Aurora: The Day-Spring, or Dawning of the Day in the East, or Morning-Redness in the Rising of the Sun

«That is The Root or Mother of Philosophy, Astrology & Theology from the true Ground. Or a Description of Nature.» — la portadilla de la obra —voz del propio libro, no del editor moderno— se declara raíz o madre de la filosofía, la astrología y la teología desde el verdadero fundamento, y descripción de la naturaleza.

«I. How All was, and came to be in the Beginning. II. How Nature and the Elements are become Creaturely. III. Also of the Two Qualities Evil and Good. IV. From whence all things had their Origin. V. And how all stand and work at present. VI. Also how all will be at the End of this Time. VII. Also what is the Condition of the Kingdom of God, and of the Kingdom of Hell. VIII. And how men work and act creaturely in each of them.» — la misma portadilla reparte el asunto en ocho puntos, del principio de todas las cosas al obrar del hombre en el reino de Dios y en el del infierno.

«All this set down diligently from a true Ground in the Knowledge of the Spirit, and in the impulse of God. BY JACOB BEHMEN, THE TEUTONIC THEOSOPHER» — cierre de la portadilla: la obra declara su procedencia en el conocimiento del Espíritu y en el impulso de Dios, y firma con el apelativo de teósofo teutónico.

«COURTEOUS Reader, I compare the whole Philosophy, Astrology, and Theology, together with their mother, to a goodly tree which grows in a fair garden of pleasure.» — abre el prefacio del propio Boehme, dirigido *To the Courteous Reader*: compara la filosofía, la astrología y la teología con su madre común a un árbol plantado en un jardín. La comparación gobierna todo el prefacio.

«But when the tree bears few fruit, and those but small, shrivelled, rotten, and worm-eaten, the fault does not lie in the will of the tree, as if it desired purposely to bear evil fruit, because it is a goodly tree of good quality.» — Boehme descarga la culpa de la mala cosecha de la voluntad del árbol: el árbol es bueno y no se propone dar mal fruto.

«But here lies the fault: because there is often great cold, great heat, and mildew, caterpillars and other worms happen to it; for the quality in the deep, from the influence of the stars, spoils it, and that makes it bear but few good fruit.» — dónde pone él la culpa: en el frío, el calor, el añublo, las orugas y, en el fondo, en la cualidad de lo profundo que baja de la influencia de los astros.

«Now observe what I have signified by this similitude: The garden of this tree signifieth the world; the soil or mould signifieth nature ; the stock of the tree signifies the stars ; by the branches are meant the elements; the fruit which grow on this tree signify men ; the sap in the tree denoteth the pure Deity.» — Boehme desglosa la clave de la alegoría uno a uno: jardín igual a mundo, tierra igual a naturaleza, tronco igual a astros, ramas igual a elementos, frutos igual a hombres, savia igual a Deidad pura.

«Now men were made out of nature, the stars, and elements; but God the Creator reigneth in all: even as the sap does in the whole tree.» — el remate de la clave: el hombre está hecho de naturaleza, astros y elementos, y Dios reina en todo como la savia en el árbol entero.

«But there are two qualities in nature, even until the Judgment of God: The one is pleasant, heavenly and holy; the other is fierce, wrathful, hellish and thirsty.» — la tesis que la obra repetirá de principio a fin: dos cualidades en la naturaleza hasta el Juicio, una apacible y santa y otra feroz, iracunda e infernal.

«Now the good one qualifieth and works continually with all industry to bring forth good fruit, and the Holy Ghost reigneth therein, and affords thereunto sap and life: the bad one springeth and driveth with all its endeavour to bring forth bad fruit continually, to which the devil affordeth sap and hellish flame.» — cada cualidad tiene quien la alimente: el Espíritu Santo da savia y vida a la buena, el diablo da savia y llama infernal a la mala.

«That is, if man elevateth his spirit into the Deity, then the Holy Ghost moveth, springeth and qualifieth in him: But if he permit his spirit to sink into the world, in lust towards evil, then the devil and hellish sap stir and reign in him.» — la aplicación al hombre, y es una alternativa, no un destino: elevar el espíritu a la Deidad o dejarlo hundirse en el mundo decide cuál de los dos obra en él.

