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Skip to main content. Log In Sign Up. Politics and Esotericism in Venice from to Rosicrucianism and the religious-political struggle in Europe. Power politics, espionage, murder, treason, sometimes under the aegis of allegedly ancient traditions and mystical prophecies: It is my intention to highlight two distant yet related events involving the convergence of politics, esotericism and Rosicrucianism in Venice in a socura span of several decades.
The two events are apparently distant but instead follow a complex, vast and fascinating thread: Rosicrucianism in its most divers forms. The start of it all of course takes place with the announcements of a mysterious Rosicrucian brotherhood in the opening phases of the s.
The third manifesto, the Chymische Hochzeit Christiani Rosenkreutz. Traiano Boccalini, Johann V. The mentioned Fama Fraternitatis only occupies 30 pages in this octavo-page tome.
Alberto Brandi – Encyclopaedia Metallum: The Metal Archives
The remainder contains the documents attached to the Fama, which in the intentions of the authors would have completed the message of the main text. Boccalini was an anti-catholic political author.
He was born near Ancona inbut thought it prudent to move to Venice later on because of his political views, which had caused Spanish resentment towards him and his works.
He anyway died in Venice insome suggest by the hand of Spanish thugs. It is imagined that Apollyon holds court and all ancient and modern personalities talk to him, regretting the state of things.
La via oscura : Alberto Brandi :
But the religious ecumenism of the author is easily inferred. In the chapter published by the Rosicrucian authors Apollyon is busy in realizing a complete reformation of the universe: The Emperor Justinian the I compels him to enact a law forbidding men to harm one the other. Apollyon decides to entrust seven great wise men from Greece as counsellors. Their proposals, alas, reveal themselves to be inconsistent and impossible to realize: The world falls again into a dark pit and the wheel follows the usual, perverted course of events.
In the Rosicrucian volume of there is no mention of the authorship of Boccalini. The reason why the authors of the Manifestoes included a fragment of a work from an Italian lw and anti-Spanish writer leaves room for plenty of speculation.
First of all, the presence of this translation constitutes an important element for those advocating a precise political plan in the doctrinal corpus bdandi the Rosy Cross. It is interesting also to notice that by the time the Fama and the Reformation were published no official German translation had appeared yet. The first German one saw the light inwhile an English one had to wait until Andreae himself had stayed for a while in Venice injust after the publication of the original edition oscufa the Ragguagli.
Boccalini himself was active in those years in promoting his work abroad.
Carleton, who would later offer refuge to Frederick V himself and his spouse Elizabeth after the disaster of the Battle of the White Mountain, received from Boccalini exactly the 77th chapter of his work — the same one that two years later would be published in the volume containing the very first Rosicrucian manifesto.
Much data, not many certainties and lots of speculation: A late, heretic manifestation of Rosicrucianism in Venice?
A time leap is albert necessary. Even more interesting was the identity of this leader.
A mythical figure already among his contemporaries, he was considered to be a highly skilled in the mysteries of alchemy, which had allowed him to reach the age of ; some said he was of Polish origins, some others that he came from Germany.
He became famous in the city for having designed an ingenious device to protect Venice from floods inand had started a flourishing trade of minerals. Thanks to this prominent role in commerce he came to vja many rich entrepreneurs, among which figured Francesco Giusto. Giusto reported that the members of the sect were 85, divided into two orders: Secrecy was highly regards on penalty of deathand on their initiation the members had to leave a lock of hair.
Federico Gualdi only could decide to whom teach the secrets that were held in the higher circle. Another particularity was the oath that each member had to undertake, namely to never pursue any magical activities with the purpose of gaining wealth or other material goals.
The Osservazioni inviolabili were divided into 47 points. And an even more interesting detail, in point no. Gualdi established a group with one foot in the mythical past of the Rosy Cross and another in a proto-Masonic society of esoteric teachings and mutual assistance, a forerunner of the type of the charismatic leader and a genuinely mysterious character, present in politics, trade and esotericism alike.
Ironically, their destinies, at the opposite ends of the 17th century, would also be radically different.
The trial was immediately interrupted and the accused were acquitted of all accusations. Federico Gualdi had long since left Venice without leaving any trace.
Much was still to be told about his later exploits abroad, but this is material for further studies. Remember me on this computer. Enter the email address you signed up with and we’ll email you a reset link. Click here to sign up. Help Center Find new research papers in: