The Myth of the Eternal Return, or, Cosmos and History

«It is the profound meaning of primitive behavior that is revelatory; this behavior is governed by belief in an absolute reality opposed to the profane world of “unrealities’’; in the last analysis, the latter does not constitute a “world,” properly speaking; it is the “unreal” par excellence, the uncreated, the nonexistent: the void.» — cierre del capítulo Two: Eliade enuncia la ontología arcaica, donde lo real es lo que participa de una realidad absoluta y el mundo profano queda del lado de lo no creado

«in fact, this behavior corresponds to a desperate effort not to lose contact with being.» — la fórmula con que resume esa conducta: no extravagancia, sino esfuerzo por no perder contacto con el ser

«Archaic man, as has been shown, tends to set himself in opposition, by every means in his power, to history, regarded as a succession of events that are irreversible, unforeseeable, possessed of autonomous value.» — abre el capítulo Three definiendo por oposición al hombre arcaico: lo que rechaza es la historia entendida como sucesión de acontecimientos irreversibles con valor propio

«He refuses to accept it and to grant it value as such, as history —without, however, always being able to exorcise it; for example, he is powerless against cosmic catastrophes, military disasters, social injustices bound up with the very structure of society, personal misfortunes, and so forth.» — y acota de inmediato el rechazo: el hombre arcaico no siempre puede exorcizar la historia, porque las catástrofes y las injusticias le ocurren igual

«Thus it would be interesting to learn how this “history” was tolerated by archaic man; that is, how he endured the calamities, the mishaps, and the “sufferings” that entered into the lot of each individual and each collectivity.» — la pregunta que ordena el capítulo, dicha como programa de investigación

«Living in conformity with the archetypes amounted to respecting the “law,” since the law was only a primordial hierophany, the revelation in illo tempore of the norms of existence, a disclosure by a divinity or a mystical being.» — vive conforme a arquetipos equivale, dice, a respetar la ley, y la ley es para él una hierofanía primordial revelada in illo tempore

«And if, through the repetition of paradigmatic gestures and by means of periodic ceremonies, archaic man succeeded, as we have seen, in annuling time, he none the less lived in harmony with the cosmic» — señala el límite de la anulación del tiempo: aun anulándolo por la repetición ceremonial, el hombre arcaico seguía viviendo en los ritmos cósmicos. El tramo se corta en el cambio de plana

«but there is always a fault at the bottom of it, or at the very least a cause, recognized in the will of the forgotten Supreme God, to whom man is finally forced to address himself.» — según Eliade, el primitivo remite el sufrimiento a una falta o a una causa, y en última instancia a la voluntad del Dios supremo olvidado

«The critical moment of the suffering lies in its appearance; suffering is perturbing only insofar as its cause remains undiscovered.» — el momento crítico del sufrimiento, sostiene, no es su intensidad sino su aparición: perturba mientras la causa está sin descubrir

«As soon as the sorcerer or the priest discovers what is causing children or animals to die, drought to continue, rain to increase, game to disappear, the suffering begins to become tolerable; it has a meaning and a cause, hence it can be fitted into a system and explained.» — y el alivio llega por la vía del diagnóstico: descubierta la causa, el dolor entra en un sistema

«What we have just said of the primitive applies in large measure to the man of the archaic cultures. Naturally, the motifs that yield a justification for suffering and pain vary from people to people, but the justification is found everywhere.» — extiende del primitivo al hombre de las culturas arcaicas, con la reserva de que los motivos varían de pueblo a pueblo

«In general, it may be said that suffering is regarded as the consequence of a deviation in respect to the “norm.”» — la fórmula general que propone: el sufrimiento como consecuencia de una desviación respecto de la norma

«But the important point for us is that nowhere—within the frame of the archaic civilizations—are suffering and pain regarded as “‘blind” and without meaning.» — lo que le importa del caso arcaico es la negativa: en ninguna parte se tiene el dolor por ciego y sin sentido

«the Indians quite early elaborated a conception of universal causality, the karma concept, which accounts for the actual events and sufferings of the individual's life and at the same time explains the necessity for transmigrations.» — según Eliade, el karma es la formulación india de esa causalidad universal, y explica a la vez los sufrimientos de una vida y la necesidad de las transmigraciones

«In the light of the law of karma, sufferings not only find a meaning but also acquire a positive value.» — bajo la ley del karma, dice, el sufrimiento no solo halla sentido: adquiere valor positivo

«According to the Indian conception, every man is born with a debt, but with freedom to contract new debts. His existence forms a long series of payments and borrowings, the account of which is not always obvious.» — la imagen contable de la existencia india que expone: se nace con una deuda y la vida es una serie de pagos y préstamos

«A man not totally devoid of intelligence can serenely tolerate the sufferings, griefs, and blows that come to him, the injustices of which he is the object, because each of them solves a karmic equation that had remained unsolved in some previous existence.» — y de ahí la tolerancia que atribuye a esa doctrina: cada golpe resuelve una ecuación kármica pendiente

«Naturally, Indian speculation very early sought and discovered means through which man can free himself from this endless chain of cause-effect-cause, and so on, determined by the law of karma. But such solutions do nothing to invalidate the meaning of sutfering; on the contrary, they strengthen it.» — observa que las vías indias de liberación no invalidan el sentido del sufrimiento, sino que lo refuerzan

«Like Yoga, Buddhism sets out from the principle that all existence is pain, and it offers the possibility of a concrete and final way of escape from this unbroken succession of sufferings to which, in the last analysis, every human life can be reduced.» — según Eliade, el budismo parte de que toda existencia es dolor y ofrece una salida concreta y final de esa sucesión

«As to Vedanta, for it suffering is “illusory” only insofar as the whole universe is illusory; neither the human experience of suffering nor the universe is a reality in the ontological sense of the word.» — la excepción vedanta que consigna: ahí el sufrimiento es ilusorio solo en la medida en que todo el universo lo es

«With the exception constituted by the materialistic Lokayata and Charvaka schools—for which neither the “soul” nor “God” exists and which consider avoiding pain and seeking pleasure the only rational end that man» — la otra excepción, la de las escuelas materialistas Lokayata y Charvaka, que niegan alma y Dios. El tramo se corta en el cambio de plana

«all India has accorded to sufferings, whatever their nature (cosmic, psychological, or historical), a clearly defined meaning and function. Karma ensures that everything happening in the world takes place in conformity with the immutable law of cause and effect.» — cierra el argumento indio: el karma garantiza que todo ocurra conforme a la ley de causa y efecto, y con ello da función al sufrimiento

«But Buddhism, like Yoga, and indeed like every other Indian method of winning liberation, never for 2 moment casts any doubt upon the “normality” of pain.» — y aun así, señala, ningún método indio de liberación pone en duda la normalidad del dolor. La capa de texto lee *2* donde el impreso dice *a* (sic)

«If the archaic world nowhere presents us with a formula as explicit as that of karma to explain the normality of suffering, we do everywhere find in it an equal tendency to grant suffering and historical events a “normal meaning.”» — generaliza con reserva: fuera de la India no encuentra una fórmula tan explícita como el karma, pero sí la misma tendencia a dar sentido normal al sufrimiento y al acontecimiento histórico

«The destruction of a harvest, drought, the sack of a city by an enemy, loss of freedom or life, any calamity (epidemic, earthquake, and so on)—there is nothing that does not, in one way or another, find its explanation and justification in the transcendent, in the divine economy.» — el catálogo de calamidades con que ilustra la imputación a la voluntad divina: nada queda fuera de la economía divina

«an individual or a collective suffering always has its explanation. And, consequently, it is, it can be, tolerable.» — la conclusión del apartado: lo que hace tolerable el sufrimiento es que siempre tenga explicación

«In the Mediterranean-Mesopotamian area, man’s sufferings were early connected with those of a god. To do so was to endow them with an archetype that gave them both reality and normality.» — según Eliade, en el área mediterráneo-mesopotámica el sufrimiento humano se ligó pronto al de un dios, y esa ligadura funciona como arquetipo que le da realidad y normalidad

«The very ancient myth of the suffering, death, and resurrection of Tammuz has replicas and imitations almost throughout the Paleo-Oriental world» — sitúa el mito de Tammuz como el de mayor difusión del área, con réplicas en todo el mundo paleo-oriental. El tramo se corta en el cambio de plana

«We shall confine ourselves to a reminder that the sufferings and resurrection of Tammuz also provided a model for the sufferings of other divinities (Marduk, for example) and doubtless were mimed (hence repeated) each year by the king.» — acota su propio tratamiento y consigna que el modelo de Tammuz sirvió para otras divinidades, Marduk entre ellas, y que el rey lo mimaba cada año

«For it was not a question merely of a presentiment of the resurrection that will follow death, but also, and no less, of the consoling power of Tammuz’ sufferings for each individual. Any suffering could be tolerated if the drama of Tammuz was remembered.» — lo que atribuye al eco popular del mito: no solo la promesa de resurrección, sino el poder consolador del sufrimiento del dios para cada individuo

«For this mythical drama reminded men that suffering is never final; that death is always followed by resurrection; that every defeat is annulled and transcended by the final victory.» — la lección que el drama repetía: el sufrimiento no es final, la muerte va seguida de resurrección y toda derrota queda anulada

«What we wish to emphasize at this point is that Tammuz, or any other variant of the same archetype, justifies—in other words, renders tolerable—the sufferings of the “just.» — lo que subraya del arquetipo: hace tolerable el sufrimiento del justo

«The god—as so often the “just,” the ‘“innocent”"—suffered without being guilty. He was humiliated, flogged till the lash drew blood, imprisoned in a “pit,” that is, in hell. Here it was that the Great Goddess (or, in the later, gnostic versions, a messenger”) visited him, encouraged him, and revived him.» — el guion del dios sufriente tal como lo resume: humillado, azotado, encerrado en una fosa y revivido por la Gran Diosa o, en las versiones gnósticas tardías, por un mensajero

«This consoling myth of the god’s sufferings was long in fading from the consciousness of the peoples of the East. Professor Widengren, for instance, believes that it is among the Manichaean and Mandaean» — y atribuye a Widengren la tesis de que el mito consolador sobrevivió entre maniqueos y mandeos. El tramo se corta en el cambio de plana

«which derives—if not “historically,” at least morphologically—from lunar myths whose antiquity we have no reason to question.» — la reserva metodológica con que deriva esos escenarios míticos: la filiación que afirma es morfológica, no necesariamente histórica

«We have observed that lunar myths afforded an optimistic view of life in general; everything takes place cyclically, death is inevitably followed by resurrection, cataclysm by a new Creation» — según Eliade, el mito lunar sostiene una visión optimista: todo ocurre cíclicamente y a la muerte le sigue siempre la resurrección

«At least the gnostic, Mandaean, and Manichaean echoes of the Tammuz myth suggest this. For these sects, man as such must bear the lot that once fell to Tammuz; fallen into the pit, slave to the Prince of Darkness, man is awakened by a messenger who brings him the good tidings of his imminent salvation, of his “liberation.”» — lo que atribuye a esas sectas: el hombre carga la suerte de Tammuz, esclavo del Príncipe de la Oscuridad hasta que un mensajero lo despierta

«Lacking though we are in documents that would allow us to extend the same conclusions to Tammuz, we are nevertheless inclined to believe that his drama was not looked upon as foreign to the human drama» — y declara el límite documental de su propia conjetura, que enuncia como inclinación y no como prueba

«No military disaster seemed absurd, no suffering was vain, for, beyond the “event,” it was always possible to perceive the will of Yahweh.» — la fórmula del apartado sobre la historia como teofanía: para los hebreos, según Eliade, detrás del acontecimiento se dejaba ver siempre la voluntad de Yahvé

«Even more: these catastrophes were, we may say, necessary, they were foreseen by God so that the Jewish people should not contravene its true destiny by alienating the religious heritage left by Moses.» — y va más lejos: las catástrofes eran necesarias y previstas por Dios para que el pueblo no traicionara la herencia recibida por Moisés

«Indeed, each time that history gave them the opportunity, each time that they enjoyed a period of comparative peace and economic prosperity, the Hebrews turned from Yahweh and to the Baals and Astartes of their neighbors. Only historical catastrophes brought them back to the right road by forcing them to look toward the true God.» — el ciclo que describe: en la prosperidad los hebreos se vuelven a los Baales y las Astartés, y solo el desastre los devuelve al Dios verdadero

«This return to the true God in the hour of disaster reminds us of the desperate gesture of the primitive, who, to rediscover the existence of the Supreme Being, requires the extreme of peril and the failure of all addresses to other divine forms (gods, ancestors, demons).» — y compara ese retorno con el gesto del primitivo, que solo redescubre al Ser supremo en el extremo del peligro

«Through their terrifying visions, the prophets but confirmed and amplified Yahweh's ineluctable chastisement upon His people who had not kept the faith. And it is only insofar as such prophecies were ratified by catastrophes (as, indeed, was the case from Elijah to Jeremiah) that historical events acquired religious significance» — sobre los profetas: solo en la medida en que la catástrofe ratificaba la profecía, dice, el acontecimiento histórico adquiría significación religiosa

«they cried unto the Lord, and said, We have sinned, because we have forsaken the Lord, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee» — el pasaje del primer libro de Samuel que Eliade cita para el retorno al Dios verdadero en la hora del desastre; la voz es la del texto bíblico, no la suya

«But if ye will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers» — y la amenaza de Yahvé que cita del mismo libro, bajo la cual dice que vivieron los hebreos desde la aparición de los imperios asirio-babilónicos

«Because of the prophets, who interpreted contemporary events in the light of a strict faith, these events were transformed into “‘negative theophanies,”’ into Yahweh's “wrath.” Thus they not only acquired a meaning (because, as we have seen, for the entire Oriental world, every historical event had its own signification) but they also revealed their hidden coherence by proving to be the concrete expression of the same single divine will.» — según Eliade, los profetas convirtieron los acontecimientos en teofanías negativas, y con eso les dieron a la vez sentido y coherencia como expresión de una sola voluntad divina

«This discovery was not to be immediately and fully accepted by the consciousness of the entire Jewish people, and the ancient conceptions were still long to survive.» — y acota el alcance del hallazgo: la conciencia del pueblo no lo aceptó de golpe y las concepciones antiguas siguieron vivas mucho tiempo

«But, for the first time, we find afÏrmed, and increasingly accepted, the idea that historical events have a value in themselves, insofar as they are determined by the will of God.» — la novedad que fecha ahí: los acontecimientos históricos valen por sí mismos en cuanto los determina la voluntad de Dios. La ligadura fi sale como Ï en la capa de texto

«This God of the Jewish people is no longer an Oriental divinity, creator of archetypal gestures, but a personality who ceaselessly intervenes in history, who reveals his will through events (invasions, sieges, battles, and so on).» — el cambio de figura divina que consigna: de creador de gestos arquetípicos a personalidad que interviene sin descanso en la historia

«Historical facts thus become “situations” of man in respect to God, and as such they acquire a religious value that nothing had previously been able to confer on them.» — y de ahí que el hecho histórico se vuelva situación del hombre ante Dios, con un valor religioso que antes no tenía

«It may, then, be said with truth that the Hebrews were the first to discover the meaning of history as the epiphany of God, and this conception, as we should expect, was taken up and amplified by Christianity.» — la tesis del apartado, dicha sin reservas: los hebreos fueron los primeros en descubrir la historia como epifanía de Dios, y el cristianismo recogió esa concepción

«We may even ask ourselves if monotheism, based upon the direct and personal revelation of the divinity, does not necessarily entail the ‘‘salvation” of time, its value within the frame of history.» — y la deja como pregunta, no como afirmación: si el monoteísmo de revelación personal no entraña por fuerza la salvación del tiempo

«But these revelations occurred in mythical time, at the extratemporal instant of the beginning; thus, as we saw in Chapter I, everything in a certain sense coincided with the beginning of the world, with the cosmogony.» — la diferencia que va a explotar: en el mundo arcaico la revelación ocurre en el instante extratemporal del comienzo

«The situation is altogether different in the case of the monotheistic revelation. This takes place in time, in historical duration: Moses receives the Law at a certain place and at a certain date.» — frente a eso, la revelación monoteísta ocurre en duración histórica, y el ejemplo que da es Moisés recibiendo la Ley en un lugar y una fecha

«Nevertheless, the moment of the revelation made to Moses by God remains a limited moment, definitely situated in time. And, since it also represents a theophany, it thus acquires a new dimension: it becomes precious inasmuch as it is no longer reversible, as it is historical event.» — y de ahí la dimensión nueva que le atribuye: el momento es irreversible, y por eso mismo precioso, en cuanto acontecimiento histórico

«Thus, in illo tempore is situated not only at the beginning of time but also at its end. In these spacious Messianic visions it is also easy to discern the very old scenario of annual regeneration of the cosmos by repetition of the Creation and by the drama of the suffering king.» — lee las visiones mesiánicas como reaparición del viejo escenario de regeneración anual del cosmos, con el in illo tempore puesto también al final del tiempo

«The Messiah—on a higher plane, of course—assumes the eschatological role of the king as god, or as representing the divinity on earth, whose chief mission was the periodical regeneration of all nature.» — según Eliade, el Mesías asume en otro plano el papel escatológico del rey dios encargado de regenerar la naturaleza

«The only difference is that this victory over the forces of darkness and chaos no longer occurs regularly every year but is projected into a future and Messianic illud tempus.» — y fija la diferencia: la victoria ya no vuelve cada año, sino que se proyecta a un illud tempus futuro