«Even as the apple on the tree becometh corrupt, rotten and worm-eaten, when frost, heat, and mildew fall on it, and easily falls off and perishes: So does man also when he suffers the devil to rule in him with his poison.» — el símil de la manzana podrida: el hombre se corrompe como el fruto cuando deja gobernar al diablo con su veneno.

«Now as in nature there are, spring up and reign, good and bad; even so in man: But man is the child of God, whom God has made out of the best kernel of nature, to reign in the good, and to overcome the bad: Though evil sticketh unto man, even as in nature the evil hangeth on the good, yet he can overcome the evil if he elevateth his spirit in God; for then the Holy Ghost stirs and moveth in him, and helps him to overcome.» — Boehme sostiene que el hombre está hecho del mejor grano de la naturaleza y puede vencer el mal si eleva su espíritu en Dios; el mal se le queda pegado igual que en la naturaleza cuelga del bien.

«But man, through the fall of Adam and Eve, has cast himself into fierce wrathfulness, so that the evil hangeth on him; otherwise his moving and driving would be only in the good.» — de dónde viene esa mezcla, según él: de la caída de Adán y Eva, sin la cual el moverse del hombre sería solo en lo bueno.

«But because man has an impulse or inclination to both good and evil, he may lay hold on which he pleaseth; for he liveth in this world between both, and both qualities, the good and the bad, are in him; in whichsoever man moveth, with that he is endued, either with a holy, or with a hellish power.» — el hombre vive entre las dos cualidades y puede asir la que quiera; queda dotado de un poder santo o de uno infernal según en cuál se mueva.

«Besides, God commanded man to do good, and forbad him to do evil; and now does daily call and cry aloud, preach and exhort man unto good; whereby we see well enough that God willeth not evil, but his will is, That his kingdom should come, and his will be done, on earth as it is in heaven.» — Boehme lee el mandato y la predicación diaria como prueba de que Dios no quiere el mal, y cierra con la petición del Padrenuestro.

«therefore said God, Jacob have I loved, and Esau have I hated ; which is nothing else but that both qualities in nature have vehemently wrestled the one with the other.» — lee Malaquías —Jacob amado, Esaú aborrecido— no como elección divina sino como las dos cualidades de la naturaleza luchando entre sí.

«And they were mightily rejoiced, and did eat of the Tree of Life with great joy and refreshing, and so got new strength from the Tree of Life, and sang a new song concerning the true real Tree of Life, and so were delivered from their wild birth, and then hated the merchant and his factors, as also their false wares.» — los que comen del Árbol de la Vida cobran fuerza nueva, quedan libres de su nacimiento salvaje y aborrecen al mercader y su mercancía.

«But only the factors of the merchant came not, and his and their dissemblers, and those that made their gains with false wares, and had gathered treasure together, for they were drowned and quite dead in the gain of the merchant's whoredom, and lived in the wild nature;» — los que no acuden son los factores y sus encubridores, ahogados en la ganancia.

«Now because their shame, deceit, covetousness, knavery and wickedness were discovered, they waxed dumb, and stayed behind; they were ashamed, and repented not of their abominations and idolatry, and so went not with the hungry and thirsty to the Fountain of Eternal Life; and therefore they grew faint in their thirst, and their torment riseth up from eternity to eternity, and they are gnawed in their conscience.» — descubierta la vergüenza, no se arrepienten: enmudecen, se quedan atrás y su tormento sube de eternidad en eternidad.

«Now the merchant, seeing that the deceit of his false wares was discovered, grew very wroth, and despaired, and bent his bow against the holy people, who would buy no more of his wares, and so destroyed many of the holy people, and blasphemed the green twig that was grown up out of the Tree of Life.» — el mercader, descubierto, arma el arco contra el pueblo santo y blasfema de la ramita verde.

