SPIRITUS MUNDIApoyarESEN

OBRA

The Rosicrucian Enlightenment

inglés1972

Su tesis de atribución: los manifiestos NO fueron escritos por Andreae — su autoría permanece desconocida «Yates — The Rosicrucian Enlightenment (1972) · p. 59», y es probable que Fama y Confessio no sean de la misma mano que la Boda Química «Yates — The Rosicrucian Enlightenment (1972) · p. 109». Fija la imprenta — Fama en Cassel 1614, Confessio en 1615, por Wilhelm Wessel «Yates — The Rosicrucian Enlightenment (1972) · pp. 59, 76» — y la circulación manuscrita previa, con la respuesta de Haselmayer de 1612 «Yates — The Rosicrucian Enlightenment (1972) · p. 311». Su apéndice imprime los manifiestos mismos — de ahí cita nuestra ficha de la Fama el parergon «Yates — The Rosicrucian Enlightenment (1972) · p. 328».

625 afirmaciones · 2 fuentes · 1 atribución

Atribución

se consigna, jamás se afirma
DECLARADA
autora; edición Routledge Classics 2002 procesada como e-book de Taylor & Francis
según Yates — The Rosicrucian Enlightenment (1972)
«Yates — The Rosicrucian Enlightenment (1972) · p. 12»

Cadena de la obra

el testimonio procesado, en esmeralda
EDICIÓN
Yates — The Rosicrucian Enlightenment (1972), ed. inglés 1972
inglés · 1972 · Londres, Routledge & Kegan Paul
EDICIÓN · PROCESADO
Yates — The Rosicrucian Enlightenment (1972)
inglés · 2002 · Routledge Classics (e-book Taylor & Francis) · deriva de Yates — The Rosicrucian Enlightenment (1972), ed. inglés 1972

Afirmaciones

625 entradas — la voz de la obra, con su pasaje

«The so-called ‘Rosicrucian manifestos’ are two short pamphlets or tracts, first published at Cassel in 1614 and 1615, the long titles of which can be abbreviated as the Fama and the Confessio»[AFIRMA] las dos fechas de publicación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 59»

«Now put forth in print and communicated to all true hearts. Printed at Cassel by Wilhelm Wessel, 1614»[AFIRMA] el impresor, en la portada de la Fama que Yates traduce.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«together with the Confession of the R.C. Fraternity. Printed at Cassel by Wilhelm Wessel, printer to the Most Illustrious Prince, 1615»y el de la Confessio, en su propia portada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 80»

«the document had been circulating in manuscript before that date, for in 1612 a reply to it by a certain Adam Haselmayer was printed»[AFIRMA] la circulación manuscrita previa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«Haselmayer’s ‘reply’ is reprinted in the volume containing the first printed edition of the Fama»y su reimpresión.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«The author of The Chemical Wedding was certainly Johann Valentin Andreae. The manifestos are undoubtedly related to The Chemical Wedding, though they are probably not by Andreae but by some other person or persons unknown»[INFIERE] la autoría: la fuente escribe «probably not», no una negación firme, y en la misma frase da por CIERTA la autoría de la Boda.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 59»

«Though Fama and Confessio may not be written by the same hand as the Wedding, the plan of the allegories in all three works bears the stamp of minds working in concert, bent on sending out into the world their myth of Christian Rosencreutz»[INFIERE] y la distinta mano es concesiva: lo que Yates afirma es el trabajo concertado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 109»

«The Chemical Wedding of Christian Rosencreutz is the English translation of the title of the remarkable German romance, or novel, or fantasy, published at Strasburg in 1616»[AFIRMA] la Boda Química y su pie de imprenta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 100»

«There is no name of author in the book which is supposed to be by ‘Christian Rosencreutz’ himself»y la ausencia de autor, que Yates consigna en nota.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 100»

«Whilst a student at Tübingen, so he tells us, he made his first juvenile efforts as an author, in about the years 1602 and 1603. These efforts included two comedies on the themes of ‘Esther’ and ‘Hyacinth’, which he states that he wrote ‘in emulation of the English actors’, and a work called Chemical Wedding, which he describes deprecatingly as a ludibrium, or a fiction, or a jest, of little worth»[REPORTA] la autobiografía de Andreae, que fecha esos ensayos juveniles hacia 1602-3.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 60»

«It cannot have been identical with the published Chemical Wedding of 1616»[INFIERE] y su reserva: la Boda de 1602-3 no puede ser idéntica a la publicada en 1616.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 60»

«The Latin word which Andreae uses most frequently when mentioning the Rosicrucian movement is ludibrium. Of the manifestos he uses expressions like ‘the ludibrium of the vain Fama’, or ‘the ludibrium of the fictitious Rosicrucian Fraternity»[AFIRMA] el uso del término por Andreae.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«only a ludibrium for the curious, in which those who have tried to follow an artificial and unaccustomed path, instead of the true and simple way of Christ»[REPORTA] la frase del ludibrium, que Yates cita del Menippus de Andreae, de 1617.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 199»

«A ludibrium could be a play, a comic fiction, and—as will be discussed more fully in a later chapter—Andreae thought highly of the theatre as a moral and educative influence»[INFIERE] la lectura de Yates: el ludibrium como ficción teatral.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«This may not be, with him, always a term of contempt. In fact if one examines the passages in Andreae’s writings about the R.C. Brothers one finds that, although a frequent way of denigrating them is to refer to them as mere players, comedians, frivolous and foolish people, yet at other times he highly praises players, plays, and dramatic art generally, as socially and morally valuable»y su desarrollo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 199»

«The hero of the manifestos is a certain ‘Father C.R.C.’ or ‘Christian Rosencreutz’ who is said to have been the founder of an Order or Fraternity, now revived, and which the manifestos invite others to join»[AFIRMA] Rosencreutz como héroe de los manifiestos, en la fórmula cautelosa de la fuente.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 59»

«No serious person can now believe in the literal truth of the Rosencreutz story, and the view that a real secret society of Rosicrucians existed and was, as it were, veiled in the myth was questioned by Paul Arnold in his book published in 1955»[AFIRMA + REPORTA] y la negación de historicidad, con la objeción de Paul Arnold de 1955 que Yates recoge.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 280»

«The mythical agents of its spread are the R.C. Brothers. These are said to be reformed German Christians, devoutly evangelical»[AFIRMA] los Hermanos como agentes míticos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 79»

«De Quincey, who embellishes and adds to the arguments learned from his German sources, maintains that ‘no college or lodge of Rosicrucian brethren . . . can be shown from historical records to have ever been established in Germany»[REPORTA] la frase del «no college or lodge» es de De Quincey, no de Yates.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 282»

«This theory cannot be entirely right»y la objeción de Yates a esa teoría, en la plana siguiente.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«This ‘Brief Consideration’ is based on John Dee’s Monas hieroglyphica, much of it being word for word quotation from the Monas»[AFIRMA] la Consideratio brevis y su dependencia de la Monas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 71»

«Nothing is known of the identity of ‘Philip à Gabella’ (could this be a pseudonym referring to ‘Cabala’?) but it is certain that he was a close student of Dee»[AFIRMA la ignorancia · CONJETURA el pseudónimo] sobre quién es Gabella.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 80»

«it quotes verbally from the first thirteen theorems of the work, interspersed with other matter»[AFIRMA] y la cuantificación de esa dependencia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 81»

«For ‘Philip à Gabella’ the monas becomes a star, and the ‘monas hieroglyphica’ a ‘stella hieroglyphica’»[AFIRMA] la mónada convertida en estrella.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 81»

«In the margin beside the poem there is a symbol (Pl. 19a); below it are the words ‘Sponsus’ and ‘Sponsa’, the bridegroom and the bride»[AFIRMA] el signo en el margen de la Boda, con los rótulos Sponsus y Sponsa debajo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 103»

«That the Wedding begins with Dee’s sign in the margin is yet another, very strong indication that the ‘more secret philosophy’ underlying the Rosicrucian publications was that of John Dee»[INFIERE] y lo que Yates deduce de ello.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 105»

«we know that a major influence on them was John Dee’s Monas hieroglyphica. This was the ‘more secret philosophy’ behind them»[INFIERE] la Monas como filosofía secreta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 86»

«The manifestos represent, I believe, the mystical background behind this movement, an intensely religious, Hermetic, magical, alchemical reforming movement such as Dee had propagated in Bohemia»y el verbo con que Yates la marca como suya.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 86»

«These hypotheses can be strikingly confirmed from other evidence»y el nombre que ella misma les da: hipótesis.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 86»

«Khunrath’s ‘Amphitheatre’ forms a link between a philosophy influenced by Dee and the philosophy of the Rosicrucian manifestos»[INFIERE] el Amphitheatrum como eslabón.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 68»

«Whilst avoiding being too positive about these clusive questions, I would think that both these suggestions might stand together, that there was both an exoteric chivalrous application of ‘Rose Cross’, and an esoteric alchemical meaning, Ros Crux. On this theory, Dee’s Monas would be the origin of ‘Rosicrucianism’ in the alchemical sense, and the name would have had chivalrous overtones as ‘Red Cross’. Both origins would be English, English chivalry and English alchemy combining to influence a German movement in which the name translates as ‘Rosencreutz’ and takes on new shades of meaning in the new environment»[INFIERE] la doble etimología, con el hedge con que Yates la propone; «clusive» es lo que imprime la capa de texto, y la lectura restituida —elusive— no está cotejada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 113»

«Whilst Michael Maier, also a Paracelsist physician, represented the atmosphere of the court of Rudolph II at Prague, Maier had been physician to Rudolph and had been in his confidence»[AFIRMA] Maier y Rodolfo II.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 118»

«After the death of Rudolph, Maier became physician to Maurice, Landgrave of Hesse»[AFIRMA] y Mauricio de Hesse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 127»

«In both works he maintains that the R.C. Fraternity actually exists, and is not a mere mystification, as some have said. On the other hand, he states that he is not a member and is too humble a person to have access to such exalted beings»[REPORTA] la defensa de Maier de la Fraternidad, junto con su negativa a pertenecer.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 136»

«Michael Maier’s Atalanta fugiens, a book of emblems in which spiritual alchemy reached a high point of artistic expression, was published by Johann Theodore De Bry at Oppenheim in 1618»[AFIRMA] la Atalanta: Yates la fecha en 1618, y repite la fecha en la p. 127.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 115»

«Maier had been particularly interested in English alchemy, and had published in a Latin translation Thomas Norton’s Ordinall of Alchemy,7 a poem in English by a famous medieval English alchemist, the original English version of which was published for the first time by Ashmole in his Theatrum of 1652»[AFIRMA] Maier traductor al latín del Ordinall of Alchemy de Norton.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 267»

«Wilkins says that such a lamp ‘is related to be seen in the sepulchre of Francis Rosicrosse, as is more largely expressed in the Confession of that Fraternity»[REPORTA] Wilkins citando la Fama, con el «Francis» por «Frater» que Yates corrige.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 253»

«For Elias Ashmole took the trouble to copy out in his own hand an English translation of the Fama and the Confessio, and to add to these copies an elaborate letter in Latin, also written in his own hand, addressed to the ‘most illuminated Brothers of the Rose Cross’, petitioning to be allowed to join their Fraternity»[AFIRMA] la copia de Ashmole.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 266»

«I do not believe that Ashmole was addressing any real contemporary group of ‘Rosicrucians’. I think that the whole operation was in the nature of a pious exercise»[INFIERE] y lo que Yates deduce de ella.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 266»

«He possessed a copy of The Fame and Confession of the Fraternity R.C., the English translation of the manifestos published by Thomas Vaughan in 1652»[AFIRMA] el ejemplar de Newton.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 272»

«Newton ends his historical note, based on study of both the manifestos and Maier, with the remark, ‘This was the history of that imposture»[REPORTA] y su juicio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 273»

«This, however, need not necessarily imply contempt; it could merely mean that Newton knew that the Rosencreutz story was a myth, a ludibrium»[INFIERE] con el matiz que Yates añade acto seguido.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 273»

«This is the record of the admission into the mason’s lodge of Edinburgh of Robert Moray, on»[AFIRMA] Moray, primer masón documentado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«Ashmole records in his diary that he was admitted to a masonic lodge at Warrington in Lancashire on»[AFIRMA] y Ashmole en Warrington.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«the two persons of whom we have the earliest certain evidence of membership of masonic lodges were both foundation members of the Royal Society»[INFIERE] y el vínculo que Yates señala entre los dos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«He solemnly affirms his belief that ‘Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it to England»[REPORTA] la tesis Buhle–De Quincey.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 282»

«but, as A. E. Waite pointed out, it differs from that pattern in not being interested in reform of arts and sciences, in scientific research, or in alchemy and magic, and in many other ways»[REPORTA] la objeción sobre lo que separa a la masonería del patrón rosacruz es de A. E. Waite.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 293»

«The European phenomenon of Freemasonry almost certainly was connected with the Rosicrucian movement»[INFIERE] y la conclusión que Yates sí firma, en esa misma plana.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 293»

«I should like to try to persuade sensible people and sensible historians to use the word ‘Rosicrucian’. This word has bad associations owing to the uncritical assertions of occultists concerning the existence of a sect or secret society calling themselves Rosicrucians the history and membership of which they claim to establish . . . The word could, I suggest, be used of a certain style of thinking which is historically recognizable without raising the question of whether a Rosicrucian style of thinker belonged to a secret society»[AFIRMA] el manifiesto metodológico, que Yates se cita a sí misma de una conferencia de 1968.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 295»

«what he says is that he is copying it from ‘sheets’ which he believes were written by Dee»[AFIRMA] la fórmula del Harley 6485.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 275»

«would thus appear to be lying in stating that this is an original translation by himself; so far as I know, there was no ‘Latin original’ of the work which was only published in German; moreover the marginal notes in the manuscript are also all copied from Foxcroft’s translation, and so cannot have been by ‘the late Dr Rudd’. However, ‘Peter Smart’ may perhaps be partially exonerated on the grounds that his was an alchemical-tradition type of evasiveness and confusion, which should not be judged from the strictly veracious standpoint. For the most noticeable thing in Harley 6486 is the large drawing of Dee’s ‘monas hieroglyphica’, copied from Foxcroft’s translation (where it is actually more like the ‘monas’ than the version of it shown in the German text). Though not actually stated to be copied ‘from the sheets of Dr Dee’, it is clear that the important thing about the Chemical Wedding for the compiler of the Harley codices is that he believes it to be infused with the influence of Dee»y el 6486, donde la fórmula de las hojas no aparece: son dos códices distintos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 276»

«The fact is that I am using ‘Rosicrucian’ in a strictly limited historical sense, and I am not using ‘Enlightenment’ in the usual strictly limited historical sense. The period covered by the book is almost entirely the early seventeenth century, though with excursions before and after. It is concerned with certain documents published in Germany in the early seventeenth century, generally known as ‘the Rosicrucian manifestos’, and with the historical setting of those documents. Later movements calling themselves ‘Rosicrucian’ up to, and including, the present, are entirely excluded»[AFIRMA] el alcance declarado del término.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 12»

«in this purely historical sense represents a phase in the history of European culture which is intermediate between the Renaissance and the so-called scientific revolution of the seventeenth century. It is a phase in which the Renaissance Hermetic-Cabalist tradition has received the influx of another Hermetic tradition, that of alchemy»[AFIRMA] y la periodización.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 13»

«Far from losing its power in the early seventeenth century (as I believed when writing that book), or losing its influence over cultural movements of major importance, I now realize that there was actually a renaissance of it»[AFIRMA] Yates se desdice de lo que sostuvo en Giordano Bruno.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 13»

«The R.C. movement collapsed when the Palatinate movement collapsed, when those inspiring vistas opened up behind the Elector Palatine and his brilliant alliances»[INFIERE] el colapso.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«Frederick’s forces were totally defeated at the Battle of the White Mountain, outside Prague, on»[AFIRMA] la Montaña Blanca, que el informe b3 declaró no minable.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 51»

«It is one of the more profound ironies of the history of thought that the growth of mechanical science, through which arose the idea of mechanism as a possible philosophy of nature, was itself an outcome of the Renaissance magical tradition. Mechanism divested of magic became the philosophy which was to oust Renaissance animism and to replace the ‘conjuror’ by the mechanical philosopher»[INFIERE] la tesis del mecanicismo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 167»

«Libavius criticized the Rosicrucian Fama and Confessio in several works, the most important of which is called ‘Well-meaning Observations on the Fama and Confessio of the Brotherhood of the Rosicrucians’, published at Frankfurt in 1616»[AFIRMA] la crítica de Libavius.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 87»

«It is significant that in a work published years before, in 1594, Libavius had attacked Dee’s Monas hieroglyphica, pointing out the Cabalist elements in it of which he disapproved»[AFIRMA] y su ataque previo a la Monas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 87»

«He accuses Fludd of resting his numerical and geometrical arguments on the macrocosm-microcosm analogy, and of confusing true mathematicians with ‘Chemists, Hermetists, Paracelsists»[REPORTA] Kepler contra Fludd.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 298»

«Yet Kepler’s association with the Rosicrucian world is so close that one might almost call him a heretic from Rosicrucianism»[INFIERE] y el lugar que Yates le da.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 298»

«As Dee, and probably also Fludd, conceived it, the movement was to be inclusive of all religious attitudes, and was not necessarily anti-Catholic. The movement as it developed in Germany did, however, take on an anti-Catholic bias, or rather, more particularly, an anti-Jesuit bias»[INFIERE] el sesgo anticatólico, en una sola frase que distingue las dos fases.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«Thus the Rosicrucian Enlightenment was indeed, I suggest, an enlightenment, putting forward within its own strange frame of reference of magical and angelic agencies, of prophecy and apocalypse, a movement most of the aspects of which can only be described as enlightened»[INFIERE] la conclusión del libro, con su verbo de modalidad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«The heading of chapter 12 is ‘The Pilgrim beholds the Rosicrucians’ and underneath these words is the note, ‘Fama fraternitatis anno 1612, Latine ac Germanice edita»[REPORTA] Comenius fecha la Fama en 1612, dos años antes que Yates, y ella lo transcribe sin corregirlo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 227»

«Some time after the death of Rudolph, in 1612, Maier visited England where he was almost certainly in contact with Robert Fludd, though exactly when or under what circumstances is not known»[AFIRMA + se abstiene] el viaje de Maier a Inglaterra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 126»

«A pamphlet called Fortalitium Scientiae, supposedly by Hugo de Alverda, an imaginary R.C. character said to be very old, was published in 1617»[AFIRMA] Hugo de Alverda, personaje declarado imaginario por la propia fuente.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 231»

«As a pioneer effort, the present book is bound to contain errors which scholars of the future will correct»[se abstiene] la primera de sus abstenciones declaradas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 15»

«My researches into the question have not been exhaustive. I have not examined every scrap of the printed literature of the Rosicrucian furore nor have I made a search for evidence possibly hidden in manuscript documents or archives»[se abstiene] y la más explícita.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 280»

«What exactly was the part played by Rosicrucian science, and more particularly by Rosicrucian mathematics, in the great advance? These are questions which this book has not attempted to answer»[se abstiene] sobre el papel de la ciencia rosacruz en el avance científico.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«Let us suppose—purely as a hypothesis, a historical line along which future investigations might move—that it was in Elizabethan England that an idea of something like what was later the masonic idea had developed»[se abstiene] y el premasonismo isabelino, que marca ella misma como hipótesis.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 289»

«We have seen, too, that Dee’s ‘monas’ and its meanings was the secret philosophy behind the Rosicrucian manifestos,35 expressed symbolically in the mystico-mathematical marvels in the tomb of Rosencreutz»[INFIERE] la mónada como filosofía secreta, retomada al cerrar el argumento.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 209»

«It is this failed Renaissance, or premature Enlightenment, or misunderstood Rosicrucian Dawn, which we are now about to explore»[AFIRMA] cómo nombra su propio objeto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 58»

«Libavius classes the Rosicrucian manifestos as belonging, with Croll, to an unorthodox school of alchemical thought»[REPORTA] dónde sitúa Libavius a los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 88»

«To the Rosicrucians, the Hapsburg–Jesuit combination was simply Antichrist»[REPORTA] la posición rosacruz frente al eje Habsburgo-jesuita.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 305»

«Through their common attachment to Hermetic tradition, the Jesuits and the ‘Rosicrucians’ were thus foes with a love-hate relationship through a kind of similarity»[INFIERE] y la relación que Yates les adjudica: enemigos por parecido.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 306»

«Printers and publishers were frequently centres for obscure religious movements in those days»[INFIERE] las imprentas como células de movimientos religiosos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 117»

«The young Bohemian was Daniel Stolck, or Stolcius, a medical graduate of the university of Prague»[AFIRMA] Stolcius, con el doblete de su nombre que la propia fuente da.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«corresponds very closely to a manuscript translation in Scots dialect preserved among the papers of the Earl of Crawford and Balcarres and dated 1633»[REPORTA] la cadena manuscrita de la Fama inglesa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«almost certainly Matthieu Merian, though the engravings are not signed»[INFIERE] el grabador de la Atalanta, atribuido con reserva.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 127»

«Pansophia or universal knowledge in Nature»[REPORTA] el primer uso rosacruz de «pansophia», en boca de Fludd sobre los Hermanos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 122»

«A pamphlet called Fortalitium Scientiae, supposedly by Hugo de Alverda, an imaginary R.C. character said to be very old, was published in 1617»[AFIRMA] el Fortalitium Scientiae, cuyo autor la propia fuente declara imaginario.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 231»

«Dee belonged emphatically to the Renaissance Hermetic tradition, brought up to date with new developments, and which he further expanded in original and important directions.»[AFIRMA] la filiación de John Dee: pertenece a la tradición hermética renacentista puesta al día, y la expande por cuenta propia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 13»

«It would seem that Dee was the leader in Bohemia, not only of an alchemical movement, but of a movement for religious reform, the nature of which has not yet been fully explored.»[INFIERE] —y el verbo va en condicional— que Dee encabezó en Bohemia no solo un movimiento alquímico sino uno de reforma religiosa, cuya naturaleza declara no explorada del todo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 14»

«The present book—and I wish to emphasize this strongly—is basically a historical study.»[AFIRMA], subrayándolo ella misma, que el libro es en lo básico un estudio histórico y no otra cosa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 14»

«Most of the literature on ‘Rosicrucianism’ is unusable by the critical historian, except as a means of leading to original material.»[AFIRMA] su juicio sobre la bibliografía previa: al historiador crítico le resulta inservible, salvo como vía hacia el material original.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 15»

«All these books, and others mentioned in the notes, have been of great assistance, though the attempt made in the present book to relate Rosicrucianism to contemporary situations is on entirely new lines.»[AFIRMA] la novedad de su intento: relacionar el rosacrucismo con las situaciones políticas de su tiempo va, dice, por líneas enteramente nuevas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 15»

«whether there were any, the doubt and uncertainty which beset the seeker after the invisible Rose Cross Brothers are themselves the inevitable accompaniment of the search for the Invisible.»[AFIRMA] su límite final, en frase que abre diciendo que no sabe exactamente qué era un rosacruz ni si los hubo: la duda y la incertidumbre le parecen acompañamiento inevitable de la búsqueda de lo Invisible.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 16»

