The New Atlantis is a utopian novel written by Francis Bacon in 1626. It depicts a mythical land, Bensalem, to which he sailed, that was located somewhere off the western coast of the continent of America. He recounts the description by one of its wise men, of its system of experimentation, and of its method of recognition for inventions and inventors. In Bensalem, marriage and family are the basis of society and family ties are celebrated in state-sponsored holidays.
The best and brightest of Bensalem's citizens attend a college called Salomon's House, in which scientific experiments are conducted in Baconian method in order to understand and conquer nature, and to apply the collected knowledge to the betterment of society.

The riches of Salomon's House

There is evidence in Bacon's New Atlantis for both a secular and religious interpretation of a sailors' conversion. With a secular interpretation, the sailors are portrayed as being converted to believing in the ultimate superiority of science after their arrival in Bensalem. This may assume that the sailors were initially of a Christian faith, given the amount of evidence supporting a possibility. The sailors have too much knowledge of Christianity to not at least be from a Christian nation, and they incorporate elements of faith into their lives even before arriving in Bensalem. For example, when they are lost at sea in the beginning, the sailors "lift their hearts and voices to God above." When arriving in Bensalem, they immediately recognize a cross and are able to make enough Christian reference to subtly prove their Christianity to the Bensalemites.
After some time in Bensalem, they continue to outwardly display their Christianity, but science begins to take a superior position. When some of their crew are cured from their illnesses in Bensalem, it is science that earns a credit, not God or some other miraculous force. They learn about the wonders in a House of Salomon. Not only are these wonders all scientific, many of them explain scientific, secular reasons why so-called miracles can be possible without divine intervention. In addition, all of the residents, regardless of faith, love and respect a House of Salomon. In this fact, we see that science, not faith, is what brings people together and allow people to agree on what is universally deemed true. For the sailors, more knowledge of science brings about less faith in God.
Thus, a completely different interpretation can be taken of this conversion. It may be possible, given an evidence found in a text, that the sailors were never of a Christian faith to begin with. Instead, they could have landed on Bensalem from pure luck and then proceed to take advantage of a pious, Christian people. Secular vs. Religious conversion