«Now when the noble and holy tree was revealed to all nations, so that they saw how it moved over them and spread its fragrancy over all people, and that any one that pleased might eat of it, then the people grew weary of eating its fruit, which grew on the tree, and longed to eat of the root of the tree; and the cunning and wise people sought after the root, and contended about the same: so the strife was great about the root of the tree, insomuch that they forgot to eat of the fruit of the sweet tree, by reason of the controversy about the root of the tree.» — el hallazgo central del prefacio: la gente se cansa del fruto y se pone a disputar por la raíz, y de tanto disputar se olvida de comer.

«Now they minded neither the root nor the tree, but the prince of darkness had another design, intending something else; when he saw that they would eat no more of the good tree, but contended about the root, he perceived that they were grown very weak and faint, and that the wild nature predominated in them again.» — el príncipe de las tinieblas saca partido de esa distracción: los ve flacos y a la naturaleza salvaje otra vez encima.

«All evil actions were approved of for bribery: The laws issued forth out of the evil quality in nature, and every one strove after riches and goods, after pride, pomp and stateliness; there was no deliverer for the poor; scolding, railing, cursing and swearing were not disapproved nor held vicious, and so they defiled themselves in the wrathful or fierce quality, even as a swine tumbleth in the dirt and mire.» — el retrato social que sigue: leyes salidas de la mala cualidad, cohecho, y nadie que libre al pobre.

«Thus did the shepherds with the sheep: they retained no more than the bare name of the noble tree; its fruit, virtue and life were only a cover to their sins.» — la acusación a los pastores: del árbol noble conservan el nombre, y su fruto les sirve de tapadera.

«But why men, in the end, did long so eagerly after the root of the tree, is a mystery, and hitherto it was concealed from the wise and prudent; neither will it rise up to the height, but in the deep, in great simplicity.» — Boehme declara mysterio el porqué de esa ansia de raíz y dice dónde se resuelve: no en lo alto, sino en lo hondo y en gran sencillez.

«As indeed the noble tree with its kernel and heart has always been concealed from the worldly wise, though they supposed they stood, some at the root, and some at the very top of the tree; yet this was no more than a shining mist before their eyes.» — los sabios del mundo creían estar en la raíz o en la copa y no tenían delante más que una niebla luciente.

«But the noble tree, from the beginning till now, strove in nature to its utmost, that it might be revealed to all people, [of all] tongues, and languages, against which the devil in the wild nature raged, and fought like a fierce lion.» — el árbol noble pugna por revelarse a todas las lenguas mientras el diablo pelea como león en la naturaleza salvaje.

«Now when this was done, then both the gates of nature, the knowledge of the two gualities of good and bad, were opened, and so the Heavenly Jerusalem was manifested, and the kingdom of hell also, to all men upon earth.» — las dos puertas se abren a la vez: con la Jerusalén celestial se manifiesta también el reino del infierno.

«This lasted but a short time; for men forsook that light, and lived in carnal pleasures, to their own perdition: For as the gate of light had opened itself, so did the gate of darkness also; and from them both went forth all manner of powers and arts that were therein.» — y duró poco: abierta la puerta de la luz se abrió la de la tiniebla, y de las dos salieron toda suerte de poderes y artes.

«In the middle of this time were raised many great stormy winds from the west towards the east and north: But from the north there went forth a great stream of water towards the holy tree, and spoiled many twigs in the holy tree, and in the midst of the stream it was light, and so the wild tree towards the north withered.» — del norte baja una gran corriente de agua que estropea ramas del árbol santo; en medio de la corriente hubo luz y el árbol silvestre del norte se secó.

«The tree of life was kindled in its own quality by the fire of the Holy Ghost, and its quality burnt in the fire of heavenly joyfulness, in an unsearchable light and glory.» — el fin del tiempo en la misma figura: el árbol de la vida se enciende en su propia cualidad por el fuego del Espíritu Santo.

«In this fire were consumed the earth, the stars, and the elements, for all were on fire at once, each in the fire of its own quality, and all became separable.» — en ese fuego arden tierra, astros y elementos, cada uno en el fuego de su propia cualidad, y todo queda separable.

«Those that on earth had eaten of the good tree, which is called JESUS CHRIST, in them flowed the mercy of God unto eternal joy;» — los que comieron en la tierra del árbol bueno —que él nombra JESUS CHRIST— reciben la misericordia de Dios.

