Issued also as thesis, Universit́e de Lyon. / Includes bibliographical references.

Inaug.-Diss. - Bonn. / Lebenslauf. "Quellen-Verzeichnis": p. iii-iv.

Thesis (Ph. D.)--Universität Leipzig, 1937. / Vita. Issued also as a monograph: Leipzig : P. Reclam, jun., 1938. Both thesis and monograph appear to be printed from the same plates. Includes bibliographical references (p. 101-106).

Thesis (Ph. D.)--Universität Leipzig, 1937. / Vita. Issued also as a monograph: Leipzig : P. Reclam, jun., 1938. Both thesis and monograph appear to be printed from the same plates. Includes bibliographical references (p. 101-106).

The purpose of this investigation is to decipher the secret code of Basil that I discovered in the prologue of the Spanish edition of Aesop's Fables called Esopete ystoriado (1482), and to bring to light the importance of its resolution for the history of literature as well as for the history of science. This code states that the fables are more profitable if understood in accordance with the doctrine of Basil. After years of investigation, I came to the conclusion that Basil's doctrine can refer either to Saint Basil the Great's fourth-century treatise Oratio ad adolescentes de legendis antiquorum seu gentilium libris in which he instructs young catechumens how best to profit from an inquiry into the content and meaning of pagan literature, or to Basil Valentine's chemistry text The Triumphant Chariot of Antimony which established in Germany the precepts for the scientific method of the Age of the Enlightenment and therefore of modern Europe. In the meantime I found a strong relationship between both texts; in fact, Basil Valentine's book is based on Saint Basil's treatise, information that has been hidden for more than six centuries by a lineage of secret societies. My research focuses on how a treatise about literary interpretation written by one of the ancient fathers of the Catholic Church became the model for one of the most important scientific books in pre-modern Europe, discovering with my inquiry the important role that the Benedictine Order as well as the secret society of the Rose Cross played in that achievement. This investigation also led me to the realization that the chemist Basil Valentine was in fact the German Abbot Johann Trithemius (1462-1516), and that the Esopete ystoriado was translated from Latin to Castilian by Gonzalo García de Santa María (1447-1521), concluding that it is impossible to separate the history of literature from the history of science.

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis. Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.

Au milieu du XVIe siècle, un nouveau genre d’écriture médicale circule parmi les imprimeries européennes : ce sont les curationes et les observationes, des récits de cas cliniques où désormais l’autorité de référence est l’expérience du praticien. Celui-ci affirme avoir élaboré son écrit à partir de ses visites aux malades, d’enregistrements et de données appartenant à la réalité des faits et des effets (et non, par exemple, des théories et des opinions) ; aussi se intervient-il dans le texte à la fois comme principe d’organisation narrative et instance intra-diégétique, c’est-à-dire comme sujet et objet de la narration. À la même époque, en Europe, commence à se diffuser la chimiatrie, c’est-à-dire un complexe de conceptions physiologiques et thérapeutiques qui se fondent sur une idée chimique de la nature, de la maladie et du remède. Le promoteur de ces doctrines, le Suisse Théophraste Paracelse, prône une reforme des fondements de la théorie et de la pratique médicale en s’attirant des sympathisants et des détracteurs. Des médecins chimistes se sont servis du format de curationes et d’observationes pour promouvoir les nouvelles pratiques par voie de démonstration manifeste, en se servant des preuves leur expérience au chevet des patients. La présente étude entend définir ce genre médical selon une approche multi-disciplinaire, en interrogeant ces textes du point de vue de l’histoire des idées, de l’épistémologie, à travers leurs échanges avec d’autres genres limitrophes (comme les practicæ, les consilia, ou les recueils de mirabilia), selon les milieux et les courants (le galénisme et la chimiatrie) mais aussi en se focalisant sur les enjeux narratologiques impliqués dans un récit d’expérience et dans la narration de faits. / Au milieu du XVIe siècle, un nouveau genre d’écriture médicale circule parmi les imprimeries européennes : ce sont les curationes et les observationes, des récits de cas cliniques où désormais l’autorité de référence est l’expérience du praticien. Celui-ci affirme avoir élaboré son écrit à partir de ses visites aux malades, d’enregistrements et de données appartenant à la réalité des faits et des effets (et non, par exemple, des théories et des opinions) ; aussi se intervient-il dans le texte à la fois comme principe d’organisation narrative et instance intra-diégétique, c’est-à-dire comme sujet et objet de la narration. À la même époque, en Europe, commence à se diffuser la chimiatrie, c’est-à-dire un complexe de conceptions physiologiques et thérapeutiques qui se fondent sur une idée chimique de la nature, de la maladie et du remède. Le promoteur de ces doctrines, le Suisse Théophraste Paracelse, prône une reforme des fondements de la théorie et de la pratique médicale en s’attirant des sympathisants et des détracteurs. Des médecins chimistes se sont servis du format de curationes et d’observationes pour promouvoir les nouvelles pratiques par voie de démonstration manifeste, en se servant des preuves leur expérience au chevet des patients. La présente étude entend définir ce genre médical selon une approche multi-disciplinaire, en interrogeant ces textes du point de vue de l’histoire des idées, de l’épistémologie, à travers leurs échanges avec d’autres genres limitrophes (comme les practicæ, les consilia, ou les recueils de mirabilia), selon les milieux et les courants (le galénisme et la chimiatrie) mais aussi en se focalisant sur les enjeux narratologiques impliqués dans un récit d’expérience et dans la narration de faits. / Nell’Europa della modernità, una nuova tipologia di scritti medici circola nella stampa : sono le curationes e le observationes, narrazioni di così clinici dove la sola autorità di riferimento è l’esperienza del medico. Quest’ultimo afferma di aver scritto a partire da registrazioni al capezzale dei malati: il contenuto dei suoi scritti appartiene al mondo dei fatti e degli effetti (e non, per esempio, delle teorie e delle opinioni). Nel testo il medico interviene allo stesso tempo come principio di organizzazione narrativa (narratore) e come istanza intradiegetica, ciò come oggetto della narrazione.Più o meno negli stessi anni, in Europa comincia a diffondersi la chimiatria, vale a dire, un sistema concettuale fisiologico e te repentino legato a un’idea chimica della natura della malattia e del rimedio. Il promotore di questa dottrina, lo svizzero Teofrasto Paracelso, incoraggia con vigore una riforma delle basi teoriche e pratiche della medicina, attraendo simpatizzanti e detrattori. Dei chimiatri si sono serviti delle curationes e delle observationes per promuovere queste nuove pratiche attraverso la dimostrazione manifesta, utilizzando la loro esperienza al capezzale del malato.Questo studio intende definire tale genere medico attraverso un approccio multidisciplinare, interrogando i testi dalla prospettiva della storia delle idee e dell’epistemologia, attraverso anche le loro relazioni con generi limitrofi come le summæ medievali a uso pedagogico (le practicae), gli scambi epistolari tra medici (i consilia) o le raccolte di storie straordinarie (i mirabilia), secondo i contesti e le correnti (galenismo e chimiatria), ma anche focalizzando l’attenzione sulle poste in gioco narratologiche implicate in una storia di esperienza

