Francis Bacon - Revision history

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			==License==
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	<br>		<br>
	{{Languages\|Francis Bacon}}		{{Languages\|Francis Bacon}}
	[[Category:Rosicrucians of the past according the legend]]		[[Category:Rosicrucians of the past according the legend]]

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	<br>		<br>
	{{~~LanguagesFrancis_Bacon~~\|}}		{{Languages\|Francis Bacon}}
	[[Category:Rosicrucians of the past according the legend]]		[[Category:Rosicrucians of the past according the legend]]

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External links

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	*{{sep entry\|francis-bacon\|Francis Bacon\|Juergen Klein}}		*{{sep entry\|francis-bacon\|Francis Bacon\|Juergen Klein}}
	* {{IEP\|bacon\|Francis Bacon}}		* {{IEP\|bacon\|Francis Bacon}}
	*{{gutenberg author~~\|id=Francis_Bacon\|name=~~Francis Bacon}}		* [https://www.gutenberg.org/ebooks/author/296 Works by Francis Bacon] at Project Gutenberg
	*[http://www.baconsocietyinc.org The Francis Bacon Society]		*[http://www.baconsocietyinc.org The Francis Bacon Society]
	*[http://www.earlymoderntexts.com Contains the New Organon, slightly modified for easier reading]		*[http://www.earlymoderntexts.com Contains the New Organon, slightly modified for easier reading]
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	<br>		<br>
	{{~~Languages~~}}		{{LanguagesFrancis_Bacon\|}}
	[[Category:Rosicrucians of the past according the legend]]		[[Category:Rosicrucians of the past according the legend]]

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Occult hypotheses

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	The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine		The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine
	light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:~~The Advancement of Learning~~\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, Novum Organum</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – Confessio Fraternitatis</ref>		light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[https://en.wikipedia.org/wiki/The_Advancement_of_Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, Novum Organum</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – Confessio Fraternitatis</ref>

	Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>		Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>

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Occult hypotheses

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	The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine		The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine
	light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, ~~[[s:~~Novum Organum~~\|Novum Organum]]~~</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – Confessio Fraternitatis</ref>		light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, Novum Organum</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – Confessio Fraternitatis</ref>

	Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>		Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>

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Occult hypotheses

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	The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine		The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine
	light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, [[s:Novum Organum\|Novum Organum]]</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – [[Confessio Fraternitatis]]</ref>		light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, [[s:Novum Organum\|Novum Organum]]</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – Confessio Fraternitatis</ref>

	Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>		Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>

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Personal life

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	[[File:Alice Barnham.gif\|right\|thumb\|Engraving of Alice Barnham]]		[[File:Alice Barnham.gif\|right\|thumb\|Engraving of Alice Barnham]]