«‘Rosicrucian’ in this purely historical sense represents a phase in the history of European culture which is intermediate between the Renaissance and the so-called scientific revolution of the seventeenth century.»[AFIRMA] su definición de la fase: el rosacrucismo, tomado como etiqueta histórica, es un momento intermedio entre el Renacimiento y la llamada revolución científica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 13»

«‘Rosicrucian manifestos’ are an expression of this phase, representing, as they do, the combination of ‘Magia, Cabala, and Alchymia’ as the influence making for the new enlightenment.»[AFIRMA] que los manifiestos son la expresión de esa fase porque combinan Magia, Cabala y Alchymia como influjo de la nueva ilustración.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 13»

«In the old Europe, a royal wedding was a diplomatic event of the first importance, and royal wedding festivities were a statement of policy.»[AFIRMA] la premisa con que abre el libro: en la vieja Europa una boda real era un acontecimiento diplomático de primer orden y sus festejos, una declaración de política.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 18»

«There was a certain piquancy in the fact that the young Elizabeth, unlike the old Elizabethan Virgin, was to cement these sacred policies through her marriage.»[AFIRMA] el contraste que le ve al enlace: la joven Isabel iba a sellar con su matrimonio las mismas políticas sagradas que la vieja reina virgen sostuvo sin casarse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 19»

«Most informed people believed that war was inevitable and that it would break out in Germany.»[REPORTA] el pronóstico corriente en 1612: los bien informados daban la guerra por inevitable y esperaban que estallara en Alemania.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 19»

«Frederick and Elizabeth really fell in love with one another and this romance was to endure throughout the vicissitudes to come.»[AFIRMA] que el matrimonio concertado fue además un enamoramiento real, y que ese vínculo aguantó las vicisitudes posteriores.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 19»

«There is no evidence to support this interesting theory, beyond the fact that this play about the love story of an island princess and containing a nuptial masque»[SE ABSTIENE] ante la conjetura de que La tempestad se escribiera para estas bodas: dice que no hay evidencia fuera de que la obra se representó entre las de la temporada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 21»

«The bridegroom was a Calvinist but the ceremony was Anglican, ‘the Prince Palatine speaking the words of marriage in English after the Archbishop’.»[AFIRMA] el arreglo confesional de la ceremonia: novio calvinista, rito anglicano y el palatino pronunciando la fórmula en inglés tras el arzobispo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 23»

«The Rhine is joining with the Thames, Germany unites with Great Britain, the stars in their courses rain down harmonies on this marriage.»[AFIRMA], glosando los versos del masque de Campion, el sentido que la fiesta se daba a sí misma: la unión de los dos ríos como unión de Alemania con Gran Bretaña bajo armonía astral.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 24»

«The text is dedicated to Sir Francis Bacon, described as ‘You that spared no time nor travail in the setting forth, ordering, and furnishing of this masque.’»[REPORTA] la dedicatoria impresa del masque, que atribuye a Francis Bacon el trabajo de disponerlo y costearlo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 25»

«If Francis Bacon devised the whole of this entertainment, he must have taken the marriage of Frederick and Elizabeth very seriously and have been profoundly in sympathy with the alliance which it represented.»[INFIERE] en forma condicional: si Bacon ideó el espectáculo entero, entonces se tomó muy en serio la boda y simpatizaba a fondo con la alianza que representaba.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 25»

«It was thought by friends and enemies alike, that this wedding—in accordance with European custom—was a statement of policy, that England was continuing her old Elizabethan role of supporter of the European Protestant powers, that the Elector Palatine was being built up as leader of that policy, with the strong encouragement of his father-in-law.»[REPORTA] la lectura que amigos y enemigos hicieron de la boda: Inglaterra seguía en su viejo papel isabelino de sostén de los protestantes europeos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 26»

«It was not fully realized at the time that this view of the alliance was not that of James himself.»[AFIRMA] el equívoco de fondo: en su momento no se advirtió que esa lectura de la alianza no era la del propio Jacobo I.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 26»

«James did not see himself as the continuer of the policies of his mother’s executioner.»[AFIRMA] la razón dinástica del rey: no se veía continuando las políticas de quien ejecutó a su madre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 26»

«His idea, as he developed it later, was to balance the marriage of his daughter to a German Protestant prince with the marriage of his son, Charles, to a Spanish Catholic princess, and so, at all costs, to avoid war with the Hapsburg powers, his great dread.»[AFIRMA] la política real de Jacobo: equilibrar la boda protestante de su hija con una boda católica española para su hijo Carlos, y evitar así la guerra con los Habsburgo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 26»

«This side of James was not understood by the Elector Palatine and his advisers who were to rush into dangerous anti-Hapsburg policies under a profound misapprehension.»[AFIRMA] la pieza que sostiene la tragedia posterior: el elector y sus consejeros se lanzaron a políticas antihabsbúrgicas bajo un profundo malentendido sobre el apoyo inglés.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 26»

«One of the Oppenheim triumphal arches (Pl. 2) was thickly painted with roses, an allusion, so it was stated, to the descent of Elizabeth from the Houses of York and Lancaster.»[REPORTA] la lectura que el propio arco declaraba: las rosas pintadas aludían a la descendencia de Isabel de York y Lancaster.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 28»

«That this Palatinate town was now so closely connected with England undoubtedly facilitated the publication there of this vast philosophical work by an Englishman.»[INFIERE] que la cercanía de Oppenheim con Inglaterra facilitó que ahí se imprimiera la vasta obra filosófica de un inglés.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 28»

«The arch of the theological faculty (Pl. 4a) was decorated with portraits of the Fathers, and of Luther, Melanchthon, and Beze (curiously enough, no Calvin).»[AFIRMA], y anota la rareza, que el arco de la facultad teológica de Heidelberg llevaba a los Padres, a Lutero, Melanchthon y Beza, pero no a Calvino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 30»

«The allusion to the Elector as Jason was an allusion to the Order of the Golden Fleece, the pendant of which is seen hanging from the tree in the ship.»[AFIRMA] la clave del arco de Oppenheim: presentar al elector como Jasón aludía a la Orden del Toisón de Oro, cuyo pendiente cuelga del árbol de la nave.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 33»

«No one in the Holy Roman Empire can have failed to know that the chief Elector had married the daughter of the King of Great Britain.»[AFIRMA] el alcance político del enlace: en el Sacro Imperio nadie podía ignorar que el primer elector se había casado con la hija del rey de Gran Bretaña.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 33»

«Her brother, Prince Henry, had been deeply interested in Renaissance garden design, in mechanical fountains which could play musical tunes, in speaking statues and other devices of this kind, the taste for which had been stimulated by the recovery of ancient texts describing such marvels by Hero of Alexandria and his school.»[AFIRMA] de dónde venía el gusto que Isabel llevó a Heidelberg: su hermano Enrique se interesaba en jardines renacentistas, fuentes mecánicas musicales y estatuas parlantes, según los aparatos de Herón de Alejandría.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 33»

«Salomon de Caus believed in music as the chief of the sciences based on number, and he was an authority on organs.»[AFIRMA] la doctrina del ingeniero de la corte palatina: para de Caus la música era la principal de las ciencias fundadas en número.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«Though the production of masques, or of musical grottoes, singing fountains, or pneumatically controlled speaking statues may not seem to us important applications of science to technology, it was in fact in such ways as these that Renaissance science, still involved in a magical atmosphere, began to use technical skills on a large scale.»[AFIRMA] el punto por el que el capítulo importa a su tesis: fue en grutas musicales, fuentes cantoras y estatuas neumáticas donde la ciencia renacentista, todavía envuelta en atmósfera mágica, empezó a usar destreza técnica a gran escala.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«De Caus is an important example of the development of science within this tradition; he is said to have invented the use of power from steam, anticipating the nineteenth century.»[REPORTA] con reserva de segunda mano la atribución que se le hace a de Caus de haber inventado el uso de la fuerza del vapor, y lo toma como caso del desarrollo de la ciencia dentro de esa tradición.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«The Elector Palatine surrounded his wife at Heidelberg with a continuation of the dream world which she had known in London.»[AFIRMA] la continuidad entre las dos cortes: el palatino rodeó a Isabel en Heidelberg del mismo mundo de ensueño escénico que ella conocía en Londres.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«He is said to have constructed a water-organ at Heidelberg (an ancient water-organ is described by Vitruvius).»[REPORTA], y marca la fuente indirecta, que a de Caus se le atribuye un órgano de agua en Heidelberg, aparato que Vitruvio ya describía.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«Inigo Jones, if he came to Heidelberg in the train of the Earl of Arundel, accompanying the Princess Elizabeth, would surely have been interested in the activities there of his former colleague, Salomon de»[INFIERE] en condicional: si Inigo Jones viajó a Heidelberg con el séquito de Arundel, seguramente le interesó lo que hacía ahí su antiguo colega de Caus.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 36»

«In one of them, Frederick and his wife and child are shown in an elaborately laid out garden (Pl. 7b). They are given a degraded look and their garden leads to Hell and its»[AFIRMA] cómo opera la propaganda antifedericiana: una caricatura pone a Federico, Isabel y su hijo en un jardín trazado con esmero cuya salida da al Infierno.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 40»

«These representatives of an exquisite Renaissance culture are being turned by hostile propaganda into witches.»[AFIRMA] el efecto que le atribuye a esa campaña: convierte en brujos a quienes representaban una cultura renacentista refinada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 40»

«Sidney reported to Walsingham that the Protestant princes of Germany were in general lukewarm about a Protestant League, the only keen ones being Casimir of the Palatinate and the Landgrave William of Hesse»[REPORTA] el informe de Philip Sidney a Walsingham: los príncipes protestantes alemanes estaban tibios ante una liga, salvo Casimiro del Palatinado y el landgrave Guillermo de Hesse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 41»

«Very important as the master mind behind Palatinate policy was Christian of Anhalt,3 the chief adviser to the Heidelberg court, who had been eager to aid Henry IV in plans which were said to involve a large scale attempt to end Hapsburg power in Europe.»[AFIRMA] quién movía la política palatina: Christian de Anhalt, consejero principal de la corte de Heidelberg, empeñado en terminar con el poder habsbúrgico en Europa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 42»

«It was then that the young Elector Palatine, Frederick V, began to be seen as destined to step into the vacant place of leader of Protestant resistance against the Hapsburg powers.»[AFIRMA] cómo se llenó el vacío de liderazgo: el joven Federico V pasó a verse como el llamado a encabezar la resistencia protestante contra los Habsburgo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 42»

«Though a member of the House of Hapsburg, Rudolph had held aloof from his nephew Philip II of Spain and had mysteriously buried himself in abstruse studies.»[AFIRMA] la anomalía de Rodolfo II dentro de su propia casa: se apartó de Felipe II y se enterró en estudios abstrusos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 43»

«However strange the reputation of Prague in the time of Rudolph it was yet a relatively tolerant city.»[AFIRMA] lo que le importa de la Praga de Rodolfo por encima de su fama: era una ciudad relativamente tolerante.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 43»

«But for how long would this relative immunity from the forces of reaction continue after Rudolph was dead?»[SE ABSTIENE] y plantea la pregunta en vez de resolverla: cuánto duraría esa inmunidad frente a la reacción una vez muerto Rodolfo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 43»

«The most likely next candidate for the imperial and Bohemian thrones was the fanatical Catholic-Hapsburg Archduke Ferdinand of Styria, a pupil of the Jesuits, determined to stamp out heresy.»[AFIRMA] quién venía detrás: el archiduque Fernando de Estiria, católico habsbúrgico formado por los jesuitas y resuelto a extirpar la herejía.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 44»

«True to his training and nature, Ferdinand immediately put an end to Rudolph’s policy of religious toleration by revoking the Letter of Majesty and beginning to set about the suppression of the Bohemian c»[AFIRMA] el acto que rompe el equilibrio: Fernando revocó la Carta de Majestad y empezó a suprimir la iglesia bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 44»

«Some people have said that the true beginning of the Thirty Years War lay in the beginning of the application of intolerant policies in Bohemia.»[REPORTA] una tesis ajena sobre el arranque de la Guerra de los Treinta Años, que sitúa su verdadero comienzo en la aplicación de políticas intolerantes en Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 44»

«Since Frederick was already an elector, if he became King of Bohemia, he would hold two votes in an imperial election, which might build up a majority against Hapsburg supporters and open a way towards brea»[AFIRMA] la aritmética electoral del asunto: elector y rey de Bohemia a la vez, Federico tendría dos votos imperiales y podría formar mayoría contra los Habsburgo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 45»

«It was mainly because of those alliances—with German and French Protestants, with the Dutch, with the King of Great Britain whose daughter he had married—that the Bohemians had chosen him.»[AFIRMA] por qué lo eligieron los bohemios: por sus alianzas con protestantes alemanes y franceses, con los holandeses y con el rey de Gran Bretaña, cuya hija había desposado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 45»

«The coronation ceremony in Prague cathedral was conducted by the Hussite clergy.»[AFIRMA] el signo confesional de la coronación de Praga: la ofició el clero husita.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 47»

«It was the last great public ceremony to be sponsored by the Bohemian church, soon to be completely suppressed.»[AFIRMA] el lugar de esa coronación en la serie: fue la última gran ceremonia pública de una iglesia bohemia que sería suprimida por completo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 47»

«Sunlike rays from the Divine Name, in Hebrew, are indeed falling on Frederick and Elizabeth, and this is the red dawn of a new morning.»[AFIRMA] lo que lee en el grabado de la coronación: los rayos del Nombre divino en hebreo caen sobre la pareja como alba roja de una mañana nueva.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 49»

«For James was not supporting his daughter and her husband; he was working for the other side in his frantic cult of Spanish friendship; he was even now, when this print was published, disowning all responsibility for his son-in-law’s Bohemian enterprise to every court in Europe.»[AFIRMA] el desfase entre la propaganda y el hecho: mientras el grabado celebraba la alianza, Jacobo I trabajaba para el otro bando y desconocía toda responsabilidad ante las cortes europeas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 49»

«But when the time came it was revealed that James was perfectly willing to desert his daughter rather than risk incurring the Hapsburg anger.»[AFIRMA] el desenlace del cálculo paterno: Jacobo prefirió abandonar a su hija antes que arriesgarse a la ira habsbúrgica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 49»

«But even Queen Elizabeth might not have entirely approved of Frederick; she had carefully avoided doing what he did, namely taking sovereignty of a country claimed by another power.»[INFIERE] con reserva que ni la vieja reina Isabel habría aprobado el paso de Federico: ella evitó siempre tomar la soberanía de un país reclamado por otra potencia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 50»

«However, for the purposes of this study it is not necessary to argue these points nor to examine the complications of these events in»[SE ABSTIENE] de discutir esos puntos y de examinar en detalle las complicaciones del episodio, porque su estudio no lo requiere.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 50»

«It would seem that the rabidly Calvinist court chaplain, Abraham Scultetus, created much annoyance by tactlessly destroying some images beloved by the people, and that the life style of Frederick and Elizabeth was unfamiliar and not entirely approved.»[INFIERE] en condicional el malestar bohemio con la pareja: el capellán calvinista Abraham Scultetus destruyó imágenes queridas por el pueblo y el estilo de vida de la corte no acabó de aprobarse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 51»

«The Battle of the White Mountain was thus a crucial event in European history.»[AFIRMA] el peso que le da a esa batalla: un acontecimiento crucial de la historia europea.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 51»

«No one knows, of course, what might have happened if he had won the Battle of the White Mountain.»[SE ABSTIENE] ante el contrafactual: nadie sabe qué habría pasado si Federico hubiera ganado en la Montaña Blanca.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 53»

«The Bohemian church was totally suppressed and the whole country reduced to misery.»[AFIRMA] el saldo de la derrota: iglesia bohemia suprimida por completo y el país entero reducido a la miseria.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 53»

«Frederick, Elector Palatine, had turned out to be a mirage.»[AFIRMA] su veredicto sobre el personaje: el elector palatino resultó ser un espejismo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 53»

«It was not only the internal government of the country without consulting Parliament which aroused anger; it was the pursuit of a foreign policy against the wishes of Parliament, or without consulting Parliament, which also aroused deep anger, and that not only among members of Parliament but among the people generally, of all classes.»[AFIRMA] qué encendió la ira inglesa contra Jacobo I: no solo gobernar sin consultar al Parlamento, sino llevar una política exterior contra su voluntad, y el enojo cundió en todas las clases.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 53»

«He had transported the splendours of the Jacobean Renaissance into Germany through his marriage, and that great Renaissance movement had met and mingled with other powerful movements going on in the area to form a rich new culture which, although of such short duration, was, I believe, a very important element in the movement from Renaissance to Enlightenment.»[AFIRMA] la operación cultural que le adjudica a Federico: llevó a Alemania el esplendor del Renacimiento jacobino, que ahí se mezcló con otros movimientos hasta formar una cultura nueva.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 54»

«Henry Wotton, the enthusiastic English ambassador to Venice, had even hoped to convert the Venetians to a kind of Anglicanism.»[REPORTA] hasta dónde llegaba la ilusión diplomática inglesa: el embajador Henry Wotton esperaba convertir a los venecianos a una suerte de anglicanismo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 56»

«Another close friend among the German Protestant princes was Maurice, Landgrave of Hesse, a cultivated man, great encourager of the travelling companies of English actors.»[AFIRMA] el eslabón teatral de la red protestante alemana: Mauricio, landgrave de Hesse, sostenía a las compañías ambulantes de actores ingleses.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 57»

«And the traditions of Rudolphine Prague were certainly familiar to Christian of Anhalt, the leader of Palatinate policy.»[AFIRMA] que la herencia de la Praga rodolfina era conocida de Christian de Anhalt, quien dirigía la política palatina.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 57»

«That Anhalt shared such interests is strongly suggested by the fact that Oswald Croll, Hermeticist, Cabalist, and Paracelsan alchemist, was his physician.»[INFIERE] de un indicio, y lo dice así: que Oswald Croll —hermetista, cabalista y alquimista paracelsista— fuera su médico sugiere con fuerza que Anhalt compartía esos intereses.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 57»

«Instead there came unmitigated disaster, with Frederick’s total failure in Bohemia and the enemy occupation and devastation of the Palatinate.»[AFIRMA] el desenlace de aquella cultura: desastre sin paliativos, con el fracaso total en Bohemia y la ocupación y devastación del Palatinado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 57»

«His grandfather was a distinguished Lutheran theologian sometimes called ‘the Luther of Württemberg’.»[AFIRMA] la estirpe de Andreae: nieto de un teólogo luterano al que llamaban el Lutero de Württemberg.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 60»

«In spite of endless disasters, Johann Valentin was supported all his life by hopes of some far-reaching solution of the religious situation.»[AFIRMA] la constante de Andreae a través de todas sus desgracias: la esperanza de una solución de fondo para la situación religiosa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 60»

«Judging by the Chemical Wedding by Andreae which is extant, the work published in 1616 with Christian Rosencreutz as its hero, this early version of the subject would have been a work of alchemical symbolism, using the marriage theme as a symbol of alchemical processes.»[INFIERE] a partir de la Boda Química conservada de 1616 cómo habría sido la versión juvenil perdida: simbolismo alquímico con el matrimonio como figura del proceso.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 60»

«The reigning Duke of Württemberg was Frederick I, alchemist, occultist, and enthusiastic Anglophil, the ruling passion of whose life had been to establish an alliance with Queen Elizabeth and to obtain the Order of the Garter.»[AFIRMA] el perfil del duque reinante: Federico I, alquimista, ocultista y anglófilo, obsesionado con aliarse con la reina Isabel y con obtener la Jarretera.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 61»

«The Queen called him ‘cousin Mumpellgart’, which was his family name, and much discussion has centred round the problem of whether the cryptic references in Shakespeare’s Merry Wives of Windsor to ‘cosen garmombles’ and to horses hired at the Garter Inn by retainers of a German duke, might have some reference to Frederick of Württemberg.»[REPORTA] una discusión ajena: si las alusiones cifradas de Las alegres comadres de Windsor apuntan o no a ese duque de Württemberg.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 61»

«According to the evidence of Simon Studion, it would therefore seem that there was a secret alliance in 1604 between James, Württemberg, and the King of France, perhaps a following up of the rapprochement with James through the Garter ceremony of the»[INFIERE] con doble cautela —según el testimonio de Studion, y en condicional— una alianza secreta de 1604 entre Jacobo, Württemberg y el rey de Francia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 63»

«It contains, however, a very interesting and apparently factual account of something which is said to have taken place in 1586.»[AFIRMA] lo que rescata de la Naometria de Studion: un relato interesante y en apariencia factual de algo ocurrido en 1586.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 64»

«The year after the Garter ceremony, in 1604, a very curious work was dedicated to the Duke of Württemberg.»[AFIRMA] la fecha y el destinatario de esa obra curiosa: 1604, dedicada al duque de Württemberg, el año siguiente a la ceremonia de la Jarretera.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 63»

«Surely the visit of the Garter embassy and its attendant actors must have been an immensely stimulating and exciting event for the imaginative young student at Tübingen, Johann Valentin Andreae?»[CONJETURA] en forma de pregunta retórica que la embajada de la Jarretera y sus actores debieron de impresionar al joven estudiante de Tubinga.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 63»

«It is not impossible that John Dee might have attended this Luneburg meeting; he was in Leipzig in May, 1586»[CONJETURA] con la fórmula más débil que tiene —no es imposible— que Dee asistiera a la reunión de Luneburgo, apoyándose solo en que estaba en Leipzig ese mes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 64»

«Now at the time of the height of the alliance, before James I had begun his backing-out process from it, the energetic Christian of Anhalt began to work towards building up the Elector Palatine as the ideal head of the anti-Hapsburg forces in Europe.»[AFIRMA] el proyecto de Anhalt en el momento alto de la alianza: construir al elector palatino como cabeza ideal de las fuerzas antihabsbúrgicas de Europa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 66»

«Anhalt was generally held responsible for Frederick’s unfortunate Bohemian adventure, and it was against Anhalt that propaganda after its disastrous failure was largely addressed.»[REPORTA] a quién culpó la época: contra Anhalt, tenido por responsable de la aventura bohemia, se dirigió el grueso de la propaganda tras el desastre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 66»

«Theologically speaking, Christian of Anhalt was an enthusiastic Calvinist, but like so many other German Protestant princes at this time he was deeply involved in mystical and Paracelsist movements.»[AFIRMA] la coexistencia que le importa: Anhalt era calvinista entusiasta y a la vez estaba metido a fondo en movimientos místicos y paracelsistas, como otros príncipes protestantes alemanes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 66»

«As is well known, Dee and Kelley were in Prague in 1583, when Dee tried to interest the Emperor Rudolph II in his farreaching imperialist mysticism and his vast range of studies.»[AFIRMA] el episodio praguense de 1583: Dee y Kelley intentaron interesar a Rodolfo II en su misticismo imperialista y en su repertorio de estudios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 67»

«Ashmole states that on 27 June 1589, when at Bremen, Dee was visited by ‘that famous Hermetique Philosopher, Dr Henricus Khunrath of Hamburgh’.»[REPORTA] el dato tal como lo da Ashmole: el 27 de junio de 1589, en Bremen, visitó a Dee el filósofo hermético Heinrich Khunrath.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 68»

«In Khunrath’s work we meet with the characteristic phraseology of the manifestos, the everlasting emphasis on macrocosm and microcosm, the stress on Magia, Cabala, and Alchymia as in some way combining to form a religious philosophy which promises a new dawn for mankind.»[AFIRMA] el eslabón que le busca a los manifiestos: en Khunrath ya está su fraseología, el macrocosmos y microcosmos, y Magia, Cabala y Alchymia formando una filosofía religiosa que promete un amanecer nuevo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 68»