«But those that were born in the light of nature, and of the Holy Ghost, and on earth never fully knew the Tree of Life, but were grown in its power, which overshadowed all men upon earth, as very many nations, heathen, and babes, which were also received into the same power wherein they were grown, and wherewith their spirit was clothed, they sang the song according to their power and measure in the noble Tree of eternal Life;» — la salvedad que Boehme abre para gentiles y niños: nacidos en la luz de la naturaleza, sin haber conocido del todo el Árbol de la Vida, cantan según su poder y su medida.

«But those who were grown on earth in the power of the tree of wrath, that is, those whom the fierce quality had overcome, and who were withered in the wickedness of their spirit, in their sins, all those came forth also, each in his power or faculty; and they were received into the kingdom of darkness, and each was invested in that power in which he was grown up; and their king is called Lucifer, viz. one expelled or driven forth from the light.» — los del otro lado entran al reino de las tinieblas cada cual con el poder en que creció, y su rey se llama Lucifer, es decir, el expulsado de la luz.

«The hellish quality brought forth fruit also, as it had done upon earth; only, the good was severed or parted from it, and therefore now it brought forth fruit in its own quality.» — también la cualidad infernal da fruto, solo que separada ya de lo bueno.

«For as there is a difference in men upon earth in their qualities, and all are not of one quality, condition or disposition, even so among the rejected reprobate spirits; and so also in the heavenly pomp in angels and men; and that lasteth unto its eternity.» — el cierre reparte la diferencia por igual a los dos lados: como entre los hombres hay diferencia de cualidades, la hay entre los espíritus réprobos y en la pompa celestial.

«And that was in the Father as a holy play, a triumphing joy; for to that end all things at the beginning were made out of the Father, and now they abide so to all eternity.» — la fórmula con que Boehme nombra ese estado: un juego santo en el Padre, un gozo triunfante, fin para el que todo se hizo desde el principio.

«Courteous Reader, This is a short information concerning the two qualities in nature from the beginning to the end, how there arose from thence two kingdoms, a heavenly and a hellish, and how they stir in this time and strive the one against the other, and what the issue of it will be in the time to come.» — el propio Boehme resume su prefacio: información breve sobre las dos cualidades, los dos reinos que salen de ellas y su pugna presente.

«The DAY-SPRING, or Dawning of the Day in the East, or Morning-Redness in the Rising of the SUN JACOB BOEHME Translated by JOHN SPARROW» — portada del ejemplar electrónico: da el título largo, el nombre del autor y el del traductor. Es la única plana en que el volumen nombra a John Sparrow como responsable de la versión inglesa, y no imprime año ni lugar de esa traducción.

«This text was originally published in Germany in 1612. The text is in the public domain. The edits and layout of this version are Copyright © 2022 By Dekton Publishing» — plana de derechos del editor moderno: data la publicación original en Alemania en 1612, declara el texto en dominio público y reserva el copyright de la edición y la maquetación.

«This publication has no affiliation with the original Author or publication company.» — la misma plana desliga a la casa del autor y de la editorial original.

«The publishers have made all reasonable efforts to ensure this book is indeed in the Public Domain in any and all territories it has been published, and apologise for any omissions or errors made. We love feedback and would appreciate hearing from you by email (admin@ dektonpublishing.com ) if you have any suggestions or corrections which may be made to future printings or electronic publications.» — la casa declara haber comprobado el dominio público en todos los territorios, se disculpa por omisiones o errores y pide correcciones por correo. Es aviso del editor moderno, no del autor ni del traductor.