«Without finally renouncing the traditional concept of archetypes and repetitions, Israel attempts to “‘save’” historical events by regarding them as active presences of Yahweh.» — la fórmula con que describe el movimiento de Israel: sin renunciar del todo a los arquetipos, intenta salvar el acontecimiento leyéndolo como presencia activa de Yahvé

«Rehandling the old scenarios (type: Tammuz) of the “passion’ of a god, Messianism gives them a new value, especially by abolishing their possibility of repetition ad infinitum. When the Messiah comes, the world will be saved once and for all and history will cease to exist.» — lo que el mesianismo, dice, le hace al viejo escenario de la pasión del dios: le quita la repetición al infinito, porque con el Mesías la historia deja de existir

«In this sense we are justified in speaking not only of an eschatological granting of value to the future, to “that day,” but also of the “salvation’’ of historical becoming.» — y de ahí que hable de una salvación no solo del futuro sino del devenir histórico mismo

«Directly ordered by the will of Yahweh, history appears as a series of theophanies, negative or positive, each of which has its intrinsic value.» — la historia queda así, según Eliade, como serie de teofanías negativas o positivas con valor intrínseco cada una

«Certainly, all military defeats can be referred back to an archetype: Yahweh’s wrath. But each of these defeats, though basically a repetition of the same archetype, nevertheless acquires a coefÏcient of irreversibility: Yahweh’s personal intervention.» — y consigna el resto de arquetipo que subsiste: la derrota repite la cólera de Yahvé, pero adquiere un coeficiente de irreversibilidad por la intervención personal del dios. La ligadura fi sale como Ï

«The fall of Samaria, for example, though assimilable to that of Jerusalem, yet differs from it in the fact that it was provoked by a new gesture on the part of Yahweh, by a new intervention of the Lord in history.» — el ejemplo con que lo muestra: la caída de Samaria se asimila a la de Jerusalén y aun así difiere, porque la provoca un gesto nuevo

«But it must not be forgotten that these Messianic conceptions are the exclusive creation of a religious elite. For many centuries, this elite undertook the religious education of the people of Israel, without always being successful in eradicating the traditional Paleo-Oriental granting of value to life and history.» — la reserva sociológica que introduce: esas concepciones son creación exclusiva de una élite religiosa que no siempre consiguió educar al pueblo

«the old religious concept (that of the Baals and Astartes) was preferable; it kept them closer to “life” and helped them to tolerate history if not to ignore it.» — según Eliade, en los estratos populares y agrarios la vieja concepción de Baal y Astarté resultaba preferible porque los mantenía cerca de la vida

«just as the majority of Christians, and especially the popular elements, refuse to live the genuine life of Christianity.» — la comparación que hace con su propio presente cristiano, donde ve la misma negativa del estrato popular

«It was more consoling, and easier, in misfortunes and times of trial, to go on accusing an “accident” (e.g., a spell) or a “negligence” (e.g., a ritual fault) that could easily be made good by a sacrifice (even though it were the sacrifice of infants to Moloch» — y nombra lo que se prefería: achacar la desgracia a un accidente o a una falta ritual reparable con un sacrificio, incluso el de niños a Moloc

«In this respect, the classic example of Abraham’s sacrifice admirably illustrates the difference between the traditional conception of the repetition of an archetypal gesture» — anuncia el caso de Abraham como el que mejor muestra la diferencia entre repetir un gesto arquetípico y la fe. El tramo se corta en el cambio de plana

«Morphologically considered, Abraham's sacrifice is nothing but the sacrifice of the first born, a frequent practice in this Paleo-Oriental world in which the Hebrews evolved down to the period of the prophets.» — la reducción morfológica que hace primero: en su forma, el sacrificio de Abraham es el sacrificio del primogénito, práctica corriente en ese mundo paleo-oriental

«The first child was often regarded as the child of a god; indeed, throughout the archaic East, unmarried girls customarily spent a night in the temple and thus conceived by the god (by his representative, the priest, or by his envoy, the» — la razón que da de esa práctica: se tenía al primer hijo por hijo de un dios, concebido en el templo

«The sacrifice of this first child restored to the divinity what belonged to him. Thus the young blood increased the exhausted energy of the god (for the so-called fertility gods exhausted their own substance in the effort expended in maintaining the world and ensuring it abundance; hence they themselves needed to be periodically regenerated» — y la economía que le atribuye: la sangre joven reponía la energía gastada de los dioses de la fecundidad, que se agotaban sosteniendo el mundo

«And, in a certain sense, Isaac was a son of God, since he had been given to Abraham and Sarah when Sarah had long passed the age of fertility. But Isaac was given them through their faith; he was the son of the promise and of faith.» — el giro del caso: Isaac también es hijo de Dios, pero dado por la fe, no por el rito

«Whereas, for the entire Paleo-Semitic world, such a sacrifice, despite its religious function, was only a custom, a rite whose meaning was perfectly intelligible, in Abraham’s case it is an act of faith. He does not understand why the sacrifice is demanded of him; nevertheless he performs it because it was the Lord who demanded it.» — la distinción que sostiene: en el resto del mundo paleo-semítico el sacrificio era costumbre inteligible; en Abraham es acto de fe, obedecido sin entenderlo

«The Messianic prophets’ steadfast will to look history in the face and to accept it as a terrifying dialogue with Yahweh, their will to make military defeats bear moral and religious fruit and to tolerate them because they were regarded as necessary to Yahweh’s» — la voluntad profética que describe: mirar la historia de frente y aceptarla como diálogo aterrador con Yahvé, haciendo que la derrota militar diera fruto moral. El tramo se corta en el límite de chunk del troceo y sigue en la línea siguiente

«reconciliation with the people of Israel and its final salvation—their will, again, to regard any and every moment as a decisive moment and hence to give it worth religiously —demanded too great a religious tension, and the majority of the Israelites refused to submit to it» — continuación del mismo periodo, y el costo que le atribuye: *dar valor religioso a cada momento exigía una tensión que la mayoría de los israelitas no aceptó*

«To employ Kierkegaard’s terminology, their sacrifices belonged to the “general”; that is, they were based upon archaic theophanies that were concerned only with the circulation of sacred energy in the cosmos (from the divinity to man and nature, then from man—through sacrifice—back to the divinity, and so on).» — toma de Kierkegaard el término para clasificar los sacrificios paleo-semíticos como *generales*: teofanías arcaicas ocupadas de la circulación de la energía sagrada

«These were acts whose justification lay in themselves; they entered into a logical’ and coherent system: what had belonged to God must be returned to him.» — la lógica que les atribuye: lo que era de Dios se le devuelve, y el acto se justifica solo

«Between God and Abraham yawned an abyss; there was a fundamental break in continuity.» — frente a esa continuidad, el caso de Abraham: entre Dios y él hay abismo y ruptura

«Abraham’s religious act inaugurates a new religious dimension: God reveals himself as personal, as a “totally distinct” existence that ordains, bestows, demands, without any rational (ie., general and foreseeable) justification, and for which all is possible. This new religious dimension renders “faith” possible in the Judaeo-Christian sense.» — la dimensión nueva que fecha en ese acto: un Dios personal que ordena sin justificación general ni previsible, y para el que todo es posible

«We have cited this example in order to illuminate the novelty of the Jewish religion in comparison with the traditional structures.» — declara para qué usó el ejemplo, que es medir la novedad de la religión judía frente a las estructuras tradicionales

«so, through the prophetic ofÏce and Messianism, historical events reveal themselves, in the consciousness of the Israelitic elites, as a dimension they had not previously known: the historical event becomes a theophany, in which are revealed not only Yahweh’s will but also the personal relations between him and his people.» — y traslada esa novedad a la historia: el acontecimiento se vuelve teofanía donde se revela la relación personal entre Yahvé y su pueblo. La ligadura fi sale como Ï

«The same conception, enriched through the elaboration of Christology, will serve as the basis for the philosophy of history that Christianity, from St. Augustine on» — traza la filiación de la filosofía cristiana de la historia desde esa concepción, y nombra a Agustín como su punto de arranque. El tramo se corta en el folio de media plana

«But let us repeat: neither in Christianity nor in Judaism does the discovery of this new dimension in religious experience, faith, produce a basic modification of traditional conceptions. Faith is merely made possible for each individual Christian.» — la reserva que repite: el descubrimiento de la fe no modifica de raíz las concepciones tradicionales, solo la hace posible para cada individuo

«The great majority of so-called Christian populations continue, down to our day, to preserve themselves from history by ignoring it and by tolerating it rather than by giving it the meaning of a negative or positive theophany.» — y lo que observa de las poblaciones cristianas: siguen protegiéndose de la historia ignorándola, sin darle sentido de teofanía

«However, the acceptance and consecration of history by the Judaic elites does not mean that the traditional attitude, which we examined in the preceding chapter, is transcended. Messianic beliefs in a final regeneration of the world themselves also indicate an antihistoric attitude.» — el desacuerdo consigo mismo que no armoniza: la aceptación de la historia por las élites judías convive con una creencia mesiánica que es antihistórica

«Since he can no longer ignore or periodically abolish history, the Hebrew tolerates it in the hope that it will finally end, at some more or less distant future moment.» — la salida que le queda al hebreo, según Eliade: tolerar la historia esperando que acabe

«The irreversibility of historical events and of time is compensated by the limitation of history to time.» — la compensación que señala: si la historia es irreversible, se la limita en el tiempo

«In the spiritual horizon of Messianism, resistance to history appears as still more determined than in the traditional horizon of archetypes and repetitions» — y va más lejos: la resistencia a la historia le parece aún más decidida en el mesianismo que en el horizonte de los arquetipos

«in the Messianic conception history must be tolerated because it has an eschatological function, but it can be tolerated only because it is known that, one day or another, it will cease.» — la fórmula del mesianismo que propone: la historia se tolera por su función escatológica, y solo porque se sabe que va a cesar

«Periodic regeneration of the Creation is replaced by a single regeneration that will take place in an in illo tempore to come. But the will to put a final and definitive end to history is itself still an antihistorical attitude, exactly as are the other traditional conceptions.» — cierra el apartado: la regeneración periódica queda sustituida por una sola, futura, y aun así la voluntad de acabar con la historia le parece una actitud antihistórica

«acquired by history in the frame of the various archaic civilizations is nowhere more clearly revealed than in the theories of the great cosmic cycles, which we mentioned in passing in the preceding chapter.» — abre el apartado sobre los ciclos cósmicos diciendo que ahí se ve mejor que en ningún sitio el sentido que la historia tenía en las civilizaciones arcaicas

«for it is here that two distinct orientations first define themselves: the one traditional, adumbrated (without ever having been clearly formulated) in all primitive cultures, that of cyclical time, periodically regenerating itself ad infinitum; the other modern, that of finite time, a fragment (though itself also cyclical) between two atemporal eternities.» — la distinción que va a usar: tiempo cíclico que se regenera al infinito, frente a tiempo finito entre dos eternidades atemporales

«Almost all these theories of the “Great Time” are found in conjunction with the myth of successive ages, the “age of gold” always occurring at the beginning of the cycle, close to the paradigmatic illud tempus.» — lo que asocia a esas teorías: el mito de las edades sucesivas, con la edad de oro siempre al comienzo del ciclo

«In the two doctrines—that of cyclical time, and that of limited cyclical time—this age of gold is recoverable; in other words, it is repeatable, an infinite number of times in the former doctrine, once only in the latter.» — y la consecuencia que saca para cada doctrina: la edad de oro es recuperable infinitas veces en una, una sola vez en la otra

«We shall begin with the Indian tradition, for it is here that the myth of the eternal return has received its boldest formulation.» — declara por dónde empieza y por qué: en la tradición india ve la formulación más audaz del mito del eterno retorno

«The preservation of similar ideas in the Germanic tradition (universal conflagration, Ragnarok, followed by a new creation) confirms the Indo-Aryan structure of the myth, which can therefore be considered one of the numerous variants of the archetype examined in the preceding chapter.» — según Eliade, el Ragnarok germánico sostiene la estructura indoaria del mito y lo vuelve una variante más del arquetipo

«Possible Oriental influences upon Germanic mythology do not necessarily destroy the authenticity and autochthonous character of the Ragnarok myth. It would, besides, be difÏcult to explain why the Indo-Aryans did not also share, from the period of their common prehistory, the conception of time held by all primitives.» — la objeción que se plantea a sí mismo entre paréntesis: un influjo oriental no le quitaría autenticidad al mito germánico. La ligadura fi de *difficult* sale como Ï

«A complete cycle, or Mahiyuga, is composed of four ages of unequal duration, the longest appearing at the beginning of the cycle and the shortest at its end.» — la estructura del Mahayuga: cuatro edades desiguales, la más larga al principio y la más corta al final. El nombre sale *Mahiyuga* en la capa de texto

«Thus the first age, the Krta Yuga, lasts 4,000 years, plus 400 years of dawn and as many of twilight; then come the Treta Yuga of $,000 years, Dvapara Yuga of 2,000 years, and Kali Yuga of 1,000 years (plus, of course, their corresponding dawns and twilights). Hence a Mahayuga lasts 12,000 years (Manu, I, 69 ff.; Mahabharata, III, 12,826).» — la aritmética de los yugas tal como la imprime el volumen, con las fuentes que cita, Manu y el Mahabharata; el Treta Yuga sale con un signo de moneda por cifra en la capa de texto (sic)

«To the progressive decrease in duration of each new yuga, there corresponds, on the human plane, a decrease in the length of life, accompanied by a corruption in morals and a decline in intelligence.» — la correspondencia que traza entre plano cósmico y humano: a cada yuga más corto le toca vida más breve, corrupción moral y menos inteligencia

«This continuous decadence upon all planes—biological, intellectual, ethical, social, and so on—assumes particular emphasis in the Puranic texts (cf, for example Vayu Purana, 1, 8; Visnu Purana, VI, 3).» — y remite a los textos puránicos como el sitio donde esa decadencia continua se subraya más

«each yuga ending by a phase of darkness. As the end of the cycle, that is, the fourth and last yuga, is approached, the darkness deepens.» — el crepúsculo como forma del tránsito entre yugas, con la oscuridad ahondándose hacia el final del ciclo

«Yuga, that in which we are today, is, moreover, considered to be the “age of darkness.”» — sitúa el presente en el Kali Yuga, tenido por edad de la oscuridad

«Indian speculation, however, amplifies and orchestrates the rhythms that govern the periodicity of cosmic creations and destructions. The smallest unit of measure of the cycle is the yuga, the “age.”» — el yuga como unidad mínima de medida del ciclo, dentro de los ritmos de creación y destrucción que atribuye a la especulación india

«The complete cycle is terminated by a “dissolution,” a Pralaya, which is repeated more intensively (Mahapralaya, the “great dissolution”) at the end of the thousandth cycle.» — la disolución que cierra el ciclo, y la gran disolución que la repite al cabo del ciclo milésimo

«Later speculation only amplified and reproduced ad infinitum the primordial rhythm, creation-destruction-creation, by projecting the unit of measure, the yuga, into more and more extensive cycles.» — lo que atribuye a la especulación posterior: no un ritmo nuevo, sino la proyección del mismo ritmo creación-destrucción-creación a ciclos cada vez mayores

«The 12,000 years of a Mahayuga were considered “divine years,” each lasting $60 years, which gives a total of 4,820,000 years for a single cosmic cycle. A thousand such Mahiyuga constitute a Kalpa; fourteen Kalpa make a Manvantara.» — la escala mayor tal como la imprime el volumen: años divinos, Kalpa y Manvantara, con la cifra del ciclo cósmico

«A Kalpa is equivalent to a day in the life of Brahma; another Kalpa to a night. A hundred “years” of Brahmi constitute his life.» — la medida antropomorfa del tiempo: el día y la noche de Brahma, y sus cien años de vida

«But even this duration of the life of Brahma does not succeed in exhausting time, for the gods are not eternal» — y el límite que le pone: ni esa duración agota el tiempo, porque los dioses no son eternos

«H. Jacobi * rightly believes that, in the original doctrine,» — introduce a Jacobi como autoridad sobre la doctrina original del yuga; el tramo se corta en el límite de chunk del troceo y el asterisco de llamada a nota queda dentro

«a yuga was equivalent to a complete cycle, comprising the birth, “wear,” and destruction of the universe.» — continuación de lo que atribuye a Jacobi: *un yuga equivalía al ciclo completo de nacimiento, desgaste y destrucción del universo*

«Such a doctrine, moreover, was closer to the archetypal myth (lunar in structure), which we have studied in our Traité histoire des religions.» — y acerca esa doctrina al mito arquetípico de estructura lunar que dice haber estudiado en su propio Traité, cuyo título sale sin la preposición en la capa de texto

«is the cyclical character of cosmic time. In fact, we are confronted with the infinite repetition of the same phenomenon (creation-destruction-new creation), adumbrated in each yuga (dawn and twilight) but completely realized by a Mahayuga.» — lo que le importa de la avalancha de cifras: el carácter cíclico del tiempo cósmico, con el mismo fenómeno repetido al infinito. El tramo empieza después del folio y la nota de media plana

«In addition to the metaphysical depreciation of history— which, in proportion to and by the mere fact of its duration, provokes an erosion of all forms by exhausting their ontologic substance—and in addition to the myth of the perfection of the beginnings, which we also find here once again, what deserves our attention in this orgy of figures is the eternal repetition of the fundamental rhythm of the cosmos: its periodic destruction and re-creation.» — los tres rasgos que subraya de la doctrina: la depreciación metafísica de la historia por erosión de las formas, el mito de la perfección del comienzo y la repetición eterna del ritmo cósmico