	The well-connected antiquary John Aubrey noted in his ''Brief Lives'' concerning Bacon, "He was a Pederast. His Ganimeds and Favourites tooke Bribes",<ref>Oliver Lawson Dick, ed. ''Aubrey's Brief Lives. Edited from the Original Manuscripts'', 1949, ''s.v.'' "Francis Bacon, Viscount of St. Albans" p. 11.</ref> biographers continue to debate about Bacon's sexual inclinations and the precise nature of his personal relationships.<ref group=lower-alpha>See opposing opinions of: A. L. Rowse, ''Homosexuals in History'', New York: Carroll & Garf, 1977. page 44; Jardine, Lisa; Stewart, Alan ''Hostage To Fortune: The Troubled Life of Francis Bacon'' Hill & Wang, 1999. page 148; Nieves Mathews, ''Francis Bacon: The History of a Character Assassination'', Yale University Press, 1996; Ross Jackson, ''The Companion to Shaker of the Speare: The Francis Bacon Story'', England: Book Guild Publishing, 2005. pages 45 – 46</ref> Several authors<ref>[[A. L. Rowse]], ''Homosexuals in History'', New York: Carroll & Garf, 1977. page 44</ref><ref>Jardine, Lisa; Stewart, Alan ''Hostage To Fortune: The Troubled Life of Francis Bacon'' Hill & Wang, 1999. page 148</ref> believe that despite his marriage Bacon was primarily attracted to the same sex. Professor Forker<ref>Charles R. Forker, ''Masculine Love,'' Renaissance Writing, and the ''New Invention'' of Homosexuality: An Addendum in the ''Journal of Homosexuality'' (1996), Indiana University</ref> for example has explored the "historically documentable sexual preferences" of both King James and Bacon – and concluded they were all oriented to "masculine love", a contemporary term that "seems to have been used exclusively to refer to the sexual preference of men for members of their own gender."<ref>Journal of Homosexuality, Volume: 31 Issue: 3, 1996, pages 85–93, ISSN: 0091-8369</ref> The Jacobean antiquarian, Sir Simonds D'Ewes implied there had been a question of bringing him to trial for buggery.<ref>Fulton Anderson, ''Francis Bacon:His career and his thought'', Los Angeles, 1962</ref>		The well-connected antiquary John Aubrey noted in his ''Brief Lives'' concerning Bacon, "He was a Pederast. His Ganimeds and Favourites tooke Bribes",<ref>Oliver Lawson Dick, ed. ''Aubrey's Brief Lives. Edited from the Original Manuscripts'', 1949, ''s.v.'' "Francis Bacon, Viscount of St. Albans" p. 11.</ref> biographers continue to debate about Bacon's sexual inclinations and the precise nature of his personal relationships.<ref group=lower-alpha>See opposing opinions of: A. L. Rowse, ''Homosexuals in History'', New York: Carroll & Garf, 1977. page 44; Jardine, Lisa; Stewart, Alan ''Hostage To Fortune: The Troubled Life of Francis Bacon'' Hill & Wang, 1999. page 148; Nieves Mathews, ''Francis Bacon: The History of a Character Assassination'', Yale University Press, 1996; Ross Jackson, ''The Companion to Shaker of the Speare: The Francis Bacon Story'', England: Book Guild Publishing, 2005. pages 45 – 46</ref> Several authors<ref>A. L. Rowse, ''Homosexuals in History'', New York: Carroll & Garf, 1977. page 44</ref><ref>Jardine, Lisa; Stewart, Alan ''Hostage To Fortune: The Troubled Life of Francis Bacon'' Hill & Wang, 1999. page 148</ref> believe that despite his marriage Bacon was primarily attracted to the same sex. Professor Forker<ref>Charles R. Forker, ''Masculine Love,'' Renaissance Writing, and the ''New Invention'' of Homosexuality: An Addendum in the ''Journal of Homosexuality'' (1996), Indiana University</ref> for example has explored the "historically documentable sexual preferences" of both King James and Bacon – and concluded they were all oriented to "masculine love", a contemporary term that "seems to have been used exclusively to refer to the sexual preference of men for members of their own gender."<ref>Journal of Homosexuality, Volume: 31 Issue: 3, 1996, pages 85–93, ISSN: 0091-8369</ref> The Jacobean antiquarian, Sir Simonds D'Ewes implied there had been a question of bringing him to trial for buggery.<ref>Fulton Anderson, ''Francis Bacon:His career and his thought'', Los Angeles, 1962</ref>

	This conclusion has been disputed by others,<ref name="Character Assassination" /><ref>Ross Jackson, ''The Companion to Shaker of the Speare: The Francis Bacon Story'', England: Book Guild Publishing, 2005. pages 45 – 46</ref><ref>Bryan Bevan, The Real Francis Bacon, England: Centaur Press, 1960</ref><ref>Helen Veale, Son of England, India: Indo Polish Library, 1950</ref><ref>Peter Dawkins, Dedication to the Light, England: Francis Bacon Research Trust, 1984</ref> who point to lack of consistent evidence, and consider the sources to be more open to interpretation. In his “New Atlantis,” Bacon describes his utopian island as being "the chastest nation under heaven", in which there was no prostitution or adultery, and further saying that ''"as for masculine love, they have no touch of it"''.<ref name="Atlantis1627">Bacon, Francis. The New Atlantis. 1627</ref>		This conclusion has been disputed by others,<ref name="Character Assassination" /><ref>Ross Jackson, ''The Companion to Shaker of the Speare: The Francis Bacon Story'', England: Book Guild Publishing, 2005. pages 45 – 46</ref><ref>Bryan Bevan, The Real Francis Bacon, England: Centaur Press, 1960</ref><ref>Helen Veale, Son of England, India: Indo Polish Library, 1950</ref><ref>Peter Dawkins, Dedication to the Light, England: Francis Bacon Research Trust, 1984</ref> who point to lack of consistent evidence, and consider the sources to be more open to interpretation. In his “New Atlantis,” Bacon describes his utopian island as being "the chastest nation under heaven", in which there was no prostitution or adultery, and further saying that ''"as for masculine love, they have no touch of it"''.<ref name="Atlantis1627">Bacon, Francis. The New Atlantis. 1627</ref>