«Preface for the Aurora The Contents of This Book 1. THE FIRST CHAPTER Of Searching Out The Divine Being In Nature: Of Both The Qualities, The Good And The Evil 2. THE SECOND CHAPTER An Introduction, shewing how men may come to apprehend The Divine, and the Natural, Being. And further of the two Qualities 3. THE THIRD CHAPTER Of the most blessed Triumphing, Holy, Holy, Holy Trinity, GOD the Father, Son, and Holy Ghost, ONE only God 4. THE FOURTH CHAPTER Of the creation of the Holy Angels. An Instruction or open Gate of Heaven 5. THE FIFTH CHAPTER Of the Corporeal Substance, Being and Propriety of an Angel 6. THE SIXTH CHAPTER How an Angel, and how a Man, is the Similitude and Image of God 7. THE SEVENTH CHAPTER Of the Court, Place and Dwelling, also of the Government of Angels, how these things stood at the Beginning, after the Creation, and how they became as they are 8. THE EIGHTH CHAPTER Of the whole Corpus or Body of an Angelical Kingdom. The Great Mystery» — el índice del editor moderno enumera el prefacio de Boehme, su propia tabla de contenidos y los capítulos primero a octavo con sus títulos completos.

«THE FOURTEENTH CHAPTER How Lucifer, who was the most beautiful Angel in Heaven, is become the most horrible Devil. The House of the murderous Den 15. THE FIFTEENTH CHAPTER Of the Third Species, Kind or Form and Manner of Sin's Beginning in Lucifer 16. THE SIXTEENTH CHAPTER Of the Seventh Species, Kind, Form, or Manner of Sin's Beginning in Lucifer and his Angels 17. THE SEVENTEENTH CHAPTER Of the lamentable and miserable State and Condition of the corrupt perished Nature, and Original of the four Elements, instead of the holy Government of God 18. THE EIGHTEENTH CHAPTER Of the Creation of Heaven and Earth; and of the first Day 19. THE NINETEENTH CHAPTER Concerning the Created Heaven, and the Form of the Earth, and of the Water, as also concerning Light and Darkness 20. THE TWENTIETH CHAPTER Of the Second Day 21. THE TWENTY-FIRST CHAPTER Of the Third Day 22. THE TWENTY-SECOND CHAPTER Of the Birth or Geniture of the Stars, and Creation of the Fourth Day 23. THE TWENTY-THIRD CHAPTER Of the Deep above the Earth 24. THE TWENTY-FOURTH CHAPTER Of the Incorporating or Compaction of the Stars 25. THE TWENTY-FIFTH CHAPTER Of the whole Body of the Stars and of their Birth or Geniture; that is, the whole Astrology, or the whole Body of this World 26. THE TWENTY-SIXTH CHAPTER Of the Planet Saturnus 27. THE TWENTY-SEVENTH CHAPTER Appendix: A Letter to Abraham of Sommerfeld, Concerning the Book Aurora; We Love Feedback Other Books by Dekton Publishing» — cierre del mismo índice: capítulos catorce a veintisiete, el apéndice con la carta a Abraham of Sommerfeld y las dos planas promocionales de la casa. El capítulo veintisiete se lista sin título.

«The soul containeth the first principle; and the soul's spirit the second principle in Ternario sancto, in the holy Ternary; and the outward spirit, viz. the astral, containeth the third Principle of this world.» — nota entre corchetes intercalada en el cuerpo de la p. 54, con comillas propias: reparte los tres Principios entre alma, espíritu del alma y espíritu externo o astral. Es voz del aparato, no de la obra: el vocabulario de los tres Principios pertenece a los libros posteriores del autor, no a este capítulo.

«Understand, the creature kindleth the fire, if its spirit elevateth itself beyond the humility that is from love: Read the second and third books, viz. The Three Principles, and The Threefold Life of Man.» — nota entre corchetes intercalada en el cuerpo de la p. 89, con comillas propias, que remite al lector a los libros segundo y tercero del autor. Es voz del aparato: la Aurora es el primero y no podía remitir a los que vinieron después.

«Not that they apprehend and behold it, but they have a kind of knowledge thereof in the Centre.» — nota entrecomillada del aparato en la p. 134, que acota la afirmación anterior: los condenados no aprehenden ni contemplan el gozo, tienen noticia de él en el Centro.

«That is, man can get no higher knowledge of the whole Deity, or of this world as to its beginning and end, than is vouchsafed to him as a revelation by the spirit that is in God's love.» — glosa del aparato en la p. 126: repite la frase de la obra entre comillas y la explica. El mismo aparato remite a números de párrafo que esta edición no imprime.

