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Baconian rhetoric and the New Atlantis
Sarah Hutton

out westwards from the Pillars of Hercules in pursuit of true philosophy. Bacon’s choice of metaphor was never accidental; judicious, even forensic, would be more apt descriptions.17 His reworking of this particular image has further connotations: as other critics have noted, the Pillars of Hercules are an image of power. They were the centre-piece of an emblem used by the Emperor Charles V, ruler of much of Europe and the Americas.18 The imperial connotations of this image were clear to sixteenth-century commentators whose ‘happie conquest of the West Indies’, as

in Francis Bacon’s New Atlantis
Colonialism, Jewishness and politics in Bacon’s New Atlantis
Claire Jowitt

galleon sailing beyond them.17 Furthermore, he appropriated the Holy Roman Emperor Charles V’s expansionist and heroic motto plus ultra (further yet) and applied it to his scientific schemes.18 Such images were used to argue that future English discoveries – including navigational voyages – would restore Man’s lost dominion over Nature. But to discover whether Bacon’s confident representation of the benefits of scientific colonialism continues in his later work we need to look at the ways in which Bacon represented science, travel, and colonialism in the New Atlantis

in Francis Bacon’s New Atlantis
Eric Pudney

Protestant conviction that miracles had ceased, or at least were not to be expected,136 would seem to leave little room for the supernatural in early modern life, and it appears to have been important to the early reformers to demonstrate that miracles, which seemed to legitimate the teaching of the Catholic Church, were in fact no more than trickery. Under the iconoclastic Protestant regime of Edward VI’s protector, Somerset, the Spanish ambassador van der Delft wrote as follows to Emperor Charles V: Many persons who still persevere in the holy ancient faith murmur

in Scepticism and belief in English witchcraft drama, 1538–1681