«From this cycle without beginning or end, man can wrest himself only by an act of spiritual freedom (for all Indian soteriological solutions can be reduced to preliminary liberation from the cosmic illusion and to spiritual freedom).» — la única salida que reconoce dentro de esa doctrina: un acto de libertad espiritual, al que reduce todas las soteriologías indias

«The two great heterodoxies, Buddhism and Jainism, accept the same pan-Indian doctrine of cyclical time, at least in its chief outlines, and compare it to a wheel with twelve spokes (this image is already employed in Vedic texts; cf. Atharva-Veda, X, 8, 4; Rg-Veda, 1, 164, 115; etc.).» — consigna que budismo y jainismo aceptan la misma doctrina panindia del tiempo cíclico y la comparan con una rueda de doce radios, imagen que ya halla en los textos védicos

«In the Buddhist tradition, the progressive decadence of man is marked by a continuous decrease in the length of human life.» — según Eliade, la tradición budista mide la decadencia progresiva del hombre por el acortamiento continuo de la vida humana

«Thus, according to Digha-nikaya, II, 2~7, at the time of the first Buddha, Vipassi, who made his appearance 91 kappa ago, the length of a human life was 80,000 years; at that of the second Buddha, Sikhi ($1 kappa ago), it was 70,000 years, and so on. The seventh Buddha, Gautama, appears when a human life is only 100 years, i.e., has been reduced to the utmost.» — la serie de los Budas y las duraciones de vida que cita del Digha-nikaya, de los ochenta mil años del primero a los cien del séptimo; las cifras salen con signos de moneda y tildes por dígitos en la capa de texto (sic)

«We shall encounter the same motif again in Iranian and Christian apocalypses.» — y anuncia el mismo motivo para las apocalípticas irania y cristiana, que trata más adelante

«Nevertheless, for Buddhism, as for all Indian speculation, time is limitless; and the Bodhisattva will become incarnate to announce the good tidings of salvation to all beings, in aeternum.» — la contrapartida que consigna: el tiempo sigue siendo ilimitado, y el Bodhisattva se encarnará sin término para anunciar la salvación

«The only possibility of escaping from time, of breaking the iron circle of existences, is to abolish the human condition and win Nirvana.» — la única salida del círculo de las existencias que reconoce en esa doctrina, que es abolir la condición humana

«Besides, all these “incalculables” and all these numberless aeons also have a soteriological function; simply contemplating the panorama of them terrifies man and forces him to realize that» — la función soteriológica que atribuye a las cifras: contemplarlas aterra y obliga a caer en la cuenta. El tramo se corta ante la nota al pie y el folio de media plana

«he must begin this same transitory existence and endure the same endless sufferings over again, millions upon millions of times; this results in intensifying his will to escape, that is, in impelling him to transcend his condition of “living being,” once and for all.» — continuación de lo anterior: *repetir la misma existencia millones de veces intensifica la voluntad de escapar de la condición de ser vivo*

«Indian speculations on cyclical time reveal a sufÏciently marked “refusal of history.” But we must emphasize an aspect in which they differ fundamentally from archaic conceptions» — nombra ese rechazo de la historia y marca de inmediato que la especulación india difiere de las concepciones arcaicas. La ligadura fi sale como Ï

«whereas the man of the traditional cultures refuses history through the periodic abolition of the Creation, thus living over and over again in the atemporal instant of the beginnings, the Indian spirit, in its supreme tensions, disparages and even rejects this same reactualization of auroral time, which it no longer regards as an effective solution to the problem of suffering.» — la diferencia que sostiene: el hombre tradicional revive el instante del comienzo, y el espíritu indio rechaza esa reactualización porque no le resuelve el sufrimiento

«The difference between the Vedic (hence archaic and primitive) vision and the Mahiyanic vision of the cosmic cycle is, in sum, the very difference that distinguishes the archetypal (traditional) anthropological position from the existentialist (historical) position.» — y traduce la diferencia a términos de posición: la arquetípica frente a la existencialista

«Karma, the law of universal causality, which by justifying the human condition and accounting for historical experience could be a source of consolation to the pre-Buddhistic Indian consciousness, becomes, in time, the very symbol of man’s» — el giro que describe: el karma, consuelo para la conciencia india prebudista, acaba siendo el símbolo mismo de la esclavitud

«Hence it is that every Indian metaphysics and technique, insofar as it proposes man’s liberation, seeks the annihilation of karma.» — y de ahí que toda metafísica y toda técnica india de liberación busquen, dice, la aniquilación del karma

«But if the doctrines of the cosmic cycles had been only an illustration of the theory of universal causality, we should not have mentioned them in the present context. The conception of the four yuga in fact contributes a new element: the explanation (and hence the justification) of historical catastrophes, of the progressive decadence of humanity, biologically, sociologically, ethically, and spiritually.» — declara por qué trae aquí la doctrina de los ciclos: aporta la explicación, y con ella la justificación, de las catástrofes históricas y de la decadencia progresiva de la humanidad

«By the simple fact that we are now living in the Kali Yuga, hence in an “age of darkness,” which progresses under the sign of disaggregation and must end by a catastrophe, it is our fate to suffer more than the men of preceding ages.» — la consecuencia que saca para el presente: vivir en la edad de la oscuridad implica sufrir más que los hombres de las edades anteriores

«Now, in our historical moment, we can expect nothing else; at most (and it is here that we glimpse the soteriological function of the Kali Yuga and the privileges conferred on us by a crepuscular and catastrophic history), we can wrest ourselves from cosmic servitude.» — y el privilegio que atribuye a una historia crepuscular: no cabe esperar otra cosa, salvo arrancarse de la servidumbre cósmica

«The Indian theory of the four ages is, consequently, invigorating and consoling for man under the terror of history.» — aquí aparece por primera vez en estos capítulos la fórmula que dará título al capítulo Four: la teoría india de las cuatro edades como consuelo del hombre bajo el terror de la historia

«In effect: (1) on the one hand, the sufferings that fali to him because he is contemporary with this crepuscular decomposition help him to understand the precariousness of his human condition and thus facilitate his enfranchisement; (2) on the other hand, the theory validates and justifies the sufferings of him who does not choose freedom but resigns himself to undergoing his existence, and this by the very fact that he is conscious of the dramatic and catastrophic structure of the epoch in which it has been given him to live (or, more precisely, to live again).» — las dos vías que distingue: al que busca la libertad, el sufrimiento le muestra la precariedad de su condición; al que se resigna, la teoría le valida el sufrimiento por ser consciente de la época que le tocó. La capa de texto lee *fali* por *fall* (sic)

«To bear the burden of being contemporary with a disastrous period by becoming conscious of the position it occupies in the descending trajectory of the cosmic cycle is an attitude that was especially to demonstrate its effectiveness in the twilight of Greco-Oriental civilization.» — y traslada esa segunda actitud al mundo helenístico tardío, donde dice que resultó eficaz

«The only aspect that interests us is the place the man of these civilizations finds for himself in respect to history, and more especially as he confronts contemporary history.» — acota otra vez su objeto: no la cosmología en sí, sino el lugar que el hombre de esas civilizaciones se da frente a la historia contemporánea

«We shall review these cosmological systems— from the pre-Socratics to the Neo-Pythagoreans—only insofar as they answer the following question: What is the meaning of history, that is, of the totality of the human experiences provoked by inevitable geographical conditions, social structures, political conjunctures, and so on?» — la pregunta con que dice que va a leer a los presocráticos y a los neopitagóricos, que es qué significa la historia

«Let us remark at once that this question had meaning only for a very small minority during the period of the Orientalo-Hellenistic civilizations—only for those, that is, who had become dissociated from the horizon of antique spirituality.» — y acota a quién le importaba esa pregunta: a una minoría desprendida del horizonte de la espiritualidad antigua

«The immense majority of their contemporaries still lived, especially at the beginning of the period, under the dominance of archetypes; they emerged from it only very late (and perhaps never for good and all, as, for example, in the case of agricultural societies), during the course of the powerful historical tensions that were provoked by Alexander and hardly ended with the fall of Rome.» — lo que atribuye a la mayoría: seguir bajo el dominio de los arquetipos, con la reserva de que las sociedades agrícolas quizá nunca salieron del todo

«What, in the fifth century 8.c., was a gnosis accessible only with difÏculty, four centuries later becomes a doctrine that consoles hundreds of thousands of men (witness, for example, Neo-Pythagoreanism and Neo-Stoicism in the Roman world).» — la difusión que traza: lo que en el siglo quinto era gnosis de pocos, cuatro siglos después consuela a multitudes por vía neopitagórica y neoestoica

«Anaximander knows that all things are born and return to the apeiron.» — según Eliade, Anaximandro sostiene el nacimiento y el retorno de todas las cosas al apeiron

«Empedocles conceives of the alternate supremacy of the two opposing principles philia and neikos as explaining the eternal creations and destructions of the cosmos (a cycle in which four phases are distinguishable,* somewhat after the fashion of the four “‘incalculables” of Buddhist doctrine).» — y atribuye a Empédocles la explicación de las creaciones y destrucciones eternas por la supremacía alternada de philia y neikos, con un ciclo de cuatro fases que compara con los incalculables budistas

«As to the eternal return—the periodic resumption, by all beings, of their former lives—this is one of the few dogmas of which we know with some certainty that they formed a part of primitive Pythagoreanism.» — y sitúa el eterno retorno entre los pocos dogmas que da por seguros del pitagorismo primitivo

«according to recent researches, admirably utilized and synthesized by Joseph Bidez,"* it seems increasingly probable that at least certain elements of the Platonic system are of Irano-Babylonian origin.» — lo que atribuye a Bidez y a las investigaciones que este sintetiza: que al menos algunos elementos del sistema platónico serían de origen irano-babilonio, dicho como probabilidad creciente

«Plato finds the cause of cosmic regression and cosmic catastrophes in a twofold motion of the universe: “. . . Of this Universe of ours, the Divinity now guides its circular revolution entirely, now abandons it to itself, once its revolutions have attained the duration which befits this universe; and it then begins to turn in the opposite direction, of its own motion» — la lectura del Politicus: Platón, dice, pone la causa de la regresión cósmica en un movimiento doble del universo, guiado por la divinidad y luego abandonado a sí mismo. La cita interna es de Platón, no de Eliade

«It is, to be sure, through the “success” that they obtained later, and not through their intrinsic worth, that all these Greek and Greco-Oriental» — declara por qué le interesan esas doctrinas: por el éxito que tuvieron después y no por su valor intrínseco. El tramo se corta en el cambio de plana y sigue en la línea siguiente

«doctrines based upon the myth of cosmic cycles are of interest to us.» — continuación del periodo anterior: *las doctrinas griegas y grecoorientales fundadas en el mito de los ciclos cósmicos*

«conflagration is, as we have seen, also accepted by Heraclitus.» — consigna la conflagración universal también en Heráclito; el periodo empieza en el chunk anterior del troceo, que corta después de *The universal*

«This myth was still discernibly present in the earliest pre-Socratic speculations.» — la continuidad que traza: el mito de los ciclos seguía presente en la especulación presocrática más temprana

«the greatest destruction, both among animals in general and among the human race, of which, as is fitting, only a few representa» — la catástrofe que sigue al cambio de dirección, en palabras del Politicus tal como Eliade lo cita; el tramo se corta antes del folio de media plana

«But this catastrophe is followed by a paradoxical “regeneration.” Men begin to grow young again: “the white hair of the aged darkens,” while those at the age of puberty begin to lessen in stature day by day, until they return to the size of» — la regeneración paradójica que Eliade subraya del texto platónico: los viejos rejuvenecen y los púberes menguan día a día

«It was then that the race of the ‘Sons of Earth” (gegeneis), whose memory was preserved by our ancestors, was born» — la raza de los Hijos de la Tierra, cuyo recuerdo, dice el pasaje platónico, conservaron los antepasados

«Upon arising out of the earth, they all returned to life, without preserving any memory of their former state of life.» — la frase del Politicus sobre los nacidos de la tierra, que vuelven a la vida sin memoria de su estado anterior

«The trees gave them fruits in abundance and they slept naked on the soil, with no need for beds, because then the seasons were mild» — y el cuadro paradisíaco que cierra la cita: frutos en abundancia, sueño desnudo sobre el suelo y estaciones benignas

«The myth of the primordial paradise, evoked by Plato, discernible in Indian beliefs, was known to the Hebrews (for example, Messianic illud tempus in Isaiah 11 : 6, 8; 65 : 25) as well as to the Iranian (Dénkart, VII, 9, 3-5) and Greco-Latin traditions.» — la convergencia que traza entre Platón, las creencias indias, el illud tempus mesiánico de Isaías, el Dēnkart iranio y las tradiciones grecolatinas

«Moreover, it fits perfectly into the archaic (and probably universal) conception of “para disal beginnings,” which we find in all valuations of the primordial illud tempus.» — y lo encaja en la concepción arcaica de los comienzos paradisíacos, que llama probablemente universal

«That Plato reproduces such traditional visions in the dialogues that date from his old age is nowise astonishing; the evolution of his philosophical thought itself forced him to rediscover the mythological» — según Eliade, no sorprende que Platón repita esas visiones en los diálogos de su vejez, porque su propia evolución filosófica lo llevó a ello. El tramo se corta en el cambio de plana

«During this age of Cronos, there were neither savage animals nor enmity between animals (2712). The men of those days had neither wives nor children» — los rasgos de la edad de Cronos que recoge del Politicus: sin animales salvajes, sin enemistad entre ellos y sin mujeres ni hijos; la referencia estefaniana sale como cifra corrida en la capa de texto

«The memory of the age of gold under Cronos was certainly available to him in Greek tradition (cf., for example, the four ages described by Hesiod, Erga, 110 ff.).» — según Eliade, Platón tenía a mano el recuerdo griego de la edad de oro bajo Cronos, y remite a las cuatro edades de Hesíodo

«According to the Timaeus, partial catastrophes are caused by planetary deviation (cf. Timaeus, 22d and 2e, deluge referred to by the priest of Sais), while the moment of the meeting of all the planets is that of “perfect time” (Timaeus, 39d), that is, of the end of the Great Year.» — lo que lee en el Timeo: catástrofes parciales por desviación planetaria, y el encuentro de todos los planetas como tiempo perfecto, es decir, fin del Gran Año

«the idea that a conjunction of all the planets sufÏces to cause a universal upheaval is certainly of Chaldaean origin.» — la frase de Bidez que cita para el origen caldeo de la idea; la voz es la de Bidez, no la suya. La ligadura fi sale como Ï

«On the other hand, Plato seems also to have been familiar with the Iranian conception according to which the purpose of these catastrophes is the purification of the human race» — y le atribuye a Platón, con reserva, familiaridad con la concepción irania que da a esas catástrofes una finalidad purificadora

«The Stoics, for their own purposes, also revived speculations concerning the cosmic cycles, emphasizing either eternal repetition TM or the cataclysm, ekpyrosis, by which cosmic cycles come to their end.» — lo que atribuye a los estoicos: retomar los ciclos cósmicos acentuando o la repetición eterna o la ekpyrosis; las llamadas a nota quedan dentro del tramo como las imprime la capa de texto

«Drawing from Heraclitus, or directly from Oriental gnosticism, Stoicism propagates all these ideas in regard to the Great Year and to the cosmic fire (ekpyrosis) that periodically puts an end to the universe in order to renew it.» — y traza la vía de difusión: el estoicismo propaga el Gran Año y el fuego cósmico que acaba con el universo para renovarlo

«The periodic renewal of the world (metacosmesis) was, furthermore, a favorite doctrine of Neo-Pythagoreanism, the philosophy that as Jéréme Carcopino has shown, together with Stoicism, divided the allegiance of Roman society in the second and first centuries» — según Eliade, y apoyándose en Carcopino, el neopitagorismo hizo doctrina favorita de la renovación periódica del mundo y se repartió con el estoicismo la adhesión de la sociedad romana

«But adherence to the myth of “eternal repetition,” as well as to that of apokatastasis (the term entered the Hellenic world after Alexander the Great) are both philosophical positions in which we can perceive a very determined antihistorical attitude together with a will to defend oneself from history. We shall discuss both of these positions.» — lo que ve en las dos posiciones, repetición eterna y apokatastasis: una actitud antihistórica decidida y una voluntad de defenderse de la historia

«This fact, however, constitutes no bar to our recognizing that there are also certain Babylonian influences in the Politicus; when, for example, Plato imputes periodic cataclysms to planetary revolutions, an explanation that certain recent researches» — y sostiene, sin excluir lo anterior, un influjo babilonio en el Politicus: los cataclismos periódicos imputados a revoluciones planetarias. El tramo se corta ante las llamadas a nota

«would derive from Babylonian astronomical speculations later rendered accessible to the Hellenic world through Berossus’ Babyloniaca.» — continuación del periodo anterior: *la explicación vendría de la astronomía babilonia, accesible al mundo helénico por la Babyloniaca de Beroso*

«If all moments and all situations of the cosmos are repeated ad infinitum, their evanescence is, in the last analysis, patent; sub specie infinitatis, all moments and all situations remain stationary and thus acquire the ontological order of the archetype.» — el razonamiento con que lo explica: repetidos al infinito, todos los momentos quedan estacionarios sub specie infinitatis y adquieren el rango ontológico del arquetipo

«Hence, among all the forms of becoming, historical becoming too is saturated with being. From the point of view of eternal repetition, historical events are transformed into categories and thus regain the ontological order they possessed in the horizon of archaic spirituality.» — y de ahí que el devenir histórico quede, dice, saturado de ser: el acontecimiento se vuelve categoría y recupera el rango ontológico que tenía en el horizonte arcaico

