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V Jornadas De La Division Historia Sacando “a luz lo oculto en la naturaleza”: astrología y alquimia de Diego de Santiago en la corte de Felipe II1. Dr. Juan Pablo Bubello, UBA. Señalaba de Santiago que escribiría sobre el “... arte separatoria: la qual entedieron muy bié Arnaldo de Villanoua y Raymundo Lulio y Theophrasto Paracelso, y Vbequero, y Ioannes de Rupesissa y otros muchos... por cuyos medios ha venido a sacar a luz lo oculto de la naturaleza...”2. Con este fragmento de su Arte Separatoria y modo de apartar todos los licores, que se sacan por via de destilación: para que las medicinas obren con mayor virtud y presteza (Sevilla, 1598) se abre una buena vía de ingreso para estudiar la historia del esoterismo español en la corte de Felipe II; historia que todavía está por escribirse. Ya analizamos el extenso círculo de esoteristas (integrado por Lloren Coçar, Juan de Herrera, Giovanni Vicenzo Forte, Richard Stanihurst y Diego de Santiago, entre otros), que, en esta época, impulsaron la circulación de representaciones y prácticas desarrolladas por Marsilio Ficino, Pico della Mirándola, Tritemio, Paracelso, Giordano Bruno, John Dee y George Ripley3. Y precisamos además que de Santiago no sólo se filió explícitamente – como se observa en la cita del comienzo- con sus antecesores Arnau de Vilanova (1240- 1311), Raymundus Llullus –Ramón Llull- (1232-1316), Jean de Roquetaillade -Johannes de Rupescissa- (circa 1302-1366), Theophrastus Phillippus Aureolus Bombastus von Hohenheim -Paracelsus- (1493-1541) o su contemporáneo Johann Jacob Wecker (1528- 1586) -todos representantes del esoterismo occidental-,4 sino que además perteneció a ese grupo de esoteristas que, en la época del Rey Prudente, impulsó la producción, circulación 1 Este trabajo se enmarca en el Proyecto de Investigación con Reconocimiento Institucional (P.R.I. 2012- 2014), Facultad de Filosofía y Letras, Universidad de Buenos Aires titulado “Esoterismo y política en la España de Carlos V y Felipe II (siglo XVI)”. Una versión preliminar fue presentada y debatida en la mesa “Sociedad, religión y política en el espacio mediterráneo (siglos III – XVII)” ante V Jornadas de la División Historia - II Taller de Historia Regional, Universidad Nacional de Lujan, 2013. 2 DE SANTIAGO, D., Arte Separatoria... 1598, Libro II, capítulo 10, p. 21. 3 Cfr. BUBELLO, J. P., “Esoterismo y política de Felipe II en la España del Siglo de Oro. -Reinterpretando al círculo esotérico filipino en El Escorial: Juan de Herrera, Giovanni Vicenzo Forte, Diego de Santiago, Richard Stanihurst-”, Veredas da História, III, 2, 2010 –revista electrónica: www.veredasdahistoria.com 4 HANEGRAAFF, W.; FAIVRE, A.; VAN DER BROEK, R.; BRACH, J. P., Dictionary of Gnosis and Western Esotericism, Leiden-Boston, 2006, respectivamente 102-103; 694-696; 922-931; 1007-1009 y 44-45. o reapropiación de representaciones y prácticas astrológicas, mágicas, mágico-astrales, cabalísticas y alquímicas5. Ahora, desde la historia cultural,6 a partir de la categoría esoterismo7 y en diálogo crítico con los historiadores de la historia de la ciencia, profundizaremos en algunas de las prácticas y representaciones alquímicas y astrológicas de Diego de Santiago en su Arte Separatoria (1598)8, interpretando que el significado que la destilación asume en la mirada de nuestro alquimista motiva todavía múltiples aristas históricas que no deben