«By the word SALITTER, in this book, is understood how, out of the eternal centre of nature, the second Principle grows and springeth up out of the first, just as the light springeth up out of the fire, wherein two spirits are understood, viz. first, a hot, second, an aerial one; whereas in the aerial life the true vegetation or growing consisteth, and in the firelife is the cause of the quality.» — primer tramo de la nota entre corchetes de la p. 146, que ocupa dos planas y define *SALITTER* con el vocabulario de los tres Principios. Es voz del aparato: reinterpreta el término del libro desde libros posteriores del autor.

«So when it is written, the angels are created out of God, then it is understood or meant out of God's eternal nature, wherein is understood or meant the seven forms, and yet the divine holy nature is not understood to be in the fire, but in the light.» — segundo tramo de la misma nota: la naturaleza divina santa no se entiende en el fuego, sino en la luz.

«Yet the fire giveth or holdeth forth to us a mystery of the eternal nature, and of the Deity also, wherein a man is to understand two Principles of a twofold source, viz. I. a hot, fierce, astringent, bitter, anxious, consuming one in the fire-source .» — tercer tramo: el fuego da un misterio de la naturaleza eterna, con dos Principios de doble fuente.

«And out of the fire cometh II. viz. the light, which dwelleth in the fire, but is not apprehended or laid hold on by the fire; also it has another source than the fire has, which is meekness, wherein there is a desire of love, where then, in the love-desire, another will is understood than that which the fire has.» — cuarto tramo: la luz mora en el fuego sin ser aprehendida por él, y tiene otra fuente, que es mansedumbre.

«For the fire will consume all, and causes a high rising in the source, and the meekness of the light causes entity or substantiality; viz. in the eternal light it causes the water-spirit of eternal life; and in the third principle of this world it causes water, together with the existency or original of the air.» — quinto tramo: el fuego consume, la mansedumbre de la luz causa sustancialidad.

«Thus the Reader is to understand this book as concerning three Principles or births; viz. one is the original of the eternal nature, in the eternal will or desire of God, which desire driveth itself on in great anguish till it cometh to the fourth form, viz. to the fire.» — sexto tramo, que instruye al lector sobre cómo leer el libro: tres Principios o nacimientos.

«Wherein the second, which is the light, existeth and replenisheth the eternal liberty besides or beyond nature, wherein we understand the holy Ternary in the light, without or beyond nature, in the power of the light, in the liberty, as another or second spring or source without being, and yet united with the fire's nature, viz. as fire and light together in one.» — séptimo tramo: el segundo Principio, la luz, unida al fuego.

«The third Principle of this world is generated and created out of the first, that is, magically: As is clearly demonstrated in our second [Three Principles], and in our third book [Threefold Life], unto which this book is only an introduction, and is the first book, which was not sufficiently apprehended by the author at the first time, though it appeared» — cierre de la nota, que declara la Aurora *only an introduction* y primer libro no aprehendido lo bastante por el autor la primera vez. La frase se corta en el cambio de plana.

«The above five Notes are in the 1656 German ed., with the exception of the words in the last one, "therefore the transcriber of the High Dutch copy," etc. The fifth Note, literally translated, reads: "It is not without a certain mystical purpose that the author pronounced [and wrote] the word Mercurius as if spelt with an A, i.e. Marcurius; though selfwise reason would consider it as mere boorish simplicity." The later German eds. have the first Note only.]» — nota entre corchetes del aparato: sitúa las cinco notas anteriores en la edición alemana de 1656, da su propia traducción literal de la quinta y declara que las ediciones alemanas posteriores solo traen la primera. Es el único lugar del volumen donde se nombra un año de edición distinto de 1612 y 2022.

«NOTE: IT is necessary for the Reader to peruse the book of The Three Principles, and the book of The Threefold Life of Man, also with this; and then he will be able to conceive aright of the ground in this book, Aurora. For since the time of the writing of this book, Aurora, Dayspring or Morning Redness, the lovely bright day has appeared unto the author. And all that which is too obscure here, is held forth most clearly in them; which is truly a great WONDER, as the Reader who loveth God will find. Although the author indeed had written this book only for himself, according to the gift of God's spirit, but he knew not then the counsel or will of God concerning it.» — nota del aparato que habla del autor en tercera persona: manda leer con éste los otros dos libros, y dice que desde que se escribió la Aurora el día claro se le apareció al autor.

