THE BUILDER, OCTOBER 1915

SPECULATIVE MASONRY IN THE SEVENTEENTH CENTURY
BY BRO. OSSIAN LANG. GRAND HISTORIAN. GRAND LODGE OF NEW YORK

PART II

CENTRAL TENETS OF THE BRETHREN OF THE ROSY CROSS

FLUDD and Frisius agree in essential points. As the "Summum Bonum"
supplies all we need for our present purpose, we may gather from
this work whatever information is desired for our inquiry. The
central symbolism turns around the stone, Aben, (1) and the
building of the House of Wisdom. There is an abundance of
allegorical uses of the word stone or stones, in the Old and New
Testaments, which are made use of by Frisius to justify the
philosophy of the Brethren of the Rosy Cross.

"Thus saith the Lord of hosts: Consider your ways Go up to the
hill-country and bring wood and build the house."
--Haggai I, 78.

"They that are far off shall come and build in the temple of the
Lord."
--Zechariah VI, 15.

"Wisdom hath builded a house,
She hath hewn out her seven pillars."
--Proverbs IX, 1.

"Through wisdom is a house builded, 
"And by understanding it is established; 
"And by knowledge are the chambers filled 
"With all precious and pleasant riches."
--Proverbs XXIV, 3-4.

"The wise man buildeth his house upon a rock. The rains may descend
and the floods come; the winds may blow and beat upon that house:
it will not fall; for it is founded upon a rock."
--St. Matthew VII, 24-25.

Aben, Frisius argues, is the cabalistic stone. In it, we have the
Holy Trinity. For in Hebrew, Ab means Father and Ben Son; but where
the Father and the Son are present there the Holy Ghost must also
be.

Aben is then explained as the foundation stone of the universe, the
macrocosm. ("The Lord answered Job out of the whirlwind and said,
Where wast thou when I laid the foundations of the earth? Declare
if thou hast understanding. Whereupon are the foundations thereof
fastened? or who laid the cornerstone thereof ?"--Job XXXVIII, 1,
4, 6.)

The macrocosmic Aben, then, is the foundation stone of all and for
all. It was laid in Zion, and all the prophets and apostles built
upon it, though the ignorant and wicked builders rejected it as a
stumbling block and stone of contention:

"Thus saith the Lord God: "Behold, I lay in Zion for a foundation
a stone, "A tried stone, a costly corner-stone of sure foundation.
"He that believeth shall not make haste. "And I will make justice
the line, "And righteousness the plummet."
--Isaiah XXVIII, 16-17.

"According to the grace of God which is given unto me as a wise
Master builder, I have laid the foundation, and another buildeth
thereon. But let every man take heed how he buildeth thereupon....
For other foundation can no man lay than that is laid, which is
Jesus Christ."
--St. Paul, 1; Cor. III, 10-11.

"The stone which the builders rejected "Is become the chief
corner-stone."
--Psalm CXVIII, 22.

"As it is written in the scripture, Behold, I lay in Zion a chief
corner stone, elect, precious: and he that believeth in him shall
not be confounded.

"Unto you, therefore, which believe, he is precious: but unto them
which be disobedient, the stone which the builders disallowed, the
same is made the head of the corner, and a stone of stumbling, and
a rock of offence, even to them which stumble at the word, being
disobedient."
--I Peter II, 6-7-8.

If we consider the significance of Aben for the individual man (the
microcosm, or the universe on a small scale), we find we are parts
of the same spiritual stone, "cut out of that catholic (universal)
rock":

"Coming to Christ, as unto a living stone, disallowed indeed of
men, but chosen of God and precious: Ye also, as living stones, be
ye built up a spiritual house."
--I Peter II, 4-6.

In other words: Build yourselves upon Christ, as the foundation
stone, as living stones, to a house of God.

"We are labourers together with God: Ye are God's husbandry, Ye are
God's building."
--I Cor. III, 9.

"Know ye not that ye are the temple of God, and that the Spirit of
God dwelleth in you? If any man defile this temple of God, him
shall God destroy; for the temple of God is holy which temple ye
are."
--I Cor. III, 16-17.


Nor are those excluded who are-not of our faith. The temple of God
is built up of all men who seek Him and strive to know Him. Quoting
John, the Baptist: "Say not within yourselves, 'We have Abraham for
our father': for I say unto you, That God is able of these stones
to raise up children unto Abraham."

The plan of the building which the Fraternity of the Rosy Cross is
seeking to establish is given in the words of Hebrews XIII, 1: "Let
brotherly love continue."