«This engraving is a visual expression of the kind of outlook which John Dee summed up in his Monas hieroglyphica, a combination of Cabalist, alchemical, and mathematical disciplines through which the adept believed that he could achieve both a profound insight into the nature and vision of a divine world beyond nature.»[AFIRMA] qué ve en el grabado de Khunrath: la actitud que Dee resumió en su Monas hieroglyphica, cabalismo, alquimia y matemáticas combinados para alcanzar tanto el conocimiento de la naturaleza como la visión de un mundo divino más allá de ella.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 71»

«It could also serve as a visual expression of the leading themes of the Rosicrucian manifestos, Magia, Cabala, and Alchymia united in an intensely religious outlook which included a religious approach to all the sciences of number.»[INFIERE] que la misma estampa sirve de expresión visual de los temas de los manifiestos: Magia, Cabala y Alchymia unidas en una actitud religiosa que abarca las ciencias del número.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 71»

«Should one therefore look for an influence of John Dee in the Rosicrucian manifestos? Yes, one should, and his influence is to be found in them without a shadow of doubt.»[AFIRMA] en su registro más firme de todo el libro, y se contesta a sí misma: sí hay que buscar influencia de Dee en los manifiestos, y está ahí sin sombra de duda.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 71»

«This discourse is indissolubly joined to the Rosicrucian manifesto which follows it, the Confessio. And the Confessio is indissolubly linked with the first manifesto, the Fama of 1614, the themes of which it repeats.»[AFIRMA] la cadena que arma con esos textos: la Consideratio va unida a la Confessio y la Confessio a la Fama de 1614, cuyos temas repite.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 71»

«Further, Johann Valentin Andreae’s Chemical Wedding of 1616 in which he gave romantic allegorical expression to the themes of the manifestos, has Dee’s ‘monas’ symbol on its title-page, and the symbol is repeated in the text (Pl. 19a), beside the poem with which the allegory»[AFIRMA] el tercer eslabón material: la Boda Química de 1616 lleva el símbolo de la monas de Dee en su portada y lo repite en el texto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 72»

«As a tentative answer to this question, about which later chapters will provide more evidence, it is suggested that the Rosicrucian publications belong to the movements around the Elector Palatine, the movements building him up towards the Bohemian adventure.»[CONJETURA], y lo declara respuesta tentativa pendiente de más pruebas, que las publicaciones rosacruces pertenecen a los movimientos que rodeaban al elector palatino y lo empujaban a la aventura bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 73»

«The strangely exciting suggestion is that the Rosicrucian movement in Germany was the delayed result of Dee’s mission in Bohemia over twenty years earlier, influences from which became associated with the Elector Palatine.»[CONJETURA] su hipótesis mayor, y la nombra sugerencia: el movimiento rosacruz alemán sería el resultado retardado de la misión de Dee en Bohemia veinte años antes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 73»

«And that adventure was not merely a political anti-Hapsburg effort. It was the expression of a religious movement which had been gathering force for many years, fostered by secret influences moving in Europe, a movement towards solving religious problems along mystical lines suggested by Hermetic and Cabalist in»[AFIRMA] cómo lee la empresa bohemia: no solo un esfuerzo político antihabsbúrgico, sino la salida de un movimiento religioso que buscaba resolver los problemas confesionales por vía mística, hermética y cabalista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 73»

«could have come into Germany from England with the English connections of the Elector Palatine, and it could have spread from Bohemia where Dee had propagated his stirring mission in earlier years.»[CONJETURA] las dos vías por las que la influencia de Dee pudo entrar a Alemania —el verbo va en potencial—: desde Inglaterra por los lazos del elector palatino, o desde Bohemia, donde Dee había predicado su misión años antes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 73»

«The Fama and the Confessio (the abridged titles by which we shall continue to refer to the two Rosicrucian manifestos) are printed in an English translation in the appendix to this book,1 where the reader may study for himself their stirring announcements of a dawn of enlightenment, and the strange romance about ‘Christian Rosencreutz’ and his Brotherhood in which the announcements are wrapped up.»[AFIRMA] su procedimiento editorial: imprime los dos manifiestos traducidos al inglés en el apéndice, para que el lector juzgue por sí mismo el anuncio del amanecer y el romance de Christian Rosencreutz que lo envuelve.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 75»

«The Fama opens with a thrilling call to attention, that trumpet call which was to echo throughout Germany, reverberating thence through Europe.»[AFIRMA] el efecto que le atribuye al arranque de la Fama: una llamada de trompeta que resonó por Alemania y de ahí por Europa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 77»

«Haselmayer states that he had seen a manuscript of it in the Tyrol in 1610, and a manuscript of it is said to have been seen in Prague in 1613.»[REPORTA] con doble grado de certeza: Haselmayer declara haber visto un manuscrito de la Fama en el Tirol en 1610, y de otro en Praga en 1613 solo se dice que fue visto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«This preface suggests that the Rosicrucian manifesto is setting forth an alternative to the Jesuit Order, a brotherhood more truly based on the teaching of Jesus.»[INFIERE] del prefacio del volumen que el manifiesto propone una alternativa a la orden jesuita, una hermandad más fiel a la enseñanza de Jesús.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«Both the reply of Haselmayer and the preface about him are very obscure, and, as with so much Rosicrucian literature, one is not sure whether they are to be taken literally.»[SE ABSTIENE] ante ambos textos por oscuros, y generaliza el problema a casi toda la literatura rosacruz: no se sabe si hay que tomarlos al pie de la letra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«However the general intention is clear, an intention of associating the first Rosicrucian manifesto with anti-Jesuit propaganda.»[AFIRMA] lo único que da por establecido en ese punto: la intención de asociar el primer manifiesto con la propaganda antijesuita.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 76»

«Thus the reader of the first edition of the Fama read it in a context which made quite clear the anti-Jesuit trend of the manifesto, which is not so obvious from the Fama when studied by itself.»[AFIRMA] por qué importa el volumen entero y no solo el texto: quien leyó la primera edición encontró un contexto que volvía obvio un giro antijesuita que la Fama sola no muestra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 77»

«According to the Confessio, Brother R.C. was born in 1378 and lived for 106 years;»[REPORTA] la cronología que fija la propia Confessio para el fundador —nacido en 1378 y con 106 años de vida—, lo que sitúa su obra en los siglos XIV y XV.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 78»

«The writer of the Fama then continues to recount the imaginary history of this imaginary Order,10 which we here abridge, since the full story can be read in the appendix.»[AFIRMA], y la calificación va en sus propias palabras, que lo que sigue es la historia imaginaria de una orden imaginaria, que ella resume y remite al apéndice.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 78»

«The description of this vault is a central feature of the Rosencreutz legend.»[AFIRMA] cuál es el núcleo de la leyenda: la descripción de la bóveda donde yace Rosencreutz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 79»

«Strangely enough, he never uses the word ‘monas’, and in passages where he is directly quoting from Dee on the ‘monas hieroglyphica’, he substitutes ‘stella’ for ‘monas’.»[AFIRMA] la sustitución que le llama la atención: donde Gabella cita a Dee palabra por palabra, cambia monas por stella.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 81»

«The prayer is signed ‘Philemon R.C.’, that is ‘Philemon Rose Cross’,»[AFIRMA] la firma con que cierra la plegaria del opúsculo, que la ata explícitamente a la Rosa Cruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 81»

«it can be said that the discovery of the close association of Dee’s Monas and its motto on the ‘dew of heaven’ with the Rosicrucian manifesto may now give some support to the Ros Cross theory.»[INFIERE] con cautela expresa: la asociación entre la Monas de Dee, su lema sobre el rocío del cielo y el manifiesto podría dar algún apoyo a la teoría que deriva Rosenkreutz de ros y crux.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 82»

«A powerful prophetic and apocalyptic note sounds through it, the end is at hand, new stars foretelling wonders have appeared, the great reformation is to be a millennium, a return to the state of Adam in Pa»[AFIRMA] el registro de la Confessio: nota profética y apocalíptica, el fin inminente, estrellas nuevas y una gran reforma entendida como milenio y retorno al estado de Adán.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 83»

«The Brothers, if they existed, seemed invisible and impervious to entreaties to make themselves known.»[SE ABSTIENE] sobre la existencia misma de los hermanos —lo pone en condicional— y solo consigna que resultaban invisibles y sordos a los ruegos de darse a conocer.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 84»

«Of the various schools of thought about the Rosicrucian mystery, we can surely, today, dismiss the fundamentalists, the people who believe in the literal truth of the story»[NIEGA] una sola de las escuelas de interpretación, la fundamentalista, que toma el relato al pie de la letra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 84»

«Andreae was certainly behind the scenes of the whole movement to which he frequently refers in his numerous works (works other than his Chemical Wedding which ranks almost as a third Rosicrucian manifesto).»[AFIRMA] sin reserva la participación de Andreae entre bastidores del movimiento, aunque no le adjudique los manifiestos, y coloca su Boda Química casi como un tercero.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«Paul Arnold translated ludibrium into French as ‘une farce’ and decided that Andreae himself has told us that the whole thing was a joke.»[REPORTA] la lectura de Paul Arnold, que traduce ludibrium por farsa y concluye que el propio Andreae confesó una broma.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«Charles Webster thinks that the phrases about the ludibrium are ‘derisive terms’.»[REPORTA] la lectura de Charles Webster, que toma esas fórmulas por términos de burla.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«It is true that by these terms Andreae was trying to disassociate»[OBJETA] a esas dos lecturas sin negarles la parte que tienen: concede que Andreae se estaba desmarcando, pero sostiene que eso no agota lo que el término significa en su pluma.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 85»

«One of these enemies was Andreas Libavius, a well-known name in the history of early chemistry.»[AFIRMA] quién fue el crítico contemporáneo que más importa a su reconstrucción: Andreas Libavius, nombre conocido en la historia de la química temprana.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 86»

«Oswald Croll, or Crollius, was a Paracelsist physician who, unlike Libavius, adopted, not only Paracelsist chemical remedies but also the whole background of Paracelsus’s thought, like him rejecting Aristotle and Galen, and adhering enthusiastically to the mysticism, magic, and harmonic theories of Paracelsist teaching as a whole.»[AFIRMA] qué separaba a Croll de Libavius: aquel adoptó no solo los remedios químicos de Paracelso sino su pensamiento entero, y con él el rechazo de Aristóteles y Galeno.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 88»

«Croll’s Basilica Chymica, published at Frankfurt in 1609, constantly cites Hermes Trismegistus and Hermetic texts with reverence, and is imbued with respect for the great Renaissance Neoplatonists, such as Pico della Mirandola.»[AFIRMA] la filiación de la Basilica Chymica de 1609: cita con reverencia a Hermes Trismegisto y respira respeto por los neoplatónicos renacentistas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 88»

«Its theme is the magical harmonies of macrocosm and microcosm and its whole atmosphere is such as would have been highly congenial to the authors of the Rosicrucian manifestos.»[INFIERE] la afinidad, no el contacto: las armonías mágicas de macrocosmos y microcosmos que Croll trata habrían sido gratas a quienes escribieron los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 88»

«In addition to his criticisms of the thought of the Rosicrucian manifestos, Libavius also expresses disapproval of their politics, particularly when commenting on the passage in the Fama in which the authors say that they acknowledge the authority of the Empire but are expecting alterations in it which they will support with secret aid.»[AFIRMA] que la objeción de Libavius no era solo doctrinal sino política, a propósito del pasaje de la Fama sobre un apoyo secreto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 89»

«Libavius sees in this passage an allusion to some ‘Paracelsist Lion’ who will ally himself with the Turk and seek to overthrow the ‘Römische Reich’ and substitute for it a world government based on magic spells.»[REPORTA] la lectura política que Libavius hizo del pasaje: un León paracelsista aliado del turco para derribar el Reich y poner en su lugar un gobierno universal fundado en la magia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 89»

«Time and place agree that it is not only possible but probable that the Rosicrucian movement, by the time that it emerged into print, was connected with the Elector Palatine.»[INFIERE] con su graduación característica —no solo posible sino probable— que el movimiento rosacruz ya estaba ligado al elector palatino cuando salió a la imprenta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 89»

«The satirical prints against Frederick which were circulated after his defeat show a great deal of knowledge of his movement, which they use to caricature it.»[AFIRMA] por qué las estampas enemigas le sirven de indicio: caricaturizan el movimiento de Federico porque lo conocen bien.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 90»

«The Rosicrucian motto is replied to in one of the satirical prints against Frederick the theme of which is the Triumphant Eagle (‘Tri»[AFIRMA] que una de las sátiras contra Federico, la del Águila Triunfante, contesta al lema rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 92»

«This print can be used as evidence that the Rosicrucian manifesto called the Fama carried with it politico-religious allusions to the aims of Frederick and his supporters, particularly Anhalt, and that the Rosicrucian manifestos and movement belonged in the context of the Frederickian movement to transfer Bohemia from the Hapsburg Eagle to the Palatinate Lion.»[INFIERE] de esa estampa que la Fama traía alusiones político-religiosas a los fines de Federico y de Anhalt, y a la transferencia del águila imperial al león palatino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 92»

«The sharp eyes of the Eagle had seen in the Fama the allusion which Libavius had also detected, years before.»[AFIRMA] la coincidencia entre dos enemigos distantes: el satirista vio en la Fama la misma alusión que Libavius había detectado años antes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 92»

«This scene may be a reply to the words in the Confessio, the second Rosicrucian manifesto, about ‘some eagle’s feathers’ being ‘yet in our way’ and ‘hindering our pur»[CONJETURA] que la escena de las plumas contesta al pasaje de la Confessio sobre unas plumas de águila que aún estorban el propósito de la fraternidad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 93»

«Still more important as evidence that his enemies regarded Frederick as being associated with the Rosicrucian movement is the strange print which shows Frederick standing on a capital Y (Pl. 16)»[AFIRMA] cuál es su indicio más fuerte de que los enemigos ligaban a Federico con el rosacrucismo: la estampa que lo pone de pie sobre una Y mayúscula.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 93»

«To that end the high society of the Rosicrucians Wish to turn all the mountains into gold for their own good.»[REPORTA] los versos de la sátira misma, que acusan a la alta sociedad rosacruz de querer volver oro todas las montañas en provecho propio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 96»

«The satire here associates the whole movement with a ‘Rosicrucian’ type of alchemy, for the gold referred to is not the material gold of alchemical transmutation but the spiritual gold of a golden age and a return to Adamic innocence.»[AFIRMA] qué alquimia le atribuye la sátira al movimiento: no el oro material de la transmutación sino el oro espiritual de una edad dorada y del retorno a la inocencia adánica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 96»

«It was an apocalyptic message of universal reformation leading to a millennium and associated with movements around the Elector Palatine which were eventually to lead to the Bohemian enterprise.»[AFIRMA] su resumen del mensaje: reforma universal apocalíptica con desenlace milenario, ligada a los movimientos en torno al elector que desembocarían en la empresa bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 97»

«From the enemy satire we learn of the vast scope of the ‘Palatine’s politics’ as a religious movement for reforming church and empire.»[AFIRMA] el método que usa aquí: es la sátira enemiga la que deja ver la amplitud de la política palatina como movimiento religioso de reforma de iglesia e imperio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 97»

«Heidelberg castle, the abode of the Palatine Lion and his royal mate, must have been an object of intense romantic sentiment and religious excitement, or of intense hatred»[INFIERE] el clima que rodeaba al castillo de Heidelberg: objeto o de sentimiento romántico y exaltación religiosa, o de odio intenso, según de qué lado se mirara.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 99»

«He is the Prince (the Elector Palatine) watching over the safety of his subjects.»[AFIRMA] cómo descifra el león de los emblemas de Zincgreff: es el príncipe elector velando por la seguridad de sus súbditos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 100»

«It is the third item in the series which launched the Rosicrucian furore.»[AFIRMA] el lugar de la Boda Química en la serie: es la tercera pieza de las que desataron el furor rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 100»

«The series came out annually for three years, the Fama in 1614, the Confessio in 1615, the Wedding in 1616, each adding to the mounting excitement about the Rosicrucian mystery.»[AFIRMA] el ritmo de la serie: Fama en 1614, Confessio en 1615 y Boda en 1616, cada una acumulando expectación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 100»

«This symbol is a roughly drawn version of John Dee’s ‘monas hieroglyphica’, as C. H. Josten has noticed.»[REPORTA] el hallazgo de C. H. Josten: el símbolo impreso en la Boda es una versión tosca de la monas hieroglyphica de Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 103»

«Christian Rosencreutz hastened to accept the invitation to the Royal Wedding.»[REPORTA] el arranque de la trama del romance: Christian Rosencreutz acepta de inmediato la invitación a la Boda Real.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 105»

«On the Fourth Day, Rosencreutz went out early to refresh himself at the fountain in the garden, where he found that the Lion, instead of his sword, had a tablet beside him with an inscription»[REPORTA] otro episodio del romance: en el cuarto día, junto a la fuente del jardín, el León tiene una tablilla con inscripción en lugar de su espada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 106»

«You, my Lords and Knights shall swear that you will at no time ascribe your order either unto any Devil or Spirit, but only to God, your Creator, and his hand»[REPORTA] el juramento que impone el propio romance a sus caballeros: no atribuir la orden a diablo ni espíritu alguno, sino solo a Dios y a su sierva la Naturaleza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 107»

«That you shall not be willing to live longer than God will have you.»[REPORTA] la segunda cláusula de ese juramento, que prohíbe querer vivir más de lo que Dios disponga.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 108»

«The alchemists succeeded in creating life, in the form of the alchemical Bird.»[REPORTA] el desenlace alquímico del relato: los operarios logran producir vida bajo la figura del Ave.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 107»

«The Virgin informed them that they were ‘Knights of the Golden Stone’.»[REPORTA] el título que el romance otorga a sus personajes: caballeros de la Piedra Dorada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 107»

«Christian Rosencreutz is not only a knight of the Golden Fleece and of the Golden Stone;7 he is also a Red Cross knight.»[AFIRMA] la triple caballería del personaje, y de ahí sale su lectura del nombre: Toisón de Oro, Piedra Dorada y Cruz Roja.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 110»

«There is one writer on the Rosicrucian problems who, I think, came near to the truth about the name, though he knew nothing of the evidence collected here.»[AFIRMA] su deuda con un predecesor a quien reconoce haberse acercado a la verdad sobre el nombre sin disponer de las pruebas que ella reúne.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 110»

«For Spenser’s Red Cross Knight is inspired by the Order of the Garter.»[AFIRMA] el eslabón inglés de esa lectura: el caballero de la Cruz Roja de Spenser está inspirado en la Orden de la Jarretera.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 110»

«Thus when Johann Valentin Andreae re-wrote his youthful version of the Chemical Wedding he would bring it up to date by allusions to the present notable German representative of the Order of»[CONJETURA] cómo se habría rehecho el texto: al reescribir su Boda juvenil, Andreae la habría puesto al día con alusiones al representante alemán notable de esa orden, Federico.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 111»

«We cannot reconstruct the vanished glories of Heidelberg, but the Chemical Wedding may give us some idea of what their aim may have been, to present the encyclopaedia in symbolic form, and also, perhaps, to induce an atmosphere through which occult relationships might be perceived, and the hidden harmonies of the universe might be heard.»[CONJETURA] para qué servía el aparato de Heidelberg, y lo dice con dos condicionales seguidos: presentar la enciclopedia en forma simbólica y quizá inducir un ambiente donde se percibieran las relaciones ocultas y las armonías del universo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 112»

«Thus many details concur to suggest that brilliant impressions of the Heidelberg court may have stimulated Andreae’s imagination as he wrote this memorable work, the climax of the Rosencreu»[CONJETURA] y lo formula como convergencia de indicios, no como prueba: las impresiones de la corte de Heidelberg pudieron estimular la imaginación de Andreae al escribir la obra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 112»

«In this chapter, I have suggested a chivalrous origin, that it referred to the red cross of St George of the Order of the Garter, and the roses of England.»[AFIRMA] su propia propuesta sobre el nombre Rosa Cruz, y la llama sugerencia: origen caballeresco en la cruz roja de San Jorge de la Jarretera y en las rosas de Inglaterra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 113»

«In the preceding chapter I took up again the old hypothesis of an alchemical origin, from Ros, dew, and Crux, light, with a reference to the mysteries of alchemy.»[AFIRMA] la otra vía que había retomado, y la declara hipótesis vieja y ajena: el origen alquímico por Ros, rocío, y Crux, luz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 113»

«The possibility that there was truth in that theory was indicated by the fact that Dee’s Monas, with its text about ros, or dew, on the title-page, its discussion of the ‘monas’ as an alchemical form of the cross, is closely linked with the Rosicrucian Confessio.»[INFIERE] qué apoya esa hipótesis alquímica: que la Monas de Dee lleve en la portada el texto sobre el ros y aparezca ligada a la Confessio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 113»

«Though both Fludd and Maier denied that they were Rosicrucians, they both spoke with interest and approval of the Rosicrucian manifestos, and their philosophies are, roughly speaking, in line»[AFIRMA] la distinción que no borra: ambos negaron ser rosacruces, y aun así hablaron con interés y aprobación de los manifiestos, en cuya línea corren sus filosofías.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 114»

«Fludd gives most full expression to the philosophy of macrocosm and micro-cosm; Maier gives brilliant expression to the themes of spiritual alchemy.»[AFIRMA] el reparto de papeles entre los dos: Fludd desarrolla la filosofía de macrocosmos y microcosmos, Maier los temas de la alquimia espiritual.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 114»

«The solid support of Fludd and Maier imparts reality to the Rosicrucian myth, which now begins to look like a movement with a body of serious literature»[AFIRMA] qué gana el mito con esos dos nombres: deja de ser rumor y empieza a verse como movimiento con literatura seria detrás.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 114»

«And indeed there is ample evidence that De Bry sympathized with the Palatinate movement.»[AFIRMA] la simpatía del editor Johann Theodore De Bry con el movimiento palatino, y dice tener evidencia abundante.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 116»

«The change in the place of publication of the Fludd series from Oppenheim to Frankfurt, which one used to dismiss as merely a bibliographical detail, now stands out as fraught with tragedy.»[AFIRMA] cómo su reconstrucción cambia el sentido de un dato bibliográfico: el traslado de la serie de Fludd de Oppenheim a Fráncfort deja de ser detalle y pasa a ser señal del desastre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 116»

«Another Frankfurt printer, also called Wechel, had harboured Giordano Bruno and in 1590–1 had printed Bruno’s long Latin poems,6 also reprinting in 1591 John Dee’s Monas hieroglyphica.»[AFIRMA] la coincidencia de taller que le importa: el impresor Wechel de Fráncfort acogió a Giordano Bruno, imprimió sus poemas latinos y reimprimió en 1591 la Monas de Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 117»

«Robert Fludd’s philosophy could represent a line of appeal emanating from England, whilst Michael Maier was continuing the traditions of Rudolphine Prague, which would have been understanda»[CONJETURA] los dos frentes de atracción: Fludd como línea que venía de Inglaterra y Maier como continuación de la Praga rodolfina, comprensible en Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 118»

«These were the two strands which Christian of Anhalt strove to weave together through the marriage of the Elector Palatine to an English princess and through presenting him in Bohemia as acceptable as King of Bohemia.»[AFIRMA] qué tejía Anhalt con esos dos hilos: la boda del elector con una princesa inglesa y su presentación en Bohemia como rey aceptable.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 118»

«siderable sums of money must have been available to subsidize these publications, which are illustrated on a lavish scale.»[INFIERE] del lujo de las láminas que alguien puso sumas considerables para subvencionar esas publicaciones, sin nombrar quién.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 119»

«The normal way of trying to get in touch with the R.C. Brothers, after reading the manifestos, was to publish something addressed to them, or expressing admiration for them.»[AFIRMA] el protocolo de la época para buscar a los hermanos R.C.: publicar algo dirigido a ellos o que expresara admiración.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 119»

«The Rosicrucian ‘silence after noise’, the withdrawal into invisibility after the loud trumpeting of the manifestos, is the theme of Michael Maier’s Silentium post clamores.»[AFIRMA] qué nombra el título de Maier: el silencio tras el ruido, la retirada a la invisibilidad después del trompeteo de los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 119»

«Robert Fludd began his Rosicrucian career in the usual way, that is to say he published two works expressing admiration for the R.C. Brothers and their aims as expressed in their manifestos.»[AFIRMA] que Fludd entró al asunto por la vía usual: dos obras de admiración por los hermanos y sus fines.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 119»

«Fludd’s Apologia opens in a vein of invocation of the traditions of ancient wisdom, of the prisci theologi, particularly of ‘Mercurius Trismegistus’16 who is stated to be a most important authority for this wisdom, both in his ‘Sermons’ (that is, the Corpus Hermeticum) and in the Emerald Table, that brief statement of Hermetic philosophy which was so greatly revered by the alchemists.»[REPORTA] cómo abre la Apologia de Fludd: invocando la sabiduría antigua de los prisci theologi y sobre todo a Mercurio Trismegisto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 120»

«Fludd has not only seen the two manifestos, the Fama and the Confessio; he has also seen the attack on them by Libavius.»[AFIRMA] lo que Fludd tenía a la vista al escribir: los dos manifiestos y también el ataque de Libavius contra ellos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 120»

«Fludd rejects Libavius’s criticisms and approves the manifestos.»[AFIRMA] la postura de Fludd frente a esa polémica: rechaza a Libavius y aprueba los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 120»

«Like Lutherans and Calvinists they are against the Pope but are not therefore heretical.»[REPORTA] el argumento defensivo de Fludd: los hermanos están contra el papa como luteranos y calvinistas, y eso no los vuelve heréticos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 120»

«The Tractatus of the following year opens with the same preface as the Apologia, but takes further the defence of ‘good magic’.»[AFIRMA] qué añade el segundo opúsculo de Fludd al primero: lleva más lejos la defensa de la magia buena.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 120»

«The Brothers R.C., continues Fludd, use only good kinds of magic, mathematical and mechanical, and the magic of the Cabala which teaches how to invoke the sacred names of angels.»[REPORTA] la delimitación que hace Fludd de esa magia buena: matemática, mecánica y la cabalística que enseña a invocar los nombres sagrados de los ángeles.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 121»

«He seems to have read this meaning into the mysterious geometrical cave and other weird apparatus of the Fama; these represent, he thinks, the mathematical sciences, the improvement of which the Fama is urging in its reform programme.»[INFIERE] con reserva cómo leía Fludd la Fama: habría visto en la cueva geométrica y los aparatos extraños del relato las ciencias matemáticas cuya mejora se reclama.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 121»

«He had disapproved of Dee, would not receive him,27 and relegated him to a kind of banishment.»[AFIRMA] el trato que Jacobo I dio a Dee, y que explica la cautela inglesa posterior: lo desaprobó, no lo recibió y lo relegó a una suerte de destierro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 123»

«Fludd’s scheme is the same as that laid down in the early Renaissance when Pico della Mirandola added the revival of Hebrew Cabala to the revival of Hermetic philosophy encouraged by Ficino’s use of the newly recovered Hermetic texts.»[AFIRMA] la continuidad que le ve a Fludd: su programa es el mismo que el del Renacimiento temprano, cuando Pico sumó la cábala hebrea a la filosofía hermética de Ficino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 124»

«Fludd’s volumes are full of quotations from the Hermetic texts in Ficino’s Latin translation, and ‘Mercurius Trismegistus’, the supposed Egyptian author of those texts, is Fludd’s most revered authority, which he reconciles with Biblical authority through Cabalistic interpretation of Genesis.»[AFIRMA] de dónde toma Fludd su autoridad principal: los textos herméticos en la traducción latina de Ficino, con Mercurio Trismegisto conciliado con el Génesis por vía cabalística.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 124»

«All such theories in the past have not, of course, taken into account the historical situation in the Palatinate as a factor in the problem.»[OBJETA] a la bibliografía previa sobre Fludd y Maier lo que ella aporta: ninguna tomó en cuenta la situación histórica del Palatinado como factor del problema.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 126»

«Maier was slightly older than Fludd, who was born in 1574, and the earlier part of his life, passed in the atmosphere of Prague in the time of Rudolph II, would seem to have little connection with that of the Englishman, Fludd, born in the quiet Kentish village of Bearstead and buried there in 1637.»[AFIRMA] la biografía cruzada de los dos, y anota que la primera parte de la vida de Maier, en la Praga de Rodolfo II, parece tener poca conexión con Inglaterra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 126»

«The book is a characteristic statement of Maier’s alchemical mysticism which he loves to present in mythological guise, hidden in the fables of the poets.»[AFIRMA] el modo de Maier: presenta su misticismo alquímico en traje mitológico, escondido en las fábulas de los poetas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 127»

«One of the most striking of the emblems shows a philosopher with his lantern carefully following the footprints left by Nature (Pl. 23).»[AFIRMA] cuál emblema de Maier le parece más notable: el filósofo que sigue con su linterna las huellas dejadas por la Naturaleza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 131»

«This is somewhat reminiscent of the preface dedicated by Giordano Bruno to Rudolph II when in Prague in 1588, reiterating his favourite theme»[CONJETURA] un parecido, no una filiación: ese emblema le recuerda el prefacio que Bruno dedicó a Rodolfo II en Praga en 1588.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 131»

«I am entirely unable to understand all this, nor how it would be possible to work out a mathemetical problem in terms of this kind of alchemy.»[SE ABSTIENE] sin rodeos: declara no entender el conjunto ni cómo podría resolverse un problema matemático en términos de esa alquimia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 132»

«The perspective symbolizes, I believe, architecture and its allied mathematical subjects.»[PROPONE] en primera persona su lectura del emblema: la perspectiva simboliza la arquitectura y las materias matemáticas afines.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 132»

«There can be no doubt that the kind of alchemy of which Maier’s emblems are the abstruse pictorial expression is the kind of which Libavius disapproved, the alchemy of the Rosicrucian manifestos and of Dee’s Monas.»[AFIRMA] sin reserva el enlace que su reconstrucción necesita: la alquimia que cifran los emblemas de Maier es la que Libavius desaprobó, la de los manifiestos y la Monas de Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 132»

«Maier’s cult of Hermes Trismegistus and of ‘Egyptian’ Hermetic truth is as enthusiastic as that of Fludd.»[AFIRMA] la simetría entre los dos autores palatinos: el culto de Maier a Hermes Trismegisto y a la verdad hermética egipcia iguala en entusiasmo al de Fludd.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 133»

«Whatever else they may represent, Fludd and Maier are most certainly Hermetic philosophers, representing indeed a kind of Hermetic Renaissance at a time when the original Hermetic impulses of the earlier Renaissance were waning in some quarters.»[AFIRMA] lo que da por seguro de ambos pase lo que pase con el resto de su tesis: son filósofos herméticos, y representan un renacimiento hermético justo cuando el impulso original decaía en otras partes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 133»

«It is impossible to discuss adequately, or even to mention here, all the works of Michael Maier published between 1614 and 1620.»[SE ABSTIENE] de tratar, y ni siquiera de mencionar, todas las obras que Maier publicó entre 1614 y 1620.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 134»

«We know that Bruno claimed to have founded a sect of ‘Giordanisti’ among the Lutherans.»[REPORTA] la pretensión del propio Bruno de haber fundado una secta de giordanistas entre los luteranos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 135»

«He states that the Rosicrucian Society, as well as its pious and philanthropic purposes, is concerned with the investigation of nature.»[REPORTA] lo que Maier declara de la sociedad rosacruz: junto a sus fines piadosos y filantrópicos, se ocupa de la investigación de la naturaleza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 136»

«He seems in these books to be both giving and withholding information.»[INFIERE] el doble juego de esos libros de Maier, que a la vez informan y retienen.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 136»

«He says that the writers of the Fama and the Confession have done their duty by publishing those tracts, and that they prefer to exhaust calumny by silence rather than by writing further.»[REPORTA] la explicación que da Maier del silencio: quienes escribieron los manifiestos cumplieron su deber al publicarlos y prefieren agotar la calumnia callando.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 136»

«Maier goes on to say, after comparing the R.C. Order with other Orders, that its emblem is neither a double cross, a Fleece, nor a Garter, but the words R.C.»[REPORTA] la distinción que hace Maier frente a otras órdenes: el emblema de la R.C. no es una cruz doble, ni un Toisón, ni una Jarretera, sino las dos letras.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 138»

«It seems now obvious that the time graph of the religious and intellectual movement which Maier represents is the time of the Frederick-Elizabeth movement, working up from the wedding to the fatal year in Bohemia, and that Maier is expressing the religious and intellectual sides of that movement in his Hermetic symbolism.»[INFIERE] la coincidencia cronológica en que descansa su tesis: el movimiento religioso e intelectual que Maier representa corre en el mismo tiempo que el de Federico e Isabel.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«The strength of this impulse was not extinguished in Maier even by the disasters of 1620.»[AFIRMA] que ni el desastre de 1620 apagó ese impulso en Maier.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«His last work seems to have been the Cantilenae intellectuales de Phoenice redivivo,43 with a dedication to Frederick, Prince of Norway, dated at Rostock, 23 August 1622.»[AFIRMA] con reserva cuál fue su última obra: las Cantilenae intellectuales de Phoenice redivivo, dedicadas a Federico, príncipe de Noruega, y fechadas en Rostock el 23 de agosto de 1622.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«Maier prophesies the rebirth of the Phoenix, the Hermetic and Egyptian bird whose supremacy over all other birds he had celebrated»[AFIRMA] el gesto final de Maier tras la derrota: profetiza el renacimiento del Fénix, el ave hermética y egipcia cuya supremacía ya había celebrado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«Maier speaks of his life as having been spent—not, curiously enough, in the framing of complex works of Hermetic symbolism, which he does not mention—but in the study of mathematics.»[AFIRMA], y anota la rareza, que Maier resume su vida como dedicada al estudio de las matemáticas y no a la obra de simbolismo hermético que ni menciona.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 139»

«Mylius was a disciple of Maier and evidently sympathized strongly with the ‘cause’, for he speaks in a preface of the year 1620 as ‘that ominous year which weeps so that the skies fall»[INFIERE] la adhesión política de Mylius a partir de cómo nombra 1620 en un prefacio: el año ominoso que llora hasta hacer caer los cielos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 140»

«Stolcius provides a link between the alchemical emblem movement around Maier and the Bohemian side of the movement which came to so disastrous an end in 1620.»[AFIRMA] qué eslabón aporta Stolcius: une el movimiento emblemático alquímico en torno a Maier con el lado bohemio, que acabó en desastre en 1620.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 140»

«The Frederickian movement was not the cause of these deep currents, and it was far from being the only expression of them.»[NIEGA] una lectura fuerte de su propia tesis: el movimiento federiciano no causó esas corrientes profundas ni fue su única expresión.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 141»

«We know that this movement was to fail disastrously, was to rush over a precipice into the abyss of the Thirty Years War.»[AFIRMA] el desenlace desde el que escribe todo el libro: el movimiento iba a fracasar de manera desastrosa y a caer en el abismo de la Guerra de los Treinta Años.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 142»

«The ‘Rosicrucian furore’ which arose in response to the stirring announcements of the manifestos soon became inextricably confused through the large numbers who tried to join in without inside knowledge of what it was all about, being merely attracted by the exciting possibility of getting into touch with mysterious personages possessing superior knowledge or powers, or angered and alarmed by the imagined spread of dangerous magicians or agitators.»[AFIRMA] cómo se enturbió el asunto: al furor se sumaron multitudes sin conocimiento interno, y con ellas la sospecha de magos peligrosos o agitadores.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 143»

«Maier thought of the manifestos as an appeal to all the ‘chymists’ of Germany;1 perhaps he meant by this an appeal to all mystical Paracelsists or seekers after some way of illumination.»[INFIERE], marcando su propia conjetura con un quizá, qué entendía Maier por el llamado a los químicos de Alemania: paracelsistas místicos o buscadores de alguna vía de iluminación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 143»

«There have been many suggestions made about this, some obviously wide of the mark, some which ought to be considered.»[AFIRMA] el estado de la cuestión sobre la autoría de los manifiestos: muchas propuestas, unas claramente desencaminadas y otras dignas de examen.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«The candidacy of Jungius as author of the Rosicrucian manifestos was put forward in 1698 by a writer who said that he was informed of this by a member of the court of Heidelberg in exile.»[REPORTA] la procedencia de una de esas candidaturas: la de Joachim Jungius la lanzó en 1698 un escritor que decía haberlo sabido por un miembro de la corte de Heidelberg en el exilio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«This source may possibly now strengthen the candidacy of Jungius.»[CONJETURA] con la fórmula más débil que hay que ese testimonio quizá refuerce hoy la candidatura de Jungius, sin adjudicarle la autoría.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«It is possible that Janus Gruter, the librarian of the Bibliotheca Palatina and the centre of a large international correspondence, is someone who might be watched for clues.»[CONJETURA] una pista más que una tesis: Janus Gruter, bibliotecario de la Palatina y centro de una correspondencia internacional, sería alguien a quien vigilar.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«We are therefore presumably now beholding a representation of the Invisible College of the R.C. Brothers.»[INFIERE] con un presumiblemente que la lámina muestra el Colegio Invisible de los hermanos R.C.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 146»

«He is an ardent Lutheran, but deeply imbued with ‘Ancient Wisdom’, Hermetic and Cabalist (he quotes Reuchlin).»[AFIRMA] la mezcla que representa el autor que firma Joseph Stellatus: luterano ardiente y a la vez empapado de sabiduría antigua hermética y cabalista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 148»

«He proclaims that it is deeply pious to read in the Book of Nature.»[REPORTA] la tesis con que Stellatus justifica el estudio de la naturaleza: leer en el Libro de la Naturaleza es acto de honda piedad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 148»

«Sperber would seem a typical example of the turning towards investigation of nature arising out of the Rosicrucian current.»[INFIERE] con reserva que Sperber ejemplifica el giro hacia la investigación de la naturaleza que sale de la corriente rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 149»

«For the author of the Rosa Florescens the impulse towards the investigation of Nature is profoundly religious in its motive.»[AFIRMA] el motor que le atribuye a esa investigación de la naturaleza en el autor de la Rosa Florescens: es religioso de raíz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 150»

«The writer assures the critical ‘Menapius’ that the R.C. Brothers love God and their neighbour; they seek knowledge of Nature for the glory of Christ and have nothing to do with the Devil and his works.»[REPORTA] la defensa que ese escritor opone a su crítico: los hermanos R.C. buscan el conocimiento de la naturaleza para gloria de Cristo y nada tienen que ver con el diablo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 150»

«It has been suggested that this passionate tract may be by Johann Valentin Andrae himself.»[REPORTA] una adjudicación ajena sin hacerla suya: se ha sugerido que ese opúsculo apasionado sea del propio Andreae.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 150»

«Fludd claimed that his work found favour with truly religious persons of all denominations.»[REPORTA] la pretensión del propio Fludd de agradar a los verdaderamente religiosos de cualquier confesión.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 151»

«Fludd was a devout Anglican, friend of Anglican bishops; so was Elizabeth Stuart, the wife of the Elector Palatine.»[AFIRMA] el punto confesional que le sirve de puente: Fludd era anglicano devoto y amigo de obispos, igual que Isabel Estuardo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 151»

«Boehme aimed at refreshing with Paracelsus-inspired alchemical philosophy the deadness and dryness of contemporary Lutheran piety, which is an aim of the Rosicrucian writers.»[AFIRMA] la coincidencia de propósito, no la filiación: Boehme quería refrescar con alquimia paracelsista la sequedad de la piedad luterana, que es también un fin de los escritores rosacruces.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 152»

«After examining the works mentioned in this chapter, I came no nearer to the solution of the problem of whether or not there was an organized secret society behind this movement.»[SE ABSTIENE] tras examinar todo el capítulo: no quedó más cerca de resolver si había o no una sociedad secreta organizada detrás del movimiento.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 152»

«Rosicrucian writers is to say that they are not themselves Rosicrucians, nor have they ever seen one.»[AFIRMA] la fórmula que se repite en esa literatura: quien escribe declara no ser rosacruz ni haber visto nunca a uno.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«If such were the R.C. Brothers, it would always be true to say that one had never seen one, and could not claim to belong to such an exalted society, though it might be true that one belonged to a group»[CONJETURA] una salida al enigma sin decidirlo: si los hermanos fueran algo así, sería siempre cierto no haber visto a ninguno y no poder reclamarse de la sociedad, aunque se perteneciera al grupo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«Writers on the Rosicrucian literature have noted that it seems to come to a sudden stop in Germany in about 1620 to 1621, and they have wondered why.»[AFIRMA] el hecho que su libro viene a explicar: la literatura rosacruz se corta de golpe en Alemania hacia 1620-1621 y nadie sabía por qué.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«Arnold states that, after the publication of the manifestos, many others joined in and created complete confusion until the whole thing collapsed around 1620.»[REPORTA] la descripción de Arnold: tras los manifiestos se sumaron muchos, se creó confusión total y todo se vino abajo hacia 1620.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«All these writers, and all other writers on the Rosicrucian movement, have known nothing of the historical events in the Palatinate and in Bohemia, or at least have shown no knowledge of their connection with the Rosicrucian movement.»[OBJETA] a toda la bibliografía anterior el punto ciego que su libro llena: ninguno conocía, o al menos ninguno mostró conocer, los sucesos del Palatinado y de Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«In 1621 there was published at Heidelberg a ‘Warning against the Rosicrucian Vermin’.»[AFIRMA] el vuelco del clima en la propia Heidelberg: en 1621 se imprime ahí una advertencia contra la alimaña rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 153»

«I have not myself actually examined this work (nor the one just mentioned against the Vermin) but according to Waite, the author, a bishop, derides the R.C. Fraternity because it gives itself glorious titles, claims to be divinely inspired for the reformation of the world, and that it can restore all sciences, transmute metals, and prolong human life.»[SE ABSTIENE] de dar por vista la fuente y lo declara: no examinó ni ese libro ni el anterior, y lo que dice de ellos va según Waite.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 154»

«In a book published in 1633 Fludd said: ‘those who were formerly called Brothers of the Rosy Cross are today called the Wise, the name (of Rose Cross) being so odious to contemporaries that it is already buried away from the memory of man.’»[REPORTA] lo que el propio Fludd escribió en 1633: a los antes llamados hermanos de la Rosa Cruz se les llama ahora los Sabios, por lo odioso que resulta ya aquel nombre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 155»

«Yet Fludd had probably collaborated with Joachim Frizius in the book called Summum bonum, or ‘the true magic, cabala, and alchemy of the true Fraternity of the Rose Cross’, published in 1629 in Frankfurt.»[CONJETURA] con un probablemente la colaboración de Fludd con Joachim Frizius en el Summum bonum de 1629, sin adjudicarle el libro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 155»

«Such allusions would only have been understood by those who remembered the emblems and the replies to them in the caricatures, and most of the people who could have remembered were probably dead by 1629.»[INFIERE] por qué esas alusiones ya no se entendían: solo las habría descifrado quien recordara los emblemas y sus caricaturas, y esos lectores estaban muertos para 1629.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 155»

«And it was in that form that rumours of the Rosicrucian movement in Germany spread abroad, to France.»[AFIRMA] el traslado del asunto: en esa forma ya deformada llegaron a Francia los rumores del movimiento alemán.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 155»

«In the year 1623 placards are said to have appeared in Paris announcing the presence in the town of the Brethren of the Rose Cross.»[REPORTA] con reserva de segunda mano el episodio de 1623: se dice que aparecieron carteles en París anunciando la presencia de los hermanos de la Rosa Cruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 156»

«We, being deputies of the principle College of the Brothers of the Rose Cross, are making a visible and invisible stay in this city through the Grace of the Most High, towards whom turn the hearts of the Just.»[REPORTA] el texto mismo del cartel parisino, que se declara estancia visible e invisible de los diputados del colegio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 156»

«Naudé thinks that some people had the idea of putting up such placards because there was not much news about, and the kingdom tranquil, so some excitement was needed.»[REPORTA] la explicación de Gabriel Naudé: los carteles se pusieron porque no había noticias y el reino estaba tranquilo, y hacía falta agitación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 156»

«Naudé should probably be believed about their reality and he is certainly right in thinking that these rumours were deliberately spread with the intention of creating a sensation or a s»[AFIRMA] su propio juicio sobre esa fuente, con grados distintos: a Naudé probablemente hay que creerle que los carteles existieron, y con certeza que se difundieron para causar sensación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 157»

«This great scare presupposes some knowledge of the Rosicrucian manifestos in its readers.»[INFIERE] del pánico mismo que sus lectores franceses ya conocían algo de los manifiestos alemanes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 157»

«The scare creates ‘the Rosicrucians’ as real witch-like characters, belonging to a diabolical secret society.»[AFIRMA] el efecto productivo del pánico: es él quien fabrica a los rosacruces como personajes de brujería adscritos a una sociedad secreta diabólica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 159»

«Witch-crazes, which were so terrible a feature of the social scene in Europe in the sixteenth and early seventeenth centuries, were not peculiar to either side in the great religious div»[AFIRMA], y evita cargarle la cuenta a un solo bando, que las cacerías de brujas no fueron propias de ninguno de los dos lados de la división religiosa europea.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 159»

«It is thus clear that the author of the ‘Horrible Pacts’, and the Jesuit, Garasse, were quite in the fashion of the sixteen-twenties in working up a witch-craze.»[AFIRMA] dónde ubica a esos dos panfletistas: el autor de los Pactos Horribles y el jesuita Garasse iban a la moda de los años veinte al atizar una caza de brujas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 159»

«It is important to note the date, 1623, at which the witch-craze plus Rosicrucian scare spreads to France.»[AFIRMA] el dato en que hace descansar su explicación del pánico francés: la fecha de 1623 en que la caza de brujas y el susto rosacruz pasan a Francia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 160»

«Hence the spread to France of the repressive techniques, in the form of a witch-craze against the Invisible Ones and their pompous manifestos.»[INFIERE] la continuidad entre los dos escenarios: las técnicas represivas ensayadas en Bohemia y el Palatinado pasan a Francia como caza de brujas contra los Invisibles.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 160»

«From Gabriel Naudé’s ‘Instruction to France’ more can be learned than from the hysteria of the ‘Horrible Pacts’ and other productions of that type, for Naudé is better inform»[AFIRMA] su jerarquía de fuentes para este episodio: de la Instruction à la France de Naudé se aprende más que de la histeria de los Pactos Horribles, porque Naudé está mejor informado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 160»