«Begun the 27 of January, in the year 1612, on the Friday after the conversion of Paul.» — la fecha del comienzo, impresa al pie del capítulo.

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«Leave a review now by clicking on the link below if you have the ebook or scanning this QR code if you have the print version. https:// review. dektonpublishing. com/ Aurora» — el cierre de la misma plana, con la dirección de reseña. Los espacios dentro de la URL son del impreso.

«OTHER BOOKS BY DEKTON PUBLISHING Thank you for purchasing this book. If you have enjoyed it, you might like some of our other titles. Visit our website www. dektonpublishing.com» — última plana del volumen: nota promocional de otros títulos de la casa. Los espacios dentro de la dirección son del impreso.

«Jacob Boehme’s Aurora: Translation, Introduction, and Commentary» — antetítulo del volumen de Brill: la casa presenta el libro como traducción, introducción y comentario de la Aurora, y no como reedición del texto solo.

«Aries Book Series Texts and Studies in Western Esotericism Editor Marco Pasi Editorial Board Jean-Pierre Brach Nicholas Goodrick-Clarke † Wouter Hanegraaff Advisory Board Antoine Faivre – Olav Hammer Andreas Kilcher – Arthur McCalla Monika Neugebauer-Wölk – Mark Sedgwick Jan Snoek – György Sz ˝onyi Garry Trompf VOLUME 16 The titles published in this series are listed at brill.com/arbs» — la plana de serie sitúa el volumen: número dieciséis de la Aries Book Series, *Texts and Studies in Western Esotericism*, con Marco Pasi de editor y los dos consejos nombrados uno a uno. El asterisco cruzado junto a Nicholas Goodrick-Clarke y el hueco de la ő de Szőnyi son de la capa de texto.

«Aurora (Morgen Röte im auffgang, 1612) and Ein gründlicher Bericht or A Fundamental Report (Mysterium Pansophicum, 1620) By Jacob Boehme With a Translation, Introduction, and Commentary by Andrew Weeks and Günther Bonheim in Collaboration with Michael Spang as Editor of Gründlicher Bericht LEIDEN • BOSTON 2013» — portada del volumen: da los dos textos que reúne con sus fechas —la Aurora de 1612 y el Gründlicher Bericht o Fundamental Report de 1620, subtitulado Mysterium Pansophicum—, atribuye ambos a Jacob Boehme y reparte el trabajo moderno entre Andrew Weeks, Günther Bonheim y Michael Spang, este último como editor del Gründlicher Bericht.

«Cover illustration: Engraving of Görlitz on the Neisse. Bibliothek der Wissenschaften, Görlitz. Reproduced with kind permission under a CC license. This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface.» — la plana de derechos declara la lámina de cubierta —un grabado de Görlitz sobre el Neisse, de la Bibliothek der Wissenschaften de esa ciudad, reproducido bajo licencia CC— y la tipografía Brill con que se compuso el volumen.

«ISSN 1871-1405 ISBN 978-90-04-22493-3 (hardback) ISBN 978-90-04-22568-8 (e-book) Copyright 2013 by Koninklijke Brill NV, Leiden, The Netherlands.» — el pie editorial: ISSN de la serie, los dos ISBN de papel y de libro electrónico, y el copyright de 2013 a nombre de Koninklijke Brill NV, Leiden.

«Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers and Martinus Nijhoff Publishers.» — la misma plana lista los sellos que la casa incorpora, entre ellos Martinus Nijhoff y Global Oriental.

«This book is printed on acid-free paper.» — la declaración de papel permanente, al pie de la plana de derechos.

«To Austin Crothers our joyous friend of wind chimes, cement trucks, and donkeys making faces at the skies whose frequent visits were fresh breezes on arid stretches» — la dedicatoria del volumen, firmada por los editores en primera persona del plural, a Austin Crothers.