descuidarse9. Sacando “a luz lo oculto en la naturaleza”: astrología y alquimia de Diego de Santiago. El Arte Separatoria consta de dos libros. El primero contiene 62 capítulos (el último numerado es el 61, debido a que el 28 fue asignado por error a dos capítulos consecutivos) El segundo libro se integra con 35. Se mencionó que los dos libros fueron escritos en forma independiente (cada uno tiene su numeración de capítulos y paginación específica)10. Se 5 Cfr. BUBELLO, J. P., “Notas sobre las relaciones entre absolutismo católico, polémicas antimágicas y esoterismo en la España del XVI: el caso de Felipe II y Juan de Herrera.” En GONZALEZ, M. L., (comp.), en Temas y perspectivas de Historia Moderna, Mar del Plata, 2011, 231-241. 6 Cfr. CHARTIER, R., El mundo como representación. Estudios sobre historia cultural. Barcelona. 1992. 7 Seguimos la conceptualización propuesta por Faivre hace un cuarto de siglo. Cfr. FAIVRE, A., Accés de l`ésotérisme occidental. Paris. 1986. Cfr. también los debates en torno al concepto en: FAIVRE, A. y VOSS, C., “Western Esoteriscim and the Science of Religions”, Numen, 42, 1, 1995, pp. 48-77; HANEGRAAFF, W., “Some remarks on the study of western esotericism”, Esoterica, I, 1999, 3-21; VERSLUIS, A., “What is Esoteric? Methods in the Study of Western Esotericism”, Esoterica, IV, 2002, 1-15; VERSLUIS, A., “What is Esoteric? Methods in the Study of Western Esotericism”, Esoterica, V, 2003, 27-40; HANEGRAAFF, W., “Forbidden Knowledge. Anti-Esoteric Polemics and Academic Reserarch”, Aries, V, 2, 2005, 225-254; STUCKRAD, K. Von, “Western esotericism: towards and integrative model of interpretation”, Religion, 35, 2005, 7-97; FAIVRE, A., “Kocku von Stuckrad et la notion d` esoterisme”, Aries, VI, 2, 2006, 205-214; ZOCCATELLI, P. L., “Note per uno studio scientifico dell`esoterismo”. En: GIORDAN, G. (a cura di), Tra religione e spiritualitá. Il rapporto con il sacro nell´epoca del pluralismo, Milano. 2006. pp. 222-234; PASI, M., “Il problema della definizione dell` esoterismo: analisi critica e proposte per la ricerca futura”. En: GROSSATO, A., Forme e correnti dell` esoterismo occidentale, Milano. 2008, 205-228. 8 La fuente será abordada comparativamente con otras precedentes y con las que le son contemporáneas; pues buscamos dar cuenta así de la doble dimensión del espacio cultural, en tanto está constituido por una arista vertical, diacrónica (que establece la relación de las fuentes con épocas anteriores y posteriores) y otra horizontal o sincrónica (donde se relacionan con otros aspectos de la cultura en el que se encuentran instalados al mismo tiempo) Cfr. SHORCKE, C., Pensar con la Historia. Buenos Aires. 2001, pp. 355 y ss. 9 Hemos presentado un avance de investigación en relación a este debate en 2011. Cfr. "IX Coloquio Internacional de Historiografía Europea y VI Jornadas de Estudios sobre la Modernidad Clásica", Departamento de Historia, Facultad de Humanidades, Universidad Nacional de Mar del Plata. Ponencia titulada: "El ´Arte Separatoria´ (1598) de Diego de Santiago. Un alquimista en la corte de Felipe II.” 10 LOPEZ PIÑERO, J. M. et al, Diccionario histórico de la ciencia moderna en España, Barcelona. 