«Naudé may here be showing some inside knowledge of mathematical studies of the ‘Rosicrucians’ not revealed in their ‘misleading and useless’ publications.»[CONJETURA] que Naudé deja ver un conocimiento interno de los estudios matemáticos de los rosacruces que sus publicaciones no muestran.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 162»

«Naudé, the Frenchman, is able to assimilate the Rosicrucian philosophy to a French Hermetic tradition, through using François de Candale on the Hermetica and giving Tyard as a French example of musical philosophy.»[AFIRMA] la operación de Naudé como francés: asimila la filosofía rosacruz a una tradición hermética francesa, apoyándose en François de Candale y en Tyard.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 162»

«Naudé showed more courage by publishing his famous work, ‘Apology for Great Men Suspected of Magic’,17 in which he states that there are four kinds of magic, divine magic, theurgy which is religious magic, freeing the soul from the contamination of the body, goetia which is witchcraft, and natural magic which is natural science.»[REPORTA] la clasificación de la Apología de Naudé, que distingue cuatro magias y reserva la última para lo que es ciencia natural.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 163»

«Only the third, goetia, is wicked, and of this the great men have been innocent.»[REPORTA] el argumento absolutorio de Naudé: solo la goecia es perversa y de ella los grandes hombres fueron inocentes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 163»

«He urges greater care in prosecutions for magic, lest good people should be confused with evil magicians.»[REPORTA] la petición práctica de Naudé: más cuidado en los procesos por magia, para no confundir a los buenos con los magos malos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 163»

«One reason is that students of mathematics tend to be accused of magic, because an aura of magic has always been attached to such studies, and the wonderful works which a knowledge of mathematics and mechanics can produce seem magical to the ignorant.»[REPORTA] la primera causa que da Naudé de las acusaciones falsas: a los matemáticos se les imputa magia porque sus obras parecen mágicas a los ignorantes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 163»

«This was John Dee’s complaint in his Preface to Euclid, that he is falsely accused of being a ‘conjuror’ because of his mathematical skill and ability to produce mechanical marvels.»[AFIRMA] que ésa era ya la queja de Dee en su prefacio a Euclides: lo acusaban de conjurador por su destreza matemática y sus maravillas mecánicas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 163»

«The other reason why, according to Naudé, people can be falsely accused of magic is if they are ‘politiques’,22 that is tolerant in religious matters, not given to persecuting those who disagree with them in religion.»[REPORTA] la segunda causa que da Naudé: se acusa de magia a los politiques, es decir a los tolerantes que no persiguen a quien no comparte su religión.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 164»

«Naudé evidently knew a good deal, but he is still being pretty careful, even in the ‘Apology’.»[INFIERE] la reserva del propio Naudé: sabía bastante y aun en la Apología sigue midiendo lo que dice.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 165»

«Mersenne believed in the R.C. Brothers as bogeymen, wicked magicians and subversive agents, whom he imagined moving invisibly in all countries to spread their evil doctrines.»[AFIRMA] cómo veía Mersenne a los hermanos R.C.: coco, magos perversos y agentes subversivos que imaginaba moviéndose invisibles por todos los países.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 166»

«Mersenne, too, was afraid. He had to protect his own interest in mathematics and mechanics from any taint of conjuring.»[INFIERE] el motivo del ataque de Mersenne: también él tenía miedo y debía proteger su interés por las matemáticas y la mecánica de toda sospecha de conjuro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 168»

«He was surprised at this news since such a thing was not in keeping with his character nor with the inclination which he had always had to think of the Rosicrucians as impostors and visi»[REPORTA] la reacción de Descartes al rumor de que era rosacruz: le sorprendió, pues siempre se había inclinado a tenerlos por impostores y visionarios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 170»

«The chance of their arrival in Paris at the same time as M. Descartes might have had an unfortunate effect on his reputation»[REPORTA] el temor que la fuente atribuye al entorno de Descartes: coincidir en París con los rosacruces podía dañarle la reputación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 170»

«It was rather a strange step for the Catholic, Jesuit-educated Descartes to take, but the explanation given is that he wanted to see the world»[AFIRMA] la rareza que le ve al itinerario de Descartes, católico educado por jesuitas, y consigna la explicación recibida de que quería ver mundo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 168»

«It is surely one of the highlights or greatest moments in the extraordinary history of this extraordinary subject when Descartes shows himself to his friends in Paris to demonstrate that he is visible, and therefore not a Rosicrucian!»[AFIRMA] cuál es para ella el momento culminante de todo el asunto: Descartes mostrándose a sus amigos de París para probar que es visible y por tanto no rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 171»

«The Rosicrucian scare started in Paris, says Baillet, when all the news was of the Elector Palatine and his misfortunes.»[REPORTA] el enlace que aporta Baillet y que a ella le sirve: el pánico parisino arrancó cuando todas las noticias eran del elector palatino y sus desgracias.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 171»

«To her he dedicated the Principia, in 1644, describing her in the dedication as daughter of the King of Bohemia, giving her father the title which his enemies denied him.»[AFIRMA] el gesto político de Descartes en la dedicatoria de los Principia: llamar a Isabel hija del rey de Bohemia, dándole al padre el título que sus enemigos le negaban.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 172»

«The Princess Elizabeth had conceived a great passion for the writings of Descartes, who found in her a most discerning disciple and greatly admired both her character and her brilliant intel»[AFIRMA] la relación entre ambos: la princesa se apasionó por los escritos de Descartes, que la tuvo por discípula perspicaz y admiró su carácter y su inteligencia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 172»

«According to Baillet, one of his reasons for accepting that invitation was that he might plead the cause of the Princess Elizabeth and the Palatinate at the Swedish court.»[REPORTA] según Baillet una de las razones de Descartes para aceptar la invitación sueca: defender ahí la causa de la princesa Isabel y del Palatinado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 172»

«This strong interest in Palatinate affairs in his later life makes one wonder what exactly Descartes had been doing in his early travels in Germany and Bohemia.»[AFIRMA] qué pregunta le deja abierta ese interés tardío por el Palatinado: qué andaba haciendo Descartes en sus viajes juveniles por Alemania y Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 172»

«Is it possible that he had been looking during those early travels for an enlightenment hidden behind Rosicrucian invisibility, for new developments growing out of secret traditions—and looking for such things in the circle of the Princess Elizabeth’s unfortunate father?»[CONJETURA] en forma de pregunta, y sin responderla, que Descartes buscara en esos viajes una ilustración escondida tras la invisibilidad rosacruz, en el círculo del padre de la princesa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 172»

«There were, however, other trumpet sounds, making a striking announcement, not with the Rosicrucian wild excitement but in measured and reasonable terms.»[AFIRMA] el contraste de tono con que introduce a Bacon: otra trompeta que anuncia lo mismo sin la exaltación rosacruz, en términos medidos y razonables.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 173»

«These manifestos were dedicated to James I, the same monarch as he to whom the Rosicrucian movement in Germany so vainly pinned its hopes.»[AFIRMA] la coincidencia de destinatario: los manifiestos de Bacon van dedicados al mismo rey en quien el movimiento alemán cifró en vano sus esperanzas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 173»

«The great Rosicrucian furore seemed to arouse little or no public attention in Britain.»[AFIRMA] la asimetría entre los dos países: el furor rosacruz apenas despertó atención pública en Gran Bretaña.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 173»

«Bacon demands that there should be a fraternity or brotherhood in learning, through which learned men might exchange knowledge and help one another.»[AFIRMA] la petición de Bacon que corre paralela a la de la Fama: una fraternidad del saber donde los doctos intercambien conocimiento y se auxilien.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 174»

«Bacon emerged, out of the Magia and Cabala of the Renaissance as it had reached him via the natural magicians.»[AFIRMA] la procedencia que le adjudica a Bacon: salió de la Magia y la Cabala del Renacimiento tal como le llegaron por los magos naturales.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 175»

«His ‘great instauration’ of science was directed towards a return to the state of Adam before the Fall,4 a state of pure and sinless contact with nature and knowledge of her powers.»[AFIRMA] hacia dónde apuntaba la gran instauración baconiana: el retorno al estado de Adán antes de la caída, de contacto puro con la naturaleza y conocimiento de sus poderes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 175»

«Bacon is anxious to emphasize his disapproval of the pride and presumption of the Renaissance magus.»[AFIRMA] el gesto de deslinde de Bacon: se esfuerza en marcar su desaprobación del orgullo y la presunción del mago renacentista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 175»

«He warns particularly against Paracelsus, who, as we have seen, was a prophet for the German Rosicrucian movement.»[AFIRMA] contra quién dirige Bacon esa advertencia, y por qué le importa a ella: contra Paracelso, que era profeta del movimiento rosacruz alemán.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 175»

«However we need not particularize too much as to what the points of contact may have been.»[SE ABSTIENE] de precisar cuáles fueron los puntos de contacto entre Bacon y el mundo palatino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 178»

«It has never, I think, been suggested that James’s doubtful attitude towards Baconian science might be connected with his very deep interest in, and dread of, magic and witchcraft.»[PROPONE] lo que declara sugerencia nueva: que la actitud dudosa de Jacobo I hacia la ciencia baconiana se ligue a su interés y a su terror por la magia y la brujería.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 179»

«In his Demonology (1597) James advocated the death penalty for all witches, though he urges care in the examination of cases.»[AFIRMA] la posición del rey en su propio tratado: pena de muerte para todas las brujas, aunque pide cuidado al examinar los casos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 179»

«It is not surprising that when old John Dee appealed to James for help in clearing his reputation from charges of conjuring devils, James would have nothing to do with him.»[AFIRMA] el episodio que le da cuerpo a esa hipótesis: cuando el viejo Dee pidió al rey ayuda para limpiar su nombre de la acusación de conjurar demonios, el rey no quiso saber nada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 179»

«Obviously, Bacon would have been careful to avoid, in works intended to interest James, anything savouring of Dee and his suspicious mathematics.»[INFIERE] la cautela editorial de Bacon: en obras destinadas a interesar al rey habría evitado todo lo que oliera a Dee y a sus matemáticas sospechosas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 180»

«If any rumour of them came to James’s ears, and any rumour of their being associated with Frederick, this would certainly have done more than anything else to turn him against Frederick, and to destroy any hope that he would countenance his projects.»[CONJETURA] en condicional el efecto político del rumor: si al rey le llegó noticia de esas cosas asociadas a Federico, nada lo habría vuelto más en contra suya.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 180»

«Francis Bacon was one of those who regretted James’s foreign policy and urged support of the Elector Palatine.»[AFIRMA] de qué lado estaba Bacon en la política exterior: lamentaba la del rey y pedía apoyar al elector palatino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 181»

«The Fama, it will be remembered, lays it down as a rule for the R.C. Brothers that they are to heal the sick gratis.»[REPORTA] la regla de la Fama que le sirve de término de comparación: los hermanos R.C. curan enfermos de gratis.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 182»

«He wore a white turban ‘with a small red cross on the top’,25 further proof that Bacon’s shipwrecked travellers had come to the land of the R.C. Brothers.»[INFIERE] de un detalle de vestuario en la Nueva Atlántida —el turbante blanco con una crucecita roja encima— que los náufragos de Bacon llegaron a la tierra de los hermanos R.C.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 182»

«It was answered by us all, in all possible humbleness, but yet with a countenance taking knowledge, that we knew he spoke it but merrily; that we were apt enough to think that there was somewhat supernatural in this island, but yet rather as angelical than magical.»[REPORTA] el pasaje mismo de la Nueva Atlántida donde los viajeros conceden que hay algo sobrenatural en la isla, pero más angélico que mágico.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 183»

«New Atlantis was governed by R.C. Brothers, invisibly travelling as ‘merchants of light’ in the outside world from their invisible college or centre, now called Salomon’s House, and following the rules of the R.C. Fraternity, to heal the sick free of charge, to wear no special dress.»[AFIRMA] su lectura de la utopía baconiana en clave rosacruz: la gobiernan hermanos R.C. que viajan invisibles como mercaderes de luz desde su colegio invisible, ahora llamado Casa de Salomón.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 183»

«Modern students of Bacon are not familiar with Rosicrucian literature, which has not been included in their studies nor recognized as a legitimate branch of history of thought or science»[OBJETA] a los estudiosos actuales de Bacon el desconocimiento de la literatura rosacruz, que no se ha reconocido como rama legítima de la historia del pensamiento o de la ciencia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 184»

«But those who read the New Atlantis before the Fama and the Confessio were forgotten would have immediately recognized the R.C. Brothers and their Invisible College in the denizens of Ne»[INFIERE] qué veía el lector contemporáneo y el moderno ya no: quien leyó la Nueva Atlántida antes de que se olvidaran la Fama y la Confessio habría reconocido de inmediato a los hermanos y su colegio invisible.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 184»

«When Bacon speaks of one of the wise men of the House of Salomon, Heydon quotes this as, ‘one of the wise Men of the Society of the Rosicrucians’.»[REPORTA] cómo cita Heydon a Bacon: donde el original dice un sabio de la Casa de Salomón, él escribe un sabio de la Sociedad de los Rosacruces.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 184»

«There are very many other points at which Heydon associates New Atlantis with the Fama; in fact he is reading Bacon’s work as practically the same as the Rosicrucian manifesto.»[AFIRMA] hasta dónde llega esa apropiación: Heydon lee la obra de Bacon prácticamente como si fuera el manifiesto rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 184»

«The religion of New Atlantis has much in common with that of the Rosicrucian manifestos.»[AFIRMA] el terreno común que ve entre ambos textos: la religión de la Nueva Atlántida comparte mucho con la de los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 185»

«It is intensely Christian in spirit, though not doctrinal, interpreting the Christian spirit in terms of practical benevolence, like the R.C. Brothers.»[AFIRMA] en qué consiste esa religión: cristiana de espíritu pero no doctrinal, traducida en benevolencia práctica, igual que en los hermanos R.C.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 185»

«One of the most revealing moments in New Atlantis is when the travellers wonder whether they are not in the presence of divine powers and beings, whether the invisibility of the Brothers (whom we now know to have been R.C. Brothers) may not have in it something supernatural, ‘yet rather angelical than magical’.»[AFIRMA] cuál es para ella el momento más revelador de la utopía: cuando los viajeros se preguntan si están ante poderes divinos y si la invisibilidad es angélica más que mágica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 186»

«That stage has now arrived, and the time has come to consider the slant towards the contemporary situation in Italy given by the inclusion in the volume containing the Fama of an appeal by an Italian writer for general reformation.»[AFIRMA] el problema que había diferido y ahora aborda: el sesgo italiano que introduce el llamado a la reforma general impreso junto a la Fama.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 187»

«In the controversy of Venice with the papal curia which culminated in the Interdict of 1606, the case of the Venetian government was conducted on strictly legal lines by the Servite friar, Paolo Sarpi, who thus became famous among all those interested in maintaining a spirit of liberty in Europe.»[AFIRMA] quién condujo el caso veneciano en el Interdicto de 1606: el servita Paolo Sarpi, y por vía estrictamente legal.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 188»

«James’s interest in the Venetian case was stimulated by the supposed similarity of the Venetian stand against Rome to the Anglican position of independence.»[AFIRMA] por qué le interesó a Jacobo I el pleito veneciano: por la semejanza supuesta entre aquella postura frente a Roma y la independencia anglicana.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 188»

«The whole Interdict controversy, and the sympathy with Anglicanism which it aroused, had repercussions on the watching states of Europe.»[AFIRMA] el alcance del episodio: la controversia del Interdicto y la simpatía por el anglicanismo repercutieron en los Estados europeos que miraban.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 188»

«No historian seems to have examined the connections of this movement with the movements around the Elector Palatine.»[OBJETA] a la historiografía el hueco que su capítulo viene a llenar: nadie parece haber examinado los vínculos de ese movimiento italiano con los que rodeaban al elector palatino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 189»

«As things turned out, James’s support of Frederick proved a chimera, and his defeat at Prague in 1620 was a death knell for liberal hopes in Venice, as well as in Bohemia and Germany.»[AFIRMA] el alcance del desastre de 1620: el apoyo de Jacobo resultó quimera y la derrota de Praga fue toque de difuntos para las esperanzas liberales en Venecia tanto como en Bohemia y Alemania.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 190»

«The Doge of Venice was heard to remark satirically that if the King of England would do nothing in defence of his own daughter, others could certainly hope nothing from him.»[REPORTA] el comentario satírico del dux: si el rey de Inglaterra no hacía nada por su propia hija, nadie más podía esperar nada de él.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 190»

«Apollo tries to start a general reformation of the world.»[REPORTA] el argumento de la sátira de Boccalini: Apolo intenta poner en marcha una reforma general del mundo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 192»

«The wise men produce proposals, but all the remedies suggested are abandoned as impracticable.»[REPORTA] el desenlace de esa sátira: todos los remedios propuestos por los sabios se abandonan por impracticables.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 192»

«It seems obvious that the allusion here is to the Council of Trent.»[INFIERE] con la reserva de un parece obvio a qué apunta la reforma fracasada del relato: al Concilio de Trento.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 192»

«To anyone in Sarpi’s circle, the Council would represent just such a failed reformation, an attempt at reformation which had produced only rigorous regulations and had not tackled the deep»[INFIERE] cómo se leía eso en el círculo de Sarpi: el concilio como reforma fallida, que produjo reglamentos rigurosos sin tocar el fondo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 192»

«What hath put the present Age into so great confusion is the cruel hatred, and spiteful envie which in these days is seen to reign generally amongst men.»[REPORTA] el diagnóstico que Boccalini pone en boca de Solón: lo que hunde a la época en confusión es el odio cruel y la envidia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 192»

«There is, however, no stress on intellectual enlightenment in the Boccalini extract, as there is in the Fama, and Boccalini’s tone is sad and hopeless, compared to the springing enthusiasm of the Fama.»[AFIRMA] la diferencia entre los dos textos que viajan juntos: el extracto de Boccalini no insiste en la iluminación intelectual y su tono es triste y sin esperanza frente al de la Fama.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 193»

«Maier, however, in a direct statement in one of his works about the ‘General Reformation of the World’ (i.e. the Boccalini extract included with the Fama) goes out of his way to minimize its importance.»[AFIRMA] el gesto contrario de Maier: se sale de su camino para restar importancia a la Reforma General del Mundo impresa con la Fama.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 194»

«In his Mythologiae Christianae Libri tres (1619), Andreae has a section on ‘Bocalinus’, who is here said to have been persecuted by ‘wicked fools’.»[REPORTA] el rastro que deja Andreae en 1619: una sección sobre Bocalinus, de quien dice que lo persiguieron necios malvados.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 195»

«Campanella was, like Bruno, a revolutionary ex-Dominican friar.»[AFIRMA] el paralelo con que introduce a Campanella: como Bruno, fraile dominico salido de la orden y revolucionario.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 195»

«The City of the Sun is in the line of the great Utopias, the fantasies of ideal societies which are characteristic of a Rosicrucian atmosphere.»[AFIRMA] dónde coloca la Ciudad del Sol: en la línea de las grandes utopías, fantasías de sociedades ideales propias de un ambiente rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 195»

«Wense and Adami were at Tübingen, in contract with Andreae, at about the time when the Rosicrucian manifestos were being produced.»[AFIRMA] la coincidencia de tiempo y lugar en que apoya el vínculo italiano: Wense y Adami estaban en Tubinga y en contacto con Andreae cuando se producían los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 196»

«Study of the Rosicrucian Fama is incomplete without some attempt at studying the translation from Boccalini which accompanies it.»[AFIRMA] la consecuencia metodológica del capítulo: estudiar la Fama sin el extracto de Boccalini que la acompaña deja el estudio incompleto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 197»

«The Rosicrucian manifesto may now take on a somewhat wider meaning. It calls for a general reformation because other reformations have failed.»[PROPONE] con reserva el sentido ampliado del manifiesto: pide una reforma general porque las otras reformas fracasaron.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 197»

«The Protestant Reformation is losing strength and is divided. The Catholic Counter Reformation has taken a wrong turning.»[AFIRMA], parafraseando el diagnóstico del manifiesto, el doble fracaso del que parte: la Reforma protestante pierde fuerza y está dividida, y la Contrarreforma católica tomó un camino equivocado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 197»

«A new general reformation of the whole wide world is called for, and this third reformation is to find its strength in Evangelical Christianity with its emphasis on brotherly love, in the esoteric Hermetic-Cabalist tradition, and in an accompanying turning towards the works of God in nature in a scientific spirit of exploration, using science or magic, magical science or scientific magic, in the service of man.»[AFIRMA] su formulación más apretada de la tesis del libro: una tercera reforma que sacaría fuerza del cristianismo evangélico del amor fraterno, de la tradición esotérica hermético-cabalista y de un giro hacia las obras de Dios en la naturaleza con espíritu de exploración, con la magia y la ciencia puestas al servicio del hombre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 197»

«This certainly sounds like a condemnation.»[AFIRMA] con cautela expresa el efecto de un pasaje de Andreae, sin darlo aún por condena definitiva del mito rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 200»

«Here the comparison of the world to a theatre implies that it is a place of deception.»[AFIRMA] qué implica en ese pasaje la comparación del mundo con un teatro: que es lugar de engaño.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 200»

«Another on ‘Repraesentatio’7 states that Comedy can teach decorous modesty and truth.»[REPORTA] la otra cara del mismo autor: en un capítulo sostiene que la comedia puede enseñar modestia decorosa y verdad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 200»

«A chapter on ‘Mimi’9 discusses actors in a friendly spirit, and in a striking chapter on ‘Ludi’,10 Andreae states that it is a Christian act to construct public theatres where plays (‘ludos’) with rich scenes are shown.»[REPORTA] hasta dónde llega el aprecio de Andreae por el teatro: llama acto cristiano construir teatros públicos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 200»

«The more severe fathers of the Church, he says, disapproved of the theatre, but more recent ones (recentiores) approve of decent comedy.»[REPORTA] el argumento con que Andreae se ampara: los padres más severos desaprobaron el teatro, pero los más recientes aprueban la comedia decente.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 200»

«He speaks of it as ‘an admirable Fraternity which plays comedies throughout Europe’.»[REPORTA] la fórmula con que Andreae nombra a la fraternidad: una admirable hermandad que representa comedias por toda Europa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 201»

«Thus Andreae’s discussions of the R.C. Fraternity in terms of theatre may belong to a background which we are only dimly beginning to perceive.»[SE ABSTIENE] de cerrar la lectura teatral de Andreae y declara que ese trasfondo apenas se empieza a percibir.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 201»

«For there is no doubt, I think, that Andreae became extremely anxious about the course which the Rosicrucian furore was taking from about 1617 onwards, that he saw that it was becoming damaging to the cause which it had been intended to serve, and that he tried to stem the torrent and to guide it into other channels.»[AFIRMA], atenuándolo con un creo, el viraje de Andreae desde 1617: se alarmó por el rumbo del furor rosacruz y quiso encauzarlo hacia otra parte.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 202»

«The preface to Christianopolis begins by deploring the oppression of the church of Christ by Antichrist which has aroused the determination to restore light and dispel darkness.»[REPORTA] el arranque del prefacio de Christianopolis: la opresión de la iglesia por el Anticristo y la resolución de restaurar la luz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 204»