"Behold, how good and how pleasant it is for brethren to dwell
together in unity."
--Psalm CXXXIII, 1.

An example of the mystic, allegorical interpretation of the
Scriptures, met with everywhere in Rosy Cross literature, is the
following:

As Christ was hidden in that Rock or Stone, before the days of
Moses, since the spiritual is usually concealed in the physical, so
also does Moses conceal in his writings the spiritual Aben; that is
why we say he wrote under a veil, i. e. mystically. That is why the
Apostle Paul says (II Cor. III, 6) "The letter killeth, but the
spirit giveth life."

"The Lord said unto Moses, Behold, I will stand before thee, there
upon the rock in Horeb; and thou shall smite the rock, and 
there shall come water out of it, that the people may drink."
--Exodus XVII, 6.

"Moreover, brethren, I would not that ye should be ignorant, how
that all our fathers were under the cloud, and all passed through
the sea;
"And were all baptized unto Moses in the cloud and in the sea;
"And did all eat the same spiritual meal;
"And did all drink the same spiritual drink; for they drank of that
spiritual Rock that went with them: and that Rock was Christ."    
--I Cor. X, 1-4.

Alchemistically expressed, the water which sprang from the Rock was
potable gold, the word of God, words of Wisdom.

That suggests also what we Alchemists mean when we speak of
producing gold. It is not the gold the multitude hankers for. Ours
is living gold, the gold of God, that which the Psalmist calls
silver:

"The words of the Lord are pure words,
"As silver tried in a crucible on the earth, 
refined seven times."
--Psalm XII, 7.

The Rosy Cross alchemy in the transmutation of base metals into
gold, is not that of the spurious Rosicrucians who deceive the
avaricious by false promises; it takes the base, natural man and
turns him by its art into a new, spiritual man, through the Word of
God and the practice of charity.

In the same manner the rough ashlar is turned into a perfect
ashlar.

As God has promised to dwell among men, to have his tabernacle
among them, we must with all our strength and with spiritual tools
strive for Aben. As the prophet Isaiah says: "Ye that seek the
Lord, Look unto the rock whence ye were hewn." (Isaiah LI, 1.)

The first step toward finding this Rock (the Philosopher's Stone)
is to look for it within yourself; hence begin to know thyself. If
you desire help from the writings of the Alchemists, remember that
these wrote them in a veiled, mystic manner. Thus Darnaeus says
"Change--oh! change yourselves from dead stones into living
philosophical stones !"

In order to realize the chemical steps of progression, we must
first seek to discover the true sense of the Alchemists through
careful insight. Then it will be found that they wrote differently
and wanted to be understood differently. (Masonically speaking, one
must first possess "the key of a fellowcraft" to interpret
correctly.)

We summarize, as follows; always following the "Summum Bonum":

The human body is a temple. Christ is its cornerstone. When we
raise this corner-stone, His temple is also raised, as was the
Temple of Solomon, when his players were fulfilled and the glory of
the Lord descended.

"Similarly, Kephas and Aben were at one time only dead stones, now
become living stones through an actual transmutation, in that from
the condition of Adam after his fall from grace they transformed
themselves into Adam's original state of innocence and perfection;
just as if there had been effected a transmutation from ordinary
dirty lead into the purest gold. And this transmutation took place
by the intermediation of that living gold as of the mystic stone of
the Philosophers, which to us represents the divine emanation of
wisdom. This wisdom, however, is the gift of God, and nothing
else."

MORE LIGHT FROM THE "SUMMUM BONUM"

The study of true Magic, the Cabala and chemistry are the sciences
called the three principal columns of the house of wisdom. By Magic
is meant the art of wisdom practised by the Magi who came to
worship the new born Christ. Cabala stands for mystic mathematics
(or strength). Chemistry is explained as the study of nature
(beauty). The true Brethren of the Rosy Cross are called architects
who build the house of God, after the manner already explained.

Why did the Brethren adopt the name of the Rosy Cross? There is an
order of the Holy Cross. The Knights who went to war against the
Saracens bore on their cloaks the emblem of a deep red cross. The
Brethren have chosen the true and living cross of Christ as the
emblem of wisdom, that mystic wisdom which the Bible calls the Tree
of Life whose root is the Word of Light.

The color of the cross is that of blood or as that of red roses
mixed with lilies.

(We omit all mystic elaboration of the ideas here briefly indicated
nor do we include other matters which have no bearing on the
development of the Freemasonry of the Symbolic Lodge.)