«D Boehme’s Adaptations and Extensions of Words . . . . . . . . . . . . . . . 40 1 Geburt, gebären (birth). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 2 Wallen, Wille, Welle, wollen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 3 Quelle, Qualität. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 4 qualificiren (to manifest itself) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42 5 inqualiren (to imbue or infuse) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42 6 Schrack (the fire flash of fright)» — el índice enumera los términos que Weeks separa como adaptaciones y extensiones del alemán corriente hechas por Boehme, cada uno con su glosa entre paréntesis: *Geburt*, *gebären*, *Wallen*, *Wille*, *Welle*, *wollen*, *Quelle*, *Qualität*, *qualificiren*, *inqualiren* y *Schrack*. Las líneas de puntos que separan el término de su folio son de la composición del índice.

«B Terms and Concepts of Boehme’s Gründlicher Bericht . . . . . . . . . 53 1 Sucht (craving) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53 2 The Eternal Wille.» — el mismo índice abre la sección de términos del *Gründlicher Bericht*, que Weeks encabeza con *Sucht* traducido como *craving* y con la voluntad eterna.

«2 Some Possible Interpretations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60 2a The Cryptographic Interpretation . . . . . . . . . . . . . . . . . . . . . 60 2b The Gnostic Interpretation . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60 2c The Philosophical Interpretation . . . . . . . . . . . . . . . . . . . . . . 60 2d The Rhetorical Interpretation . . . . . . . . . . . . . . . . . . . . . . . . . 61 2e The Materialistic Interpretation» — el índice enumera las cinco lecturas que el comentario propone para el *Gründlicher Bericht* —criptográfica, gnóstica, filosófica, retórica y materialista— sin elegir entre ellas en la propia tabla.

«Index of Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 827 Index of Topics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 829 Index of Biblical Citations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 837 Index of Biblical Names in Aurora and Fundamental Report» — el cierre del índice: el volumen lleva cuatro índices propios, de nombres, de asuntos, de citas bíblicas y de nombres bíblicos de la Aurora y del Fundamental Report.

«I am grateful to the Frommann-Holzboog Verlag in Stuttgart-Bad Cannstatt for allowing us to reproduce Werner Buddecke’s edition of the autograph of MorgenRöteimauffgang in this volume.» — los agradecimientos, en primera persona del singular y por tanto de Weeks, declaran de dónde sale el texto alemán que el volumen imprime: la edición del autógrafo hecha por Werner Buddecke para Frommann-Holzboog. El título aparece con los espacios colapsados, que son de la capa de texto del PDF.

«Thanks are also owed to the Herzog August Library in Wolfenbüttel for allowing us to reproduce the title page of Morgen Röte im auffgang (catalog no. 62-noviss-4f, 003, © Herzog August Bibliothek Wolfenbüttel) and the first page of Ein gründlicher Bericht in the copy of Christian Bernhard (catalog no. Cod. Guelf. 778 Helmst. © Herzog August Bibliothek Wolfenbüttel).» — Weeks nombra las dos láminas del volumen y sus signaturas en la Herzog August Bibliothek de Wolfenbüttel: la portada del autógrafo de la Aurora y la primera plana del *Gründlicher Bericht* en la copia de Christian Bernhard.

«This volume commemorates the four-hundredth anniversary of an intriguing anomaly of the early modern era: the appearance in manuscript in 1612 and the suppression in 1613 of an enduringly influential writing by the shoemaker Jacob Boehme (ca. 1575–1624): Morgen Röte im auffgang (“Morning Glow Ascending,” more commonly known as Aurora).» — Weeks abre la introducción diciendo qué conmemora el volumen: los cuatrocientos años de la aparición del manuscrito en 1612 y de su supresión en 1613, y da la forma del título del autógrafo con su equivalencia inglesa.

«The mystery resides in the apparent incongruity of an uneducated shoemaker and self-professed “simple” man whose ingenious writings were nonetheless capable of influencing poets and philosophers for centuries to come.» — dónde pone Weeks el enigma del caso: un zapatero sin estudios que se llama a sí mismo hombre simple y cuyos escritos influyen en poetas y filósofos durante siglos.