«Luther’s reformation is now to be succeeded by a new reformation.»[REPORTA] la tesis de ese prefacio: a la reforma de Lutero le sucede ahora una reforma nueva.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 204»

«A certain Fraternity, in my opinion a joke, but according to theologians a serious matter . . . promised . . . the greatest and most unusual things, even those things which men generally want, it added also the exceptional hope of the correction of the present corrupted state of affairs, and . . . the imitation of the acts of Christ.»[REPORTA] las palabras del propio Andreae sobre la fraternidad, que a él le parece broma y a los teólogos asunto serio, y que prometía cosas grandísimas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 204»

«Thus, according to Andreae, the furore has had at least this good result,»[AFIRMA] el saldo que Andreae le concede al furor pese a todo: al menos ese buen resultado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 204»

«Thus did the pious mystical joker attempt to elude the furore and continue to preach the Rosicrucian gospel but without the name.»[AFIRMA] su lectura de la maniobra: el piadoso bromista místico intentó escapar del furor y seguir predicando el evangelio rosacruz sin el nombre.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 206»

«The plan of Christianopolis is based on the square and the circle.»[AFIRMA] la figura sobre la que se traza la ciudad utópica: el cuadrado y el círculo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 206»

«It is a kind of divinized natural science, quite contrary to Aristotle’s teachings, though people without insight prefer Aristotle to the works of God.»[AFIRMA] qué clase de saber enseña Christianopolis: una ciencia natural divinizada, contraria a Aristóteles.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 207»

«The inhabitants believe that the Supreme Architect of the Universe did not make his mighty mechanism haphazard but completed it most wisely by measures, numbers, proportions, and added to it the element of time, distinguished by a wonderful harmony.»[REPORTA] la creencia que la utopía atribuye a sus habitantes: el Arquitecto Supremo no hizo su mecanismo al azar sino con medidas, números y proporciones.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 207»

«Of immense importance in the city is music, and to enter the school of music one must pass through those of arithmetic and geometry; musical instruments hang in the theatre of mathematics.»[AFIRMA] el lugar de la música en esa ciudad: para entrar a su escuela hay que pasar por las de aritmética y geometría.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 207»

«It is clear that Christianopolis falls into place in the European tradition as one of the series of Utopias initiated by Thomas More’s famous work.»[AFIRMA] la serie en que inscribe la obra: la tradición europea de utopías que abre Tomás Moro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 208»

«Most striking, too, is Andreae’s insistence on the importance of encouraging inventiveness in the artisan class.»[AFIRMA] qué le llama más la atención de la utopía: la insistencia en alentar la inventiva de los artesanos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 209»

«Andreae’s utopian city with its strong, educated, artisan class and its enthusiasm for the mathematical sciences would surely have met with Dee’s approval.»[CONJETURA] la aprobación que Dee habría dado a esa ciudad de artesanos educados y entusiasmo matemático.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 209»

«Andreae is, then, repeating in a disguised form in Christianopolis the secret themes of the Rosicrucian manifestos and of his own Chemical Wedding.»[AFIRMA] la continuidad que le atribuye: Christianopolis repite en forma disfrazada los temas secretos de los manifiestos y de su propia Boda Química.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 209»

«The salient point which now comes out is that Andreae’s Utopia is both much more mathematical and much more explicitly angelical than Bacon’s.»[AFIRMA] la diferencia entre las dos utopías: la de Andreae es más matemática y más explícitamente angélica que la de Bacon.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 210»

«A problem such as this cannot be quickly solved and must be left to future investigators.»[SE ABSTIENE] de resolver el problema de la relación entre Bacon y Andreae y lo deja a investigadores futuros.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 210»

«The formation of a ‘real’ society or group, devoted to Christian and intellectual renewal, at which Andreae seems to be hinting in the preface to Christianopolis had probably already begun when he wrote that preface.»[CONJETURA] con un probablemente que la sociedad real insinuada en el prefacio de Christianopolis ya se había formado cuando lo escribió.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 210»

«The Head of the society is a German Prince, a man most illustrious for his piety, learning and integrity, who hath under him twelve Colleagues, his privy Counsellors, every one eminent for some gift of God.»[REPORTA] la descripción que da el Modell de esa sociedad: un príncipe alemán a la cabeza y doce colegas por consejeros.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 211»

«The Philosopher appears to be predominantly a natural philosopher who ‘looks carefully into both worlds’.»[INFIERE] qué figura es el filósofo de esa sociedad: sobre todo un filósofo natural que mira con cuidado los dos mundos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 212»

«Their main interests are directed, not towards ‘loquacity’, or the usual rhetorical studies, but towards applied mathematics ‘whereby men’s labours are diminished’.»[AFIRMA] hacia dónde apunta el grupo: no a la elocuencia ni a los estudios retóricos, sino a la matemática aplicada que reduce el trabajo humano.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 213»

«The science of the members of the ‘Societas’ is infused with Christian charity and this imparts a strongly pietistic atmosphere to the group.»[AFIRMA] el temple del grupo: su ciencia va infundida de caridad cristiana, lo que le da un aire fuertemente pietista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 213»

«and there is a rumour that Johannes Kepler was interested in Andreae’s Christian unions.»[REPORTA] como rumor, sin hacerlo suyo, el interés de Kepler por las uniones cristianas de Andreae.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 214»

«Knowledge of the ‘joke’ would not have prevented Leibniz from absorbing some of the ideas behind the joke, as he certainly did.»[AFIRMA] que saber que aquello era una broma no impidió a Leibniz absorber las ideas que estaban detrás, cosa que hizo con certeza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 214»

«It may have been through the continuous life of this branch that, in later years, Leibniz came into contact with Rosicrucian ideas.»[CONJETURA] la vía por la que Leibniz habría llegado a las ideas rosacruces: la vida continuada de esa rama de sociedades cristianas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 214»

«but this fragmentary mention of a very important subject is all that can be attempted here.»[SE ABSTIENE] y lo dice: de un asunto muy importante solo puede intentar aquí una mención fragmentaria.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 215»

«Such ‘models’ were, for the mystical enthusiast, but preparations for the great and universal reformation, which, in spite of all, was still hoped for.»[AFIRMA] qué eran esos modelos de sociedad para el entusiasta místico: preparativos de la gran reforma universal, que pese a todo se seguía esperando.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 215»

«But I am trying inadequately to express this movement of outgoing and return which has been lost sight of in the confusions of the period, and which it is necessary to try to restore to view if we are to disentangle the complicated web of circumstances leading to the foundation of the Royal Society.»[SE ABSTIENE] de dar por lograda su propia exposición: dice expresar de modo inadecuado ese movimiento de ida y vuelta que se perdió de vista y que hay que restaurar.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 216»

«Scultetus was Frederick’s chaplain and accompanied him to Prague; Altingius, or Alting, had been his tutor and remained a close friend, even after the misfortunes; Scopenius, an orientalist, is said to have been spiritual counsellor to the Elector.»[AFIRMA] la red de eclesiásticos alrededor de Federico, con distinto grado de certeza en cada uno: Scultetus como capellán en Praga, Alting como preceptor y amigo, y de Scopenius solo se dice que fue consejero espiritual.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 218»

«One of the prophets, Christopher Kotter, promised a future restoration of Frederick to the Kingdom of Bohemia.»[REPORTA] lo que prometía el profeta Christopher Kotter: la restauración futura de Federico en el reino de Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 220»

«It is in the preface to this book, introducing the three prophets, that Comenius states that he showed the manuscript of Kotter’s prophecies to Frederick.»[REPORTA] la declaración del propio Comenius en ese prefacio: que le mostró a Federico el manuscrito de las profecías.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 220»

«King of Bohemia, crowned by God, the supreme King of all Kings, who in the year 1620 fell into danger, but . . . will again recover all and far greater riches and glory.»[REPORTA] el texto profético mismo, que corona a Federico por mano de Dios y le anuncia la recuperación de riquezas y gloria mayores tras la caída de 1620.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 220»

«In the visions of 1620, before the fatal battle, he is warned to tell Frederick not to use force.»[REPORTA] el contenido de las visiones anteriores a la batalla: se le encarga decirle a Federico que no use la fuerza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 220»

«Kotter’s visions were brought to him by angels, so he believed, who would suddenly become visible to him, show him a vision, and return to invisibility.»[REPORTA] cómo entendía Kotter sus propias visiones: ángeles que se volvían visibles de golpe, mostraban algo y regresaban a la invisibilidad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 221»

«This may possibly be an allusion to the new star in the constellation Serpentarius, referred to in the Rosicrucian Fama as foretelling new things.»[CONJETURA] con doble reserva que la visión aluda a la estrella nueva de Serpentario que la Fama daba por anuncio de cosas nuevas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 222»

«The rose and cross symbolism invites us to look for ‘Rosicrucians’, and perhaps there they are, the invisible angels who have become visible for the moment of vision, the guardian angels protecting the Lion of the Palatinate, whose restoration to the Bohemian throne is foretold in Kotter’s prophecies.»[CONJETURA] con un quizá que los ángeles guardianes del león en esa visión sean los rosacruces, a partir del simbolismo de la rosa y la cruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 223»

«It is for their insight into Comenius’s attitude to Frederick when King of Bohemia that Kotter’s visions are important to us here.»[AFIRMA] para qué le sirven las profecías de Kotter: no por sí mismas, sino porque muestran la actitud de Comenius hacia Federico rey de Bohemia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 224»

«Two things should be noted before we quote Comenius on the Rosicrucian furore.»[AFIRMA] la cautela de lectura que impone antes de citar a Comenius sobre el furor rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 226»

«First, that he plays up to the ludibrium, pretends not to be able to understand why no one has had a reply from the R.C. Brothers, why they are always invisible.»[AFIRMA] la primera de esas cautelas: Comenius entra al juego del ludibrium y finge no entender por qué nadie obtiene respuesta de los hermanos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 226»

«But Comenius is in reaction against the delusive hopes of preceding years; his city as a labyrinth reverses Utopia, because in this labyrinth everything is wrong.»[AFIRMA] el giro de Comenius contra las esperanzas de los años previos: su ciudad-laberinto invierte la utopía porque en ella todo está mal.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 227»

«All the sciences of man lead to nothing, all his occupations are futile, all his knowledge is unsound.»[REPORTA] el veredicto del Laberinto: las ciencias del hombre no llevan a nada y su saber entero es endeble.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 227»

«To make gold, he said, was one of the smallest of their hundred feats, for all Nature was bared and revealed to them;»[REPORTA] lo que en el Laberinto proclama el pregonero rosacruz: hacer oro era la menor de sus cien hazañas, porque la naturaleza entera se les había desvelado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 227»

«And though they had hidden themselves for so many hundred years, only working—seven of them—at the amendment of philosophy, yet they would now no longer hide themselves, as they had already brought everything to perfection;»[REPORTA] la promesa que la sátira les pone en boca: tras siglos ocultos enmendando la filosofía, ya no se esconderían más.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 228»

«Others openly opposed these things, saying that they were fraud and deceit.»[REPORTA] la reacción contraria que el mismo texto registra: hubo quienes lo llamaron abiertamente fraude y engaño.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 229»

«Philosophy, they said, is already well established, and requires no reform.»[REPORTA] el argumento de los conservadores en la escena: la filosofía está bien asentada y no necesita reforma.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 229»

«They then cried ‘Fraud! Fraud!’ and spoke furiously to him who sold the wares: but he calmed them, saying that these were the most secret of secret things, and that they were invisible to all but ‘Filiae scientiae’ (that is, the sons of science); therefore if but one out of a thousand obtained anything, this was no fault of his.»[REPORTA] el desenlace de la escena de las cajas: los compradores gritan fraude y el vendedor se excusa diciendo que aquello era lo más secreto de lo secreto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 230»

«I have hitherto been unable to learn. This only I know, that everything, as it were, became quiet.»[REPORTA] cómo cierra Comenius el episodio: no ha podido averiguar más, y solo sabe que todo quedó en silencio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 230»

«The passage makes it quite clear that Comenius had supported the Frederick regime in some way, had contributed a nail or two to strengthen the new throne.»[AFIRMA] lo que ese pasaje le deja establecido: Comenius había apoyado de algún modo al régimen de Federico y puesto un clavo o dos en el trono nuevo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 232»

«The intellectual and religious attitudes of Comenius are extremely close to those of Andreae and the actual physical experiences of their lives run parallel.»[AFIRMA] el paralelo que arma entre Comenius y Andreae, en las actitudes y también en los hechos de sus vidas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 233»

«They both watched with alarm the excitement aroused by the manifestos and the way in which the movement got out of hand and became dangerous.»[AFIRMA] la reacción compartida de ambos: alarma ante la excitación que despertaron los manifiestos y ante el rumbo peligroso que tomó.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 233»

«The movement took a turn other than that expected by those who started it, and became damaging to the causes it was meant to serve.»[AFIRMA] el desenlace del movimiento contra sus propios promotores: acabó dañando las causas a las que debía servir.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 233»

«Comenius’s philosophy, already developing immediately after his visit to Heidelberg, and more fully developed during his later life of exile, was called by him ‘pansophia’.»[AFIRMA] el nombre que Comenius dio a su filosofía, ya en formación tras su paso por Heidelberg: pansophia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 234»

«Fludd had called his doctrines ‘pansophia’ and had said that the Rosicrucian manifestos seemed to him to express a similar outlook.»[AFIRMA] la coincidencia de vocabulario que le sirve de eslabón: Fludd ya llamaba pansophia a sus doctrinas y veía en los manifiestos una actitud semejante.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 234»

«Andreae’s Christianopolis with its tremendous insistence on science, technology, philanthropy, in the ideal city, is founded on a ministry of angels as its basic framework.»[AFIRMA] lo que sostiene el armazón de esa utopía técnica y filantrópica: un ministerio de ángeles.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 235»

«In the years after 1620 the combination of Hapsburg power with Counter Reformation Catholicism came near to absolute victory.»[AFIRMA] el balance de la década siguiente: poder habsbúrgico y catolicismo de la Contrarreforma estuvieron cerca de la victoria absoluta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 237»

«The face is not one’s idea of a Calvinist face, but Calvinism, in the Palatinate, was the carrier of mystical traditions, of the Renaissance Hermetic-Cabalist tradition which had moved over to that side.»[AFIRMA] la corrección que impone al retrato del elector: el calvinismo del Palatinado fue portador de tradiciones místicas y de la herencia hermético-cabalista renacentista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 238»

«Frederick’s spiritual adviser was an ‘orientalist’; perhaps, like Rudolph II, he sought an esoteric way through the religious situation.»[CONJETURA] con un quizá que el consejero espiritual de Federico, orientalista, buscara como Rodolfo II una salida esotérica a la situación religiosa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 238»

«Though the war had many terrible years still to run, Gustavus Adolphus had checked the Hapsburg power and made it certain that Protestantism would survive in Europe.»[AFIRMA] el punto de inflexión de la guerra: Gustavo Adolfo frenó al poder habsbúrgico y aseguró la supervivencia del protestantismo en Europa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 238»

«The cult of Gustavus Adolphus in England kept alive the memory of his predecessor in the Lion role whose failure many attributed to his desertion by James I.»[AFIRMA] lo que el culto inglés a Gustavo Adolfo mantenía vivo de paso: la memoria de su antecesor en el papel del León, cuyo fracaso muchos atribuían al abandono de Jacobo I.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 240»

«In fact, it may be asked whether if she had succeeded to the throne there might never have been a revolution.»[CONJETURA] en forma de pregunta un contrafactual: si Isabel de Bohemia hubiera heredado el trono inglés, quizá no habría habido revolución.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 242»

«Parliament recognized the right of the Queen of Bohemia to its sup»[AFIRMA] la posición del Parlamento inglés frente a la reina de Bohemia: le reconoció el derecho a su apoyo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 243»

«The court of Elizabeth of Bohemia at The Hague is a subject which awaits serious historical treatment.»[SE ABSTIENE] y señala la deuda: la corte de Isabel de Bohemia en La Haya sigue esperando un tratamiento histórico serio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 243»

«Samuel Hartlib had come to England in 1628, after the Catholic conquest of Elbing in Polish Prussia, where he had been the centre of a mystical and philanthropic society.»[AFIRMA] de dónde venía Hartlib al llegar a Inglaterra en 1628: del centro de una sociedad mística y filantrópica en Elbing, tomada por los católicos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 244»

«They represented Bohemia and Germany in exile and dispersion, and if we add to them Theodore Haak, who acted as Comenius’s agent in England, we have the Palatinate represented, for Haak was a refugee from the Palatinate.»[AFIRMA] a quién representaba ese grupo de refugiados en Londres: Bohemia y Alemania en el exilio, y con Theodore Haak también el Palatinado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 245»

«He is thinking, not only of the millennium, but of possible reforming legislation which this Parliament might actually carry through.»[AFIRMA] el doble registro de Hartlib: no solo el milenio, también legislación reformadora que aquel Parlamento pudiera sacar adelante.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 246»

«The world, says Comenius, near the beginning of this book, is like a comedy which the wisdom of God plays with men in every land.»[REPORTA] la imagen con que Comenius abre ese libro: el mundo como comedia que la sabiduría de Dios juega con los hombres en toda tierra.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 247»

«When all instances and rules have been collected, continues Comenius, we may hope that ‘an Art of Arts, a Science of Sciences, a Wisdom of Wisdom, a Light of Light’ shall at length be possessed.»[REPORTA] la promesa de Comenius una vez reunidos todos los casos y reglas: un Arte de las Artes y una Luz de la Luz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 247»

«The inventions of previous ages, navigation and printing, have opened a way for the spread of light.»[REPORTA] los dos inventos en que Comenius apoya su esperanza: la navegación y la imprenta abrieron camino a la difusión de la luz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 247»

«There should be a College, or a sacred society, devoted to the common welfare of mankind, and held together by some laws and rules.»[REPORTA] la propuesta institucional de Comenius: un colegio o sociedad sagrada consagrada al bien común y regida por reglas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 248»

«A great need for the spread of light is that there should be a universal language which all can understand.»[REPORTA] el otro requisito que pone Comenius: una lengua universal que todos entiendan.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 248»

«All the three friends—Comenius, Dury, and Hartlib— were devoted to the works of Francis Bacon and acknowledged him as the great teacher of advancement of learning.»[AFIRMA] la referencia común de los tres amigos: Bacon, reconocido por ellos como el gran maestro del avance del saber.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 248»

«Bacon’s ‘merchants of light’ are here merged with the R.C. Brothers, with the intense awareness of the Fama of the world moving towards light at the end, with the intense evan»[AFIRMA] la fusión que se produce en ese círculo londinense: los mercaderes de luz de Bacon quedan mezclados con los hermanos R.C. y con la conciencia de la Fama de un mundo que marcha hacia la luz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 248»

«Bacon himself seemed aware of such connection, that parts of the myth of New Atlantis are actually modelled on the myth of the invisible R.C. Brothers and their charitable aims, their great college unknown to the rest of the world.»[INFIERE] con reserva que el propio Bacon era consciente de esa conexión, y que partes del mito de la Nueva Atlántida están calcadas del de los invisibles hermanos R.C.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 248»

«No such vision would come peacefully in England, without suffering such as Germany had endured.»[AFIRMA] el precio que su relato le pone a esa visión en Inglaterra: no llegaría en paz, sino con sufrimientos como los que padeció Alemania.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 249»

«The year 1641 turned out to be a false dawn.»[AFIRMA] el desenlace de la esperanza inglesa de 1641: fue una falsa aurora.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 249»

«Readers who have followed the argument of this book may have at this point (as I do) a curious sense of déjà vu.»[AFIRMA] la impresión que ella misma declara compartir con su lector al llegar aquí: la de estar viendo repetirse lo ya visto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 249»

«The excitement of 1641 is like the excitement of the Rosicrucian manifestos; advancement of learning is at hand; man is about to step out into larger spheres.»[AFIRMA] en qué consiste ese parecido: la excitación inglesa de 1641 repite la de los manifiestos, con el avance del saber al alcance de la mano.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 249»

«He was well aware of the importance of mathematics for applied science, and indeed his ‘model’ for the improved society is likely to have been nearer to Christianopolis than to New Atlantis.»[CONJETURA] cuál era el modelo de Hartlib: es probable que su sociedad ideal se pareciera más a Christianopolis que a la Nueva Atlántida.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 250»

«Haak, a German from the Palatinate, is credited with having started the meetings which gave rise to the Royal Society.»[REPORTA] la adjudicación corriente de aquellas reuniones: se le atribuye el inicio a Theodore Haak, alemán del Palatinado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 251»

«This account seems to give a curiously ‘Palatinate’ colouring to the origins of the Royal Society, in meetings begun by a German from the Palatinate, the representative of religion at the meetings being chaplain to the Elector Palatine.»[INFIERE] con reserva el color palatino de los orígenes de la Royal Society: las reuniones las abre un alemán del Palatinado y el otro protagonista era capellán del elector.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 251»

«This ‘Invisible College’ has given rise to much speculation as a possible ancestor of the Royal Society.»[REPORTA] el estado de la discusión sobre el colegio invisible que menciona Boyle, tenido por posible antecesor de la Royal Society.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 252»

«The use by Boyle of the expression ‘Invisible College’ of the group which he has come to know suggests that, though the word ‘Rosicrucian’ is not used, Boyle and his friends knew something about it, since they were able to use the old ludibrium.»[INFIERE] de esa expresión, y sin que aparezca la palabra rosacruz, que Boyle y sus amigos podían todavía servirse del viejo ludibrium.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 253»

«In his Mathematicall Magick (1648), when discussing a kind of lamp for use underground, Wilkins says that such a lamp ‘is related to be seen in the sepulchre of Francis Rosicrosse, as is more largely expressed in the Confession of that Fraternity.’»[REPORTA] la cita textual de Wilkins en 1648, que remite una lámpara subterránea al sepulcro de Francis Rosicrosse y a la Confessio de aquella fraternidad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 253»

«Wilkins does not conceal his debt to Dee and Fludd but frequently acknowledges both Dee’s preface and Fludd’s work.»[AFIRMA] que Wilkins no escondía de quién venía: reconoce a menudo el prefacio de Dee y la obra de Fludd.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 253»

«Why it was thought opportune to publish them at this moment, I do not know.»[SE ABSTIENE] ante el motivo de que esos textos se publicaran justo entonces, y lo dice en primera persona.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 255»

«Webster goes very deeply into the kind of doctrines that are behind the Rosicrucian manifestos, urging, like them, the replacement of Aristotelian scholasticism by a Hermetic-Paracelsist type of natural philosophy, through which to learn the language of nature rather than the language of the schools.»[AFIRMA] qué pedía John Webster en 1654: reemplazar la escolástica aristotélica por una filosofía hermético-paracelsista, igual que los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 255»

«Webster sees Bacon as a ‘Rosicrucian’ type of thinker whose teaching needs to be supplemented, above all, by Dee’s mathematical Preface.»[REPORTA] la lectura de Webster: Bacon como pensador de tipo rosacruz a quien hay que completar con el prefacio matemático de Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 256»

«Webster ignores the fact that Bacon expressly states that he is against the macro-microcosmic philosophy of the Paracelsians, and is under the impression that Bacon can be reconcile»[OBJETA] a Webster el dato que pasa por alto: Bacon declara expresamente estar contra la filosofía macro-microcósmica de los paracelsistas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 256»