R. C. BRETHREN AS MASTER BUILDERS AND FORM OF THE LODGE

Finally, the Brother is to labor at the perfecting of this work in
the character of an architect, or master builder. (I Cor. III,
10-11).

In order that the structure may be firmly established, in order
that we may arrive at the rosy blood of the cross hidden within the
foundation stone, we must dig from the surface to the center, we
must seek and knock; unless we pursue our work with zeal, all our
efforts will be wasted. All bodies have manifest height, occult
depth and intermediate breadth. From the manifest form of a body we
can only conjecture what its occult form must be, when we destroy
the manifest to advance to the revelation of its occult form. The
truth of this is found when we contemplate the depth of the
geometric cube.

The wise artist and the true religious philosopher must penetrate
the earth and labor in every particle of the threefold dimension,
if he wants to find the true rectangular foundation stone which God
has laid in the foundation of the earth (Job 38, 4-6). Then he will
know that "the love of Christ passeth knowledge, and that ye might
be filled with all the fullness of God." (Eph. III, 19).

Then knock and strike zealously and strenuously, for "Ye have not
yet resisted unto blood, striving against sin." (Heb. XII, 4). Here
the Apostle teaches us occultly that a transgression here,
something foreign there, not emanating from the pure truth which is
Christ Jesus, is present, which must be broken off and gotten rid
of, from the human or soul-endowed stone; then truth will illumine
the master builder and true Brother, and it will gleam in a
rose-red or blood-colored glow, and he will see in this divine
light his own light and receive and enjoy at last the wages of his
labors. Then he shall be justly called a Brother of the Rosy Cross
and he shall be called a member of the true Fraternity.

THE ROYAL ART

Everything thus far has been gathered from the "Summum Bonum,"
arranged so as to serve best our present purpose and in language
more suitable to our times, without however changing the essence
and the spirit. I shall add no extended comment. The brethren who
are at home in the language, the symbols and the spirit of
Freemasonry can gather their own conclusions. What has been gleaned
from the work of Frisius, together with the notes on the symbolism
of the Alchemists, would seem to be quite sufficient to explain why
the Brethren of the Rosy Cross should have been considered the
forebears of the Accepted Free Masons. Before offering a brief
concluding summary, we must give a moment's attention to the
development of the idea of the Royal Art which is the true name of
Freemasonry.

First let us take another word from the "Summum Bonum," which
describes the Rosy Cross view of the Royal Art:

There were in antiquity, four renowned schools of natural Magic,
to-wit, the Hindoo, the Persian, the Chaldaic and the Egyptian.
From the Persians came those three Kings (Magi, Wise Men) who were
seeking the new born "King of the Jews," to present gifts unto Him
and to worship Him. The sons of Persian Kings, as Plato has related
in his "Alcibiades," were initiated into Magic that they might
learn from the study of the pattern of the universe how best to
govern their own dominions and to preserve order and administer
justice therein. Cicero, too, speaks of this, in his "De
Divinatione," saying that no one was crowned among the Persians
with the royal diadem until after he had been fully instructed in
Magic. That is why Oriental kings were so well grounded in wisdom
and coveted the name of Magi or Wise Men. Hence those who came from
the far East to worship the Christ child, were called by the Holy
Spirit "Magi."

Recalling that in the early days of the Grand Lodge of England we
met repeatedly with the declaration, "There have been Kings that
have been of this sodality," we shall have another clue to the
genealogy of Freemasonry, as it was conceived by the organizers of
the speculative craft.

Or take this quotation from "The Master's Song" of the premier
Grand Lodge:

Thus mighty Eastern Kings, and some 
Of Abram's Race, and Monarchs good 
Of Egypt, Syria, Greece and Rome. 
True Architecture understood.

Who can unfold the ROYAL Art? 
Or sing its Secrets in a Song? 
They're safely kept in Mason's heart 
And to the ancient Lodge belong.

Those familiar with the Constitutions of 1723 know what changes
were made to make the ancient "Charges" conform to the newly
established ideals of the Fraternity. What was there said regarding
the attitude toward the "old Gothic Constitutions," applies also to
the religious tenets of the Brethren of the Rosy Cross. The changes
gave a simplified definition of the "Royal Art," though the spirit
remained what it had been in the "Summum Bonum." Indicating the new
meaning in the briefest form, I would answer:

What is the Royal Art?
The practice of the Royal Law.
And the Royal Law?

