Rosicrucians: DEVELOPMENTS
THE ORIGINS OF THE ROYAL SOCIETY
the years of the English Civil War and the Puritan Revolution (1642-1648) followed a brief and the Republican Cromwell's dictatorship (1653-1658), during which there were moments of conflict inside and outside the country (eg the war against the Netherlands). Despite all this, and certainly not favorable climate, the scientific and intellectual debate in Britain is not blocked.
There are reports of meetings which were held in 1645 to discuss the possible development of natural philosophy and experimental in London and, systematically, at Wadham College, Oxford (1648-1659). London meetings mention the distinguished mathematician John Wallis (1616-1703), the precursor of calculus.
Irishman Robert Boyle (1627-1691), which is considered the founder of modern chemistry, he mentions in a letter Written in 1647 even the existence of an "Invisible College, or (as they call themselves) philosophy" that despite his young age and inexperience, it would have bothered to care. This is because its members were "people who are trying to drive out the meanness of spirit, preaching a love so vast as to include everything that is human and who is satisfied only with the universal good will. In fact they are so afraid of failing in their success, which address the whole of humanity. " Even if it is not named as such, the pattern of invisibility and that of the 'love of humanity do naturally think about the movement of the Brotherhood of the Rosy Cross, although some identify these groups with the first Masonic lodges, perhaps infiltrated by elements belonging to the Rosicrucians. Of this notice is G. Gangi, who wrote: "The adepts Rosicrucian Masonic Workshops will be poured, and after welcoming the facts as accepted Masons (Freemasons accepted), you used the symbolism of Freemasonry operative to propagate their teachings. Their status was that of "symbolic Masons and their work consisted in building the Temple dcll'Umanità invisible and intangible." But not everyone shares this opinion in full.
Another English character of the environment of this period, John Wilkins , writing mechanics, remembers about a lamp for use underneath the `inner sun" found in the tomb of
Rosencreutz. On the other hand, Wilkins does not hide what he learned from Robert Fludd in applying just the mechanics and mathematics in the study of John Dee (Dee had written a penetrating ptefazione to Euclid).
It should also be recalled that in 1652 "Thomas Vaughan, who seems enjoyed the protection of Sir Robert Moray (general Deil 'Scottish Army, which would have been very important in the Royal Society, presiding at official meetings), published a translation in English of "manifestos" Rosicrucians, almost forty years after their first appearance in Germany. Scientists
remember were part of the group that, in 1660, assumed an institutional form with the establishment of the Royal Society for the Advancement of Learning (Royal Society for the Advancement of Knowledge), and the seat was moved to Oxford in the capital, at Gresham College. An important part of the Company was to maintain contacts and cultural exchanges with scholars scattered in Europe '. This "match" was then selected and gathered from the Philosophical Transactions (the first number came out in March 1665). The company also released, although he was often in financial straits, many treatises and books of scientific interest in cutting-edge than at the time: one for all Philosophiae Naturalis Principia Mathematica (Mathematical Principles of natural philosophy ") of Newton, in which the scientist exposed his theory of universal gravitation.
King Charles II, which (after many vicissitudes) in 1660 was just returned to the crown, according to its prestigious scientific academy award and its approval.
But among the members there were also men who had served in the parliamentary party, or that they had shared the utopian projects of the revolutionary period. The need to erase the memory before the sovereign and the interest for science conume determined in the early exclusion from the themes of the meetings of subjects "at risk" such as religion, the renewal of society or of rifoma 'education.
E' also likely that the positions on these issues were not unanimous and that the company wanted to distance himself from people such as John Webster, a Puritan theologian who had enthusiastically embraced the philosophy of the Rosicrucian manifestos in 1654 and expressed strong appreciation for Paracelsus, Dee and Fludd we think you thought compatible with that of Bacon and advocates I'insegnamento Schools.
a result of this was born the opposite tendency in the intellectual circles of a smear campaign against Dee in particular, culminated in the posthumous publication of her spiritual diary (1559), the prefacer pointed to as proof of his "diabolical magic." On the other hand speaks of the barricade must be noted that, during the years "hot" English Civil War and in subsequent years, not only Webster but also many other intellectuals made a rereading of the texts of Paracelsus, Dee and Fludd trying to match the "happy period of the Spirit" with that predicted by these scholars who would live once the situation changed existing social and giving to the Brotherhood of the Rosy Cross, a decisive role in the dynamics of events. But, in this respect, writes P. Arnold: Fludd argues that the Three Magi of ancient sages of today is, once called the Brothers of the Rosicrucians, they had the power to anticipate or elicit the advent of the millennium or the Holy Spirit. Only God has the time and glory; brothers Rosicrucians, essays and magicians can only observe the signs that he sends to interpret and predict future events. It is this second view allows you to prophesy apocalyptic events, and by its very essence is not a heritage of collegiality but also of individuals who have undergone special or mystical and mental exercises with a special grace. Assimilating "Brothers Rosicrucians, essays and magi, Fludd, who had a clear idea of \u200b\u200bwhat it was the hypothetical" Brotherhood ", stressed that better not be the isolation of those" wise men ".
From the picture quickly emerges dashed the opportunity to assume a continuity between the first generation of the Royal Society and the scientists and philanthropists active in London in the thirties, at least in their training. This continuity was on the other hand warning from Comenius, who dedicated The Road to light, written in London in those years and published in Amsterdam in 1668 alone, the Royal Sociely, defining how members of the Illuminati.
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