[en] Abstract from English Wikipedia: \"Juan de Espinosa Medrano (Calcauso?, 1630? - Cuzco, 1688), known in history as Lunarejo (or \"The Spotty-Faced\"), was a Criollo cleric, saced preacher, writer, playwright, theologian and polymath from the Viceroyalty of Peru. He is the most prominent figure of the Literary Baroque of Peru and one of the most important intellectuals from Colonial Spanish America (along with the New Spain writers Sor Juana Inés de la Cruz and Carlos de Sigí¼enza y Góngora). Juan de Espinosa Medrano is the author of the most famous literary apologetic discourse in the Americas in the XVII century: the Apologético en favor de Don Luis de Góngora (1662). He also wrote autos sacramentales in Quechua â€"El robo de Proserpina y sueño de Endimión (c. 1650) and El hijo pródigo (c. 1657)â€"; comedies in Spanish â€"out of which only the biblical play Amar su propia muerte (c. 1650) is preservedâ€"; panegyric sermons â€"compiled after his death in a volume called La Novena Maravilla (1695)â€"; and a course in Latin of thomistic philosophy â€"Philosophia Thomistica (1688)â€". He acquired fame in life for the stylistic distinction and conceptual depth of his oeuvre (which was praised for its first-rate accordance to the scholastic and baroque epistemological parameters of his time). His polymathy, erudition and poetic ingenuity in the composition of sermons and literary works gained him the epithets of Sublime Doctor and Indian Demosthenes, as well as the less frequent ones of Criollo Phoenix and Tertullian of the Americas (all used to refer to him while alive). Additionally, after the Peruvian independence from Spanish Imperial rule took place, Juan de Espinosa Medrano's memory begun to be used as an exemplary model of the intellectual and moral potential of the peoples from South America (criollo, mestizos and indigenous populations included). The circumstances of Juan de Espinosa Medrano's origin, and the details about his first years of life, areâ€"almost in their entiretyâ€"unknown. The absence of significant biographical data put forward in the will written by the own author days before his death has further led to speculation about his ethnicity (or race) and identification. It has also led to manipulation and tendentious interpretations of the data preserved about his existence; such distortive reading has been especially pronounced in the many works of biographers, critics or commentators, akin to the political agenda of Indigenismo in Peru. What is incontrovertible, however, is that Juan de Espinosa Medrano always regarded himself both as Criollo and Spanish (an ideological servant of the Empire); evidences for such self-identification are to be found in his oeuvre, in which Juan de Espinosa Medrano sides constantly with the Spaniards, and often describes Native American populations as 'enemies', 'barbarous' and 'idolatrous' (he does not link himself with Native American peoples' cultures and ethnicity, and it is also unthinkable that an indigenous person could have held the power and clergy positions he did during his lifetime). His vast baroque production, written in Spanish, Latin and Quechuaâ€"in an aesthetic register different to the dialects now extantâ€"was published both in America and Europe, however, only at the end of his life in the Old World. It had impact exclusively in the Viceroyalty of Peru, nonetheless, particularly because of a sabotage plan carried out by Jesuit priests in Rome at the end of the XVII century, which succeeded in impeding the circulation of Juan de Espinosa Medrano's philosophic course in Latin across the Old World (the work is the aforementioned Philosophia Thomistica). It was in this period that the Jesuit University of Saint Ignatius of Loyola contended with the Seminary of Saint Anthony the Abbot in Cuzco â€"institution that Juan de Espinosa Medrano representedâ€" for the maintenance of its right in exclusivity to grant the degree of doctor to those instructed in Theology (a situation that forced the Seminary students, of Thomist instruction, to present themselves before a jury of Jesuit theologians â€"followers of the doctrine of Francisco Suárezâ€" for the evaluation leading to the conferral of their degree). In the present, the mysteries of his biography and the intrinsic quality of his literary production notwithstanding, the study of the works and life of Juan de Espinosa Medrano has extensively fallen to relegation or oblivion. This way, even if a certain part of his biography still survives in the oral tradition of the region of Apurí­macâ€"where it has acquired unusual characteristicsâ€", in Cusco as well as in the Peruvian Literary Canon, knowledge of his life and work circumscribes mostly to scholars of literature in Colonial Spanish America.\"

[es] Resumen biográfico extraído de Wikipedia en español: \"Juan de Espinosa Medrano (Nació en Calcauso, distrito de Mollebamba, provincia de Antabamba, departamento de Apurí­mac, 1632 - 1688), conocido también como Lunarejo, fue un clérigo, catedrático, predicador sagrado, escritor y dramaturgo del Virreinato del Perú. Fue apodado \"Doctor Sublime\", \"Demóstenes Indiano\", \"Fénix criollo\" y \"Tertuliano de la América\" por sus contemporáneos debido a su erudición y la suntuosidad retórica de sus sermones, discursos y obras. Es autor del Apologético en favor de Don Luis de Góngora (1662), el primer texto de crí­tica literaria escrito en América. Es también una de las tres figuras más importantes de la literatura barroca de Hispanoamérica del siglo XVII junto a los novohispanos Sor Juana Inés de la Cruz y Carlos de Sigí¼enza y Góngora. Espinosa Medrano es también autor de El rapto de Proserpina y sueño de Endimión (c. 1645), un auto sacramental en quechua; la Panegí­rica declamación por la protección de las ciencias y estudios (1650), un discurso de oratoria epidí­ctica; Amar su propia muerte (c. 1650), una comedia bí­blica en español; El hijo pródigo (c. 1657), un segundo auto sacramental en quechua; Discurso si en concurso de opositores a beneficio curado deba ser preferido caeteris paribus el beneficiado al que no lo es en la promoción de dicho beneficio (1664), un discurso sobre los beneficios eclesiásticos coloniales; Philosophia Thomistica (c. 1688), un curso de filosofí­a y lógica en latí­n; y La Novena Maravilla (1695), un volumen de sermones panegí­ricos de publicación póstuma. El origen y los primeros años de vida de Espinosa Medrano son, casi en su totalidad, desconocidos. La ausencia de datos biográficos ha conducido a la especulación histórica respecto a su identidad biológica y cultural, sobre todo por parte de biógrafos afines al indigenismo en el Perú. La autoidentificación de Espinosa Medrano en su obra es, sin embargo, la de un criollo o español americano. No obstante este hecho, desde el siglo XVIII hasta el presente, su figura viene siendo utilizada como ejemplo del potencial intelectual del hombre mestizo o nativo americano para el dominio de la cultura de origen europeo en América. Su producción barroca, escrita en español, latí­n y quechua, se publicó en América y Europa. Sin embargo, solamente tuvo recepción significativa en el Virreinato del Perú. En la actualidad el conocimiento académico sobre la vida y obra de Espinosa Medrano contrasta ampliamente con el conocimiento generado por la tradición oral de los departamentos de Cusco y Apurí­mac en el Perú. Para la academia, Espinosa Medrano fue un criollo letrado y su obra un ejercicio de participación americana en la cultura europea de su época. Para la tradición oral, Espinosa Medrano fue un indí­gena americano que introdujo una agenda de reivindicación racial y cultural indí­gena en su obra.\"