«In a certain sense it can even be said that the Greek theory of eternal return is the final variant undergone by the myth of the repetition of an archetypal gesture, just as the Platonic doctrine of Ideas was the final version of the archetype concept, and the most fully elaborated.» — la filiación que propone con cautela: la teoría griega del eterno retorno como última variante del mito de la repetición, y la doctrina platónica de las Ideas como última versión del arquetipo

«And it is worth noting that these two doctrines found their most perfect expression at the height of Greek philosophical thought.» — y observa que las dos alcanzaron su expresión más acabada en la cumbre del pensamiento filosófico griego

«We observed in the preceding chapter that the myth of eternal repetition, as reinterpreted by Greek speculation, has the meaning of a supreme attempt toward the “‘staticization” of becoming, toward annulling the irreversibility of time.» — lo que ve en el mito de la repetición eterna reinterpretado por la especulación griega: un intento supremo de estatizar el devenir y anular la irreversibilidad del tiempo

«It appears more and more probable that the myth of an end of the world by fire, from which the good will escape unharmed, is of Iranian origin (cf., for example, Bundahiin, XXX, 18), at least in the form known to the “western mages” who, as Cumont has shown,” disseminated it in the West.» — la filiación irania del fin del mundo por fuego, dicha como probabilidad creciente y apoyada en Cumont; el texto que cita como ejemplo es el Bundahišn, que la capa de texto imprime *Bundahiin*

«Stoicism, the Sibylline Oracles (for example II, 268), and Judaeo-Christian liter ature make this myth the foundation of their apocalypses and their eschatology.» — y consigna quiénes hicieron de ese mito el fundamento de sus apocalipsis: el estoicismo, los Oráculos Sibilinos y la literatura judeocristiana

«Strange as it may seem, the myth ‘was consoling. In fact, fire renews the world» — el rasgo que subraya contra lo esperable: el mito era consolador, porque el fuego renueva el mundo

«a new world, free from old age, death, decomposition and corruption, living eternally, increasing eternally, when the dead shall rise, when immortality shall come to the living, when the world shall be perfectly renewed» — la promesa del Yasht que cita para esa restauración: mundo nuevo sin vejez ni muerte, con los muertos levantados y la inmortalidad llegada a los vivos; la voz es la del texto avéstico

«This, then, is an apokatastasis from which the good have nothing to fear. The final catastrophe will put an end to history, hence will restore man to eternity and beatitude.» — y lee esa apokatastasis como salida sin amenaza para los justos: la catástrofe final acaba con la historia y devuelve al hombre a la eternidad

«Notable studies, by both Cumont and H. S. Nyberg,” have succeeded in illuminating some of the obscurity that surrounds Iranian eschatology and in defining the influences responsible for the Judaeo-Christian apocalypse.» — nombra a Cumont y a Nyberg como quienes han aclarado la escatología irania y las influencias que llegan al apocalipsis judeocristiano

«Like India (and, in a certain sense, Greece), Iran knew the myth of the four cosmic ages.» — consigna el mito de las cuatro edades cósmicas también en Irán, con Grecia puesta entre reservas

«A lost Mazdean text, the Sudkar-nask (whose content is preserved in the Dénkart, IX, 8), referred to the four ages: gold, silver, steel, and» — las cuatro edades de metales del Sudkar-nask perdido, cuyo contenido dice conservado en el Dēnkart. El tramo se corta en el folio de media plana

«The same metals are mentioned at the beginning of the Bakman-Yast (I, 3), which, however, somewhat further on (II, 14), describes a cosmic tree with seven branches (gold, silver, bronze, copper, tin, steel, and a “mixture of iron”), corresponding to the sevenfold mythical history of the Persians.» — y el paso de los cuatro metales al árbol cósmico de siete ramas del Bahman Yasht, que corresponde a una historia persa septenaria; los nombres iranios salen deformados en la capa de texto

«This cosmic hebdomad no doubt developed in connection with Chaldaean astrological teachings, each planet “governing” a millennium.» — la conexión que propone con la astrología caldea, donde cada planeta gobierna un milenio

«But Mazdaism had much earlier proposed an age of 9,000 years (8 X 3,000) for the universe, while Zarvanism, as Nyberg has shown,* extended the maximum duration of this universe to 12,000 years.» — las dos duraciones que contrapone dentro del mundo iranio, la mazdea y la zurvanita, esta última apoyada en Nyberg

«In the two Iranian systems—as, moreover, in all doctrines of cosmic cycles—the world will end by fire and water, per pyrosim et cataclysmum, as Firmicus Maternus (III, 1) was later to write.» — la coincidencia que señala en todas las doctrinas de ciclos: el mundo acaba por fuego y por agua, con la fórmula latina que atribuye a Fírmico Materno

«That in the Zarvanite system “unlimited time,” Zarvan akarana, pre~ cedes and follows the 12,000 years of “limited time’ created by Ormazd; that in this system “Time is more powerful than the two Creations,” * that is, than the creations of Ormazd and Ahriman; that, consequently, Zarvan akarana was not created by Ormazd and hence is not subordinate to him—all these are matters that we need not enter into here.» — enumera las tesis zurvanitas sobre el Zarvan akarana, tiempo ilimitado no creado por Ormazd, y declara expresamente que no entra en ellas

«What we wish to emphasize is that, in the Iranian conception, history (whether followed or not by infinite time) is not eternal; it does not repeat itself but will come to an end one day by an eschatological ekpyrosis and cosmic cataclysm.» — lo que sí subraya de la concepción irania: la historia no es eterna ni se repite, y termina un día por ekpyrosis escatológica

«For the final catastrophe that will put an end to history will at the same time be a judgment of history.» — y le da a esa catástrofe una segunda función: ser a la vez juicio de la historia

«Windisch has shown the importance of these Mazdean ideas for the Christian apologist Lactantius.» — atribuye a Windisch haber mostrado el peso de esas ideas mazdeas en Lactancio

«God created the world in six days, and on the seventh he rested; hence the world will endure for six aeons, during which “evil will conquer and triumph” on earth. During the seventh millennium, the prince of demons will be chained and humanity will know a thousand years of rest and perfect justice.» — el cómputo milenarista que expone: seis eones de triunfo del mal y un séptimo milenio con el príncipe de los demonios encadenado

«Obviously, this division of history into three acts and eight millennia was also known to the Christian chiliasts,* but there can be no doubt that it is Iranian in structure, even if a similar eschatological vision of history was disseminated throughout the Mediterranean East and in the Roman Empire by Greco-Oriental gnosticisms.» — la adjudicación que sostiene: la división en tres actos y ocho milenios la conocieron los quiliastas cristianos, pero su estructura le parece irania

«It is then—in illo tempore—that, as we are told, all will render an account of what they have» — el desenlace que consigna: cada quien rinde cuentas de lo hecho en la historia. El tramo se corta en el cambio de plana

«done “‘in history” and only those who are not guilty will know beatitude and eternity.» — continuación del periodo anterior: *solo los no culpables conocen la beatitud y la eternidad*

«After this the demon will escape from his chains ‘and resume war upon the just; but at last he will be» — el tercer acto del esquema: liberado el demonio, vuelve la guerra contra los justos. El tramo se corta en el límite de chunk del troceo

«vanquished and at the end of the eighth millennium the world will be re-created for eternity.» — continuación del periodo anterior: *vencido el demonio, el mundo se recrea para la eternidad al término del octavo milenio*

«A series of calamities will announce the approach of the end of the world; and the first of them will be the fall of Rome and the destruction of the Roman Empire, a frequent anticipation in the Judaeo-Christian apocalypse, but also not unknown to the Iranians.» — la primera de las calamidades anunciadoras que consigna: la caída de Roma, esperada tanto en el apocalipsis judeocristiano como entre los iranios

«Both Lactantius and the Bakman-Yait announce that “the year will be shortened, the month will diminish, and the day will contract,” ® a vision of cosmic and human deterioration that we have also found in India (where human life decreases from 80,000 to 100 years» — la coincidencia que traza entre Lactancio y el Bahman Yasht: el año se acorta, el mes mengua y el día se contrae, deterioro que ya había hallado en la India

«Then the mountains will crumble and the earth become smooth, men will desire death and envy the dead, and but a tenth of them will survive.» — el cuadro del fin que recoge: montañas derrumbadas, tierra allanada, hombres que desean la muerte y una décima parte sobreviviente

«when justice will be rejected and innocence odious, when the wicked will prey as enemies upon the good, when neither law nor order nor military discipline will be observed, when none will respect gray hairs, or do the ofÏces of piety, nor take pity upon women and children; all things will be confounded and mixed, against divine and natural law» — el pasaje de Lactancio que cita para esa fase premonitoria; la voz es la de Lactancio. La ligadura fi de *offices* sale como Ï

«But after this premonitory phase, the purifying fire will come down to destroy the wicked and will be followed by the millennium of bliss that the Christian chiliasts also expected and Isaiah and the Sibylline Oracles had earlier foretold.» — lo que sigue en ese esquema: fuego purificador y milenio de bienaventuranza, esperado por los quiliastas y anunciado antes por Isaías y los Oráculos Sibilinos

«Men will know a new golden age that will last until the end of the seventh millennium; for after this last conflict, a universal ekpyrosis will absorb the whole universe in fire, thus permitting the birth of a new world, an eternal world of justice and happiness, not subject to astral influences and freed from the dominion of time.» — y el término del proceso: una ekpyrosis universal absorbe el universo en fuego y engendra un mundo eterno de justicia, libre de influencias astrales y del dominio del tiempo

«The Hebrews likewise limited the duration of the world to seven millennia, but the rabbinate never encouraged mathematical calculations to determine the end of the world.» — la reserva que consigna del lado hebreo: se limita el mundo a siete milenios, pero el rabinato nunca alentó cálculos para fijar la fecha

«They confined themselves to stating that a series of cosmic and historical calamities (famines, droughts, wars, and so forth) would announce the end of the world. The Messiah would come; the dead would rise again (Isaiah 26 : 19); God would conquer death and the renewal of the world would follow (Isaiah 65 : 17; Book of Jubilees I : 29, even speaks of a new Creation).» — lo que sí enunciaban, según Eliade: calamidades anunciadoras, venida del Mesías, resurrección de los muertos y renovación del mundo, con Isaías y el Libro de los Jubileos como apoyos

«Here again, as everywhere in the apocalyptic doctrines referred to above, we find the traditional motif of extreme decadence, of the triumph of evil and darkness, which precede the change of aeon and the renewal of the cosmos.» — el motivo que da por común a todas esas doctrinas apocalípticas: decadencia extrema y triunfo del mal antes del cambio de eón

«When such and such things happen in heaven, then will the clear become dull, the pure dirty, the lands will fall into confusion, prayers will not be heard, the signs of the prophets will become unfavorable. . . . Under his [i.e., 2 prince who does not obey the commands of the gods] rule the one will devour the other, the people will sell their children for gold, the husband will desert his wife, the wife her husband, the mother will bolt the door against her daughter.» — el texto babilonio traducido por Jeremias que cita como anuncio del fin; la voz es la del texto, no la de Eliade, y la capa de texto lee *2* por *a*

«Another hymn foretells that, in those days, the sun will no longer rise, the moon no longer appear, and so on.» — y suma otro himno babilonio donde el sol deja de salir y la luna de aparecer

«In the Babylonian conception, however, this crepuscular period is always followed by a new paradisal dawn. Frequently, as we should expect, the paradisal period opens with the enthronement of a new sovereign.» — la contrapartida babilonia que consigna: al periodo crepuscular le sigue siempre una aurora paradisíaca, abierta con la entronización de un nuevo soberano

«since the time the gods in their friendliness did set me on the throne of my fathers, Ramman has sent forth his rain . . . the harvest was plentiful, the corn was abundant . . . the cattle multiplied exceedingly.» — las palabras de Asurbanipal que cita para el rey como regenerador del cosmos; la voz es la de la inscripción real

«A reign of abundance, years of exuberance in my country I cause to be.» — la fórmula de Nabucodonosor sobre su propio reinado, en la misma serie de testimonios reales

«under him the whole land of Katti prospered, and in his time people, cattle, sheep multiplied.» — y el texto hitita de Murshilish sobre el reinado de su padre, tercer testimonio de la misma serie

«Simplifying, we might say that, among the Iranians as among the Jews and Christians, the “history” apportioned to the universe is limited, and that the end of the world coincides with the destruction of sinners, the resurrection of the dead, and the victory of eternity over time.» — el resumen que ofrece de las tres tradiciones: historia limitada, y fin del mundo que coincide con la destrucción de los pecadores y la victoria de la eternidad sobre el tiempo

«But although this doctrine becomes increasingly popular during the first century s.c. and the early centuries of our era, it does not succeed in finally doing away with the traditional doctrine of periodic regeneration of the world through annual repetition of the Creation.» — y el límite que le pone: pese a su difusión, esa doctrina no acaba con la regeneración periódica por repetición anual de la Creación

«universal: we find it in Homer, in Hesiod, in the Old ‘Testament, in China, and elsewhere.» — generaliza el motivo del reinado próspero a Homero, Hesíodo, el Antiguo Testamento y China; el periodo empieza antes del folio de media plana, que corta *The conception is archaic and*

«Similarly dominant in pre-Messianic Judaism, it was never totally eliminated, for rabbinic circles hesitated to be precise as to the duration that God had fixed for the cosmos and confined themselves to declaring that the illud tempus would certainly arrive one day.» — la reserva rabínica que consigna: los círculos rabínicos evitaban precisar la duración fijada por Dios y se limitaban a decir que el illud tempus llegaría

«and that hence the illud tempus is eternally of the present and accessible to anyone, at any moment, through metanoia.» — lo que atribuye a la tradición evangélica: el illud tempus queda eternamente presente y accesible a cualquiera por la metanoia

«Since what is involved is a religious experience wholly different from the traditional experience, since what is involved is faith, Christianity translates the periodic regeneration of the world into a regeneration of the human individual.» — la traducción que ve operar en el cristianismo: la regeneración periódica del mundo se vuelve regeneración del individuo

«But for him who shares in this eternal nunc of the reign of God, history ceases as totally as it does for the man of the archaic cultures, who abolishes it periodically.» — y el efecto que le atribuye: para quien participa de ese nunc eterno, la historia cesa tan por completo como para el hombre arcaico que la abolía

«Christian too, history can be regenerated, by and through each individual believer, even before the Saviour’s second coming, when it will utterly cease for all Creation.» — cierra la comparación: también el cristiano puede regenerar la historia por cada creyente, antes de la segunda venida en que cesará para toda la Creación

«An adequate discussion of the revolution that Christianity introduced into the dialectic of the abolition of history, and of the escape from the ascendancy of time, would lead us too far beyond the limits of this essay.» — declara el límite de su propio ensayo y deja fuera la discusión de la revolución cristiana en la dialéctica de la abolición de la historia

«Let us simply note that even within the frame of the three great religious—Iranian, Judaic, and Christian—that have limited the duration of the cosmos to some specific number of millennia and afÏrm that history will finally cease in illo tempore, there still survive certain traces of the ancient doctrine of the periodic regeneration of history.» — lo que sí anota: aun en las tres religiones que limitan la duración del cosmos sobreviven rastros de la regeneración periódica. La capa de texto lee *religious* por *religions*

«In other words, history can be abolished, and consequently renewed, a number of times, before the final eschaton is realized.» — la fórmula que resume ese resto: la historia puede abolirse y renovarse varias veces antes del eschaton final

«Indeed, the Christian liturgical year is based upon a periodic and real repetition of the Nativity, Passion, death, and Resurrection of Jesus, with all that this mystical drama implies for a Christian; that is, personal and cosmic regeneration through reactualization in concreto of the birth, death, and resurrection of the Saviour.» — el ejemplo con que lo muestra: el año litúrgico cristiano repite periódica y realmente la Natividad, la Pasión y la Resurrección

«referred to all these Hellenistic-Oriental doctrines relative to cosmic cycles for only one purpose—that of discovering the answer to the question that we posed at the beginning of this chapter: How has man tolerated history?» — abre el apartado Destiny and History recordando el único fin con que trajo esas doctrinas: contestar cómo ha tolerado el hombre la historia

«The answer is discernible in each individual system: His very place in the cosmic cycle—whether the cycle be capable of repetition or not—lays upon man a certain historical destiny.» — la respuesta que ve en todos esos sistemas: el lugar que a cada quien le toca en el ciclo cósmico le impone un destino histórico

«We must beware of seeing no more here than a fatalism, whatever meaning we ascribe to the term,» — la advertencia que interpone contra leer eso como fatalismo. El tramo se corta en el folio de media plana

«that would account for the good and bad fortune of each individual taken separately. These doctrines answer the questions posed by the destiny of contemporary history in its entirety, not only those posed by the individual destiny.» — continuación: *esas doctrinas responden por el destino de la historia contemporánea entera, no solo por el individual*

«A certain quantity of suffering is in store for humanity (and by the word “humanity” each person means the mass of men known to himself) by the simple fact that humanity finds itself at a certain historical moment, that is, in a cosmic cycle that is in its descending phase or nearing its end.» — la cantidad de sufrimiento que atribuye a un momento histórico por su sola posición en la fase descendente del ciclo

«Individually, each is free to withdraw from this historical moment and to console himself for its baneful consequences, whether through philosophy or through mysticism.» — la salida individual que reconoce: retirarse del momento histórico y consolarse por la filosofía o la mística

«The mere mention of the swarm of gnosticisms, sects, mysteries, and philosophies that overran the Mediterranean-Oriental world during the centuries of historical tension will sufÏce to give an idea of the vastly increasing proportion of those who attempted to withdraw from history.» — y cuenta como indicio de esa retirada la proliferación de gnosticismos, sectas y misterios en el mundo mediterráneo-oriental. La ligadura fi sale como Ï

