Quaderni Di Studi Indo-Mediterranei Direttore Responsabile: Carlo Saccone

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Quaderni Di Studi Indo-Mediterranei Direttore Responsabile: Carlo Saccone Quaderni di Studi Indo-Mediterranei Direttore responsabile: Carlo Saccone Comitato di redazione: Alessandro Grossato (vicedirettore), Daniela Boccassini (responsabile per il Nord America), Carlo Saccone Comitato dei consulenti scientifici: Johann Christoph Buergel (Uni-Berna, isla- mistica), Francesco Benozzo (Uni-Bologna, studi celtici), Carlo Donà (lettera- ture comparate, Uni-Messina), Mario Mancini (Uni-Bologna, francesistica), Alessandro Grossato (Fac. Teologica del Triveneto, indologia), Carla Corradi Musi (Uni-Bologna, studi sciamanistici), Patrizia Caraffi (Uni-Bologna, iberi- stica), Ermanno Visintainer (filologia delle lingue turco-mongole, ASTREA), Tito Saronne (Uni-Bologna, slavistica), Mauro Scorretti (Uni-Amsterdam, lin- guistica), Daniela Boccassini (Uni-Vancouver, filologia romanza), Giancarlo Lacerenza (Uni-Napoli, giudaistica), Giulio Soravia (Uni-Bologna, maleo-in- donesistica), Adone Brandalise (Uni-Padova, studi interculturali), Giangiacomo Pasqualotto (Uni-Padova, filosofie orientali), Alberto Ambrosio (Uni-Paris Sorbonne, mistica comparata), Patrick Franke (Uni-Heidelberg, arabistica), Kamran Talattof (Uni-Arizona, iranistica), Roberto Mulinacci (lusitanistica, Uni-Bologna) La rivista “Quaderni di Studi Indo-Mediterranei” ha sede presso il Dipartimento di Lin- gue e Letterature Straniere dell’Università di Bologna, Via Cartoleria 5, 40124 Bolo- gna, ed è sostenuta da amici e studiosi riuniti in ASTREA (Associazione di Studi e Ri- cerche Euro-Asiatiche). La posta cartacea può essere inviata a Carlo Saccone, all’indi- rizzo qui sopra indicato. Sito web ufficiale della rivista: http://www2.lingue.unibo.it/studi%20indo%2Dmediterranei/ Per contatti, informazioni e proposte di contributi e recensioni, si prega di utilizzare uno dei seguenti indirizzi: [email protected] [email protected] [email protected] Per l’abbonamento alla rivista, si prega di contattare l’Editore: www.ediorso.it Quaderni di Studi Indo-Mediterranei III (2010) Umana, divina Malinconia a cura di Alessandro Grossato Edizioni dell’Orso Alessandria Volume pubblicato con contributo d’Ateneo, Università degli Studi di Bologna © 2010 Copyright by Edizioni dell’Orso s.r.l. via Rattazzi, 47 15121 Alessandria tel. 0131.252349 fax 0131.257567 e-mail: [email protected] http://www.ediorso.it Redazione informatica e impaginazione a cura di BEAR ([email protected]) È vietata la riproduzione, anche parziale, non autorizzata, con qualsiasi mezzo effettuata, compresa la fotocopia, anche a uso interno e didattico. L’illecito sarà penalmente persegui- bile a norma dell’art. 171 della Legge n. 633 del 22.04.41 ISBN 978-88-6274-254-2 Indice INTRODUZIONE p. I La malinconia tra opportunità e cura di Alessandro Grossato 1 Il Kalevala e la melanconia di Carla Corradi Musi 9 It is the same for a man and a woman: melancholy and lovesickness in ancient Mesopotamia di Erica Couto-Ferreira 21 La malinconia del mannaro di Carlo Donà 41 Corpi silenziosi sospesi nel sogno. Alle origini di una cosmologia emozionale di Ezio Albrile 65 Il male di Saul: rûa ra‘ah fra malinconia, depressione e demonologia nell’Antico Testamento e nel giudaismo postbiblico di Dorota Hartman 79 Saturnine Traits, Melancholia, and Related Conditions as Ascribed to Jews and Jewish Culture (and Jewish Responses) from Imperial Rome to High Modernity di Ephraim Nissan e Abraham Ophir Shemesh 97 Tristezza – malinconia – accidia nella letteratura patristica di Celestino Corsato 129 Le sezioni sulla malinconia nella Practica, prontuario ebraico di medicina altomedievale di Giancarlo Lacerenza 163 Indice Tristan, le héros triste. La mélancolie dans le Tristan de Gottfried de Strasbourg di Danielle Buschinger 181 La melancholia nella scuola eckhartiana di Stefano Salzani 187 Malinconia e “fantasma dell’amato” nel Canzoniere di Hâfez di Shiraz di Carlo Saccone 213 ‘An agreable horror’. Giardini e melancholia nell’opera di Burton e Le Blon di Milena Romero Allué 237 Tra Burton e Hofer. Prolegomeni ad una storia della melanconia in Portogallo di Roberto Mulinacci 265 L’ange et la femme. La douce mélancolie au XVIIIème siècle en Europe di Ilaria Piperno 287 UNA LETTURA TRA ORIENTE E OCCIDENTE 309 Abū Yazīd al-Bistāmī, Colloquio intimo con Dio (munājāt) a cura di Nahid Norozi 311 RECENSIONI 321 BIOGRAFIE E ABSTRACTS 361 VI INTRODUZIONE La Malinconia tra opportunità e cura di Alessandro Grossato “Perciò io dico: in Dio non c’è né tristezza, né sofferenza, né inquietudine. Se vuoi dunque essere libero da ogni inquietudine e sofferenza, fermati e convertiti a Dio solo.” (Meister Eckhart) La bibliografia sul tema della malinconia è ormai assai vasta, in apparenza quasi esaustiva. Perché dunque proporre l’ennesima raccolta di studi su questo argomento? Forse perché fino ad ora mancava un’indagine che iniziasse ad esplorare quelle remote origini della malinconia che affondano nelle culture propriamente religiose e persino sciamaniche del mondo antico, in particolare del Mediterraneo orientale, seguendone quindi con una diversa attenzione e sen- sibilità intellettuale taluni sviluppi che, attraverso Medioevo e Rinascimento, ar- rivano sino alla modernità e alle soglie della contemporaneità. E cioè sino a quel fatidico 17891, dopo il quale la malinconia, dopo millenni di ricchissima storia culturale, e passando attraverso la troppo breve reinterpretazione romanti- ca, verrà consegnata definitivamente alla psichiatria, da un lato, e alla psicoana- lisi dall’altro, quale semplice malattia mentale. Eppure, tutte le culture antiche e medievali dell’Eurasia avevano considerato l’uomo come contraddistinto da una triplice modalità di esistenza: corporea, psichica e spirituale. La stessa triplicità che contraddistingueva anche il Cosmo2. Una distinzione di livelli che rimane dunque fondamentale anche per il ricercatore, se si vuole comprendere appieno la complessa e raffinata articola- zione dell’approccio antico e medievale al problema della malinconia, sia in ge- nerale che nei suoi casi specifici. La malinconia, così intesa, non è fra l’altro più solo una disposizione fisiologica che produce degli effetti a livello psicologico, o inversamente, una disposizione psicologica che stimola degli effetti a livello fisiologico. Ma può essere anche, molto più raramente, l’occasione di una dolo- rosa e profonda trasformazione spirituale. Una trasformazione che è fra l’altro 1 Emblematica, da questo punto di vista, ci sembra la bella “Testa di genio funebre” eseguita da Antonio Canova proprio nel 1789, e che Ilaria Piperno ha qui inserito fra le immagini che illustrano il suo interessante contributo. 2 Cfr. Cyrill von Korvin Krasinski, Microcosmo e macrocosmo nella storia delle religioni, Rusconi, Milano, 1973. «Quaderni di Studi Indo-Mediterranei», III (2010), pp. 1-7. Alessandro Grossato esemplificata anche in divinis, come documentano talune rare iconografie reli- giose, sia orientali che occidentali. Ma di questo diremo in conclusione. 1. Tristitia saeculi. La malinconia come malattia del corpo e dell’anima È davvero impressionante constatare come già nell’antica Mesopotamia sia esistita una “Babylonian psychiatry”, così la definisce Kinnier Wilson, che stu- diava le misteriose afflizioni dell’anima umana. Come documenta Maria Erica Couto-Ferreira, appoggiandosi su testi cuneiformi a partire dall’età sumerica, il termine sumero zarah e l’accadico nissatu esprimevano in particolare l’idea di depressione e di tristezza. Secondo gli Assiri, erano comunque gli dèi ad abban- donare improvvisamente l’essere umano che, privato così della loro protezione, poteva venire colpito da ogni male e sfortuna possibile, compreso l’insorgere della depressione. Era dunque una sorta di svuotamento spirituale che predispo- neva a questa grave affezione dell’anima, anche nella forma dell’invasamento, persino quello licantropico. Già Wilhelm Roscher aveva ipotizzato l’esistenza di un antichissimo legame fra le patologie melancoliche estreme, come appunto la licantropia, e il mondo oscuro dei morti, dei loro residui psichici. Fig. 1 E proprio in merito al rapporto fra malinconia e licantropia, Carlo Donà è riuscito a raccogliere un dossier davvero completo e approfondito, che fra l’al- tro ci rinvia ancora alla religione sumera, attraverso l’inquietante figura della dea Inanna-Ishtar, capace di trasformare in lupo o in altri animali i suoi amanti, 2 La malinconia tra opportunità e cura dopo averne goduto. In ambito greco troviamo Lyssa, la dea della rabbia e della follia, il cui nome è palesemente connesso con quello del lupo, e che viene addi- rittura raffigurata con una testa di cane o di lupo che le fuoriesce dalla sommità del capo, come una sorta di cimiero3. Viene a questo punto spontaneo chiedersi se la presenza del cane accovacciato nella famosa stampa Melencholia II di Al- brecht Dürer (fig. 1), fra i suoi vari significati non possa simbolicamente allude- re anche all’arcaico rapporto stabilito fra rabbia canina e malinconia-follia. Co- me ci ricorda Dorota Hartman, questo tema è presente anche nell’Antico Testa- mento, con la metamorfosi ferina di Nabucodonosor, descritta nel quarto capito- lo del Libro di Daniele. Ma nel suo interessante contributo, la Hartman si sof- ferma soprattutto sul rapporto stabilito tradizionalmente, fin nel Giudaismo po- stbiblico, fra malinconia, depressione e demonologia. L’esempio addotto è quello del male di Saul, punito da Dio per la sua disobbedienza: “Quindi lo spi- rito del Signore si allontanò da Saul, e lo terrorizzò con uno spirito cattivo (pro- veniente) dal Signore.”
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