"If ye fulfill the Royal Law according to the Scripture, Thou shalt
love thy neighbor as thyself, ye do well." So wrote St. James, the
first Bishop of Jerusalem, the same who declared that "Pure
religion and undefiled before God and the Father is this; to visit
the fatherless and widows in their affliction, and to keep himself
unspotted from the world."

CONCLUSIONS

In conclusion, I beg to submit a summary statement embodying
findings based on many years of search to arrive at some sort of
satisfactory solution of the puzzling question as to the derivation
of the substance of Freemasonry. This summary is not complete and
is intended to serve merely as a supplement to my paper on
"Freemasonry and the Medieval Craft Gilds."

The establishment of Christianity was accomplished chiefly by the
marvelous rise of the power of the Church and the rigid application
of this power. The first need and therefore the first care was to
establish catholic unity in the faith.

The disintegration of that which had been the Roman Empire had
sounded the death knell for pagan civilization. An era of confusion
followed. The most extravagant teachings were in circulation.
Passions and vices ran riot because of the prevailing anarchy. A
cult of a thousand years had been dispossessed by a young cult
which had the promise of eternity but had not then been established
firmly enough to compel respect. People hesitated between the creed
of the yesterday and the creed of the tomorrow. There was one giant
among men, who had the courage to choose, and having chosen, to
battle for his creed without weakening. That was St. Augustin, the
great Doctor of the Church, mystic and man of action, philosopher
and master organizer and administrator. He united in himself the
genius of the Semitic race with the wisdom of the Latins, the
Greeks and the Alexandrians. He may well be called the establisher
of the Roman Church which became, and for a thousand years
thereafter remained, the supreme ruler of Western Europe. (2)

One indirect but quite logical effect of St. Augustin's war upon
heresies was the suppression of every form of free speculation in
philosophy. Unity of creed must be established at any cost. The
apostasy of the Emperor Julian had convinced doubting ecclesiastics
of the danger lurking in an unbridled freedom of study. Three years
after the death of St. Augustin, the Fourth Council of Carthage (in
398) formally prohibited the reading of secular books even by the
bishops. In 529, the philosophical schools were abolished by decree
of Emperor Julian. (3)

Freedom of thought cannot be suppressed by decrees. But a check may
be put on the expression of thought. And it was put on. Then there
sprang up secret ("invisible") Colleges, Academies, Lodges, etc.,
for meetings of independent seekers after truth. In Italy,
particularly, these secret associations-displayed great activity,
hiding their real purposes under names, auspices and forms selected
to mislead the watchful spies of the hierarchy. (4)

Members of the Academy of the Trowel, for example, would wear
builders' aprons and display builders' tools, presenting the
appearance of a gild of operative Masons. By giving mystic meanings
to emblems of a seemingly operative character, they could freely
discuss prohibited topics in a manner only understood by trusted
initiates. If they wished to be regarded as men engaged in
architectural subjects, they would try to have those present who
were generally reputed to be interested in such matters. The
membership was made up largely of scientists, philosophers,
architects, musicians, painters, sculptors and poets.

In spite of their camouflage, the brethren of these "invisible"
lodges were occasionally discovered. Yet so well were their secrets
guarded that practically no first hand knowledge of them has come
down to us, though we can obtain information enough from Roman
Catholic sources, if we make proper allowances for always
unmistakable prejudices. Thus Pastor in his famous "History of the
Popes" refers to the "invisible" Roman Academy founded by Julius
Pomponius Laetus, professor in the University of Rome, in the
fifteenth century, as "the center of meetings for all discontented
and pagan Humanists." We are told that the initiates adopted
religious usages, regarded themselves as a college of priests, with
Pomponius as Grand High Priest. Gregovorius who is quoted with
approval, calls the Academy "a classical Freemasons Lodge."

The Brethren of the Academy of Pomponius were accused, under Pope
Paul II (1464-1471), as having conspired to kill the Holy Father,
that they were pagans and materialists, etc. Imprisonment and death
threatened the Brethren. "Safety first" in those days meant
punishing the accused first and investigating afterward. Most of
the Academicians fled. Ultimately all were, on the principle of
Scotch verdict, absolved from the charge of heresy. Owing to the
intervention of the scholarly and liberal Cardinal Bessarion,
Pomponius and the others were allowed the freedom of the city,
under close surveillance.

The Academicians were predominantly Platonists. So were the members
of most of the other forbidden secret societies (or occasional
gatherings), while the Church officially upheld Aristotle and for
a long time sought to suppress Plato to whom religion consisted
essentially in the practice of justice.