«The historical moment in its totality, however, could not avoid the destiny that was the inevitable consequence of its very position upon the descending trajectory of the cycle to which it belonged.» — y el límite de esa salida: el momento histórico entero no escapa al destino que le fija su posición en el ciclo

«so, in the view of the various systems to which we have referred, the historical moment, despite the possibilities of escape it offers contemporaries, can never, in its entirety, be anything but tragic, pathetic, unjust, chaotic, as any moment that heralds the final catastrophe must be.» — la consecuencia que saca: para esos sistemas, el momento histórico solo puede ser trágico, patético, injusto y caótico, como todo lo que anuncia la catástrofe final

«In fact, a common characteristic relates all the cyclical systems scattered through the Hellenistic-Oriental world: in the view of each of them, the contemporary historical moment (whatever its chronological position) represents» — el rasgo común que atribuye a todos los sistemas cíclicos helenístico-orientales. El tramo se corta en el cambio de plana

«a decadence in relation to preceding historical moments. Not only is the contemporary aeon inferior to the other ages (gold, silver, and so on) but, even within the frame of the reigning age (that is, of the reigning cycle), the “instant” in which man lives grows worse as time passes.» — continuación: *el eón contemporáneo es inferior a las otras edades, y aun dentro del ciclo reinante el instante empeora con el tiempo*

«This tendency toward devaluation of the contemporary moment should not be regarded as a sign of pessimism. On the contrary, it reveals an excess of optimism, for, in the deterioration of the contemporary situation, at least a portion of mankind saw signs foretelling the regeneration that must necessarily follow.» — la lectura que propone contra la esperada: la desvalorización del presente no es pesimismo sino exceso de optimismo, porque el deterioro se lee como signo de la regeneración

«Since the days of Isaiah, a series of military defeats and political collapses had been anxiously awaited as an ineluctable syndrome of the Messianic illud tempus that was to regenerate the world.» — y el ejemplo con que lo sostiene: desde Isaías se esperaban derrotas y colapsos como síndrome del illud tempus mesiánico

«As we shall see in a moment, Saint Augustine will defend the idea of a perennial Rome solely to escape from accepting a fatum determined by cyclical theories» — anuncia el caso de Agustín, que según él defiende la Roma perenne para no aceptar un fatum fijado por las teorías cíclicas

«It is, nevertheless, true that astrological fatalism itself accounted for the course of historical events, and hence helped the contemporary to understand them and tolerate them, just as successfully as did the various Greco-Oriental gnosticisms, Neo-Stoicism, and Neo-Pythagoreanism.» — y consigna sin arbitrar que el fatalismo astrológico cumplía la misma función consoladora que los gnosticismos y el neoestoicismo: explicaba el curso de los acontecimientos

«the result was the same: none of the catastrophes manifested in history was arbitrary, Empires rose and fell; wars caused innumerable sufferings; immorality, dissoluteness, social injustice, steadily increased—because all this was necessary, that is, was willed by the cosmic rhythm, by the demiurge, by the constellations, or by the will of God» — el resultado que iguala a todas esas explicaciones: ninguna catástrofe histórica era arbitraria, porque todas se querían por el ritmo cósmico, el demiurgo, las constelaciones o Dios

«In this view, the history of Rome takes on a noble gravity. Several times in the course of their history, the Romans underwent the terror of an imminent end to their city, whose duration—as they believed—had been determined at the very moment of its foundation by Romulus.» — introduce el caso romano: varias veces los romanos sufrieron el terror de un fin inminente de la ciudad, cuya duración creían fijada por Rómulo en la fundación

«In Les Grands Mythes de Rome, Jean Hubaux has penetratingly analyzed the critical moments of the drama provoked by the uncertainties in calculations of the “life” of Rome, while Jéréme Carcopino has recorded the historical events and the spiritual tension that justified the hope for a noncatastrophic resurrection of the city.» — nombra a Hubaux por el análisis de esos momentos críticos y a Carcopino por los hechos que sostuvieron la esperanza de una resurrección sin catástrofe

«cycle, as for those who believed only in a single cycle nearing its end, the drama of contemporary history was necessary and inevitable.» — continuación del periodo anterior: *en las dos posturas el drama de la historia contemporánea es necesario e inevitable*

«Plato, even in his day, and despite his acceptance of some of the schemata of ‘Chaldaean astrol- ‘ogy, was profuse in his sarcasms against those who had fallen into astrological fatalism or who believed in an eternal repetition in the strict (Stoic) sense of the term» — según Eliade, Platón acepta algunos esquemas de la astrología caldea y a la vez se burla de quienes caen en el fatalismo astrológico o en la repetición eterna en sentido estoico; la capa de texto parte *astrology* con un guion y una comilla de más

«However, different as were the possible positions of man, they displayed one common characteristic: history could be tolerated, not only because it had a meaning but also because it was, in the last analysis, necessary. For those who believed in a repetition of an entire cosmic» — la característica común que da por resultado del apartado: la historia se toleraba no solo por tener sentido, sino por ser necesaria. El tramo se corta en el límite de chunk del troceo y sigue en la línea siguiente

«revealed by the twelve eagles seen by Romulus); and (2) the Great Year will put an end to all history, hence to that of Rome, by a universal ekpyrosis.» — continuación de los dos mitos crepusculares romanos: el número místico de años revelado por las doce águilas de Rómulo, y el Gran Año que acabaría con toda la historia por ekpyrosis

«Roman history itself undertook to show the baselessness of these fears, down toa very late period. For at the end of 120 years after the foundation of Rome, it was realized that the twelve eagles seen by Romulus did not signify 120 years of historical life for the city, as many had feared. At the end of 365 years, it became apparent that there was no question of a Great Year, in which each year of the city would be equivalent to a day, and it was supposed that destiny had granted Rome another kind of Great Year, composed of twelve months of 100 years.» — según Eliade, la propia historia romana fue desmintiendo esos cálculos: pasados ciento veinte años y luego trescientos sesenta y cinco, se supuso un Gran Año de doce meses de cien años

«As for the myth of regressive “ages” and eternal return, professed by the Sibyl and interpreted by the philosophers through their theories of cosmic cycles, it was more than once hoped that the transition from one age to the other could be effected without a universal ekpyrosis. But this hope was always mingled with anxiety.» — y consigna la esperanza romana de pasar de una edad a otra sin ekpyrosis, con la reserva de que siempre iba mezclada con angustia

«Each time historical events accentuated their catastrophic rhythm, the Romans believed that the Great Year was on the point of ending and that Rome was on the eve of her fall.» — el reflejo que describe: cada aceleración catastrófica se leía como final del Gran Año y víspera de la caída de Roma

«When Caesar crossed the Rubicon, Nigidius Figulus foresaw the beginning of a cosmico-historical drama which would put an end to Rome and the human race.» — el ejemplo con que lo ilustra: Nigidio Fígulo leyó el paso del Rubicón como principio de un drama cósmico-histórico

«But the same Nigidius Figulus believed that an ekpyrosis was not inevitable, and that a renewal, the Neo-Pythagorean metacosmesis, was also possible without a cosmic catastrophe— an idea that Virgil was to take up and elaborate.» — y la contrapartida del mismo Fígulo: la metacosmesis neopitagórica permitía una renovación sin catástrofe, idea que atribuye recogida por Virgilio

«Horace, in his Epode XVI, had been unable to conceal his fear as to the future fate of Rome.» — consigna el miedo de Horacio por el destino de Roma en su epodo decimosexto

«The Stoics, the astrologers, and Oriental gnosticism saw in the wars and calamities of the time signs that the final catastrophe was» — y a estoicos, astrólogos y gnósticos leyendo las guerras de la época como señales del fin. El tramo se corta en el folio de media plana

«imminent. Reasoning either from calculation of the life of Rome or from the doctrine of cosmico-historical cycles, the Romans knew that, whatever else might happen, the city was fated to disappear before the beginning of a new aeon.» — continuación: *por el cómputo de la vida de Roma o por los ciclos cósmico-históricos, los romanos daban por seguro que la ciudad desaparecería antes del nuevo eón*

«But the reign of Augustus, coming after a series of long and sanguinary civil wars, seemed to inaugurate a par aeterna.» — el giro que introduce el principado: tras las guerras civiles, el reinado de Augusto pareció inaugurar una paz eterna, que la capa de texto imprime *par aeterna* (sic)

«The fears inspired by the two myths—the “age” of Rome and the theory of the Great Year—now proved groundless» — y con él, dice, quedaron sin fundamento los dos miedos: la edad de Roma y la teoría del Gran Año

«Augustus has founded Rome anew and we have nothing to fear as to its life» — la frase con que, según Eliade, podían tranquilizarse los obsesionados por el misterio de las doce águilas; es voz de esos romanos, no suya

«The transition from the age of iron to the age of gold has been accomplished without an ekpyrosis» — y la que se decían los obsesionados por la teoría de los ciclos

«Thus Virgil, for the last saeculum, that of the sun, which was to bring about the combustion of the universe, could substitute the saeculum of Apollo, avoiding an ekpyrosis and assuming that the recent wars had themselves been the sign of the transition from the age of iron to the age of gold.» — la operación que atribuye a Virgilio: sustituir el saeculum del sol por el de Apolo y leer las guerras recientes como el tránsito mismo a la edad de oro

«In the Aeneid (I, 255 ff.) Jupiter, addressing Venus, assures her that he will lay no bounds of space or time upon the Romans: “empire without end have I given them.» — la promesa de Júpiter a Venus en la Eneida, que cita para la duración sin término de Roma; la voz es la del poema

«And it was not until after the publication of the Aeneid that Rome was called urbs aeterna, Augustus being proclaimed the second founder of the city.» — y fecha ahí el nombre de urbs aeterna y la proclamación de Augusto como segundo fundador

«His birthday, September 23, was regarded “as the point of departure of the Universe, whose existence had been saved, and whose face had been changed, by Augustus.» — el cumpleaños de Augusto tenido por punto de partida del universo salvado, en la frase que Eliade toma de Carcopino

«In all this, as we see, there is a supreme effort to liberate history from astral destiny or from the law of cosmic cycles and to return, through the myth of the eternal renewal of Rome, to the archaic myth of the annual (and in particular the noncatastrophic!) regeneration of the cosmos through its eternal re-creation by the sovereign or the priest.» — la lectura que propone del caso romano: un esfuerzo por librar la historia del destino astral y volver al mito arcaico de la regeneración anual y no catastrófica del cosmos

«It is above all an attempt to give value to history on the cosmic plane; that is, to regard historical events and catastrophes as genuine cosmic combustions or dissolutions that must periodically put an end to the universe in order to permit its regeneration.» — y lo que ve por debajo: dar valor a la historia en el plano cósmico, leyendo las catástrofes como combustiones que permiten la regeneración

«The wars, the destruction, the sufferings of history are no longer the premonitory signs of the transition from one age to another, but themselves constitute the transition.» — el desplazamiento que señala: las guerras dejan de anunciar el paso de una edad a otra y pasan a ser ese paso

«Thus in each period of peace, history renews itself and, consequently, a new world begins; in the last analysis (as we saw in the case of the myth built up around Augustus), the sovereign repeats the Creation of the cosmos.» — y la consecuencia que saca: cada paz renueva la historia, y el soberano acaba repitiendo la creación del cosmos

«We have adduced the example of Rome to show how historical events could be given value by the expedient of the myths examined in the present chapter.» — declara para qué trajo el caso romano: mostrar cómo los mitos del capítulo daban valor a los acontecimientos

«Adapted to a particular myth theory (age of Rome, Great Year), catastrophes could not only be tolerated by their contemporaries but also positively accorded a value immediately after their appearance.» — y el alcance que le atribuye: adaptada la catástrofe a la teoría, no solo se la toleraba sino que se le daba valor apenas ocurría

«Of course, the age of gold inaugurated by Augustus has survived only through what it created in Latin culture. Augustus was no sooner dead than history undertook to belie the age of gold, and once again people began living in expectation of imminent disaster.» — el límite del propio caso, dicho por él: la edad de oro sobrevivió en la cultura latina, y muerto Augusto se volvió a vivir esperando el desastre

«Only Saint Augustine attempted to show that no one could know the moment at which God would decide to put an end to history, and that in any case, although cities by their very nature have a limited duration, the only “eternal city” being that of God, no astral destiny can decide the life or death of a nation.» — lo que atribuye a Agustín: nadie puede saber cuándo decidirá Dios acabar la historia, y ningún destino astral decide la vida de una nación, porque la única ciudad eterna es la de Dios

«Thus Christian thought tended to transcend, once and for all, the old themes of eternal repetition, Just as it had undertaken to transcend all the other archai¢ viewpoints by revealing the importance of the religious experience of faith and that of the value of the human personality.» — cierra el capítulo Three con el movimiento que atribuye al pensamiento cristiano frente a los temas de la repetición eterna, por la vía de la fe y del valor de la persona

«could regenerate itself periodically ad infinitum. Thus it was that, liberated from the myths of the twelve eagles and of the ekpyrosis, Rome could increase until, as Virgil foretells, it embraced even the regions “beyond the paths of the sun and the year» — la esperanza que sigue a la refundación augústea: liberada de las doce águilas y de la ekpyrosis, Roma podía regenerarse al infinito y crecer hasta las regiones que Virgilio pone más allá de los caminos del sol y del año. El periodo empieza en la plana anterior, que corta en *Then arose the hope that Rome*

«Rome was occupied by Alaric, it seemed that the sign of Romulus’ twelve eagles had triumphed: the city was entering its twelfth and last century of existence.» — la ocupación de Roma por Alarico leída como triunfo del signo de las doce águilas, con la ciudad entrando en su duodécimo y último siglo; el periodo empieza antes del folio de media plana, que corta en *When*

«problem raised in this final chapter exceeds the limits that we had assigned to the present essay. Hence we can only outline it.» — abre el capítulo Four declarando que el problema excede los límites del ensayo y que solo va a esbozarlo

«Whether he abolishes it periodically, whether he devaluates it by perpetually finding transhistorical models and archetypes for it, whether, finally, he gives it a metahistorical meaning (cyclical theory, eschatological significations, and so on), the man of the traditional civilizations accorded the historical event no value in itself; in other words, he did not regard it as a specific category of his own mode of existence.» — resume las tres salidas del hombre tradicional frente a la historia, y lo que las une: no reconocerle valor propio al acontecimiento ni tenerlo por categoría de su modo de existir

«Now, to compare these two types of humanity implies an analysis of all the modern “‘historicisms,” and such an analysis, to be really useful, would carry us too far from the principal theme of this study.» — y declara otra vez el límite: comparar los dos tipos de humanidad exigiría analizar todos los historicismos modernos, y eso lo sacaría del tema

«We are nevertheless forced to touch upon the problem of man as consciously and voluntarily historical, because the modern world is, at the present moment, not entirely converted to historicism; we are even witnessing a conflict between the two views: the archaic conception, which we should designate as archetypal and anhistorical; and the modern, post-Hegelian conception, which seeks to be historical.» — la razón por la que aun así entra en el asunto: el mundo moderno no está del todo convertido al historicismo, y ve un conflicto abierto entre la concepción arquetípica y la posthegeliana

«The foregoing chapters have abundantly illustrated the way in which men of the traditional civilizations tolerated» — remite a los capítulos anteriores como ilustración de cómo toleraban la historia los hombres de las civilizaciones tradicionales. El tramo se corta en el cambio de plana

«The reader will remember that they defended themselves against it, either by periodically abolishing it through repetition of the cosmogony and a periodic regeneration of time or by giving historical events a metahistorical meaning, a meaning that was not only consoling but was above all coherent, that is, capable of being fitted into a well-consolidated system in which the cosmos and man’s existence had each its raison» — continuación: *las dos defensas eran abolirla periódicamente repitiendo la cosmogonía o darle al acontecimiento un sentido metahistórico, consolador y sobre todo coherente*

«The Christianity of the popular European strata never succeeded in abolishing either the theory of the archetype (which transformed a historical personage into an exemplary hero and a historical event into a mythical category) or the cyclical and astral theories (according to which history was justified, and the sufferings provoked by it assumed an eschatological meaning).» — lo que atribuye al cristianismo popular europeo: no acabó con la teoría del arquetipo ni con las teorías cíclicas y astrales

«the barbarian invaders of the High Middle Ages were assimilated to the Biblical archetype Gog and Magog and thus received an ontological status and an eschatological function.» — el primer ejemplo medieval: los invasores bárbaros asimilados a Gog y Magog, con lo que reciben estatuto ontológico y función escatológica

«A few centuries later, Christians were to regard Genghis Khan as a new David, destined to accomplish the prophecies of Ezekiel.» — y el segundo: Gengis Kan tenido por un nuevo David que cumpliría las profecías de Ezequiel

«We must add that this traditional conception of a defense against history, this way of tolerating historical events, continued to prevail in the world down to a time very close to our own; and that» — y trae esa defensa hasta su presente: dice que esa manera de tolerar la historia siguió imperando en el mundo hasta hace muy poco. El tramo se corta en el límite de chunk del troceo

«it still continues to console the agricultural ( = traditional) societies of Europe, which obstinately adhere to an anhistorical position and are, by that fact, exposed to the violent attacks of all revolutionary ideologies.» — continuación: *sigue consolando a las sociedades agrícolas de Europa, que por su posición anhistórica quedan expuestas a las ideologías revolucionarias*