1983 (PORTELA MARCO, E., ver voz: “Santiago, Diego de”) exaltó al Arte como la única obra alquímica de importancia en la España del período,11 porque fue la primera escrita en castellano que abordó la destilación12 y porque su autor citó a Paracelso, Llull, Rupescissa y Vilanova13. Se puntualizó también que este Arte Separatoria fue citado luego en el Examen de boticarios (Burgos, 1632)14 y en el Ramillete de Platas medicinales (Burgos, 1637),15 ambos del benedictino fray Esteban Villa16. Aunque esas útiles referencias no pueden olvidarse, orientaremos aquí nuestras observaciones hacia otra cuestión: el vínculo entre de Santiago, la alquimia y la astrología. Precisemos que, aunque casi nada se sabe de los datos biográficos de nuestro agente -que presumiblemente nació a mediados del siglo XVI y que dice ser natural de San Martín de Trebejo-,17 al inicio del Libro Primero, señala que hace veinte años que se dedica a sus prácticas18. Y si afirma dedicarse al Arte desde 1578, lamentablemente, no brinda ningún otro detalle. Pero en el título encontramos una alusión que nos orienta tanto hacia el sentido de sus prácticas como al significado de sus representaciones: proceder a la destilación de sustancias para que “las medicinas obren con mayor virtud y presteza”. Desde la historia de la ciencia española se precisó que el término destilación poseía, en el siglo XVI, un significado mucho más amplio que el que tiene hoy y también se afirmó que de Santiago compartía ese significado (aunque su interés habría sido la preparación de productos puros con fines médicos, en una línea paracelsista)19. A nuestra mirada, reconstruir y entender el entramado de representaciones y prácticas que dan sentido a la destilación en de Santiago, obliga a analizar las múltiples aristas histórico-culturales involucradas, pero también focalizar, al mismo tiempo, tanto en 11 LOPEZ PIÑERO, J. M., “Química y medicina en la España de los siglos XVI y XVII. La influencia de Paracelso”, Cuadernos de Historia de la Medicina Española, XI, 1972, pp. 17-54. 12 REY BUENO, M., “El informe Valles: los desdibujados límites del arte de boticarios a finales del siglo XVI (1589-1594)”, Asclepio, LVI, 2, 2004, pp. 243-268 (p. 266) 13 Cfr. RODRÍGUEZ GUERRERO, J., “Censura y Paracelsismo durante el Reinado de Felipe II”, Azogue, IV, 2001. 14 PUERTO, J.; ALEGRE PEREZ, M. E., “Terapéutica conservadora versus terapéutica renovadora en el Barroco español”, en PUERTO, J.; ALEGRE, M. E.; REY BUENO, M.; LOPEZ, M. (coords.), Los hijos de Hermes. Alquimia y espagiria en la terapéutica española moderna, Madrid. 2001. pp. 161-186 (p. 179) 15 TEIXIDO GOMEZ, F., y FERRERA ESCUDERO, S., “Alquimia, química y filosofía alquímica en la obra del extremeño Diego de Santiago”, Asclepio, L, 1, 1998, pp. 31-47 (p. 35, n. 17) 16 Se ha especulado que, quizás, el boticario cordobés Juan de Castro y Medianilla también esté citando a Diego de Santiago en su El arte de destilar (1619), cuando escribe sobre “… un autor moderno en un libro harto bien excusado por su inutilidad…”. Cfr. ibid., p. 35. 17 DE SANTIAGO, D., Arte Separatoria... 1598, Libro I, capítulo 61, p. 151. 18 DE SANTIAGO, D., Arte Separatoria... 1598, Libro I, capítulo 1, p. 1. 19 LOPEZ PIÑERO, J. M., et al, op. cit., (PORTELA MARCO, E., ver voz: “Santiago, Diego de”) el trabajo intelectual como en el manual de nuestro agente (observar sus propias palabras y labores conforme señalan los especialistas actuales en la historia de la alquimia20) La primera cuestión que emerge pues en relación al marco histórico es el vínculo entre destilación y elixir y este asunto nos lleva desde 1598 hasta mediados del siglo XII.
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