In the Teutonic countries, speculative philosophers were to be
found largely among the mystic Alchemists who are often spoken of
as "Hermetic Philosophers," in Masonic writings. They had no
central organization. Wherever two or three of them met together,
they formed a lodge for mutual intercourse and the initiation of
worthy candidates who, after a period of probation more or less
extended, would be put in possession of the secret symbols and
traditions whereby they might obtain a key to the literature of all
the mystics.

In Great Britain, the Rosicrucian Alchemists were, as has been
indicated, essentially Christian theosophists. They studied nature,
but not for purely scientific purposes; they sought rather to
discover in nature the traces of the mystic Supreme Architect of
the Universe, revealed as well as concealed in and by the visible
and discoverable phenomena.

The predominance of religious speculation led to the separation
from the mystic Alchemists of those who preferred to specialize in
the experimental study of nature. The philosophical reform work of
Francis Bacon (1561-1626) was probably the chief cause of the
change.

At the beginning of the seventeenth century, through the influence
of Robert Fludd (1574-1671), the Fraternity of the Rosy Cross arose
in Great Britain. This Fraternity represented the mystic portion of
the Alchemists whose practices they followed. "Heresy" had been no
safer under the Protestant "Bloody Bess" than it had been in
Pre-Reformation times; the only difference being in the kind of
"heresy" for which men were hanged or burned by the executioner of
the power which happened to be in control at the time. That,
together with the predilection for symbols having to do with house
and temple building, no doubt accounts for the appearance of the
names of reputed Rosicrucianism the membership lists of the
operative gild of Masons. The Alchemists of an earlier day are
supposed also to have been identified with this particular gild.
The inference is that they formed occasional lodges of their own
and were the "secret brotherhood" in the bosom of the Masons
Company referred to in the records of that Company. This would
account for the presence among the "Accepted" Masons of Elias
Ashmole, Sir Robert Moray, Dr. Thomas Wharton, Sir George Wharton,
William Oughtred, Dr. John Hewitt, the astronomer and astrologist,
William Lily and Sir Christopher Wren, all of them distinguished
scientists interested in the Rosy Cross program.

And now a word to account for the statement in the Constitutions of
1738, at a time when there were many alive who would have objected
to it if it had not been true, that the decay of the lodges of
Accepted Freemasons, shortly after 1708, was due to Sir Christopher
Wren's neglect of the office of Grand Master. Gould's insistence
that Wren was not a Freemason and never could have been Grand
Master, in spite of trustworthy evidence which should have caused
him not to be so positive, is easily explained. Gould is usually
very careful, content with nothing but the original sources but it
is quite evident here that he had never
given serious consideration to the possibility of Rosy Cross
relationships.

Sir Christopher Wren was a speculative Mason, nevertheless, and may
have been known as Grand Master of the "Accepted" circle. His
"neglect of the office" shortly after 1708 appears quite natural to
me. That which had attracted him into the "Acceptation" was no
doubt the calibre of the men who were associated with it and who
were active in it. But, in 1662, there had been incorporated in
London the Royal Society, which as time went on, absorbed more and
more the spare time of the men more directly interested in
scientific progress. After the close of the seventeenth century,
"acceptation" of men of this stamp in the Masonic fraternity ceased
altogether. The lodges became mere convivial clubs and for these
Sir Christopher had no time.

This leads me to advance a conclusion for which I hope to have
prepared the ground. I believe that the Royal Society and
Freemasonry both sprang from the same original source or sources.

"Alchemy" which comprised in Pre-Reformation days all pursuits in
science and philosophy had passed into Rosicrucianism. Bacon's
"Novum Organum," in 1620, having established the necessity for
specialization in experimental science, Rosicrucianism was doomed
to final extinction. Bacon's "New Atlantis" (1624) set up a new
ideal for men eager to enlist in the service of mankind by the
advancement of civilization. (5)

"The New Atlantis" was written, as Diderot pointed out in the
prospectus of the French Encyclopedistes, "at a time when, so to
say, neither sciences nor arts existed." The twilight efforts of
the Alchemists no longer sufficed. More light was wanted. Day was
at hand. "Solomon's House, that beautiful dream of the philosopher,
began to be realized less than forty years after his death." (6)
The picture of Solomon's House drawn by Bacon in "The New Atlantis"
was the model from which the Royal Society was built. (7) The
historian of this Society, Dr. Thomas Sprat (1636-1713) Bishop of
Rochester, made acknowledgment of this when he wrote: "I shall only
mention one great man who had the true imagination of the whole
extent of this enterprise, as it is now set on foot, and that is
Lord Bacon." (8)

