cuadernosИбероамериканские тетрадиCuadernos Iberoamericanos2409-34162658-5219MGIMO10.46272/2409-3416-2025-13-4-15-36cuadernos-724Research ArticleИБЕРОАМЕРИКА: ОПЫТ ПРОШЛОГО И НАСТОЯЩЕЕ. ИСТОРИЯ. КУЛЬТУРА. ИСКУССТВОIBEROAMÉRICA: EXPERIENCIA DEL PASADO Y DEL PRESENTE. HISTORIA. CULTURA. ARTEХосе де Акоста, Дьявол и Другой — фигуральная интерпретация истории в демонологическом дискурсе «Естественной и нравственной истории Индий»José de Acosta, the Devil, and the Other: the Figural Reading of History in the Natural and Moral History of the Indies’ Demonological Discoursehttps://orcid.org/0000-0002-9681-4572МонсальвеР.MonsalveR.

Рикардо Монсальве, канд. филол. наук, доцент; доцент

191186, Санкт-Петербург, наб. р. Мойки, 48

Ricardo Monsalve, PhD (Spanish and Renaissance Studies), Associate Professor ; Associate Professor

191186, Saint Petersburg, Moika embankment, 48

ricardo.monsalve.c@yandex.comРоссийский государственный педагогический университет им. А.И. Герцена; Национальный исследовательский университет «Высшая школа экономики»РоссияThe Herzen State Pedagogical University of Russia; HSE UniversityRussian Federation2025200120261341536Copyright © Монсальве Р., 20262026Монсальве Р.Monsalve R.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://www.iberpapers.org/jour/article/view/724

В период правления Филиппа II Испанская империя достигла пика своей территориальной экспансии. Вторая экспансия, но уже в сфере идей и судебных практик, шла параллельно, воплотившись в феномене, известном как Великая европейская охота на ведьм. В настоящей статье исследуется демонологический дискурс «Естественной и нравственной истории Индий» испанского историка-иезуита Хосе де Акосты с учетом особенностей исторического контекста. Посредством подробного анализа образа Дьявола в связи с локальными религиозными практиками коренных народов Нового Света излагаются герменевтические принципы, с помощью которых историк объяснял видение мира этими до той поры незнакомыми Старому Свету народами. Взгляды Хосе де Акосты основывались на смешении двух экзегетических традиций, появившихся с ранним христианством, а именно так называемого дьявольского мимесиса и типологико-фигуральной интерпретации мировой истории. Опираясь на библейские и патристические источники, а также на тексты историографов раннего Нового времени, автор данной статьи ставит целью показать, каким образом Хосе де Акоста смог ассимилировать американскую инаковость, несмотря на то что пытался понять Новый мир, исходя из своих собственных принципов. Автор приходит к выводу о том, что использование историком-иезуитом широкого спектра принципов философского толкования позволило выстроить когнитивный мост между Старым и Новым Светом в рамках христианской космологии, оказавшейся под угрозой из-за новых культурных реалий народов Америки.

During the reign of King Philip II, the Spanish Empire reached the peak of its territorial expansion. A second expansion, this time in the realm of ideas and legal practices, took place parallelly, embodied in the phenomenon widely known as the great European Witch Hunt. This article studies the demonological discourse in José de Acosta’s «Natural and Moral History of the Indies», taking into consideration these two peculiarities of the aforementioned historical context. Through a detailed analysis of the image of the Devil, in connection with various Amerindian religious practices, the article presents the hermeneutic principles with which the Jesuit historian explained the human world of the American continent. The article argues that José de Acosta’s vision in this regard springs from the encounter of two exegetical traditions born with early Christianity, to wit, the so-called diabolical mimesis and the typological-figural interpretation of world history. Resorting to early modern historiographical works, as well as to biblical and patristic sources, this article explains how the Jesuit historian carried out this complex epistemological assimilation of the American otherness, despite having aimed explicitly to account for the New World starting from its own principles. Finally, the article concludes that the Spanish historian used this hermeneutical mixture to build a cognitive bridge between the Old and New Worlds, thus keeping the internal coherence of Christian cosmology, threatened by the new cultural realities of the Americas.

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The authors declare that there are no conflicts of interest present.