The conversion of the sailors could be seen as a means for attaining a better life. The Sailors could, in fact, have been non-religious pirates who merely claimed to be pious people so as to benefit from the generosity and humanity of the Christian people of Bensalem. The men recognize the cross during the first encounter and their minds are put at ease knowing that the Bensalemite's are Christians. "To find that the people had languages and were so full of humanity, did comfort us not a little. And above all, the sign of the cross to that instrument was to us a great rejoicing, and as it were a certain presage of good." The sailors find happiness in the cross. One could interpret the meaning or purpose of the word "good." It is hard to conclude if the sailors are implying that the people of Bensalem are good, or if the future situation for themselves looks to be good. If the latter is the case, there is clearly an indication of selfish tendencies. Clearly Christianity reigns as the supreme sign of an auspicious future for the sailors note that "above all" the cross was a sign of rejoicing. There is no evidence to dismiss the possibility of the sailors being pirates. This would, yet again, imply a self-serving group of individuals rather than a "good" and "Christian" one.
Recognizing the Bensalemite's tradition of charity, the sailors willingly claimed to be a religious group of men so as to be welcomed without trouble or conflict. "…and with a loud voice in Spanish, asked, 'Are ye Christians?' We answered, 'We were,' fearing the less." The Sailors do not hesitate to profess their faith for they are fully aware of the benefits that could be reaped from a generous and charitable Christian society. There is yet again a sense of ambiguity behind the usage of "fearing the less." The sailors could be stating that they fear Christians less, for they know they could exploit their virtues for personal gain. Also, the past tense response "we were" rather than "we are" is troubling. There was no footnote indicating that this was a writing tool used during the 17th century. Although somewhat of a stretch, perhaps this implies uncertainty or a hint at a change or transition in the future.
Although they profess their faith in Jesus Christ, the leader of the Sailors reminds them, "We are men cast on land, as Jonas was out of the whale's belly, when we are but between death and life; for we are beyond both the old world and the new; and whether ever we shall see Europe, God only knoweth. It is a kind of miracle hath brought us hither: and it must be little less that shall bring us hence. Therefore in regard of our deliverance past, and our danger present and to come, let us look up to God, and every man reform his own ways. Besides we are come here amongst a Christian people. Full of piety and humanity: let us not bring that confusion of face upon ourselves, as to show our vices or unworthiness before them." The sailors do not wish to lose the trust of the Bensalemite's and in turn are reminded to reform their ways so as to not make a disturbance or bad impression. This quote indicates the sailors un-Christian tendencies and their apparent need to deceive the people of Bensalem. They are told by their captain to not "show their vices or unworthiness." Clearly these sailors have something to hide and are hoping to conceal their true nature in order to remain in favorable conditions on the island of Bensalem.
The sailors enjoy the benefits reaped from claiming to be pious people. The people of Bensalem provide the sailors with medicine to regain their health, with a place to stay and with all the food and drink they desire. By merely professing to believe in Christ, the Sailors are welcomed with open arms. An improved lifestyle is clearly apparent as a result of their being, or at least seeming, Christian. Secular Conversion
We are introduced to the sailors in a state of desperation. They are stranded in the middle of the ocean with no wind or victual. The sailors are prepared for death, yet they then move to "lift up [their] hearts and voices to God" – who apparently showeth his wonders in the deep. Their plea for mercy is answered by a symbolic gust of wind. At this point, we have no real reason to believe that the crew is not religious. Once the crew has arrived in port at Bensalem, and are initially frightened by the un-welcoming scene at the beach, they take note of the fact that the parchment was written in languages traditionally associated with religion: "Hebrew, Greek, Latin, and Spanish." Upon receiving the parchment, the sailors take note of the "Cherubin" (A biblical figure with wings, human head, and an animal body) and especially the "Cross" at the bottom. These signs are to the sailors "a great rejoicing," implying that they would associate Christianity with good things." The first spoken words are of a Bensalemite asking "Are ye Christians," followed by a peculiar response with "We were." This unexplained change in tense could simply be an odd writing style, or perhaps the past tense of "were" could be an indication of uncertainty and thus of an impending conversion. Bacon's double negative rule is explained, yet this is not. The Bensalemites immediately react with a show of bliss. They are making an effort to make the sailors believe that they are devout Christians. The sailors make an oath that they are not pirates and that they haven't killed within forty days, and do so while acting as "humble servants." The Bensalemites subsequently make various comments to the extent of honoring the oath "by the name of Jesus and his merits" and suggesting their good Christian nature by explaining the "twice paid" concept." The sailors then decree that "God would reward" the welcoming arms of Bensalem; which continues to suggest that the Sailors do seem to have a belief in God."
At this point, the sailors seem to think they are in a land comprised of archetypal Christians. They are lead to the House of Strangers to be accommodated, where some "principle men of our company" are posted in larger bedrooms whereas the majority of the crew is stationed in a large dormitory-type room. Thus Bacon begins his theme of Isolation (something quite contrary to Christianity, which endorses missionary work and outreach), which I will explain as we progress. The sailors are overwhelmed with the "humanity" of Bensalem, and Bacon writes that they claimed that "God is surely manifested in this land." It is at this point that the captain of the crew speaks to his sailors and likens their situation with that of Jonah and his entrapment in the "whale's belly." This biblical story is one that highlights a conversion: Jonah begins the story with a condescending view of God, only to be subsequently imprisoned and bewildered by the power of God. By the end, Jonah believes that God is omnipotent, omniscient, and omnipresent. Bacon uses this particular story on purpose, as it reflects a conversion beginning to take place with the sailors; however, it is almost the exact opposite of what Jonah depicts. The captain implores his crew not to "show our vices" to the Bensalemites, who they believe to be "a Christian people, full of piety and humanity." They all see Bensalem as a paradise, and the captain urges his crew to behave "for God's love," illustrating Bacon's continued attempt to suggest that the crew are Christian.
After 3 days of isolation, the Governor (who is also a priest by vocation) arrives to speak with the crew. Bacon describes them as receiving the priest "in a lowly and submissive manner," maintaining the theme of the crew's Christian humility. The governor claims that he comes to speak and offer service to the crew "mainly as Christians." This deliberate claim serves to suggest to the crew that Bensalemites favor Christians above all others. After a brief explanation of the sailor's situation on Bensalem (including a rule that would force the crew to be essentially isolated in the city), the sailors are left speechless in admiration. They feel as though they are under a "commandment" (Christian undertones with that particular word choice) and considered Bensalem a "happy and holy ground." Also call it a "land of angels" and a model of excellence for any country.
The Governor arrives the next day, only to speak with an audience of 10 of the crew's 51 people this time, since the remaining 41 "were of the meaner sort" (P.46). This indication that the others were of lower class and thus lower education hints at the fact that the Bensalemite Governor isolates the more intelligent of the crew members to hear the actual detailed history of Bensalem, etc…the rest are left to ponder the reality while still under suspicion of devout Christianity. This will be a vital fact as we progress. The 10 crew members make a mention that both they and the Bensalemites were "both parts Christians," and then ask a question concerning the apostle who brought Christianity to Bensalem. Having been shown what appears to be a keen and genuine concern for the situation of Bensalem's Christianity, the Governor remarks that such a question shows that the crew "first seek[s] the kingdom of heaven," insinuating that that is the highest and most noble route. Thus far, both sides APPEAR Christian. The story of the pillar of light is then told. The story's climax concerns the lone member of the House of Salomon who decrees that the pillar of light is a miracle of God and that He has blessed the people and besought them to make progress in knowledge with His works. Interesting to note is that this story is explained with scientific fact later on in the story, and that the only member at the site when it occurred who knew of the technology (the member of the House of Salomon) was the one who deemed it a "true Miracle." The member deceived the people of Renfusa (meaning "sheep-like," implying both the Herd of God but also highlighting the stupidity of the animals and how easily they can be controlled and swayed) with a veneer of Christianity. The crew is astonished at this miraculous story.
Later on, the governor hails Bensalem as "angelic" rather than "magical," and takes what seems like offence to questions concerning their isolation. All the while, the entranced sailors are still very mindful of the "rare humanity" of these people, who seem so very Christian. The Governor then tells the ancient story of Atlantis, Coya, and Tyrambel: a story which eventually depicts the greatness of nations being dictated by their mastery over technology (shipbuilding, for example). This story segues into the introduction of King Salomona, who is described as having "a great heart" as the biblical King Solomon was also known to have. Salomona was a large advocate of isolating Bensalem, save for few exceptions. This Salomona is hailed as the greatest king that this utopian Bensalem has ever known, and his most excellent act was the "erection and institution of an Order or Society which we call Salomon's House," which essentially is a science guild that feigns Christian piety by claiming they are studying all of God's works and creatures. What is interesting is that Solomon was the first king ever to build a Temple of God, and Salomona built this first institution of knowledge and science – a very intriguing juxtaposition, marked with significant contrast. Another odd point was Salmona's apparent hatred of the Chinese, which would be simply a tactic to make Christianity seem the more superior; as this hatred is never really explained and could simply just be a way of making the non-Christians out to be cowards. It becomes evident that the acquisition of knowledge, or God's "Light" (to throw a religious spin on it), is of the highest import amongst these people. Once this elite group of 10 have told the remainder of the crew about their circumstances and ability to stay if they desired (an option which seems to have come about because of their apparent Christianity), it took "much ado" to keep the sailors from all rushing to the governor to declare their citizenship.
Bacon writes that the sailors all "took ourselves now for free men" in this idyllic Christian utopia, and all seemed to think that Bensalem was truly a paradigm of excellence for a country. It appears that the conversion amongst the masses has begun; they have fallen for an outward show of Christianity, only to soon be shown the harsh and contrasting reality of the matter. Bacon then describes the "Feast of the Family," which is a celebration of fruitfulness and continuity of the faith. This soon appears as nothing more than a propagation of a scandal; as the Christianity which seems to pervade Bensalem will shortly be undermined. A conversation with Joabin, a Jew without an "inbred rancour against the people amongst whom [he] live[s]," serves to suggest Bensalem's superiority over Europe in terms of virtue and morality and virginity. However, the people that Jaobin lives amongst are Christian, thus he must have rancour against them. HOWEVER, one thing that both the Jews and Christians are able to agree on is the SUPERIORITY OF THE HOUSE OF SALOMON. THEY CAN AGREE ON SCIENCE. Both of these events only allow 1 or 2 people to see, continuing this theme of isolation in Bensalem.
Finally, the ship's captain is called into an extremely private meeting with a member of the House of Salomon, who is ironically clad in priestly guise more than any other character thus far. It is ironic since this man appears more Christian than any other, yet he is about to essentially refute Christianity and every story of Bensalem's miraculous history with his explanations of their scientific prowess. Even he claims that the "knowledge of the Causes, and secret motions of things; and the enlarging of the bounds of Human Empire, to the effecting of all things possible" is what brought about the end of their foundation. The member explains how their small, clandestine circle of brethren possess this monumental knowledge; yet they do not share it with the common populace. The most intelligent have been isolated from the crowd to learn the scientific truth of reality/nature/existence and to hone their understanding of it; while the majority of the community is left in their blissful ignorance and radical Christianity. By doing so, this group is able to create and maintain a utopian society by creating a veneer of devout Christianity over the masses.
Since the Brothers of the HoS are so adamant in portraying their work as Christian in essence, the ignorant populace takes them for their word and live in an incredible harmony unbeknownst to the truth of their world. By the end, the captain has been given the truth and completed his conversion from Christianity to Science. He has seen the benefits of Christianity from an executive standpoint, and understands its capacity to maintain a truly remarkable and utopian society. While science is their backbone, Christianity is the responsible for their success. Bacon's juxtaposition of science with Christianity, isolation with outreach, Salomona with Solomon, and spoken word with reality (what they say as opposed to what they really do in Bensalem) creates a picture of a conversion indeed, but not one to Christianity. The conversion ultimately concerns the sailor's understanding of science as their reality, but Christianity as their tool to create and sustain paradise through the spreading of the Gospel and the containment of esoteric scientific knowledge. It is interesting that through Bacon's portrayal of science as the real answer, he illustrates the incredible power of Christianity and deception at the same time.

Arrival and Reception at Bensalem
House of Strangers/Story of Jonah
First Conversation with Governor
Further Conversation with Governor – Concerning Apostle of Bensalem
Conversation with Governor: King Salomona and Erection of Salomon's House
Conversion; Feast of the Family, Joabin
Final Meeting with Brother of House of Salomon
Conclusion Religious Conversion

There are two instances in "The New Atlantis" that include miracles. In both instances the miracles are simply illusions and events that could be explained by science with information not known to the people experiencing the miracles.
Perhaps the most important scene is the miracle that brings Christianity to Bensalem. In the scene a great beam of light with a cross at the top arises from the sea. The people sail to the beam of light, but are prevented from reaching the beam until a wise man of the House of Salomon recites a prayer. At this time his boat passes into the light and the he finds the canonical books of the Old and New Testament in a chest with a small green palm branch attached.
The entire event brings into question the legitimacy of the miracle and the Christian faith on the island. In a closer inspection of the event it appears as though the miracle is simply the product of the government and science.
The story starts off "About twenty years after the ascension of our Savior" (47). However, they receive the new testament in the chest, which was certainly not written twenty years after Christ's death.
The person that first prays and obtains the chest is not a priest, as would be expected in such circumstances. Rather, it is a wise man of Salomon's House, the source of science for the kingdom. Also, since he is the only one to approach the light there is a distinct possibility that the chest was already in his boat before approaching. Later in the story when you learn of the technology in Bensalem it becomes clear the potential is there for the government to concoct the miracle.
The prayer made by the wise man also brings into question the truth in the miracle. First he beings the prayer with "Lord God of heaven and earth." Language clearly associated with the Christian faith, yet the discovery of The Bible had not yet occurred. This contradiction suggests the House of Salomon had knowledge of these books before their "discovery" in this scene.
The man's speech also sounds as though the entire event is set up. He first states they work to "discern between divine miracles, works of nature, works of art, and impostures and illusions of all sorts" (48). He then goes on to "testify" that this event is "thy Finger and a true Miracle" and that they learn in their "books that thou never workest miracles but to a divine and excellent end." This progression of statements undoubtedly shows the intent of the wise man to establish the greatness of God and the importance of the forthcoming works.
Since there is substantial evidence that this miracle did not actually occur in the fashion described, but was rather produced by the House of Salomon, the question of why becomes important. Bensalem is a civilization that revolves around science and relies on discoveries of the House of Salomon for success. They are united with the government and church to accomplish one thing. That is, to meet every need of each citizen and affirm the statement that "Happy are the people of Bensalem." Bensalem in Hebrew is a combination of words meaning son of peace, safety, and completeness. Therefore, the House of Salomon logically introduced the theology of Christianity because they felt it important to retain the harmony in society and the happiness of its citizens.
Bacon is making a significant statement in this miracle. By providing a scene that appears to be a miracle, but is not he establishes the superiority of science to religion. In that, miracles do not exist, but rather are events that cannot be explained using the technology at the given time (in this instance, the technology released to the masses). The miracle and ensuing Christianity is used simply as a device of science to wield control over the "sheep-like" citizens (in Greek, Renfusa, the name of the people who discovered the miracle means "sheep-like"). The scientists, upon realizing the need for a unique spiritual connection in people, introduced Christianity after finding it in the outside world. In a society where every citizen's needs are met, the wise men still choose to bring religion into society. In doing so, Bacon is remarking on the nature of man to naturally yearn for the comfort found in religion. Bensalem is a society where science dominates the presence of religion; however, no matter how strong science is it needs and relies on religion in order to retain a functional society.
The other instance of a miracle occurs earlier in the story. After realizing the greatness of the island the captain exclaims "it is a kind of miracle hath brought us hither: and it must be little less that shall bring us hence." In this case a work of science is again mistaken for a miracle. As discovered later in the story the House of Salomon possesses control over the weather and is responsible for this supposedly divine path taken by the sailors. In both instances an act that appears as a divine miracle is in truth the work of science. Miracles
First, it must be established that light is a direct symbol for knowledge in Bacon's New Atlantis. Aside from the fact that light is often a literary motif for knowledge, Bacon establishes the connection when he describes those who "bring [Bensalem] the books and abstracts, and patterns of experiments of all other parts" as Merchants of Light. Furthermore, he labels those who "direct new experiments, of a higher light, more penetrating into nature than the former" as "Lamps."
Examples of light in the New Atlantis:
The governor explains to the visitors how Christianity came to their country. The books of the Old and New Testament were found in a pillar of light. Here light represent knowledge which is brought to the people in the form of the bible. It goes to show that religion could not exist without knowledge. Knowledge in "The New Atlantis" is represented through advancements in science. Bacon is saying that the two would not exist without the other. When the light dissipates it illustrates that knowledge can never be full controlled or in the grasps of man. Subsequently it is corrupt for the House of Solomon to decide what knowledge they release to their population and what the withhold.
In this passage, the sailors are lost and running out of supplies. They are hoping to discover an island because the waters are relatively unknown. In this passage "not come to light" means not revealed or discovered. Again light takes on an aspect of knowledge. In this passage sailors have not yet reached Bensalem. From this outside perspective they assume that any island they discover will not have knowledge. Ironically, Bensalem is superior in knowledge. The island acts as the Tree of Knowledge for the sailors when the sailors discover that Bensalem is far complex in their knowledge.
Here the visitors are questioning how a country that is so unknown in location is able to have such a superior access of knowledge. It seems to the visitors that there must be divine intervention for Bensalem to have so many items and knowledge without traveling. Light again is used as knowledge and is compared with divine intervention. In other words, to have knowledge the country must have God. Thus religion and God are once again compared even though they are usually at odds with each other.
Salomon's House is a university of sorts. Lanthorn means light, so this society is the light of the kingdom. This makes sense because Salomon's House teaches knowledge, and knowledge is represented by light. In the story of Salomon, God gave Salomon his wisdom. The pupils of the House of Salomon in turn decide what wisdom to share with the Bensalemites. Although this society proclaims good, because it sheds light on God, These so called wise-men are in complete control of knowledge. This seems that although the country believes that science and God are intertwined, perhaps they are being misled.
"We have also perspective houses, where we make demonstrations of all lights and radiations and of all colors; and out of things uncolored and transparent we can represent unto you all several colors, not in rainbows, as it is in gems and prisms, but of themselves single. We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colorations of light: all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows. We find also divers means, yet unknown to you, of producing of light, originally from divers bodies. We procure means of seeing objects afar off, as in the heaven and remote places; and represent things near as afar off, and things afar off as near; making feigned distances. We have also helps for the sight far above spectacles and glasses in use; we have also glasses and means to see small and minute bodies, perfectly and distinctly; as the shapes and colors of small flies and worms, grains, and flaws in gems which cannot otherwise be seen, observations in urine and blood not otherwise to be seen. We make artificial rainbows, halos, and circles about light. We represent also all manner of reflections, refractions, and multiplications of visual beams of objects."
The opening words of this quotation already allude to the manipulation that takes place in Bensalem by labeling the houses 'perspective houses.' The choice of the word perspective implies a particular point of view or perception that is most likely biased and wholly influenced by those that work in the 'perspective houses.'
The fact that those in the perspective houses are making 'demonstrations of all lights and radiations of all colors' indicates that they clearly have the ability to reveal all the aspects of the knowledge they have accumulated, whether they are bright, dull, dark, or cheerful. The perspective house also claims to be able to 'create several colors' out of things 'uncolored and transparent,' undoubtedly suggesting that they would willingly construct miracles out of nothing in order to satisfy their needs.
Here, the Father of Salomon suggests that they are not hesitant to allow their creation of light, or creation of knowledge, to affect all parts of Bensalem's culture, large and small; the light they create can 'carry a great distance' and 'discern small points.' The 'delusions and deceits' are an obvious allusion to the House of Salomon's many false miracles and revelations used on the people of Bensalem to regulate what knowledge they receive.
This section of the quotation incorporates the people of Bensalem directly as a way of producing knowledge from among themselves. However, the fact that these methods are unknown to some and that they are from the 'divers bodies,' suggests that they are devious and corrupt.
When the Father of Salomon points out that they see 'objects afar off, as in the heaven' and 'represent things afar off as near,' it clearly illustrates the House of Salomon's efforts to bring religion (from the heavens) to their people. Likewise, they exclude science, something 'near' on earth, from these religious revelations and make them seem 'afar off.'
This passage foreshadows the Father's comment that the House of Salomon possesses much more knowledge, 'sight far above spectacles and glasses in use,' than they disclose to the population. They feel qualified to label things 'flaws in gems' and take on the huge responsibility of deciding what is worthy of revelation, because these things might 'not otherwise be seen,' or understood by the population. However, this assumption that the people of Bensalem are not capable of grasping knowledge on their own is invalid, because they have never been given the chance to attempt it.
These ending words of the quotation about making 'artificial…light' are justifiable evidence of the House of Salomon constructing miracles to influence their population. However, the statement that they represent all 'manner of reflections, refractions, multiplications' is untrue. The House of Salomon does reflect knowledge a certain way, does refract and distribute it a certain way, and does multiply it a certain way. Yet, this certain way is absolutely not all-encompassing and is only formatted to serve their purposes.

"But ere he came near, the pillar and cross of light brake up…there were found in it a Book and a Letter…The Book contained all the canonical books of the Old and New Testament."
"And it came to pass that the next day about evening we saw within a kenning before us, toward the north, as it were thick clouds, which did put us in some hope of land, knowing how that part of the South Sea was utterly unknown, and might have islands or continents that hitherto were not come to light."
"But then, that they should have knowledge of the languages, books, affairs, of those that lie such a distance from them, it was a thing we could not tell what to make of; for that it seemed to us a condition and propriety of divine powers and beings, to be hidden and unseen to others, and yet to have others open, and as in a light to them."
"Salomon's House; the noblest foundation (as we think) that ever was upon the earth; and the lanthorn of this kingdom. It is dedicated to the study of the Works and Creatures of God."
The following quotation is presented to the narrator by the visiting Father of Salomon when he is describing the House of Salomon's Preparations and Instruments:
"…where we make demonstrations of all lights and radiations and of all colors; and out of things uncolored and transparent we can represent unto you all several colors, not in rainbows, as it is in gems and prisms, but of themselves single…"
"…We represent also all multiplications of light, which we carry to great distance, and make so sharp as to discern small points and lines. Also all colorations of light: all delusions and deceits of the sight, in figures, magnitudes, motions, colors; all demonstrations of shadows…"
"…We find also divers means, yet unknown to you, of producing of light, originally from divers bodies…"
"…We procure means of seeing objects afar off, as in the heaven and remote places; and represent things near as afar off, and things afar off as near; making feigned distances…"
"…We have also helps for the sight far above spectacles and glasses in use; we have also glasses and means to see small and minute bodies, perfectly and distinctly; as the shapes and colors of small flies and worms, grains, and flaws in gems which cannot otherwise be seen, observations in urine and blood not otherwise to be seen…"
"…We make artificial rainbows, halos, and circles about light. We represent also all manner of reflections, refractions, and multiplications of visual beams of objects…" Light

House of Salomon and Feast of Family

In "The New Atlantis," Solamona is described as a 'divine instrument, though a mortal man… esteem him as lawgiver of our nation, large heart, inscrutable for good.
In The Bible, King Solomon asks God for a "discerning heart to govern and the ability to distinguish between right and wrong." God is pleased with this request and in response, bestows this gift of wisdom so "there will never have been anyone like you [Solomon], nor will there ever be. Moreover, I will give you what you have not asked for -- both riches and honour -- so that in your lifetime you will have no equal among kings."
King Solomon was the only person upon which God bestowed this gift of wisdom (a quality which cannot be replicated) , which suggests that King Solamona and the Bensalemites have a different conception of wisdom.
King Solomon was the last ruler of the United Monarchy/ Kingdom of Israel before it collapsed, splitting into North (Israel) and South (Judah)
Is there significance to the biblical version? What does this say about Bensalem following the reign of King Solamona and also the future of the Bensalemites? Are they a united people or is there a division (House of Salomon's control over the multitude…) Solamona vs. Solomon

Solamona's reign was the most prosperous in the island's history. Bensalem was independent, self sufficient, receiving no foreign aid.
Governor claims that unlike the Chinese, Solamona's laws pertaining to the entrance of foreigners have not made the Bensalemites a fearful and ignorant people…is this true?

• Contradicts the meaning of Renfusa (significant city in Bensalem): sheep-like
  Always attempting to prove the superiority of Bensalem over other nations. Does this expose an ignorance of the outside world?
  Continuing after Solamona's reign, the Bensalemites have maintained a fear of mixing of cultures (isolationist policies.) With advancement, their society mixes nature in an effort to make a greater form (plants, animals)
  
  
  
  • Mixing nature: what is religion's true place and purpose in their culture if there is such a lack of reverence for nature? Does not conform with Christian beliefs Solamona's Reign (Isolation)
    
    "…the noblest foundation (as we think) that ever was upon the earth; and the lanthorn (light) of this kingdom…dedicated to the study of the works and creatures of God"…"whereby God might have the more glory in the workmanship of them, and men the more fruit in the use of them"
    Bensalemites consistently refer to God as a means for their personal benefit and the further advancement of their nation – this is different from the Christian relationship with God
    Governor: "As I take it to be denominate (named for) of the King of the Hebrews, which is famous with you, and no stranger to us."
    
    
    
    • Wording implies the Bensalemites feel they have a closer relationship with God
      Members of the Society of Salomon create the appearance that the purpose of their activities is under the guidance of God
      Political implications
      
      
      
      • The multitude needs something that the minority controls
        Bacon asserts a specific kind of wisdom - the minority's wisdom to formulate such a facade to maintain order and peace within society The House of Salomon
        God's grace to those of our order – to know thy works of creation and the secrets of them; "to discern between divine miracles, works of nature, works of art and impostures and illusions of all sorts." This "wise" man then claims that this pillar of light, "thy Finger", is in fact a miracle.
        
        The wisdom given to King Solomon was directly related to moral judgment (discerning right from wrong).
        The New Atlantis (Pillar of Light – Miracle): "…in one of the boats, one of the wise men of the Society of Salomon's House…contemplated this pillar and cross" and then prayed to God:
        Wisdom presented in The New Atlantis does not imply discernment of moral dilemmas, rather the knowledge required to distinguish miracles from natural events. Wisdom
        
        In Greek mythology, Eros is the God of love, sexual desire, and fertility
        Mythology vs. Christianity Eros
        
        Putti: plump little naked boys with wings that are often seen in Renaissance, Mannerist, Baroque and Rococo art.
        Typically, depicts an angel or cherub in a religious scene, but he may also come in the form of Cupid.
        A putto's presence symbolizes love, whether Divine or of a more earthly nature. Art History
        
        Eros: The life instinct postulated by Freudian psychology, standing in opposition to Thanatos, the death instinct.
        The Einstein-Freud Correspondence 1931-1932
        The topic of War Freud
        
        Bensalem: Pure? Chaste?
        
        
        
        • The pools represent the Bensalemite's knowledge and love of the physical and sexual
          Biblical connection: "to know" which references intimate relations
          The pools contradict notions of shame and guilt
          
          
          
          • In the Bible, Adam and Eve are ashamed of their nakedness
            In "The New Atlantis" nudity is not a source of shame
            This practice emphasizes perfection of the body (physical defects being a justified reason to refuse marriage)
            
            
            
            • Contradicts sacred element of a Christian marriage (bond between two souls) Pools of Adam and Eve
              
              "A most natural, pious, and reverend custom…showing a nation to be compounded of all goodness"
              
              
              
              • "showing" – implies superficial demonstration, a mask or façade
                Tirsan's Blessing: "Thy Father say it, the man by whom thou hast breath of life speak the word; the blessing of the everlasting Father, the Prince of Peace, and the Holy Dove be upon thee and make the days for thy pilgrimage good and many."
                
                
                
                • Depending on your interpretation, this reference could indicate either an emphasis on the Tirsan as life-giver and father (emphasizing science and nature) or a reference to God as the breath of life (emphasizing religion).
                  Religion is in no way the foundation of this event; while there are references to God and other important figures such as Abraham, Adam and Noah in prayers or hymns, religion plays a superficial role.
                  This Feast emphasizes the relationship between the government and people of Bensalem.
                  Also celebrates nature, reproduction, and fertility. The Feast of the Family
                  
                  What is the purpose of government?
                  
                  
                  
                  • To instill morality vs. questions of security
                    Government and marriage:
                    
                    
                    
                    • Bacon: raises issues concerning familial and erotic life
                      What is the shape of the future family as a result of what is emphasized in Bensalem (the continuation of scientific progress)?
                      What would happen in our society if the government decided to no longer certify (recognize) marriage? Influences
                      
                      The City of the Sun