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Occult hypotheses

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	===Occult hypotheses===		===Occult hypotheses===
	~~{{main~~\|Occult theories about Francis Bacon}}		Main article [https://en.wikipedia.org/wiki/Occult_theories_about_Francis_Bacon\|Occult theories about Francis Bacon]<br>
	Francis Bacon often gathered with the men at Gray's Inn to discuss politics and philosophy, and to try out various theatrical scenes that he admitted writing.<ref>Frances Yates, ''Theatre of the World'', London: Routledge & Kegan Paul, 1969</ref> Bacon's alleged connection to the Rosicrucians and the Freemasons has been widely discussed by authors and scholars in many books.<ref>Bryan Bevan, ''The Real Francis Bacon'', England: Centaur Press, 1960</ref> However others, including Daphne du Maurier (in her biography of Bacon), have argued there is no substantive evidence to support claims of involvement with the Rosicrucians.<ref>Daphne du Maurier, ''The Winding Stair, Biography of Bacon'' 1976.</ref> Frances Yates<ref>Frances Yates, ''The Occult Philosophy in the Elizabethan Age'', pages 61–68, London: Routledge & Kegan Paul, 1979</ref> does not make the claim that Bacon was a Rosicrucian, but presents evidence that he was nevertheless involved in some of the more closed intellectual movements of his day. She argues that Bacon's movement for the advancement of learning was closely connected with the German Rosicrucian movement, while Bacon's ''New Atlantis'' portrays a land ruled by Rosicrucians. He apparently saw his own movement for the advancement of learning to be in conformity with Rosicrucian ideals.<ref name="Yates">Frances Yates, ''The Rosicrucian Enlightenment'', London and Boston: Routledge & Kegan Paul, 1972</ref>		Francis Bacon often gathered with the men at Gray's Inn to discuss politics and philosophy, and to try out various theatrical scenes that he admitted writing.<ref>Frances Yates, ''Theatre of the World'', London: Routledge & Kegan Paul, 1969</ref> Bacon's alleged connection to the Rosicrucians and the Freemasons has been widely discussed by authors and scholars in many books.<ref>Bryan Bevan, ''The Real Francis Bacon'', England: Centaur Press, 1960</ref> However others, including Daphne du Maurier (in her biography of Bacon), have argued there is no substantive evidence to support claims of involvement with the Rosicrucians.<ref>Daphne du Maurier, ''The Winding Stair, Biography of Bacon'' 1976.</ref> Frances Yates<ref>Frances Yates, ''The Occult Philosophy in the Elizabethan Age'', pages 61–68, London: Routledge & Kegan Paul, 1979</ref> does not make the claim that Bacon was a Rosicrucian, but presents evidence that he was nevertheless involved in some of the more closed intellectual movements of his day. She argues that Bacon's movement for the advancement of learning was closely connected with the German Rosicrucian movement, while Bacon's ''New Atlantis'' portrays a land ruled by Rosicrucians. He apparently saw his own movement for the advancement of learning to be in conformity with Rosicrucian ideals.<ref name="Yates">Frances Yates, ''The Rosicrucian Enlightenment'', London and Boston: Routledge & Kegan Paul, 1972</ref>

	[[File:Bacon-Rose.jpg\|thumb\|right\|An old volume of Francis Bacon and a rose]]		[[File:Bacon-Rose.jpg\|thumb\|right\|An old volume of Francis Bacon and a rose]]

	The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the [[Rosicrucian Manifestos]] and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine		The link between Bacon's work and the Rosicrucians ideals which Yates allegedly found, was the conformity of the purposes expressed by the Rosicrucian Manifestos and Bacon's plan of a "Great Instauration",<ref name="Yates"/> for the two were calling for a reformation of both "divine and human understanding",<ref group=lower-alpha>"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine
	light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, [[s:Novum Organum\|Novum Organum]]</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – [[Confessio Fraternitatis]]</ref>		light in the sky" – Fama Fraternitatis http://www.sacred-texts.com/sro/rhr/rhr06.htm</ref><ref>[[s:The Advancement of Learning\|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both had in view the purpose of mankind's return to the "state before the Fall".<ref group=lower-alpha>"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, [[s:Novum Organum\|Novum Organum]]</ref><ref group=lower-alpha>"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – [[Confessio Fraternitatis]]</ref>

	Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian [[Johann Valentin Andreae]]'s "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>		Another major link is said to be the resemblance between Bacon's "New Atlantis" and the German Rosicrucian Johann Valentin Andreae's "Description of the Republic of Christianopolis (1619)". In his book, Andreae shows an utopic island in which Christian theosophy and applied science ruled, and in which the spiritual fulfillment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling – linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs – which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington"/><ref>[http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin Literary criticism of Johann Valentin Andreae]</ref>