«Thus interpreted, the sufferings and catastrophes provoked by the appearance of the barbarians on the medieval historical horizon were “tolerated” by the same process that, some thousands of years earlier, had made it possible to tolerate the terrors of history in the ancient East.» — y equipara los dos casos: la interpretación arquetípica volvía tolerables las catástrofes medievales por el mismo procedimiento con que milenios antes se toleraba el terror de la historia en el antiguo Oriente

«If we turn to the other traditional conception—that of cyclical time and the periodic regeneration of history, whether or not it involves the myth of eternal repetition— we find that, although the earliest Christian writers began by violently opposing it, it nevertheless in the end made its way into Christian philosophy.» — el segundo movimiento del apartado: la concepción del tiempo cíclico acabó entrando en la filosofía cristiana pese a la oposición de los primeros escritores

«We must remind ourselves that, for Christianity, time is real because it has a meaning—the Redemption.» — la razón que da de la realidad cristiana del tiempo: tiene sentido, y ese sentido es la Redención

«A straight line traces the course of humanity from initial Fall to final Redemption. And the meaning of this history is unique, because the Incarnation is a unique fact. Indeed, as Chapter 9 of the Epistle to the Hebrews and I Peter 3:18 emphasize, Christ died for our sins once only, once for all (Aapaz, ephapax, semel); it is not an event subject to repetition, which can be reproduced several times (pollakis). The development of history is thus governed and oriented by a unique fact, a fact that stands entirely alone, Consequently the destiny of all mankind, together with the individual destiny of each one of us, are both likewise played out once, once for all, in a concrete and irreplaceable time which is that of history and life.» — el pasaje de Puech que cita en extenso para la concepción lineal: Cristo murió una sola vez y por eso el destino de cada quien se juega una vez, en un tiempo concreto e irremplazable; la voz es la de Puech

«It is this linear conception of time and history, which, already outlined in the second century by St. Irenaeus of Lyon, will be taken up again by St. Basil and St. Gregory and be finally elaborated by St. Augustine.» — la genealogía que traza de esa concepción lineal: Ireneo de Lyon en el siglo segundo, luego Basilio y Gregorio, y su elaboración final en Agustín

«The conflict between these two fundamental conceptions of time and history continued into the seventeenth century.» — la duración que le da a ese conflicto entre las dos concepciones del tiempo: hasta el siglo diecisiete

«It is such justifications of historical catastrophes that today still make life possible for tens of mil» — y las cuenta como vigentes: esas justificaciones siguen haciendo posible la vida. El tramo se corta ante el folio y el encabezado corrido de media plana

«lions of men, who continue to recognize, in the unremitting pressure of events, signs of the divine will or of an astral fatality.» — continuación: *decenas de millones de hombres siguen reconociendo en la presión de los hechos signos de la voluntad divina o de una fatalidad astral*

«But despite the reaction of the orthodox Fathers, the theories of cycles and of astral influences on human destiny and historical events were accepted, at least in part, by» — consigna sin armonizar que las teorías de los ciclos y de los influjos astrales fueron aceptadas en parte pese a la reacción de los Padres ortodoxos. El tramo se corta en el cambio de plana

«other Fathers and ecclesiastical writers, such as Clement of Alexandria, Minucius Felix, Arnobius, and Theodoret.» — continuación, con los nombres de quienes las aceptaron: *Clemente de Alejandría, Minucio Félix, Arnobio y Teodoreto*

«We cannot even consider recapitulating the admirable analyses made by Pierre Duhem and Lynn Thorndike, and resumed and completed by Pitirim Sorokin.» — declara que no recapitula, y nombra a quienes hicieron esos análisis: Duhem, Thorndike y Sorokin

«We must remind the reader that, at the height of the Middle Ages, cyclical and astral theories begin to dominate historiological and eschatological speculation.» — lo que sí recuerda: en la plenitud de la Edad Media las teorías cíclicas y astrales pasan a dominar la especulación historiológica y escatológica

«Already popular in the twelfth century,’ they undergo systematic elaboration in the next, especially after the appearance of translations from Arabic writers.» — y fecha su elaboración sistemática en el siglo trece, sobre todo tras la llegada de las traducciones de autores árabes

«Increasingly precise correlations are attempted between the cosmic and the geographical factors involved and the respective periodicities (in the direction already indicated by Ptolemy, in the second century of our era, in his Tetrabiblos» — las correlaciones entre factores cósmicos, geográficos y periodicidades, en la dirección que atribuye a Ptolomeo y su Tetrabiblos

«An Albertus Magnus, a St. Thomas, a Roger Bacon, a Dante (Convivio, II, Ch. 14), and many others believe that the cycles and periodicities of the world’s history are governed by the influence of the stars, whether this influence obeys the will of God and is his instrument in history or whether—a hypothesis that gains increasing adherence—it is regarded as a force immanent in the cosmos.» — según Eliade, Alberto Magno, Tomás, Roger Bacon y Dante tienen por gobernados por los astros los ciclos de la historia, ya como instrumento de la voluntad divina, ya como fuerza inmanente al cosmos

«In short, to adopt Sorokin’s formulation, the Middle Ages are dominated by the eschatological conception (in its two essential moments: the creation and the end of the world), complemented by the theory of cyclic undulation that explains the periodic return of events.» — la fórmula que toma de Sorokin: la Edad Media dominada por la concepción escatológica y completada por la teoría de la ondulación cíclica

«In the Middle Ages, the germs of this theory can be recognized in the writings of Albertus Magnus and St. Thomas; but it is with the Eternal Gospel of Joachim of Floris that it appears in all its coherence, as an integral element of a magnificent eschatology of history, the most significant contribution of Christianity in this field since St. Augustine’s.» — y sitúa el Evangelio Eterno de Joaquín de Fiore como la aparición coherente de la teoría del progreso lineal, que llama la aportación cristiana más significativa desde Agustín

«Joachim of Floris divides the history of the world into three great epochs, successively inspired and dominated by a different person of the Trinity: Father, Son, Holy Ghost.» — las tres épocas trinitarias en que Joaquín divide la historia

«In the Calabrian abbot’s vision, each of these epochs reveals, in history, a new dimension of the divinity and, by this fact, allows humanity to perfect itself progressively until finally, in the last phase—inspired by the Holy Ghost—it arrives at absolute spiritual freedom.» — y lo que cada época revela en esa visión: una dimensión nueva de la divinidad, con la humanidad perfeccionándose hasta la libertad espiritual absoluta

«But, as we said, the tendency which gains increasing adherence is that of an immanentization of the cyclical theory.» — la tendencia que da por dominante: la inmanentización de la teoría cíclica

«So it is that in the theories of Tycho Brahe, Kepler, Cardano, Giordano Bruno, or Campanella, the cyclical ideology survives beside the new conception of linear progress professed, for example, by a Francis Bacon or a Pascal.» — la coexistencia que consigna sin armonizar: la ideología cíclica sobrevive en Brahe, Kepler, Cardano, Bruno y Campanella junto a la concepción lineal de Bacon o Pascal

«From the seventeenth century on, linearism and the progressivistic conception of history assert themselves more and more, inaugurating faith in an infinite progress, a faith already proclaimed by Leibniz, predominant in the century of “enlightenment,” and popularized in the nine» — la fecha que le pone al triunfo del linearismo y de la fe en el progreso infinito, con Leibniz como proclamador temprano. El tramo se corta en el cambio de plana

«teenth century by the triumph of the ideas of the evolutionists. We must wait until our own century to see the beginnings of certain new reactions against this historical linearism and a certain revival of interest in the theory of cycles» — continuación: *el linearismo se populariza en el siglo diecinueve con los evolucionistas, y solo en el siglo veinte ve reacciones contra él y un retorno del interés por los ciclos*

«so it is that, in political economy, we are witnessing the rehabilitation of the notions of cycle, fluctuation, periodic oscillation; that in philosophy the myth of eternal return is revivified by Nietzsche; or that, in the philosophy of history, a Spengler or a Toynbee concern themselves with the problem of periodicity.» — los tres frentes donde ve ese retorno: la economía política con sus ciclos, la filosofía con el eterno retorno de Nietzsche, y la filosofía de la historia con Spengler y Toynbee

«In connection with this rehabilitation of cyclical conceptions, Sorokin rightly observes ® that present theories concerning the death of the universe do not exclude the hypothesis of the creation of a new universe, somewhat after the fashion of the Great Year in Greco-Oriental speculation or of the yuga cycle in the thought of India» — lo que atribuye a Sorokin: las teorías sobre la muerte del universo no excluyen la creación de uno nuevo, a la manera del Gran Año o del ciclo de los yugas

«Basically, it may be said that it is only in the cyclical theories of modern times that the meaning of the archaic myth of eternal repetition realizes its full implications.» — la tesis que sostiene sobre las teorías cíclicas modernas: solo en ellas el mito arcaico de la repetición despliega todas sus implicaciones

«For the medieval cyclical theories confined themselves to justifying the periodicity of events by giving them an integral place in the rhythms of the cosmos and the fatalities of the stars.» — y acota qué hacían las medievales: justificar la periodicidad de los hechos dándoles lugar en los ritmos del cosmos y en las fatalidades astrales

«They thereby also implicitly afÏrmed the cyclical repetition of the events of history, even when this repetition was not regarded as continuing ad infinitum.» — lo que esas teorías, dice, afirmaban de manera implícita, aun sin sostener una repetición infinita. La ligadura fi sale como Ï

«Even more: by the fact that historical events depended upon cycles and astral situations, they became intelligible and even foreseeable, since they thus acquired a transcend» — y el efecto que les atribuye: el acontecimiento se volvía inteligible y hasta previsible al depender de ciclos y situaciones astrales. El tramo se corta ante la nota y el folio de media plana

«ent model; the wars, famines, and wretchedness provoked by contemporary history were at most only the repetition of an archetype, itself determined by the stars and by celestial norms from which the divine will was not always absent.» — continuación: *las guerras y miserias de la historia contemporánea no eran más que repetición de un arquetipo determinado por los astros*

«As at the close of antiquity, these new expressions of the myth of eternal return were above all appreciated among the intellectual elites and especially consoled those who directly suffered the pressure of history.» — y sitúa el público de esas formulaciones: las élites intelectuales, y sobre todo los que padecían de cerca la presión de la historia

«The peasant masses, in antiquity as in modern times, took less interest in cyclical and astral formulas» — la distinción social que traza: a las masas campesinas les interesaban menos las fórmulas cíclicas y astrales

«indeed, they found their consolation and support in the concept of archetypes and repetition, a concept that they “lived” less on the plane of the cosmos and the stars than on the mythico-historical level» — y dónde hallaban su consuelo: en los arquetipos y la repetición, vividos en el plano mítico-histórico más que en el cósmico

«REAPPEARANCE of cyclical theories in contemporary thought is pregnant with meaning.» — abre el apartado sobre las dificultades del historicismo señalando que la reaparición de las teorías cíclicas en el pensamiento contemporáneo es significativa

«Incompetent as we are to pass judgment upon their validity, we shall confine ourselves to observing that the formulation, in modern terms, of an archaic myth betrays at least the desire to find a meaning and a transhistorical justification for historical events.» — y se abstiene expresamente de juzgar la validez de esas teorías: solo observa que formular hoy un mito arcaico delata el deseo de un sentido transhistórico

«Thus we find ourselves once again in the pre-Hegelian position, the validity of the “historicistic” solutions, from Hegel to Marx, being implicitly called into question.» — la consecuencia que saca: eso devuelve a una posición prehegeliana y pone en cuestión, de manera implícita, las soluciones historicistas de Hegel a Marx

«From Hegel on, every effort is directed toward saving and conferring value on the historical event as such, the event in itself and for itself.» — lo que caracteriza el esfuerzo posthegeliano: salvar el acontecimiento histórico como tal, en sí y por sí

«A century later, the concept of historical necessity will enjoy a more and more triumphant practical application: in fact, all the cruelties, aberrations, and tragedies of history have been, and still are, justified by the necessities of the “‘historical moment.”» — y el uso que ve hecho de esa noción un siglo después: justificar por la necesidad del momento histórico todas las crueldades y tragedias

«reading the morning papers a sort of realistic benediction of the morning.» — la frase de Hegel que cita sobre la lectura del periódico matutino; la voz es la de Hegel

«For him, only daily contact with events could orient man’s conduct in his relations with the world and with God.» — y lo que Eliade lee en esa costumbre: solo el contacto diario con los sucesos orientaba la conducta ante el mundo y ante Dios

«How could Hegel know what was necessary in history, what, consequently, must occur exactly as it had occurred? Hegel believed that he knew what the Universal Spirit wanted. We shall not insist upon the audacity of this thesis, which, after all, abolishes precisely what Hegel wanted to save in history—human freedom.» — la objeción que le hace: la tesis de saber lo que quiere el Espíritu Universal abole justamente la libertad humana que Hegel quería salvar. Se abstiene de insistir en ello

«In his study of the German Constitution, Hegel wrote that if we recognize that things» — introduce lo que Hegel escribe en su estudio sobre la Constitución alemana. El tramo se corta en el cambio de plana

«are necessarily as they are, that is, that they are not arbitrary and not the result of chance, we shall at the same time recognize that they must be as they are.» — continuación de lo que atribuye a Hegel: *reconocer que las cosas son necesariamente como son lleva a reconocer que deben ser como son*

«Probably Hegel did not intend to go so far. But since he had resolved to reconcile himself with his own historical moment, he was obliged to see in every event» — la reserva que le concede a Hegel, y el precio de su reconciliación con el propio momento histórico. El tramo se corta en el límite de chunk del troceo

«But there is an aspect of Hegel’s philosophy of history that interests us because it still preserves something of the Judaeo-Christian conception: for Hegel, the historical event was the manifestation of the Universal Spirit.» — lo que le reconoce a Hegel: su filosofía de la historia conserva algo de la concepción judeocristiana al hacer del acontecimiento manifestación del Espíritu Universal

«Now, it is possible to discern a parallel between Hegel’s philosophy of history and the theology of history of the Hebrew prophets: for the latter, as for Hegel, an event is irreversible and valid in itself inasmuch as it is a new manifestation of the will of God—a proposition really revolutionary, we should remind ourselves, from the viewpoint of traditional societies dominated by the eternal repetition of archetypes.» — el paralelo que traza entre Hegel y la teología de la historia de los profetas hebreos, y lo que llama revolucionario en los dos: el acontecimiento irreversible y válido en sí

«But with Marx, history cast off all transcendental significance; it was no longer anything more than the epiphany of the class struggle.» — el corte que sitúa en Marx: la historia pierde toda significación trascendente y queda como epifanía de la lucha de clases

«To what extent could such a theory justify historical sufferings? For the answer, we have but to turn to the pathetic resistance of a Belinsky or a Dostoevski, for example, who asked themselves how, from the viewpoint of the Hegelian and Marxian dialectic, it was possible to redeem all the dramas of oppression, the collective sufferings, deportations, humiliations, and massacres that fill universal history.» — y remite la pregunta a la resistencia de Belinski y Dostoievski, que se preguntaban cómo redimir desde esa dialéctica las opresiones y matanzas de la historia

«Yet Marxism preserves a meaning to history. For Marxism, events are not a succession of arbitrary accidents; they exhibit a coherent structure and, above all, they lead to a definite end—final elimination of the terror of history,» — la contrapartida que le reconoce al marxismo: los acontecimientos tienen estructura coherente y llevan a un fin, la eliminación del terror de la historia

«Thus, at the end of the Marxist philosophy of history, lies the age of gold of the archaic eschatologies.» — la equivalencia que propone: al final de la filosofía marxista de la historia está la edad de oro de las escatologías arcaicas

«In this sense it is correct to say not only that Marx “brought Hegel's philosophy back to earth” but also that he reconfirmed, upon an exclusively human level, the value of the primitive myth of the age of gold, with the difference that he puts the age of gold only at the end of history, instead of putting it at the beginning too.» — y precisa la diferencia: Marx revalida en plano humano el mito de la edad de oro, pero la pone solo al final de la historia y no también al principio

«Here, for the militant Marxist, lies the secret of the remedy for the terror of history: just as the contemporaries of a “dark age” consoled themselves for their increasing sufferings by the thought that the aggravation of evil hastens final deliverance, so the militant Marxist of our day reads, in the drama provoked by the pressure of history, a necessary evil, the premonitory symptom of the approaching victory that will put an end forever to all historical» — el remedio que atribuye al marxista militante: leer el drama presente como mal necesario y síntoma de la victoria próxima, igual que los contemporáneos de una edad oscura

«The terror of history becomes more and more intolerable from the viewpoints afforded by the various historicistic philosophies. For in them, of course, every» — la tesis con que cierra la plana: el terror de la historia se vuelve más intolerable desde las filosofías historicistas. El tramo se corta en el cambio de plana

«Thus, in Hegel’s view, the destiny of a people still preserved a transhistorical significance, because all history revealed a» — el resto transhistórico que le queda a Hegel: el destino de un pueblo sigue significando más allá de la historia. El tramo se corta ante el folio y el encabezado corrido de media plana

«new and more perfect manifestation of the Universal Spirit.» — continuación: *toda la historia revelaba una manifestación nueva y más perfecta del Espíritu Universal*

«historical event finds its full and only meaning in its realization alone.» — continuación: *en las filosofías historicistas, el acontecimiento halla todo su sentido en su sola realización*

«We need not here enter into the theoretical difÏculties of historicism, which already troubled Rickert, Troeltsch, Dilthey, and Simmel, and which the recent efforts of Croce, of Karl Mannheim, or of Ortega y Gasset have but partially overcome.» — se abstiene de entrar en las dificultades teóricas del historicismo, y nombra a quienes las trabajaron: Rickert, Troeltsch, Dilthey, Simmel, Croce, Mannheim y Ortega y Gasset. La ligadura fi sale como Ï

«This essay does not require us to discuss either the philosophical value of historicism as such or the possibility of establishing a “philosophy of history” that should definitely transcend relativism.» — y vuelve a acotar el alcance del ensayo, que no discute el valor filosófico del historicismo ni la posibilidad de una filosofía de la historia que supere el relativismo

«Dilthey himself, at the age of seventy, recognized that “the relativity of all human concepts is the last word of the historical vision of the world.» — la frase de Dilthey que cita para el relativismo como última palabra de la visión histórica del mundo; la voz es la de Dilthey

«In vain did he proclaim an allgemeine Lebenserfahrung as the final means of transcending this relativity. In vain did Meinecke invoke “‘examination of conscience” as a transsubjective experience capable of transcending the relativity of historical life.» — y consigna como fallidos los dos intentos de superar esa relatividad, el de Dilthey y el de Meinecke

«Heidegger had gone to the trouble of showing that the historicity of human existence forbids all hope of transcending time and history.» — lo que atribuye a Heidegger: la historicidad de la existencia humana prohíbe toda esperanza de trascender el tiempo y la historia

«For our purpose, only one question concerns us: How can the “terror of history” be tolerated from the viewpoint of historicism?» — la única pregunta que se reserva, y es si el terror de la historia puede tolerarse desde el historicismo

«Justification of a historical event by the simple fact that it is a historical event, in other words, by the simple fact that it “happened that way,” will not go far toward freeing humanity from the terror that the event inspires.» — su objeción al historicismo: justificar un hecho porque ocurrió así no libra del terror que ese hecho inspira

«Be it understood that we are not here concerned with the problem of evil, which, from whatever» — deslinda su asunto del problema del mal. El tramo se corta en el folio de media plana

«angle it be viewed, remains a philosophical and religious problem; we are concerned with the problem of history as history, of the “evil” that is bound up not with man’s condition but with his behavior toward others.» — continuación del deslinde: *no le ocupa el mal como problema filosófico y religioso, sino la historia como historia y el mal ligado a la conducta hacia los demás*

«We should wish to know, for example, how it would be possible to tolerate, and to justify, the sufferings and annihilation of so many peoples who suffer and are annihilated for the simple reason that their geographical situation sets them in the pathway of history; that they are neighbors of empires in a state of permanent expansion.» — el caso que le pone al historicismo: cómo justificar el aniquilamiento de pueblos enteros por el solo hecho de estar geográficamente en el camino de la historia

«How justify, for example, the fact that southeastern Europe had to suffer for centuries—and hence to renounce any impulse toward a higher historical existence, toward spiritual creation on the universal plane—for the sole reason that it happened to be on the road of the Asiatic invaders and later the neighbor of the Ottoman Empire?» — y el ejemplo concreto, el de la Europa suroriental obligada a renunciar a una existencia histórica mayor por estar en el camino de los invasores y junto al Imperio otomano

«And in our day, when historical pressure no longer allows any escape, how can man tolerate the catastrophes and horrors of history—from collective deportations and massacres to atomic bombings —if beyond them he can glimpse no sign, no transhistorical meaning; if they are only the blind play of economic, social, or political forces, or, even worse, only the result of the “liberties” that a minority takes and exercises directly on the stage of universal history?» — y lo trae a su presente: deportaciones, matanzas y bombardeos atómicos sin signo ni sentido transhistórico, o como puro juego de fuerzas y libertades de una minoría

«We know how, in the past, humanity has been able to endure the sufferings we have enumerated: they were regarded as a punishment inflicted by God, the syndrome of the decline of the “age,” and so on.» — lo que sí sabe del pasado: esos sufrimientos se tenían por castigo de Dios o por síndrome de la declinación de la edad

«And it was possible to accept them precisely because they had a metahistorical meaning, because, for the greater part of mankind, still clinging to the traditional viewpoint, history did not have, and could not have, value in itself.» — y la razón que da de esa aceptación: tenían sentido metahistórico, porque para la mayor parte de la humanidad la historia no podía valer por sí misma

«Every hero repeated the archetypal gesture, every war rehearsed the struggle between good and evil, every fresh social injustice was» — el mecanismo de esa lectura arquetípica: cada héroe repetía el gesto, cada guerra ensayaba la lucha del bien y el mal. El tramo se corta en el cambio de plana

«identified with the sufferings of the Saviour (or, for example, in the pre-Christian world, with the passion of 2 divine messenger or vegetation god), each new massacre repeated the glorious end of the martyrs.» — continuación: *la injusticia social se identificaba con los padecimientos del Salvador o con la pasión de un dios de la vegetación, y cada matanza repetía el fin glorioso de los mártires*; la capa de texto lee *2* por *a*

«In our opinion, only one fact counts: by virtue of this view, tens of millions of men were able, for century after century, to endure great historical pressures without despairing, without committing suicide or falling into that spiritual aridity that always brings with it a relativistic or nihilistic view of history.» — el único hecho que dice contar: por esa vía, decenas de millones de hombres soportaron siglos de presión histórica sin desesperar ni caer en el nihilismo

«Moreover, as we have already observed, a very considerable fraction of the population of Europe, to say nothing of the other continents, still lives today by the light of the traditional, anti-“historicistic” viewpoint.» — y observa que buena parte de la población europea seguía viviendo en su tiempo con la mirada tradicional y antihistoricista

«It is not our part to decide whether such motives were puerile or not, or whether such a refusal of history always proved efÏcacious.» — se abstiene expresamente de juzgar si esos motivos eran pueriles o si ese rechazo de la historia resultaba eficaz. La ligadura fi sale como Ï en la capa de texto

«Hence it is above all the “elites” that are confronted with the problem, since they alone are forced, and with increasing rigor, to take cognizance of their historical situation.» — quién queda expuesto al problema, según él: las élites, obligadas a tomar conciencia de su situación histórica

«It is true that Christianity and the eschatological philosophy of history have not ceased to satisfy a considerable proportion of these elites.» — y reconoce que el cristianismo y la filosofía escatológica de la historia siguen bastando a buena parte de esas élites

«Up to a certain point, and for certain individuals, it may be said that Marxism—especially in its popular forms—represents a defense against the terror of history.» — la concesión acotada que le hace al marxismo en sus formas populares: funciona como defensa contra el terror de la historia

«Only the historicistic position, in all its varieties and shades—from Nietzsche’s “‘destiny” to Heidegger's “temporality”—remains disarmed.» — y su tesis sobre el historicismo: de Nietzsche a Heidegger, es la única posición que queda desarmada ante ese terror

«Yet this position, although the most modern and, in a certain sense, almost the inevitable position for all thinkers who define man as a “historical being,” has not yet made a definitive conquest of contemporary thought.» — y le pone límite: pese a ser la posición más moderna y casi inevitable para quien define al hombre como ser histórico, no ha conquistado del todo el pensamiento contemporáneo

«Some pages earlier, we noted various recent orientations that tend to reconfer value upon the myth of cyclical periodicity, even the myth of eternal return. These orientations disregard not only historicism but even history as such.» — recuerda las orientaciones recientes que vuelven a dar valor al mito de la periodicidad y que dejan fuera al historicismo y a la historia misma

«We believe we are justified in seeing in them, rather than a resistance to history, a revolt against historical time, an attempt to restore this historical time, freighted as it is with human experience, to a place in the time that is cosmic, cyclical, and infinite.» — la lectura que propone de esas orientaciones: no resistencia a la historia, sino revuelta contra el tiempo histórico y voluntad de devolverlo al tiempo cósmico

«In any case it is worth noting that the work of two of the most significant writers of our day—T. 8. Eliot and James Joyce—is saturated with nostalgia for the myth of eternal repetition and, in the last analysis, for the abolition of time.» — y el caso literario que aduce: la obra de Eliot y de Joyce saturada de nostalgia del mito de la repetición eterna

«It is by no means mere fortuitious coincidence that, in this philoso» — anuncia que no tiene por casual lo que sigue sobre esa filosofía. El tramo se corta ante el folio y el encabezado corrido de media plana

«phy, despair, the amor fati, and pessimism are elevated to the rank of heroic virtues and instruments of cognition» — continuación: *la desesperación, el amor fati y el pesimismo elevados a virtudes heroicas e instrumentos de conocimiento*

«There is alsa reason to foresee that, as the terror of history grows worse, as existence becomes more and more precarious because of history, the positions of historicism will increasingly lose in prestige.» — la previsión que enuncia: a medida que empeore el terror de la historia, el historicismo irá perdiendo prestigio. La capa de texto lee *alsa* por *also*

«And, at a moment when history could do what neither the cosmos, nor man, nor chance have yet succeeded in doing—that is, wipe out the human race in its entirety—it may be that we are witnessing a desperate attempt to prohibit the “events of history” through a reintegration of human societies within the horizon (artificial, because decreed) of archetypes and their repetition.» — la hipótesis que arriesga ante la posibilidad de borrar a la especie entera: un intento desesperado de prohibir los acontecimientos reintegrando las sociedades a un horizonte de arquetipos, que llama artificial por decretado

«In other words, it is not inadmissible to think of an epoch, and an epoch not too far distant, when humanity, to ensure its survival, will find itself reduced to desisting from any further “making” of history in the sense in which it began to make it from the creation of the first empires, will confine itself to re» — y la formula como época no lejana en que la humanidad, para sobrevivir, dejaría de hacer historia. El tramo se corta en el cambio de plana

«peating prescribed archetypal gestures, and will strive to forget, as meaningless and dangerous, any spontaneous gesture which might entail “historical” consequences.» — continuación: *repetiría gestos arquetípicos prescritos y se esforzaría por olvidar todo gesto espontáneo con consecuencias históricas*

«But as we have it in mind to pursue these speculations elsewhere, let us now return to our problem: the position of historical man in relation to archaic man, and let us attempt to understand the objections brought against the latter on the basis of the historicistic view.» — deja esas especulaciones para otro sitio y vuelve a su problema, que es la posición del hombre histórico frente al arcaico

«It would even be interesting to compare the anhistorical solution of future societies with the paradisal or eschatological myths of the golden age of the beginning or the» — la comparación que deja apuntada entre esa solución anhistórica futura y los mitos paradisíacos o escatológicos de la edad de oro. El tramo se corta en el límite de chunk del troceo

«And the crucial difference between the man of the archaic civilizations and modern, historical man lies in the increasing value the latter gives to historical events, that is, to the “novelties” that, for traditional man, represented either meaningless conjunctures or infractions of norms (hence faults,” “‘sins,”’ and so on) and that, as such, required to be expelled (abolished) periodically.» — la diferencia decisiva que sostiene: el valor creciente que el hombre moderno da a las novedades, que para el tradicional eran coyunturas sin sentido o infracciones que había que abolir

«The man who adopts the historical viewpoint would be justified in regarding the traditional conception of archetypes and repetition as an aberrant reidentification of history (that is, of “‘freedom” and “novelty”) with nature (in which everything repeats itself).» — y le concede al punto de vista histórico su objeción: la concepción de los arquetipos reidentifica la historia con la naturaleza

«For, as modern man can observe, archetypes themselves constitute a “history” insofar as they are» — la segunda objeción que le concede: los arquetipos mismos constituyen una historia. El tramo se corta ante el encabezado corrido de media plana

«made up of gestures, acts, and decrees that, although supposed to have been manifested in illo tempore, were nevertheless manifested, that is, came to birth in time, “took place,” like any other historical event.» — continuación: *los gestos del in illo tempore también se manifestaron, es decir, nacieron en el tiempo como cualquier acontecimiento histórico*

«Primitive myths often mention the birth, activity, and disappearance of a god or a hero whose “civilizing”’ gestures are thenceforth repeated ad infinitum.» — el apoyo que da a esa objeción: los mitos primitivos cuentan el nacimiento y la desaparición del dios o del héroe cuyos gestos se repiten luego sin término

«This comes down to saying that archaic man also knows a history, although it is a primordial history, placed in a mythical time.» — y acepta la consecuencia: también el hombre arcaico conoce una historia, aunque primordial y situada en tiempo mítico

«Archaic man’s rejection of history, his refusal to situate himself in a concrete, historical time, would, then, be the symptom of a precocious weariness, a fear of movement and spontaneity; in short, placed between accepting the historical condition and its risks on the one hand, and his reidentification with the modes of nature on the other, he would choose such a reidentification.» — la lectura que el historicista podría hacer de ese rechazo: síntoma de cansancio precoz y miedo al movimiento, que lleva a preferir la reidentificación con la naturaleza

«As Hegel remarked, with noble selfassurance, nothing new ever occurs in nature.» — la frase de Hegel que cita para esa oposición entre naturaleza e historia; el impreso parte *self-assurance* en el renglón y la extracción la devuelve unida, sin guion

«rejection of concepts of periodicity and hence, in the last analysis, of the archaic concepts of archetypes and repetition, we are, we believe, justified in seeing modern man’s resistance to nature, the will of “historical man” to afÏrm his autonomy.» — abre el apartado Freedom and History: en el rechazo moderno de la periodicidad ve la resistencia del hombre a la naturaleza y la voluntad del hombre histórico de afirmar su autonomía. La ligadura fi sale como Ï

«In this total adherence, on the part of archaic man, to archetypes and repetition, modern man would be justified in seeing not only the primitives’ amazement at their own first spontaneous and creative free gestures and their veneration, repeated ad infinitum, but also a feeling of guilt on the part of man hardly emerged from the paradise of animality (i.e., from nature), a feeling that urges him to reidentify with nature's eternal repetition the few primordial, creative, and spontaneous gestures that had signalized the appearance of freedom.» — y la segunda lectura que el moderno podría hacer: culpa del hombre recién salido del paraíso de la animalidad, que lo empuja a reidentificar con la repetición de la naturaleza los pocos gestos creadores

«Continuing his critique, modern man could even read in this fear, this hesitation or fatigue in the presence of any gesture without an archetype, nature’s tendency toward equilibrium and rest; and he would read this tendency in the anticlimax that fatally follows upon any exuberant gesture of life and that some have gone so far as to recognize in the need felt by human reason to unify the real through knowledge.» — y la tercera: en ese miedo al gesto sin arquetipo, la tendencia de la naturaleza al equilibrio y al reposo, que algunos reconocen hasta en la necesidad de unificar lo real por el conocimiento

«accept it, can reproach archaic man, imprisoned within the mythical horizon of archetypes and repetition, with his creative impotence, or, what amounts to the same thing, his inability to accept the risks entailed by every creative act.» — continuación: *el hombre moderno puede reprocharle al arcaico su impotencia creadora, o su incapacidad de aceptar el riesgo de todo acto creador*

«For the modern man can be creative only insofar as he is historical; in other words, all creation is forbidden him except that which has its source in his own freedom; and, consequently, everything is denied him except the freedom to make history by making himself.» — la condición que le atribuye a esa creatividad moderna: solo puede crear lo que nace de su propia libertad, y con ello solo le queda hacer historia haciéndose a sí mismo

«To these criticisms raised by modern man, the man of the traditional civilizations could reply by a countercriticism that would at the same time be a defense of the type of archaic existence.» — y monta el contraargumento como respuesta del hombre tradicional, que sería a la vez defensa de la existencia arcaica

«It is becoming more and more doubtful, he might say, if modern man can make history. On the contrary, the more modern # he becomes—that is, without defenses against the terror of history—the less chance he has of himself making history.» — la primera objeción de esa contracrítica: cuanto más moderno, es decir más indefenso ante el terror de la historia, menos posibilidad tiene el hombre de hacer historia

«For history either makes itself (as the result of the seed sown by acts that occurred in the past, several centuries or even several millennia ago; we will cite the consequences of the discovery of agriculture or metallurgy, of the Industrial Revolution in the eighteenth century, and so on) or it tends to be made by an increasingly smaller number of men who not only prohibit the mass of their contemporaries from directly or indirectly intervening in the history they are making (or which the small group is making), but in addition have at their disposal means sufÏcient to force each individual to endure, for his own part, the consequences of this history, that is, to live immediately and continuously in dread of history.» — las dos formas en que, dice, ocurre la historia: se hace sola por actos sembrados siglos atrás, o la hace un grupo cada vez más pequeño con medios para obligar a los demás a padecer sus consecuencias. La ligadura fi sale como Ï

«Modern man’s boasted freedom to make history is illusory for nearly the whole of the human race.» — la conclusión de esa contracrítica, dicha sin matiz: la libertad moderna de hacer historia es ilusoria para casi toda la especie

«man is left free to choose between two positions: (1) to oppose the history that is being made by the very small minority (and, in this case, he is free to choose between suicide and deportation); (2) to take refuge in a subhuman existence or in flight.» — las dos únicas salidas que le deja ese diagnóstico: oponerse a la historia que hace la minoría, con el suicidio o la deportación por delante, o refugiarse en una existencia infrahumana

«The “freedom” that historical existence implies was possible—and even then within certain limits—at the beginning of the modern period, but it tends to become inaccessible as the period becomes more historical, by which we mean more alien from any transhistorical model.» — y el movimiento que describe: esa libertad, posible y con límites al principio de la época moderna, se vuelve inaccesible conforme la época se hace más histórica

«It is perfectly natural, for example, that Marxism and Fascism must lead to the establishment of two types of historical existence: that of the leader (the only really “free” man) and that of the followers, who find, in the historical existence of the leader, not an archetype of their own existence but the lawgiver of the gestures that are provisionally permitted them.» — el ejemplo con que lo cierra: marxismo y fascismo llevan a dos tipos de existencia histórica, la del jefe, único libre, y la de los seguidores, que reciben de él no un arquetipo sino la ley de los gestos permitidos