Professor Nichol sums up the established testimony of all
authorities on the subject, in these words: (9) "It is admitted
that the suggestion of the College of Philosophy instituted in
London (1645) and after the Restoration extended into the Royal
Society (1662) was due to the prophetic scheme of Solomon's House
in the New Atlantis. Wallis, one of the founders of the Society,
exalts him by name, along with Galileo, as heir master. Sprat says
"It was a work becoming the largeness of Bacon's wit to devise and
the greatness of Clarendon's prudence to establish." Boyle invokes
for its inauguration "that profound naturalist * * * one great
Verulam."

The spirit that animated the whole conception of Solomon's House
was "the love of man and the honoring of God." The Royal Society
limited its membership quite naturally to men considered capable of
rendering eminent service to the advancement of scientific
discovery. Thereby it assured the progress of the great work it had
undertaken, but it limited, at the same time, the realization of
the ideal pictured in the "New Atlantis." The consciousness of this
fact, together with the remembrances of the derivation from the
true seekers after truth among the earlier Alchemists, were, I am
persuaded, the chief reasons which prompted many of the members of
the Royal Society to join the "revived" Society of Freemasons,
shortly after the establishment of the Grand Lodge of England. In
Freemasonry they hoped for the complete and universal realization
of the whole ideal of the "New Atlantis," with the Royal Society as
the scientific center of Solomon's House.

This is, briefly and summarily told, my conclusion regarding the
evolution of "Speculative" Freemasonry, more particularly during
the seventeenth century, for "the love of man and the honoring of
God." Imperfectly as the result of my researches is placed before
you, my brethren, I hope to have at least suggested where to look
for traces of the origins of our beloved Fraternity founded upon
the Fatherhood of God, the mystic foundation stone of the universe,
and the practice of the Royal Art which is the fulfilment of the
Royal Law according to the Scripture: "Thou shalt love thy neighbor
as thyself.'

POSTSCRIPT

I trust I have not given the impression that the substance of
modern Freemasonry was derived from the Rosicrucians. An organized
Fraternity of the Rosy Cross probably never existed outside of
books. The writings of Fludd and Frisius formulated for Great
Britain a body of Rosy Cross tenets differing in essential points
from the teachings of the Rosicrucians of Continental Europe.
English and Scottish Alchemists followed Fludd and Frisius. Their
attempts to translate the plans of these leaders into practice,
appears to have induced some of them to form occasional lodges,
either independently under the designation of Freemasons--the name
of Rosicrucian having fallen into disrepute--or in the bosom of
Masonic craft gilds, as a separate "secret brotherhood" of Accepted
Freemasons. Read in connection with "Freemasonry and the Medieval
Craft Gilds," the suggestion will be clearly understood.

Freemasonry, as established by the Constitutions of 1722-3,
represents the confluence of two streams, each having many
tributaries: The sources of the one stream must be looked for in
the Anglo-Saxon gyld, and its name is democracy; the sources of the
other must be looked for in the earliest academies of philosophers
searching for the One Living God, Father of all men, and its name
is liberty of conscience.

(1) Aben or Eben (as in Ebenezar) is Hebrew for stone.
(2) For a vivid picture of life in the fourth century, the period
so trying for men's souls, I refer those who read French to the
charming, wonderful book of Louis Bertrand on "St. Augustin."
(3) See Laurie's "Rise of Universities," first two chapters.
(4) Especially from the fourteenth century onward.
(5) "Doubtless it was one of Bacon's highest hopes that from the
growth of true knowledge would follow in surprising ways the relief
of man's estate; this, as an end, runs through all his yearning
after a fuller and surer method of interpreting nature."
--Dean Church.
(6) M.C. Adam's "Philosophie de F. Bacon," Paris, 1890, p. 328.
Bacon died on April 9th, 1626. The London "College of Philosophy"
which became the Royal Society, was instituted in 1645.
(7) G.C. Moorr Smith, in his edition of "The New Atlantis,' (Pitt
Press Series) Cambridge, 1900, page 28.
(8) "History of the Royal Society," edition of 1667, page 35.
(9) "Francis Bacon; His life and Philosophy," (Blackwood's Phil.
Classics) 1889, vol. II, p. 136.