«Seth Ward, one of the Oxford group of predecessors of the Royal Society meeting in Oxford at this time under the aegis of Wilkins, very severely snubbed Webster in his Vindiciae Aca»[AFIRMA] quién le contestó desde el otro bando: Seth Ward, del grupo de Oxford que precede a la Royal Society, en sus Vindiciae Academiarum de 1654.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 256»

«Ward is very angry with Webster for trying to assimilate Bacon to Fludd: ‘there are not two waies in the whole world more opposite, than those of L. Verulam and D. Fludd, the one founded upon experiment, the other upon mystical Ideal reasons . . . ’»[REPORTA] la respuesta de Ward en sus propios términos: no hay en el mundo dos caminos más opuestos que el de Bacon y el de Fludd.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 256»

«To do this, they intensify their interpretation of Bacon as the teacher of ‘experimental philosophy’, disinfecting him from all other associations, whilst at the same time carefully drawing away from Dee’s mathematical preface, and the Dee mathematical tradition, which they are associating with ‘enthusiasm’, the enthusiasm of a ‘canting Puritan’ or a ‘moping Friar’.»[AFIRMA] la operación que le atribuye al grupo de Oxford: intensifican la lectura de Bacon como maestro de filosofía experimental y lo desinfectan de toda otra asociación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 257»

«What happened next was, of course, the Restoration of Charles II in 1660.»[AFIRMA] el corte político que enmarca la fundación de la Royal Society: la Restauración de Carlos II en 1660.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 258»

«In his preface, Casaubon states that Dee, like Trithemius and Paracelsus, was inspired by the devil.»[REPORTA] el juicio de Casaubon al publicar los diarios de Dee: que estaba inspirado por el diablo, igual que Tritemio y Paracelso.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 258»

«Robert Hooke, who, as one of the best mathematicians in the Royal Society, would have known of Dee’s work, later tried to rescue his reputation by arguing that the Spiritual Diaries were a ‘concealed history of art and nature’ relating to contemporary events.»[AFIRMA] el intento contrario dentro de la propia Royal Society: Hooke quiso rescatar la reputación de Dee alegando que sus diarios espirituales cifraban historia contemporánea.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 258»

«These parallels between Bacon’s imagery in the New Atlantis and the fictions of the Rosicrucian Fama do undoubtedly exist, and we have pointed out the significance of this in an earlier chapter.»[AFIRMA] sin reserva que los paralelos entre las imágenes de la Nueva Atlántida y las ficciones de la Fama existen, y remite a su propio capítulo anterior.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«That Heydon should choose to take up these parallels and underline them just at this time is indeed curious, and I think that Heydon should be read in the context of the campaign against ‘illuminati’ and the discredited Dee.»[PROPONE] cómo leer a Heydon: le parece curioso que subrayara esos paralelos justo entonces, y cree que hay que leerlo en el contexto de la campaña contra los illuminati y contra el desacreditado Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«What Heydon may in effect be saying to the Baconians may be: ‘Your Francis Bacon was himself a Rosicrucian.’»[CONJETURA], con dos verbos en potencial seguidos, lo que Heydon estaría diciéndoles a los baconianos: que su propio Bacon era rosacruz.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«In this atmosphere of reconciliation, the Royal Society was founded, with Charles II as its patron. The Society included a number of men who had been on the parliamentarian side in previous years; science brought them together with the royalists in peaceful co-operation, but the situ»[AFIRMA] las condiciones en que nace la Royal Society: reconciliación tras la Restauración, con Carlos II de patrono y antiguos parlamentarios trabajando junto a realistas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«There were many subjects which had to be avoided: utopian schemes for reform belonged to the revolutionary past which it was now better to forget.»[AFIRMA] el precio de esa concordia: los proyectos utópicos de reforma quedaban del lado revolucionario que convenía olvidar.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«The rule that religious matters were not to be discussed at the meetings, only scientific problems, must have seemed a wise precaution, and, in the earlier years, the Baconian insistence on experiment, and on the collecting and testing of scientific data, guided the Society’s e»[INFIERE] el sentido defensivo de la regla que excluía la religión de las sesiones: una precaución prudente, con la insistencia baconiana en el experimento como guía.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«A permanent Society for the advancement of natural science had arrived, a real and visible, not an imaginary and invisible, institution, but it was very restricted in its aims compared with earlier movements.»[AFIRMA] el saldo que ella misma pone al final del recorrido: llegó una sociedad permanente, real y visible en lugar de imaginaria e invisible, pero con fines mucho más estrechos que los movimientos anteriores.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 259»

«The aged Bohemian Brother made the strange mistake of addressing the Fellows as ‘illuminati’.»[AFIRMA] el desajuste que resume el cambio de época: el viejo hermano bohemio se dirigió a los miembros de la Royal Society llamándolos illuminati.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 260»

«Comenius also utters words of warning. Foundations are being laid by these new investigations into nature, but is it being considered what is going to be built on these foundations?»[REPORTA] la advertencia de Comenius a la nueva ciencia: se están poniendo cimientos, pero no se piensa qué se va a levantar encima.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 261»

«Nevertheless, great is Truth, and it does in spite of all have a tendency to prevail.»[REPORTA] la nota con que Comenius cierra pese a todo: grande es la verdad y a pesar de todo tiende a prevalecer.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 263»

«Alchemist, astrologer, antiquary, assiduous collector of records of the past, Ashmole’s roots were in that Hermetic universe governed by magical correspondencies whence the new science was emerging.»[AFIRMA] dónde tenía sus raíces Elias Ashmole: en el universo hermético de correspondencias mágicas del que estaba saliendo la ciencia nueva.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 265»

«The alchemical renaissance as a historical phenomenon has hardly yet received adequate historical treatment.»[SE ABSTIENE] y marca otra deuda de la disciplina: el renacimiento alquímico como fenómeno histórico apenas ha recibido tratamiento adecuado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 265»

«Alchemy as the Hermetic art par excellence belongs to the Hermetic tradition, but revival of alchemy was not noticeably a part of the revival of the Hermetic tradition in the Italian Renaissance.»[AFIRMA] una distinción que su propio esquema necesita: la alquimia es arte hermético por excelencia, pero su revival no formó parte visible del renacimiento hermético italiano.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 265»

«With the advent of Paracelsus, a reformed, renaissance type of alchemy came into being, and to this tradition John Dee made his contribution.»[AFIRMA] cuándo nace la alquimia que le interesa: con Paracelso aparece una alquimia reformada de tipo renacentista, y a esa tradición aporta Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 265»

«The triple strand of ‘Magia, Cabala, and Alchymia’ runs through the Rosicrucian manifestos, typifying their inclusion of alchemy with Hermetic-Cabalist tradition.»[AFIRMA] la fórmula triple que recorre los manifiestos y que define su objeto: Magia, Cabala y Alchymia, esto es, la alquimia sumada a la tradición hermético-cabalista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 265»

«The address is enthusiastic about the Fraternity, but vague, and consists largely of quotations from the Fama and the Confessio.»[AFIRMA] qué contiene esa carta: entusiasmo por la fraternidad, pero vaguedad, y sobre todo citas de los dos manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 266»

«Ashmole notes that Queen Elizabeth continued her favour towards him after his return, but he does not mention the renewed charges of conjuring against him after his return, nor how James I would have nothing»[AFIRMA] lo que Ashmole calla al biografiar a Dee: ni las nuevas acusaciones de conjuro a su regreso ni el rechazo de Jacobo I.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 269»

«But the book was well known and it did not prevent Ashmole from being invited to join the Royal Society in 1660 as one of the foundation members.»[AFIRMA] la compatibilidad que le importa subrayar: el Theatrum Chemicum Britannicum era conocido y no impidió que a Ashmole lo invitaran a fundar la Royal Society en 1660.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 270»

«But Ashmole did not have the brilliant mathematical equipment which, for a man of genius like Dee, made the ‘monas’ above all a statement of unity, a vision of the One God behind all creation.»[AFIRMA] la diferencia entre los dos: a Ashmole le faltaba el aparato matemático que en Dee hacía de la monas una afirmación de unidad y una visión del Dios único.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 270»

«Ashmole, the alchemist, was doubled by Ashmole, the antiquarian, the collector of historical documents and zealous preserver of the vestiges of the past.»[AFIRMA] la doble figura de Ashmole: el alquimista duplicado por el anticuario que colecciona documentos y preserva los vestigios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 270»

«It is thus possible that the restoration of the honour of the Garter was connected in Ashmole’s mind with the restoration of the English alchemical tradition in his other book,»[CONJETURA] que en la cabeza de Ashmole la restauración del honor de la Jarretera fuera con la restauración de la tradición alquímica inglesa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 271»

«Thus Ashmole, both as alchemist and antiquarian, may be looking back to the movement that failed and seeking to restore its memory in the present.»[CONJETURA], con el verbo en potencial, que Ashmole mirara hacia el movimiento fracasado para restaurar su memoria en el presente.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 272»

«Newton certainly knew the Rosicrucian manifestos.»[AFIRMA] sin reserva el dato que abre su hipótesis sobre Newton: conocía los manifiestos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 272»

«Can it be true that this great hero of rational science was secretly an alchemist?»[SE ABSTIENE] y formula la cuestión como pregunta abierta: si el héroe de la ciencia racional era en secreto un alquimista.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 272»

«It would thus not be historically fantastic to entertain as a hypothesis basis for future study, the possibility that a ‘Rosicrucian’ element, in some revised or changed form no doubt, might enter into Newton’s interest in alchemy.»[PROPONE] con la cautela más medida del libro: no sería históricamente disparatado sostener como hipótesis para estudios futuros que un elemento rosacruz entrara en el interés alquímico de Newton.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 274»

«From internal evidence it is clear that ‘The Rosicrucian Secrets’ is not by Dee.»[NIEGA] por evidencia interna la atribución del tratado The Rosicrucian Secrets a John Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 275»

«As a matter of fact, the scribe does not actually say that Dee is the author of this work; what he says is that he is copying it from ‘sheets’ which he believes were written by Dee.»[AFIRMA] la precisión que corrige la lectura fácil del manuscrito: el copista no dice que Dee sea el autor, sino que copia de unas hojas que cree escritas por él.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 275»

«What is interesting here, and what makes it worth our while to pause over Harley 6485, is the evidence which it gives that in an alchemical tradition still surviving in the early eighteenth century the literature of the German Rosicrucian movement is fathered on Dee.»[AFIRMA] qué hace valioso el códice Harley 6485: es la evidencia que da de que en una tradición alquímica todavía viva a principios del siglo XVIII la literatura rosacruz alemana se le adjudicaba a Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 275»

«‘Peter Smart’ would thus appear to be lying in stating that this is an original translation by himself; so far as I know, there was no ‘Latin original’ of the work which was only published in German; moreover the marginal notes in the manuscript are also all copied from Foxcroft’s translation, and so cannot have been by ‘the late Dr Rudd’.»[AFIRMA] la falsedad concreta de esa cadena de atribuciones: quien firma Peter Smart miente al decirse traductor de un original latino que no consta, y las notas al margen no pueden ser del difunto doctor Rudd.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 276»

«Though the scholarly Ashmole would not have confused sources and authorship in the more primitively alchemical manner of the Harley codices, yet Ashmole, too, saw Rosicrucian manifestos, Maier and his alchemical school, and Dee in a historical sequence.»[AFIRMA] el contraste entre dos maneras de manejar la atribución: Ashmole no confundía fuentes al modo primitivo de los códices Harley, y aun así situaba los manifiestos en una secuencia histórica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 277»

«The two approaches could have met through ‘Rosicrucian’ alchemy, that is through the Dee alchemical tradition as developed in the German Rosicrucian school.»[CONJETURA] dónde pudieron encontrarse el enfoque exotérico de Newton y el alquímico de Ashmole: en la alquimia rosacruz, es decir en la tradición de Dee desarrollada por la escuela alemana.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 277»

«That Newton found bridges between all his studies through such an outlook is a possibility.»[CONJETURA] y lo nombra por su nombre: que Newton hallara puentes entre todos sus estudios por esa vía es una posibilidad, no un resultado.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 277»

«In their article on ‘Newton and the Pipes of Pan’, J. E. McGuire and P. M. Rattansi have shown that Newton believed that he had found his system of the universe shadowed forth in Apollo’s lyre, with its seven strings.»[REPORTA] el hallazgo de McGuire y Rattansi: Newton creía ver prefigurado su sistema del universo en la lira de Apolo de siete cuerdas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 277»

«The function of this chapter, and indeed of the whole of this book, is merely to put together the historical pieces through which such thoughts could have moved along historical pat»[SE ABSTIENE] de reclamar más de lo que hace, y lo dice del libro entero: su función es solo juntar las piezas históricas por las que tales pensamientos pudieron moverse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 278»

«I believe that such thoughts were behind the German Rosicrucian movement, inspired by Dee, and that they were kept alive in England by those who deplored the failure to support Fred»[PROPONE] en primera persona y como creencia el núcleo de su tesis: que esos pensamientos, inspirados por Dee, estaban detrás del movimiento rosacruz alemán y se conservaron en Inglaterra entre quienes lamentaron el abandono de Federico.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 278»

«The approach to Newton through Rosicrucian alchemy might help, not only to unify his physical and alchemical studies, but also to integrate with these the Hebraic piety behind his h»[PROPONE] qué ganaría la lectura de Newton por la vía de la alquimia rosacruz: unificar sus estudios físicos y alquímicos e integrar con ellos la piedad hebraica de sus trabajos históricos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 278»

«In the vague and inaccurate world of so-called ‘occultist’ writing this assumption has produced a kind of literature which deservedly sinks below the notice of the serious histo»[OBJETA] a la escritura llamada ocultista lo que produce al dar por supuesta la sociedad secreta: una literatura que con razón queda por debajo de la atención del historiador serio.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 279»

«This theory cannot be entirely right, but the way in which it assumes movement or contact between England and Germany through which something was transplanted from the one country to the other, is interesting in view of what we now know about the currents of thought which moved from England to Germany, and vice versa, in the early seventeenth century.»[OBJETA] y a la vez rescata: la teoría de Buhle y De Quincey no puede ser del todo correcta, pero le sirve por suponer un contacto entre Inglaterra y Alemania por el que algo se trasplantó.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«The origin of Freemasonry is one of the most debated, and debatable, subjects in the whole realm of historical enquiry.»[AFIRMA] el terreno en que entra: el origen de la masonería es de los asuntos más discutidos y discutibles de toda la investigación histórica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«When this actually happened, when the masonic structure and organization came into existence, is not certainly known.»[SE ABSTIENE] sobre la fecha en que apareció la estructura masónica: no se sabe con certeza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«Among the very few early known facts is the date at which Elias Ashmole was admitted to a masonic lodge.»[AFIRMA] cuál es uno de los poquísimos hechos tempranos firmes: la fecha en que Ashmole fue admitido en una logia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«The lodge was already in existence; it was not founded by Ashmole.»[AFIRMA] la precisión que impide una inferencia fácil: la logia ya existía y no la fundó Ashmole.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 283»

«Though Ashmole’s masonic initiation in October 1646 is usually taken to be the earliest on record, there is, in fact, a well authenticated earlier one.»[OBJETA] a la versión corriente un dato: la iniciación de Ashmole de octubre de 1646 pasa por la más antigua registrada, pero hay otra anterior bien autenticada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«Moray did more than, probably, any other individual to foster the foundation of the Royal Society and to persuade Charles II to establish it by his patronage.»[AFIRMA] con un probablemente el papel de Robert Moray: nadie hizo más por fundar la Royal Society y por convencer a Carlos II de patrocinarla.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«There is a hinting reference as early as 1638 to a connection in the public mind between the idea of Rosicrucianism and the idea of Freemasonry.»[AFIRMA] la fecha del primer indicio: ya en 1638 hay una alusión que enlaza en el ánimo público la idea rosacruz con la de masonería.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«The earliest known reference to the ‘Mason Word’ occurs in a poem published at Edinburgh in 1638.»[AFIRMA] dónde aparece por primera vez la palabra masónica: en un poema publicado en Edimburgo en 1638.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 284»

«Later again, in fact as late as 1750, the following statement was made in a letter: ‘English Freemasons have copied some ceremonies from Rosicrucians and say they are derived from them and are the same with them.’»[REPORTA] una carta de 1750 que sostiene que los masones ingleses copiaron ceremonias de los rosacruces.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 285»

«These late indications and traditions, interesting though they are, cannot be relied upon for light on our period, the period in the early seventeenth century when the Rosicrucian idea was publicized through the manifestos.»[SE ABSTIENE] de apoyarse en esos testimonios tardíos: por interesantes que sean, no sirven para alumbrar el periodo que ella estudia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 286»

«Anderson in the Constitutions mentions that, ‘in ignorant times’, geometry might be ‘condemn’d for conjuration’.»[REPORTA] lo que consignan las Constituciones de Anderson: que en tiempos de ignorancia la geometría podía condenarse como conjuro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 289»

«The problem is complicated by the fact that, although it seems more than likely that secret societies were developing under the pressures of the times, one does not know how many of these societies there were, nor how, if at all, they were related to one another.»[SE ABSTIENE] ante el fondo del asunto: parece más que probable que se desarrollaran sociedades secretas bajo la presión de la época, pero no se sabe cuántas hubo ni cómo se relacionaban.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 290»

«We know that the Family of Love was a secret society, which undoubtedly had a real existence and organization, arising out of the situation in the Netherlands in the late sixteenth century.»[AFIRMA] el único caso que da por probado: la Familia del Amor fue una sociedad secreta con existencia y organización reales, salida de la situación de los Países Bajos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 290»

«These attitudes of the Family of Love have something in common with those of Freemasonry.»[AFIRMA] el parecido que consigna entre las actitudes de la Familia del Amor y las de la masonería, sin convertirlo en filiación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 290»

«The English document of 1676 describes how the Green Ribboned Cabal31 dined with the Brotherhood of the Rosy Cross, the Hermetic Adepti, and the Accepted Masons, all having in commo»[REPORTA] lo que describe un documento inglés de 1676: la cábala de la Cinta Verde cenando con la hermandad de la Rosa Cruz, los adeptos herméticos y los masones aceptados, unidos por la invisibilidad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 291»

«Perhaps this fragment represents earlier traditions of, so to speak, intercommunion between secret societies, though in the earlier and more terrible times, such relationships would have been deadly serious and full of danger.»[CONJETURA] con un quizá que ese fragmento refleje tradiciones anteriores de intercomunión entre sociedades secretas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 291»

«We can never know, for example, whether Francis Bacon was some kind of early Freemason.»[SE ABSTIENE] de modo terminante: nunca se podrá saber si Bacon fue una especie de masón temprano.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 293»

«Nor is it necessary, or indeed important, that we should know such a thing.»[AFIRMA] además que ese dato no hace falta ni importa para lo que ella argumenta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 293»

«The Fama can thus now be seen as the perfect manifesto, combining, as it does, the proclamation of Advancement of Learning in a new enlightened age, with its subtle suggestion of ‘invisibility’ as the hallmark of the R.C. Brothers.»[AFIRMA] por qué llama perfecto al manifiesto: junta la proclamación del avance del saber en una edad nueva con la sugerencia de la invisibilidad como marca de los hermanos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 294»

«I pointed to John Dee as a typically Rosicrucian thinker, with his combined alchemical and cabalist interests, and I suggested that traces of the Rosicrucian outlook could be detected in Francis Bacon and even in Isaac Newton.»[PROPONE] a Dee como pensador rosacruz típico por combinar alquimia y cábala, y sugiere que rastros de esa actitud se detectan hasta en Newton.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 296»

«That this movement was a religious movement of some kind, that Dee was during the time in Bohemia in an ‘incandescent’ state,2 is now realized, though this second half of Dee’s career has not yet been fully studied.»[AFIRMA] lo que ya se admite del Dee bohemio —un movimiento religioso de alguna clase, con él en estado incandescente— y declara que esa segunda mitad de su carrera no se ha estudiado a fondo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 296»

«The Rosicrucian movement in Germany follows on from both these sides of Dee’s work.»[AFIRMA] la filiación en que descansa su libro: el movimiento rosacruz alemán viene de las dos caras de la obra de Dee.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«To the English colouring belongs the name ‘Rose Cross’, deriving, so I believe, from the red cross of St George and English chivalric traditions.»[PROPONE], marcándolo como creencia propia, que el nombre Rosa Cruz venga de la cruz roja de San Jorge y de la caballería inglesa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«In any case, the name of the movement belongs, I believe, into its English side.»[PROPONE] otra vez en primera persona lo que da por su aportación: el nombre del movimiento pertenece a su lado inglés.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«The second half of Dee’s career is still more important in relation to the Rosicrucian movement, if, as I believe, the Dee movement in Bohemia was used by Anhalt for building up the Elector Palatine as King of Bohemia.»[PROPONE] con un si condicional el eslabón central de su reconstrucción: que Anhalt usara el movimiento deeano en Bohemia para levantar a Federico como rey.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«Yet this historical web, though it catches the movement, so to speak, is not the cause of the movement which has a much broader sweep than can be fully covered by these historical e»[SE ABSTIENE] de convertir su propia reconstrucción en causa: la trama histórica atrapa el movimiento pero no lo explica, porque el movimiento es más ancho que esos sucesos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 297»

«The Rosicrucian movement is aware that large new revelations of knowledge are at hand, that man is about to arrive at another stage of advance, far beyond that already achieved.»[AFIRMA] la conciencia que define al movimiento: revelaciones grandes de conocimiento están al alcance y el hombre va a pasar a otra etapa de avance.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 301»

«And the Rosicrucians, who know that they hold in their hands potentialities for great advance, are concerned to integrate these into a religious philosophy.»[AFIRMA] qué hacen con esa conciencia: integrar esas potencialidades en una filosofía religiosa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 301»

«Such a country was Elizabethan England, and Queen Elizabeth, when she promised John Dee that she would support him in his studies and defend him from persecution, took a step forwards towards the advancement of science.»[AFIRMA] el papel que le adjudica a la protección política del pensamiento: al prometer a Dee apoyo y defensa contra la persecución, la reina dio un paso hacia el avance de la ciencia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 302»

«But there was no Queen Elizabeth to guarantee freedom to original thinkers; and James I declined to play her role.»[AFIRMA] la falta que le costó a Bohemia: ahí no había quien garantizara libertad a los pensadores originales, y Jacobo I se negó a cumplir ese papel.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 302»

«It is obvious that the Puritan worship of Jehova would be conducive to Cabalistic studies.»[AFIRMA] la afinidad entre el culto puritano de Jehová y los estudios cabalísticos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 303»

«The Council of Trent put on the index many works on Cabala which had been standard in the Renaissance (such as those by Reuchlin), and tended on the whole, though with reservations,»[AFIRMA] el efecto de Trento sobre la cábala cristiana: puso en el índice obras que habían sido normales en el Renacimiento, como las de Reuchlin.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 303»

«Francis Mercury Van Helmont seems like an R.C. Brother become visible at last.»[INFIERE] la figura en que ve materializarse el tipo: Francis Mercury Van Helmont parece un hermano R.C. hecho visible al fin.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 305»

«We have seen that the manifestos are certainly strongly anti-Jesuit.»[AFIRMA] sin reserva el rasgo confesional de los manifiestos: son fuertemente antijesuitas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 305»

«Yet the reigning Pope, Urban VIII, never approved this policy.»[AFIRMA] el matiz que impide leer el conflicto como Roma contra los protestantes: el papa Urbano VIII nunca aprobó esa política habsbúrgico-jesuita.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 305»

«We have seen that in the furore the Jesuits tried to draw over Rosicrucian symbolism, suggesting that the two Orders were the same, and manufacturing similar emblematics.»[AFIRMA] la maniobra jesuita durante el furor: apropiarse del simbolismo rosacruz, sugerir que las dos órdenes eran la misma y fabricar emblemas parecidos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 306»

«One way of looking at the explorations in this book is to see them as having uncovered a lost period of European history.»[PROPONE] cómo leer su libro entero: como exploración que saca a la luz un periodo perdido de la historia europea.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 307»

«It is to be hoped that the complex and rich subject of the German furore will now receive very serious attention as the expression of a very important phase in European history.»[SE ABSTIENE] y lo deja como deseo: que el furor alemán reciba por fin atención seria como expresión de una fase importante de la historia europea.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 308»

«The most striking aspect of the Rosicrucian movement is the one to which the title of this book gives expression, its insistence on a coming Enlightenment.»[AFIRMA] el rasgo que da título al libro: la insistencia del movimiento en una ilustración por venir.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 308»

«And this illumination shines inward as well as outward; it is an inward spiritual illumination revealing to man new possibilities in himself, teaching him to understand his own dignity and worth and the part he is called upon to play in the divine scheme.»[AFIRMA] qué clase de luz es esa: alumbra hacia dentro tanto como hacia fuera, y le enseña al hombre su propia dignidad dentro del plan divino.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 308»

«We have seen that the Rosicrucian Enlightenment did in fact shed rays on the seventeenth-century advance, and that many bearers of names famous in that advance seem to have been aware of it.»[AFIRMA] el resultado que da por mostrado: la ilustración rosacruz sí arrojó rayos sobre el avance del siglo XVII, y muchos de sus protagonistas parecen haberlo sabido.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«The Rosicrucian Enlightenment included a vision of the necessity for a reform of society, particularly of education, for a third reformation of religion, embracing all sides of man’s activity—and saw this as a necessary accompaniment of the new science.»[AFIRMA] qué abarcaba esa ilustración además de la ciencia: una reforma de la sociedad y sobre todo de la educación, y una tercera reforma de la religión.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«Rosicrucian thinkers were aware of the dangers of the new science, of its diabolical as well as its angelical possibilities, and they saw that its arrival should be accompanied by a general reformation of the whole wide world.»[AFIRMA] lo que a su juicio distingue a esos pensadores: veían en la ciencia nueva posibilidades diabólicas además de angélicas, y pedían que llegara acompañada de una reforma general.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«This side of the message was perhaps best understood in Parliamentarian England, though circumstances prevented its application, and after the Restoration, science was allowed to develop in isolation from utopia,13 and apart from the idea of a reformed society, educated to receive it.»[CONJETURA] con un quizá dónde se entendió mejor esa parte del mensaje —en la Inglaterra parlamentaria—, y consigna que las circunstancias impidieron aplicarlo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 309»

«The present note aims only at giving, in non-specialist language, a brief survey of the early editions. The list is almost certainly not complete.»[SE ABSTIENE] de dar por exhaustiva su propia guía bibliográfica de las primeras ediciones, y advierte que casi con seguridad está incompleta.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 312»

«There were certainly English translations circulating in manuscript long before Vaughan’s publication of 1652.»[AFIRMA] sin reserva que circulaban traducciones inglesas manuscritas mucho antes de la edición impresa de Vaughan en 1652.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«Vaughan states in his preface that he was following a translation by ‘an unknown hand’.»[REPORTA] la declaración del propio Vaughan: seguía una traducción de mano desconocida, es decir que no se adjudicaba el texto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«Pryce has shown in his introduction to The Fame and Confession (pp. 3–8) that the translation printed by Vaughan corresponds very closely to a manuscript translation in Scots dialect preserved among the papers of the Earl of Crawford and Balcarres and dated 1633.»[REPORTA] el resultado de Pryce: lo que Vaughan imprimió coincide de cerca con una traducción manuscrita en escocés fechada en 1633.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«Pryce thinks that both the Crawford manuscript and the manuscript copied by Vaughan descended from an original which must have been earlier than 1633.»[REPORTA] la inferencia de Pryce, y como suya: los dos manuscritos descenderían de un original anterior a 1633.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«The English translation in manuscript which Ashmole possessed and from which he made a copy (see above, pp. 248–50) was probably earlier than this.»[CONJETURA] con un probablemente que la traducción manuscrita que copió Ashmole sea todavía anterior a esa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«The translation is far from perfect (particularly that of the Confessio), but its minor inaccuracies and confusions do not obscure the general drift and meaning.»[AFIRMA] el límite del texto que imprime y por qué lo imprime igual: la traducción dista de ser perfecta, sobre todo la de la Confessio, pero sus errores no oscurecen el sentido general.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 314»

«And although in theology, physic, and the mathematics, the truth doth oppose2 itself, nevertheless the old enemy by his subtlety and craft doth show himself in hindering every good purpose by his instruments and contentious wavering people.»[REPORTA] el texto mismo de la Fama, que reconoce la oposición de la verdad en teología, medicina y matemáticas y se la achaca al viejo enemigo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 315»

«This is the place where he did learn his physic, and his mathematics, whereof the world hath just cause to rejoice, if there were more love, and less envy.»[REPORTA] la Fama sobre el aprendizaje de su fundador en Oriente: ahí aprendió medicina y matemáticas, y el mundo tendría de qué alegrarse si hubiera más amor y menos envidia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 316»

«As there is nowadays in Germany no want of learned men, magicians, Cabalists, physicians, and philosophers, were there but more love and kindness»[REPORTA] la queja de la Fama sobre su propio país: en Alemania no faltan doctos, magos, cabalistas, médicos ni filósofos, sino amabilidad y voluntad de compartir.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 316»

«But it was to them a laughing matter; and being a new thing unto them, they feared that their great name should be lessened, if they should now again begin to learn and acknowledge their many years errors, to which they were accustomed, and wherewith they had gained them enough.»[REPORTA] el episodio español de la Fama: los doctos lo tomaron a risa y temieron que su fama menguara si tenían que aprender de nuevo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 317»

«but this man was also hindered in his course by the multitude of the learned and wise-seeming men, that he was never able peacefully to confer with others of his knowledge and understanding he had of Nature.»[REPORTA] lo que la Fama dice de Paracelso: la multitud de doctos que se lo parecían le estorbó y nunca pudo conferir en paz su conocimiento de la naturaleza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 318»

«And therefore in his writing he rather mocked these busy bodies, and doth not show them altogether what he was: yet nevertheless there is found with him well grounded the aforenamed Harmonia, which without doubt he had imparted to the learned, if he had not found them rather worthy of subtle vexation, than to be instructed in greater arts and sciences;»[REPORTA] la explicación que da la Fama del estilo oscuro de Paracelso: escribía burlándose de los entrometidos y sin mostrar del todo lo que era.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 318»

«he then with a free and careless life lost his time, and left unto the world their foolish pleasures.»[REPORTA] el juicio de la Fama sobre el desenlace de aquella vida: perdió su tiempo y dejó al mundo con sus placeres necios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 318»

«There, although he could have bragged with his art, but specially of the transmutations of metals, yet did he esteem more Heaven, and the citizens thereof, Man, than all vain glory and pomp.»[REPORTA] la jerarquía de valores que la Fama atribuye a su fundador: pudiendo alardear de la transmutación de los metales, estimó más el Cielo y al hombre que toda vanagloria.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 319»

«We also steadfastly believe, that if our brethren and fathers had lived in this our present and clear light, they would more roughly have handled the Pope, Mahomet, scribes, artists, and sophisters, and had showed themselves more helpful, not simply with sighs, and wishing of their end and consummation.»[REPORTA] la voz colectiva del manifiesto: si sus padres hubieran vivido en esta luz clara, habrían tratado con más dureza al papa, a Mahoma y a los escribas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 320»

«And although that as yet the Church was not cleansed, nevertheless we know that they did think of her, and what with longing desire they looked for.»[REPORTA] la reserva que el propio manifiesto pone: la Iglesia aún no estaba limpia, pero sus padres pensaban en ella y la esperaban con deseo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 320»

«Everyone may hold it out for certain, that such persons as were sent, and joined together by God, and the heavens, and chosen out of the wisest of men, as have lived in many ages, did live together above all others in highest unity, greatest secrecy, and most kindness one towards another.»[REPORTA] cómo se describe a sí misma la fraternidad: personas enviadas y unidas por Dios, escogidas entre los más sabios, que vivieron en suma unidad y bondad.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 321»

«After such a most laudable sort they did spend their lives, and although they were free from all diseases and pain, yet notwithstanding they could not live and pass their time appointed of God.»[REPORTA] el límite que el manifiesto se pone a sí mismo: libres de enfermedad y dolor, sus miembros no podían vivir más allá del tiempo señalado por Dios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 321»

«Although hitherto we (who were the latest) did not know when our loving father R.C. died, and had no more but the bare names of the beginners, and all their successors, to us, yet there came into our memory a secret, which through dark and hidden words, and speeches of the 100 years, brother A., the successor of D. (who was of the last and second row and succession, and had lived amongst many of us) did impart unto us of the third row and succession.»[REPORTA] la ignorancia que el manifiesto confiesa de su propia historia: no sabían cuándo murió el padre R.C. y solo tenían los nombres de los fundadores.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 321»

«After that A. in Gallia Narbonensis was deceased, then succeeded in his place our loving brother N.N.»[REPORTA] la cadena de sucesión que la Fama relata con iniciales en vez de nombres.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 322»

«In such renewing he lighted upon the memorial table which was cast of brass, and containeth all the names of the brethren, with some few other things.»[REPORTA] el hallazgo con que arranca el episodio de la bóveda: una tabla conmemorativa de bronce con todos los nombres de los hermanos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 322»

«Although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling.»[REPORTA] la imagen central de la bóveda: nunca entraba el sol y aun así estaba iluminada por otro sol puesto en el centro del techo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 323»

«but because therein is described the power and the rule of the inferior governors,8 we leave to manifest the same, for fear of the abuse by the evil and ungodly world.»[REPORTA] la reticencia declarada del propio texto: calla lo relativo al poder de los gobernadores inferiores por temor al abuso del mundo impío.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 324»

«Now as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside, there we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is here lively counterfeited, with all his ornaments and attires.»[REPORTA] el descubrimiento del cuerpo bajo el altar de la bóveda, con todos sus ornamentos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 324»

«In his hand he held a parchment book, called I., the which next unto the Bible is our greatest treasure, which ought to be delivered to the censure of the world.»[REPORTA] qué sostenía el cuerpo en la mano: un libro de pergamino que el manifiesto declara su mayor tesoro después de la Biblia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 324»

«At the end was written Ex Deo nascimur, in Jesu morimur, per spiritum sanctum reviviscimus.»[REPORTA] la divisa con que cierra ese libro: de Dios nacemos, en Jesús morimos, por el Espíritu Santo revivimos.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 326»

«We doubt not but our Fra. Senior hath the same, and some especial thing laid in earth, and perhaps likewise hidden.»[REPORTA] la conjetura que el propio manifiesto se permite sobre su hermano mayor, con un quizá dentro del texto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 326»

«But we shall help with secret aid this so good a cause, as God shall permit or hinder us.»[REPORTA] la frase de la Confessio que sus enemigos leyeron como sedición: la promesa de ayudar en secreto a la causa, según Dios lo permita o lo estorbe.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 327»

«Our Philosophy also is not a new invention, but as Adam after his fall hath received it, and as Moses and Solomon used it.»[REPORTA] la genealogía que el manifiesto se da a sí mismo: su filosofía no es invención nueva sino la recibida por Adán tras la caída y usada por Moisés y Salomón.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 327»

«It shall not be said, this is true according to Philosophy, but true according to Theology.»[REPORTA] el criterio de verdad que el manifiesto impone: no verdadero según la filosofía sino según la teología.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 327»

«Yea nowadays men of discretion do hold the transmutation of metals to be the highest point and fastigium in philosophy, this is all their intent and desire,»[REPORTA] lo que el manifiesto observa de sus contemporáneos: tienen la transmutación de los metales por lo más alto de la filosofía.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 328»

«We therefore do by these presents publicly testify, that the true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon;»[REPORTA] el deslinde con que la Fama responde a eso (es su cierre: la Confessio abre en la plana siguiente, «by the foresaid Fama»): los verdaderos filósofos estiman en poco la fabricación de oro, que es apenas obra accesoria.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 328»

«which is but a parergon; for besides that they have a thousand better things. And we say with our loving father R.C.C. Phy: aurum nisi quantum aurum»[REPORTA] cómo remata la Fama el punto: tienen mil cosas mejores que el oro, y la máxima del padre R.C. que solo estima el oro en su propia medida (verbatim extraído por programa con citar-fuente.py, 2026-09-06).

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 328»

«Also we do testify that under the name of Chymia many books and pictures are set forth in Contumeliam gloriæ Dei,»[REPORTA] la denuncia que hace el propio manifiesto: bajo el nombre de Chymia se publican libros y estampas en afrenta de la gloria de Dios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 328»

«Also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world.»[REPORTA] la promesa de invisibilidad que da el texto: su edificio quedará intacto y oculto al mundo malvado aunque cien mil lo hayan visto de cerca.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 329»

«Whatsoever is published, and made known to everyone, concerning our Fraternity, by the foresaid Fama, let no man esteem lightly of it, nor hold it as an idle or invented thing,»[REPORTA] la advertencia del manifiesto a sus lectores: que nadie tome a la ligera lo publicado sobre la fraternidad ni lo tenga por invención.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 329»

«we do condemn the East and the West (meaning the Pope and Mahomet) blasphemers against our Lord Jesus Christ,»[REPORTA] a quiénes condena el manifiesto en un mismo gesto, con la glosa dentro del propio texto: el papa y Mahoma.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 329»

«No other Philosophy we have, than that which is the head and sum, the foundations and contents of all faculties, sciences, and arts,»[REPORTA] cómo define el manifiesto su propia filosofía: cabeza y suma, fundamento y contenido de todas las facultades, ciencias y artes.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 330»

«but withal we signify so much, that our Arcana or secrets will no ways be common, and generally made known.»[REPORTA] la restricción que el propio manifiesto pone a su llamado público: sus arcanos no se volverán comunes ni de conocimiento general.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 332»

«Wherefore should we not with all our hearts rest and remain in the only truth (which men through so many erroneous and crooked ways do seek) if it had only pleased God to lighten un»[REPORTA] la pregunta retórica con que el manifiesto justifica su certeza: por qué no descansar en la única verdad si Dios ha querido encender el sexto candelabro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 331»

«government, which hath been from time to time altered and renewed, the same is already (although as yet unknown to himself) ours.»[REPORTA] la pretensión política del manifiesto sobre el imperio, que declara ya suyo aunque su titular todavía no lo sepa.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 334»

«But to the false hypocrites, and to those that seek other things than wisdom, we say and witness by these presents publicly, we cannot be made known, and be betrayed unto them; and much less they shall be able to hurt as any manner of way without the will of God; but they shall certainly be partakers of all the punishment spoken of in our Fama;»[REPORTA] a quiénes cierra la puerta el manifiesto: a los falsos hipócritas y a quienes buscan algo distinto de la sabiduría.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 334»

«As we now willingly confess, that many principal men by their writings will be a great furtherance unto this Reformation which is to come; so we desire not to have this honour ascribed to us, as if such work were only commanded and imposed upon us.»[REPORTA] la modestia declarada del texto: reconoce que otros hombres principales adelantarán la reforma con sus escritos y rechaza que el honor se le atribuya.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 334»

«Although that great book of nature stands open to all men, yet there are but few that can read»[REPORTA] la imagen del libro de la naturaleza en el manifiesto: está abierto a todos y son pocos los que saben leerlo.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 335»

«These characters and letters, as God hath here and there incorporated them in the Holy Scriptures, the Bible, so hath he imprinted them most apparently into the wonderful creation of heaven and earth,»[REPORTA] la doctrina de las signaturas tal como la enuncia el manifiesto: los mismos caracteres que Dios puso en la Escritura los imprimió en la creación.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 335»

«So that like as the mathematician and astronomer can long before see and know the eclipses which are to come, so we may verily foreknow and foresee the darkness of obscurations of the Church, and how long they shall last.»[REPORTA] la analogía con que el manifiesto funda su profecía: como el astrónomo prevé los eclipses, ellos preverían los oscurecimientos de la Iglesia.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 335»

«borrowed our magic writing, and have found out, and made, a new language for ourselves, in the which withall is expressed and declared the nature of all things.»[REPORTA] la pretensión lingüística del manifiesto: haber hecho una lengua nueva que expresa la naturaleza de todas las cosas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«So that it is no wonder that we are not so eloquent in other languages, the which we know that they are altogether disagreeing to the language of our forefathers, Adam and Enoch, and were through the Babylonical confusion wholly hidden.»[REPORTA] cómo explica el texto su torpeza en otras lenguas: no concuerdan con la de Adán y Enoc, escondida por la confusión babélica.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«But we must also let you understand that there are yet some Eagles’ Feathers in our way, the which do hinder our purpose.»[REPORTA] el obstáculo que el manifiesto declara en clave: unas plumas de águila que todavía estorban su propósito.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«For as this is the whole sum and content of our rule, that every letter or character which is in the world ought to be learned and regarded well;»[REPORTA] la regla que el manifiesto se da: toda letra o carácter que haya en el mundo debe aprenderse y atenderse.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«Also, it is not our custom to prostitute and make so common the Holy Scriptures; for there are innumerable expounders of the same; some alleging and wresting it to serve for their opinion, some to scandal it, and most wickedly do liken it to a nose of wax, which alike should serve the divines, philosophers, physicians, and mathematicians, against all the which we do openly witness and acknowledge, that from the beginning of the world there hath not been given unto men a more worthy, a more excellent, and more admirable and wholesome Book than the Holy Bible.»[REPORTA] la reserva escrituraria del texto frente a los innumerables expositores que tuercen la Biblia a su gusto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«But whatsoever hath been said in the Fama concerning the deceivers against the transmutation of metals,19 and the highest medicine in the world, the same is thus to be understood, that this so great gift of God we do in no manner set at naught,»[REPORTA] la aclaración con que el manifiesto matiza su propio ataque a los transmutadores: no desprecia por eso el don de Dios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 336»

«And moreover, excellent wits ought not to be drawn to the tincture of metals, before they be exercised well in the knowledge of Nature.»[REPORTA] el orden de estudios que impone el manifiesto: no pasar a la tintura de los metales antes de ejercitarse en el conocimiento de la naturaleza.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 337»

«God is far otherwise pleased, for he exalteth the lowly, and pulleth down the proud with disdain; to those which are of few words, he sendeth his holy Angel to speak with them, but the unclean babblers he driveth in the wilderness and solitary places.»[REPORTA] la doctrina moral del texto: Dios exalta a los humildes, abate a los soberbios y envía su ángel a los de pocas palabras.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 337»

«We hunt not after your goods with invented lying tinctures, but desire to make you partakers of our goods.»[REPORTA] el deslinde del manifiesto frente a los charlatanes: no persigue los bienes ajenos con tinturas mentirosas sino que ofrece los propios.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 338»

«We speak unto you by parables, but would willingly bring you to the right, simple, easy and ingenuous exposition, understanding, declaration, and knowledge of all secrets.»[REPORTA] la promesa de claridad futura que el texto hace mientras se declara hablando en parábolas.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 338»

«But those pragmatical and busy-headed men, who either are blinded with the glittering of gold, or (to say more truly) who are now honest, but by thinking such great riches should never fail, might easily be corrupted, and brought to idleness, and to riotous proud living, those we desire that they would not trouble us with their idle and vain crying.»[REPORTA] a quiénes rechaza el manifiesto entre los que acuden: los enredadores deslumbrados por el oro.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 338»

«Even in such manner, although we might enrich the whole world, and endue them with learning, and might release it from innumerable miseries, yet shall we never be manifested and made known unto any»[REPORTA] la cláusula que cierra la Confessio: aunque pudieran enriquecer al mundo entero y librarlo de miserias, no se darán a conocer.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 338»

Sobre la obra

10 entradas — lo que el aparato y la investigación dicen de ella

«the title of Dee’s book on Roger Bacon is announced in the preface as Speculum unitatis; sive Apologia pro Fratre Rogerio Bacchone Anglo»la obra fantasma de Dee sobre Roger Bacon, anunciada en un prefacio y nunca hallada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 164»

«Truth replies very firmly, ‘Planissime nihil’, or ‘I have nothing whatever to do with it»el desmentido de Andreae sobre el rosacrucismo, que Yates recoge de segunda mano.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 202»

«The Rosicrucians, says Garasse, are a secret sect in Germany;3 Michael Maier is its secretary»y la denuncia de Garasse en 1623.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 158»

«Yet (to our shame be it spoken) his Entertainment was too coarse for so deserving a scholar»el juicio de Ashmole sobre el trato que Inglaterra dio a Maier.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 268»

«Secretioris Philosophiae Consideratio brevis a Philipp a Gabella, Philosophiae St (studioso?) conscripta, et nunc primum una cum Confessione Fraternitatis R.C. in lucem edita Cassellis, Excudebat Guilhelmus Wessellius Illmi. Princ. Typographus. Anno post natum Christum»la portada latina de la Confessio, tal como el apéndice la transcribe; el año va corrupto en la capa de texto y la lectura restituida —MDCXV, 1615— no está cotejada.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 313»

«The Consideratio brevis by Philip à Gabella, dedicated to Bruno Carolus Uffel, in nine chapters, followed by a prayer»y su dedicatoria, dato que la ficha no tenía.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 313»

«If a light of Universal Wisdom can be enkindled, it will be able both to spread its beams thoughout the whole world of the human intellect»Comenius en la Via Lucis, en la traducción de Campagnac; «thoughout» es lo que imprime la capa de texto.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 310»

«J. A. Fabricius stated that Joachim Jungius was the author of the Fama and that he had been told this by ‘a secretary of Heidelberg»la atribución de la Fama a Jungius, reportada por Fabricius.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«says that there is no truth in the statement that Jungius wrote the Fama, though he did belong to Andreae’s circle»y su desmentido por Partington, en la misma nota: la fuente trae las dos mitades.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 144»

«Peter Wok of Rosenberg,17 or Rozˇmberk»el mecenas bohemio, con las dos grafías que la propia fuente imprime.

Yates — The Rosicrucian Enlightenment (1972)«Yates — The Rosicrucian Enlightenment (1972) · p. 66»

Conceptos tratados

LudibriumFicción teatral portadora de verdad: la clave hermenéutica de Yates para los manifiestos.

yates-rosicrucian-enlightenment · pp. 85, 199

PansophiaDe Patrizi a Comenius: el saber universal que el movimiento persigue. Su primer uso rosacruz es de Fludd sobre los Hermanos.

yates-rosicrucian-enlightenment · pp. 234, 218, 122

Macrocosmos MicrocosmosEje de Fludd, Croll y los manifiestos; disputa Kepler–Fludd.

yates-rosicrucian-enlightenment · pp. 114, 298

Colegio InvisibleDel frontispicio de Schweighardt al término de Boyle.

yates-rosicrucian-enlightenment · pp. 147, 252

Obras citadas

Conversación

lo que dicen los lectores — distinto de lo consignado en la ficha, que lleva cita