«Thus, for traditional man, modern man affords the type neither of a free being nor of a creator of history. On the contrary, the man of the archaic civilizations can be proud of his mode of existence, which allows him to be free and to create.» — el resultado del diálogo, dicho desde la parte tradicional: el hombre moderno no le parece ni libre ni creador de historia, mientras el arcaico puede enorgullecerse de su modo de existir

«He is free to be no longer what he was, free to annul his own history through periodic abolition of time and collective regeneration.» — la libertad que le reconoce al hombre arcaico: dejar de ser lo que fue anulando su propia historia por la abolición periódica del tiempo

«This freedom in respect to his own history—which, for the modern, is not only irreversible but constitutes human existence—cannot be claimed by the man who wills to be historical.» — y lo que esa libertad le niega al moderno, para quien la historia es irreversible y constituye la existencia misma

«We know that the archaic and traditional societies granted freedom each year to begin a new, a “pure” existence, with virgin possibilities.» — lo que atribuye a esas sociedades: la libertad concedida cada año de empezar una existencia pura, con posibilidades vírgenes

«And there is no question of seeing in this an imitation of nature, which also undergoes periodic regeneration, “beginning anew” each spring, with each spring recovering all its powers intact.» — y sale al paso de la lectura fácil: no se trata de una imitación de la naturaleza que también se regenera cada primavera

«Indeed, whereas nature repeats itself, each new spring being the same eternal spring (that is, the repetition of the Creation), archaic» — la distinción que sostiene entre las dos regeneraciones. El tramo se corta en el cambio de plana

«man’s “purity” after the periodic abolition of time and the recovery of his virtualities intact allows him, on the thresh old of each “new life,”” a continued existence in eternity and hence the definitive abolition, hic et nunc, of profane time.» — continuación: *la pureza del hombre arcaico le permite una existencia continuada en la eternidad y la abolición definitiva del tiempo profano*; la capa de texto parte *threshold* sin guion

«The intact “possibilities” of nature each spring and archaic man’s possibilities on the threshold of each year are, then, not homologous. Nature recovers only itself, whereas archaic man recovers the possibility of definitively transcending time and living in eternity.» — la asimetría que fija: la naturaleza solo se recobra a sí misma, y el hombre arcaico recobra la posibilidad de trascender el tiempo

«Insofar as he fails to do so, insofar as he “sins,” that is, falls into historical existence, into time, he each year thwarts the possibility.» — y el fracaso que consigna: caer en la existencia histórica frustra cada año esa posibilidad

«At least he retains the freedom to annul his faults, to wipe out the memory of his “fall into history,” and to make another attempt to escape definitively from time.» — con la contrapartida que le queda: la libertad de anular sus faltas y borrar la memoria de su caída en la historia

«Furthermore, archaic man certainly has the right to consider himself more creative than modern man, who sees himself as creative only in respect to history. Every year, that is, archaic man takes part in the repetition of the cosmogony, the creative act par excellence» — el segundo título que le reconoce al hombre arcaico: participar cada año en la repetición de la cosmogonía, que llama el acto creador por excelencia

«We may even add that, for a certain time, man was creative on the cosmic plane, imitating this periodic cosmogony (which he also repeated on all the other planes of life, cf. pp. 80 ff) and participating in it.» — y extiende esa creatividad al plano cósmico, por imitación y participación en la cosmogonía periódica

«We should also bear in mind the “creationistic” implications of the Oriental philosophies and techniques (especially the Indian), which thus find a place in the same traditional horizon.» — y mete en el mismo horizonte tradicional las implicaciones creacionistas de las filosofías y técnicas orientales, sobre todo indias

«The East unanimously rejects the idea of the ontological irreducibility of the existent, even though it too sets out from a sort of “existentialism” (i.e., from acknowledging suffering as the situation of any possible cosmic condition).» — lo que atribuye a Oriente: rechaza la irreductibilidad ontológica de lo existente, aunque parte también de reconocer el sufrimiento como situación de toda condición cósmica

«In this respect, it is justifiable to speak not only of freedom (in the positive sense) or deliverance (in the negative sense) but actually of creation; for what is involved is creating a new man and creating him on a suprahuman plane, a man-god, such as the imagination of historical man has never dreamed it possible to create.» — y llama creación a ese resultado: un hombre nuevo en plano suprahumano, un hombre dios que la imaginación del hombre histórico nunca soñó crear

«However this may be, our dialogue between archaic man and modern man does not affect our problem. Whatever be the truth in respect to the freedom and the creative virtualities of historical man, it is certain that none of the historicistic philosophies is able to defend him from the terror of history.» — cierra el diálogo declarando que no afecta a su problema: sea cual sea la verdad sobre la libertad del hombre histórico, ninguna filosofía historicista lo defiende del terror de la historia

«We could even imagine a final attempt: to save history and establish an ontology of history, events would be regarded as a series of “‘situations” by virtue of which the human spirit should attain knowledge of levels of reality otherwise inaccessible to it.» — el último intento que se imagina: una ontología de la historia donde los acontecimientos serían situaciones por las que el espíritu conoce niveles de realidad inaccesibles de otro modo

«This attempt to justify history is not without interest, and we anticipate returning to the subject elsewhere. But we are able to observe here and now that such a position affords a shelter from the terror of history only insofar as it postulates the existence at least of the Universal Spirit.» — y la condición que le pone: ese refugio solo funciona si se postula al menos la existencia del Espíritu Universal

«Only, the East does not accept the destiny of the human being as final and irreducible. Oriental techniques attempt above all to» — la diferencia que marca: Oriente no da por final el destino humano, y sus técnicas buscan otra cosa. El tramo se corta ante el folio y el encabezado corrido de media plana

«annul or transcend the human condition. In this respect, it is justifiable to speak not only of freedom (in the positive sense) or deliverance (in the negative sense) but actually of creation» — continuación: *anular o trascender la condición humana, y a eso, dice, cabe llamarlo libertad, liberación y hasta creación*

«If, for historical tragedies to be excused, it sufÏces that they should be regarded as the means by which man has been enabled to know the limit of human resistance, such an excuse can in no way make man less haunted by the terror of history.» — y su respuesta: excusar las tragedias como medio para conocer el límite de la resistencia humana no quita el terror. La ligadura fi sale como Ï

«And indeed this proved to be true when the horizon of archetypes and repetition was transcended, for the first time, by Judaeo-Christianism, which introduced a new category into religious experience: the category of faith.» — la fecha que le pone a esa salida: la primera vez que se trascendió el horizonte de los arquetipos fue el judeocristianismo, que introdujo la categoría de la fe

«It must not be forgotten that, if Abraham’s faith can be defined as “for God everything is possible,” the faith of Christianity implies that everything is also possible for man.» — la diferencia que fija entre las dos fes: la de Abraham dice que para Dios todo es posible, y la del cristianismo que todo es posible también para el hombre

«Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them» — el pasaje de Marcos que cita para esa fe que mueve montañas; la voz es la del evangelio

«Faith, in this context, as in many others, means absolute emancipation from any kind of natural “law” and hence the highest freedom that man can imagine: freedom to intervene even in the ontological con» — la definición de fe que propone: emancipación absoluta de toda ley natural y libertad de intervenir hasta en la constitución ontológica del universo. El tramo se corta ante la nota y el folio de media plana

«stitution of the universe. It is, consequently, a pre-emiently creative freedom. In other words, it constitutes a new formula for man’s collaboration with the creation— the first, but also the only such formula accorded to him since the traditional horizon of archetypes and repetition was transcended.» — continuación: *esa libertad es eminentemente creadora y constituye la única fórmula nueva de colaboración del hombre con la creación desde que se trascendió el horizonte de los arquetipos*; la capa de texto parte *pre-eminently* en el renglón y pierde una letra al unirlo

«should we find in knowing that the sufferings of millions of men have made possible the revelation of a limitary situation of the human condition if, beyond that limitary situation, there should be only nothingness?» — la pregunta con que remata su objeción a esa ontología de la historia: qué consuelo cabe si el sufrimiento de millones solo reveló una situación límite y más allá no hay nada. El periodo empieza en la plana anterior, que corta en *What consolation*

«Again, there is no question here of judging the validity of a historicistic» — vuelve a abstenerse de juzgar la validez de la filosofía historicista. El tramo se corta en el límite de chunk del troceo

«philosophy, but only of establishing to what extent such a philosophy can exorcise the terror of history.» — continuación: *lo único que se propone fijar es hasta dónde puede una filosofía así exorcizar el terror de la historia*

«Only such a freedom (aside from its soteriological, hence, in the strict sense, its religious value) is able to defend modern man from the terror of history— a freedom, that is, which has its source and finds its guaranty and support in God. Every other modern freedom, whatever satisfactions it may procure to him who possesses it, is powerless to justify history; and this, for every man who is sincere with himself, is equivalent to the terror of history.» — la tesis del último apartado: solo una libertad con fuente y garantía en Dios defiende al hombre moderno del terror de la historia, y toda otra libertad moderna es impotente para justificarla

«We may say, furthermore, that Christianity is the “religion”’ of modern man and historical man, of the man who simultaneously discovered personal freedom and continuous time (in place of cyclical time).» — y llama al cristianismo la religión del hombre moderno e histórico, el que descubrió a la vez la libertad personal y el tiempo continuo

«It is even interesting to note that the existence of God forced itself far more urgently upon modern man, for whom history exists as such, as history and not as repetition, than upon the man of the archaic and traditional cultures, who, to defend himself from the terror of history, had at his disposition all the myths, rites, and customs mentioned in the course of this book.» — la observación que añade: la existencia de Dios se impuso con más urgencia al hombre moderno que al de las culturas arcaicas, que disponía de mitos y ritos para defenderse

«Moreover, although the idea of God and the religious experiences that it implies existed from the most distant ages, they could be, and were, replaced at times by other religious “forms” (totemism, cult of ancestors, Great Goddesses of fecundity, and so on) that more promptly answered the religious needs of primitive humanity.» — y consigna sin arbitrar que esa idea pudo ser sustituida por otras formas religiosas —totemismo, culto de los antepasados, Grandes Diosas de la fecundidad— que respondían antes a las necesidades de la humanidad primitiva

«In the horizon of archetypes and repetition, the terror of history, when it appeared, could be supported.» — la fórmula que contrapone: dentro del horizonte de los arquetipos, el terror de la historia era soportable cuando aparecía

«Since the “inven tion” of faith, in the Judaeo-Christian sense of the word (= for God all is possible), the man who has left the» — y desde la invención de la fe en sentido judeocristiano, dice, la cosa cambia. El tramo se corta en el cambio de plana; la capa de texto parte *invention* sin guion

«horizon of archetypes and repetition can no longer defend himself against that terror except through the idea of God.» — continuación: *quien dejó el horizonte de los arquetipos ya no puede defenderse de ese terror sino por la idea de Dios*

«In fact, it is only by presupposing the existence of God that he conquers, on the one hand, freedom (which grants him autonomy in a universe governed by laws or, in other words, the “inauguration” of a mode of being that is new and unique in the universe) and, on the other hand, the certainty that historical tragedies have a transhistorical meaning, even if that meaning is not always visible for humanity in its present condition.» — las dos cosas que, según él, solo se conquistan presuponiendo a Dios: la libertad en un universo regido por leyes y la certeza de que las tragedias históricas tienen sentido transhistórico, aunque no siempre visible

«Any other situation of modern man leads, in the end, to despair. It is a despair provoked not by his own human existentiality, but by his presence in a historical universe in which almost the whole of mankind lives prey to a continual terror (even if not always conscious of it).» — y el desenlace que le queda a cualquier otra posición: una desesperación que no nace de su existencialidad, sino de estar en un universo histórico donde casi toda la humanidad vive presa de un terror continuo

«Copyright 1954 by Bollingen Foundation Inc., New York, N.Y. Published by Princeton University Press, Princeton, N, Second printing, with corrections, 1965 First Princeton | Bollingen paperback printing, 1971 Second paperback printing, 1974» — la página de derechos, con la cadena de reimpresiones del volumen; el troceo es la reimpresión de bolsillo de la serie Mythos, cuyo número de tirada el OCR deja truncado

«Originally published in French as Le Mythe de l'éternel retour: archétypes et répétition by Librairie Gallimard, NRF, Paris, 1949 Published in Harper Torchbooks paperback edition (New York, 1959) under the title Cosmos and History» — la misma plana declara el original francés de Gallimard y la edición previa de Harper Torchbooks, que en Nueva York llevó por título solo el subtítulo

«Library of Congress Catalogue Card No.: 54-11744 ISBN 0.691-01777-8 (paperback edn.) ISBN 0-691-09798-4 (hardcover edn.)» — los identificadores que imprime la plana de derechos; el ISBN de bolsillo sale con punto por guion (sic) en la capa de texto

«Tantzi AND Brutus Coste in Memory of our Evenings at the Chalet Chaimite» — la dedicatoria del volumen, a Tantzi y Brutus Coste

«THE FORTY-SIXTH IN A SERIES OF WORKS SPONSORED BY BOLLINGEN FOUNDATION» — la nota de serie, que sitúa el volumen como el cuadragésimo sexto patrocinado por la Bollingen Foundation; la capa de texto lee *15* donde el impreso dice *IS* (sic)

«Geo Widengren, King and Saviour, 1 (Uppsala, 1947).» — la nota al pie con que respalda la pervivencia del mito de Tammuz entre maniqueos y mandeos

«The authenticity and religious validity of these latter must not be doubted, because they are based upon a universally verified dialectic of the sacred. But the experience of faith is due to a new theophany, a new revelation, which, for the respective elites, annuls the validity of other hierophanies.» — en nota, la salvedad con que separa la fe de las experiencias religiosas arcaicas: no les niega autenticidad, y sostiene que la fe nace de una teofanía nueva que para sus élites anula las hierofanías anteriores

«On this subject, see our Patterns in Comparative Religion, Ch. 1.» — en nota, la remisión a su propio Patterns in Comparative Religion, que no tiene ficha en el corpus

«This does not imply that these populations (which are for the most part agrarian in structure) are nonreligious; it implies only the “traditional” (archetypal) “revalorization” that they have given to Christian experience.» — en nota, la salvedad sobre las poblaciones agrarias cristianas: no las llama irreligiosas, sino que les atribuye una revalorización arquetípica de la experiencia cristiana

«eschatological speculations, though they inspired and fertilized the thought of a St. Francis of Assisi, of a Dante, and of a Savonarola, o quickly sank into oblivion, the Calabrian monk’ surviving only as a name to which could be attached a multitude of apocryphal writings. The immanence of spiritual freedom, not only in respect to dogma but also in respect to society (a freedom that Joachim conceived as a necessity of both divine and historical dialectics), was again professed, at 2 later period, by the ideologies of the Reformation and the Renaissance, but in entirely different terms» — en nota, lo que llama tragedia para el mundo occidental: que las especulaciones de Joaquín cayeran pronto en el olvido tras fecundar a Francisco de Asís, a Dante y a Savonarola, y que su inmanencia de la libertad espiritual reapareciera en la Reforma y el Renacimiento en términos distintos

«We take the liberty of emphasizing that “historicism” was created and pro- {essed above all by thinkers belonging to nations for which history has never been a continuous terror. These thinkers would perhaps have adopted another viewpoint had they belonged to nations marked by the “fatality of history.” It would certainly be interesting, in any case, to know if the theory according to which every thing that happens is “good,” simply because it has happened, would have been accepted without qualms by the thinkers of the Baltic countries, of the Balkans, or of colonial territories.» — en nota, la objeción biográfica que dirige a los historicistas: sostiene que la doctrina la crearon pensadores de naciones para las que la historia nunca fue un terror continuo, y se pregunta si la habrían aceptado los de los Balcanes, los países bálticos o los territorios coloniales

«It is well to make clear that, in this context, “modern man” is such in his insistence upon, being exclusively historical; i.e, that he is, above all, the “man” of historicism, of Marxism, and of existentialism. It is superfluous to add that not all of our contemporaries recognize themselves in such a man.» — en nota, precisa a quién llama hombre moderno: al que insiste en ser exclusivamente histórico, el del historicismo, el marxismo y el existencialismo, y aclara que no todos sus contemporáneos se reconocen en él

«On this, see our Patterns in Comparative Religion (English trans., London and ‘New York, 1958), pp. $98 ff. 4 Not to menticn the possibilities of “magical creation,” which exist in traditional societies, and which are real.» — en nota, la remisión a su propio Patterns in Comparative Religion y la mención de las posibilidades de creación mágica en las sociedades tradicionales, que llama reales

«Such afÏrmations must not be complacently dismissed merely because they imply the possibility of miracle. If miracles have been so rare since the appearance of Christianity, the blame rests not on Christianity but on Christians.» — en nota, la respuesta a quien descarte esas afirmaciones por implicar el milagro: si los milagros escasean desde la aparición del cristianismo, la culpa no es del cristianismo sino de los cristianos

Gnosis (conocimiento salvífico) — La gnosis aparece en dos registros: como saber de minoría que en el siglo quinto era accesible con dificultad y cuatro siglos después consolaba a multitudes, y como los ecos gnósticos, mandeos y maniqueos del mito de Tammuz, donde el hombre es esclavo del Príncipe de la Oscuridad hasta que un mensajero lo despierta.

Crítica de fuentes (criterios de inclusión y descarte) — Declara sus límites uno por uno: no tiene documentos que permitan extender a Tammuz las conclusiones de las sectas gnósticas, no entra en las tesis zurvanitas sobre el Zarvan akarana, no recapitula los análisis de Duhem, Thorndike y Sorokin, y se declara incompetente para juzgar la validez de las teorías cíclicas y de las filosofías historicistas.