Este trabalho se propõe a elaborar uma tradução comentada de um tratado médico de Paracelso, importante ator na individualização de diversas áreas modernas de conhecimento a partir da Alquimia. A imagem geralmente associada a ele se mostra marcada pelas campanhas difamatórias havidas que, provavelmente, facilitaram que a influência de suas ideias fosse progressivamente diminuída e posta de lado. Especificamente na esfera da língua portuguesa, a disponibilidade de textos seus é limitada, sendo, essencialmente, restrita a algumas (poucas) traduções indiretas. O corpus para a tradução propriamente dita compõe-se de três versões, num corte diacrônico, do tratado Von den ersten drei Essentiis: a edição de 1589, pouco após a morte de Paracelso, a edição de 1930, ainda em Frakturschrift e muito parecida com a de 1589, e a edição de 1965, apresentada já em alemão moderno e em fonte Antiqua. No cotejo destas edições observaram-se diferenças sugestivas da existência de propostas (escopos) individuais para cada edição. A primeira como texto técnico, a segunda como texto de divulgação, de cunho histórico, e a terceira, de cunho também histórico, mas voltada para o público moderno. Para a chamada Skopostheorie, o escopo ocupa posição central numa tradução e em seu redor, e diretamente condicionadas por ele, gravitam todas as decisões tradutórias. Por esta valorização dada ao escopo, que, para este trabalho, foi diverso daqueles apresentados no corpus, optou-se pela Skopostheorie como balizamento teórico dos trabalhos. Assim, o escopo regeu a definição das soluções propostas para os diversos desafios de tradução encontrados. Dentre eles estão as mudanças linguísticas decorrentes da passagem do tempo, a presença de elementos do latim no texto-fonte (na forma de palavras e presença de declinação) e os variados recursos que Paracelso empregou para contornar limitações linguísticas impostas pelo Frühneuhochdeutsch (tais como neologismos e germanizações, com diferentes graus de preservação e incorporação efetiva no alemão moderno). / This paper proposes to elaborate a commented translation, from German to Portuguese, of a medical treatise of Paracelsus, an important actor in the individualization of several modern areas of knowledge from Alchemy. The image usually associated with him is strongly influenced by defamatory campaigns moved against him by his contemporary peers and that have made it easier for the influence of his ideas to be progressively diminished and set aside. Specifically in the sphere of the Portuguese language, the availability of his texts is limited, being essentially restricted to (a few) indirect translations. The corpus for the translation itself consists of three versions, in a diachronic section, of the treatise Von den ersten drei Essentiis: the 1589 edition, shortly after the authors death, the 1930 edition, still in Fraktur type font and very much like the one of 1589, and the edition of 1965, already presented in modern German and Antiqua font. In the comparison of these editions, were found differences suggestive of the existence of individual purposes (scopes) for each edition. The first one as a technical text, the second as a text of divulgation, of a historical nature, and the third, also historical, but aimed at the modern public. Within the chosen theoretical framework, known as Skopostheorie, the scope occupies a central position in a translation and around it, and directly conditioned by it, gravitate all the translation decisions. This importance attached to scope was decisive as the scope for this work, was different from the others presented in the corpus. Thus, the scope governed the definition of the solutions proposed for the various translation challenges encountered. Among them are linguistic changes deriving from the passage of time, the presence of Latin elements in the source text (in the form of words and presence of declination) and the varied resources that Paracelsus used to circumvent language limitations imposed by the Frühneuhochdeutsch (such as neologisms and germanizations, with different degrees of preservation and effective incorporation into modern German).

This study focuses on two areas: alchemy (Part I) and rituals of initiation (Part II) in the works of Miguel de Cervantes, focusing on Don Quijote de la Mancha as my main case study. The first part analyses the function of alchemy and how it can be interpreted throughout the works and various literary genres of Cervantes. It will demonstrate that the texts of Cervantes contain both explicit and implicit allusions to, as well as different aspects of alchemy, such as operative and spiritual alchemy and how these are ultimately used by Cervantes as a means of expression. The author draws from this rich source and modifies these means of expression in order to achieve various results: sometimes with wit or in relation to fraud; at other times it focuses on inner alchemy relating to chivalry in what I have called spiritual chivalry, which has the aim of self-improvement and ultimately, gnosis.  Regarding the chivalric rituals of initiation, according to this investigation chivalry serves as both satire and representation of the alchemical process in the case of Don Quijote, which finds its key moments during the rituals. In this sense alchemy and chivalry are studied as two sides of the same coin, in which the search for something higher, an object (the philosopher stone, the beloved), subjects the protagonist to continuous transmutations and puts him in contact with the transitory, that is, liminal states, people and spaces. From this perspective Don Quixote de la Mancha is built upon liminal poetics. My approach, which follows the tenets of analogical hermeneutics, is included within the framework of the Western Esotericism Studies. The 16th and 17th centuries were a fertile age for alchemy throughout Europe. In Spain, alchemy and other esoteric disciplines co-existed with the Spanish Inquisition and its body for the control of ideas and texts: censorship. By being ambiguous and putting into dialogue different ideas of alchemy, Cervantes not only allowed readers to reach their own conclusions, he also protected his work from censorship.

Using the sixteenth-century theories of sympathies to examine the inter-character relationships in Hamlet, I argue for a period reading that offers insight into Hamlet’s delay and the basis for his problematic relationships with Gertrude and Ophelia. Asserting Hamlet’s character as an observer in the play with the ultimate goal of healing the infected state of Denmark, this examination of Hamlet explores how sympathetic healing would function between the characters of Hamlet, the Ghost, Gertrude, and Ophelia. Such a reading would present these characters as vulnerable bodies capable of directly affecting each other over a physical distance. Hamlet’s ultimate tragedy then would arise from his failures to engage with these sympathetic forces effectively, resulting in his inability to find the proper cure for his state.