	The Rosicrucian organization AMORC claims that Francis Bacon was the "Imperator" (leader) of the Rosicrucian Order in both England and the European continent, and would have directed it during his lifetime.<ref name="HistoryofLife"/>		The Rosicrucian organization AMORC claims that Francis Bacon was the "Imperator" (leader) of the Rosicrucian Order in both England and the European continent, and would have directed it during his lifetime.<ref name="HistoryofLife"/>

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← Older revision		Revision as of 16:26, 29 March 2021
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	''From Wikipedia, the free encyclopedia"<ref>Wikipedia contributors, 'Francis Bacon', ''Wikipedia'', ''The Free Encyclopedia'', 21 November 2013, 17:12 UTC, <https://en.wikipedia.org/w/index.php?title=Francis_Bacon&oldid=582695272> [accessed 30 November 2013]</ref>		''From Wikipedia, the free encyclopedia"<ref>Wikipedia contributors, 'Francis Bacon', ''Wikipedia'', ''The Free Encyclopedia'', 21 November 2013, 17:12 UTC, <https://en.wikipedia.org/w/index.php?title=Francis_Bacon&oldid=582695272> [accessed 30 November 2013]</ref>
	<br>		<br><br>
	'''Sir Francis Bacon, 1st Viscount St. Alban''',<ref>Peltonen, Markku (2007) [2004]. "Bacon, Francis, Viscount St Alban (1561–1626)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/990</ref> <ref name=title group=lower-alpha>There is some confusion over the spelling of "Viscount St. Alban". Some sources, such as the Dictionary of National Biography (1885) and the Encyclopædia Britannica (11th ed., 1911), spell the title with "St. Albans"; others, such as the Oxford Dictionary of National Biography (2007), spell it "St. Alban" .</ref> (22 January 1561{{spaced ndash}}9 April 1626) was an English philosopher, statesman, scientist, jurist, orator and author. He served both as Attorney General of Wales and Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution.		'''Sir Francis Bacon, 1st Viscount St. Alban''',<ref>Peltonen, Markku (2007) [2004]. "Bacon, Francis, Viscount St Alban (1561–1626)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/990</ref> <ref name=title group=lower-alpha>There is some confusion over the spelling of "Viscount St. Alban". Some sources, such as the Dictionary of National Biography (1885) and the Encyclopædia Britannica (11th ed., 1911), spell the title with "St. Albans"; others, such as the Oxford Dictionary of National Biography (2007), spell it "St. Alban" .</ref> (22 January 1561{{spaced ndash}}9 April 1626) was an English philosopher, statesman, scientist, jurist, orator and author. He served both as Attorney General of Wales and Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution.

AccountManager at 20:26, 29 March 2021

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← Older revision		Revision as of 16:26, 29 March 2021
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	~~{{#TwitterFBLike~~:~~right\|small\|like}}~~		''From Wikipedia, the free encyclopedia"<ref>Wikipedia contributors, 'Francis Bacon', ''Wikipedia'', ''The Free Encyclopedia'', 21 November 2013, 17:12 UTC, <https://en.wikipedia.org/w/index.php?title=Francis_Bacon&oldid=582695272> [accessed 30 November 2013]</ref>
	<br>
	<br>		<br>
	'''Sir Francis Bacon, 1st Viscount St. Alban''',<ref>Peltonen, Markku (2007) [2004]. "Bacon, Francis, Viscount St Alban (1561–1626)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/990</ref> <ref name=title group=lower-alpha>There is some confusion over the spelling of "Viscount St. Alban". Some sources, such as the Dictionary of National Biography (1885) and the Encyclopædia Britannica (11th ed., 1911), spell the title with "St. Albans"; others, such as the Oxford Dictionary of National Biography (2007), spell it "St. Alban" .</ref> (22 January 1561{{spaced ndash}}9 April 1626) was an English philosopher, statesman, scientist, jurist, orator and author. He served both as Attorney General of Wales and Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution.		'''Sir Francis Bacon, 1st Viscount St. Alban''',<ref>Peltonen, Markku (2007) [2004]. "Bacon, Francis, Viscount St Alban (1561–1626)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/990</ref> <ref name=title group=lower-alpha>There is some confusion over the spelling of "Viscount St. Alban". Some sources, such as the Dictionary of National Biography (1885) and the Encyclopædia Britannica (11th ed., 1911), spell the title with "St. Albans"; others, such as the Oxford Dictionary of National Biography (2007), spell it "St. Alban" .</ref> (22 January 1561{{spaced ndash}}9 April 1626) was an English philosopher, statesman, scientist, jurist, orator and author. He served both as Attorney General of Wales and Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution.