar por esse rio, e por ele serão sentenciados como ímpios ou justos. O argumento parte das recentes evidências de que grande parte da literatura médio-persa chamada de Zand, i.e., “comentários”, seja de fato composta por interpretações hinos zoroastristas muito antigos e, por esta razão, a influência parte dos iranianos para os judeus, apesar da datação dos escritos analisados apontar invariavelmente para a precedência em séculos do Livro de Enoque sobre a Grande Bundahishn. É aqui que entra a importância da Yasna - capítulo 51, comprovadamente um dos textos mais antigos do zoroastrismo, que carrega o gérmen da tradição do “Ordálio Universal”, bem como dos escritos de autores gregos clássicos sobre a religião dos persas que apresentam tradições semelhantes às contidas na Bundahishn séculos antes de ter sido escrita. Palavras-chave: Judaísmo-Helenístico; Literatura Apocalíptica; Sincretismo Religioso no Mundo Antigo. 7 ABSTRACT Two religious traditions that have wide influence on the Christian-ocidental worldview are Judaism and Zoroastrianism. Several concepts that we find already deeply rooted in our culture have traceable origins in these two traditions. Specialy for this research we underline the notion that time and space as we know it will not last forever, but it will have an end, not to restart again exactly the same. This “end” would mark the begining of a new era never seen before, that would happen in a space again totaly new, under direct influence of the divine. This is the apocalyptic worldview. This doctoral thesis aims to corroborate the hypotesis that Second Temple Judaism, more specificaly in Pseudepigrafic literature, would be influenced by Persian- Zoroastric apocalyptical traditions. These traditions, very probably, did not yet exist in written form, but circulated orally, by means of a very strong tradition of this type, capable, for example, to preserve the Avestan hymns for almost eight centurys until they finally got written down under the Sassanians. The paralels between Greater Iranian Bundahishn chapter 34 and Ethiopian Book of Enoch chapter 67 cannot be sincerely explained by chance and request more serious attention which does not dispense obviuous similarities with simplistic explanations. This paralels appears sequencially in a mitical narrative that I call “Universal Ordeal”, an apocalyptical landscape involving angelical and celestial beings, metallic mountains and a river of molten metal. In both Zoroastrian and Jewish narrative all humankind and supernatural beings must cross this river and by it they will be judged rightous or wicked. The argument is in consonance with the most recent evidence that the majority of auto proclaimed Zand Middle-Persian literature are indeed comentaries done based on ancient gathic sayings. For this reason the influence goes from Iranians to Jews, besides the Book of Enoch dating being undisputable much more old than Bundahishn’s. It is exaclty here that Yasna chapter 51 makes all the diference as one of the most ancient Zoroastrian text owning the seed of the “Universal Ordeal” tradition, as well as the writings of classical Greek authors on the religion of the Persians which present similar traditions to those contained in the Bundahishn centuries before it was written. Keywords: Helenistic Judaism; Apocalyptic Literature; Religious Sincretism in Ancient World. 8 LISTA DE ABREVEAÇÕES 1En – Livro Etiópico de Enoque. 2Br – Apocalipse Siríaco de Baruque. 2En – Livro Eslavônico de Enoque. 3Br – Apocalipse Grego de Baruque. 4Ezra – Quarto Livro de Esdras. 1QpHab – Comentário Qumrânico do Livro de Habacuque. Ap - Apocalipse de João. AT – Antigo Testamento. Av. – avéstico. AWN – Ardā Wīrāz Nāmag. A.Y. – Depois de sua Majestade Yazdegerd. DkD – Dēnkard. Dn –Livro de Daniel. Dt – Deuteronômio.Eth. – etiópico (ge’ez). Ez – Ezequiel. Bd – Grande Bundahishn Iraniana. Gn – Gênesis. Hab – Habacuque. I Co –Primeira Epístola de Paulo aos Coríntios. iQ – Fragmentos Qumrânicos. Is – Isaías. Jd – Epístola de Judas. Jr – Jeremias. MP. – persa médio. PR – pahlavi Rivayat. MHD - Mādayān ī Hazār Dādestān. Ms. – manuscrito. Mss. – manuscritos.
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