Henry Oldenburg, born in 1619 in Bremen, Germany, first came to England as a diplomat on a mission to see Oliver Cromwell. He stayed on in England and in 1662 became the Secretary of the Royal Society, and its best known member to the entire learned world of his time. Through his extensive correspondence, now published, he disseminated the Society's ideals and methods at home and abroad. He fostered and encouraged the talents of many scientists later to be far more famous than he, including Newton, Flamsteed, Malpighi, and Leeuwenhoek with whom, as with many others, he developed real friendship. He founded and edited the Philosophical Transactions, the world's oldest scientific journal. His career sheds new light on the intellectual world of his time, especially its scientific aspects, and on the development of the Royal Society; his private life expands our knowledge of social mobility, the urban society, and the religious views of his time.

This is the first in a planned series of volumes on science and literature, which grow from three basic assumptions explicit in this first volume: first, that science and literaure are two alternative but related expressions of a culture's values and beliefs; and second, that understanding science in its relation to culture and literature requires some understanding not only of its own internal processes, but of pressures exercised by social, political, and psychological forces; third, that the idea of "influence" of one upon the other must work both ways. It is not only science that influences literature, but literature that influences science the authors say. ISBN 0-299-11300-0: $45.00; ISBN 0-299-11304-3 (pbk.): $12.95.

Winner of the 2017 John Thackray Medal awarded by the Society for the History of Natural History, U.K. Martin Lister (1639–1712) was a consummate virtuoso, the first arachnologist and conchologist, and a Royal physician. As one of the most prominent corresponding fellows of the Royal Society, many of Lister’s discoveries in natural history, archaeology, medicine, and chemistry were printed in the Philosophical Transactions. Lister corresponded extensively with explorers and other virtuosi such as John Ray, who provided him with specimens, observations, and locality records from Jamaica, America, Barbados, France, Italy, the Netherlands, and his native England. This volume of ca. 400 letters (one of three), consists of Lister’s correspondence dated from 1662 to 1677, including his time as a Cambridge Fellow, his medical training in Montpellier, and his years as a practicing physician in York.

To perform my late promise to you, I shall without further ceremony acquaint you, that in the beginning of the Year 1666 (at which time I applyed my self to the grinding of Optick glasses of other figures than Spherical,) I procured me a Triangular glass-Prisme, to try therewith the celebrated Phænomena of Colours. And in order thereto having darkened my chamber, and made a small hole in my window-shuts, to let in a convenient quantity of the Suns light, I placed my Prisme at his entrance, that it might be thereby refracted to the opposite wall. It was at first a very pleasing divertisement, to view the vivid and intense colours produced thereby; but after a while applying my self to consider them more circumspectly, I became surprised to see them in an oblong form; which, according to the received laws of Refraction, I expected should have been circular. They were terminated at the sides with streight lines, but at the ends, the decay of light was so gradual, that it was difficult to determine justly, what was their figure; yet they seemed semicircular. Comparing the length of this coloured Spectrum with its breadth, I found it about five times greater; a disproportion so extravagant, that it excited me to a more then ordinary curiosity of examining, from whence it might proceed. I could scarce think, that the various Thickness of the glass, or the termination with shadow or darkness, could have any Influence on light to produce such an effect; yet I thought it not amiss, first to examine those circumstances, and so tryed, what would happen by transmitting light through parts of the glass of divers thicknesses, or through holes in the window of divers bignesses, or by setting the Prisme without so, that the light might pass through it, and be refracted before it was terminated by the hole: But I found none of those circumstances material. The fashion of the colours was in all these cases the same.

In 1644, the news that Antonio de Montezinos claimed to have discovered the Lost Tribes of Israel in the jungles of South America spread across Europe fuelling an already febrile atmosphere of messianic and millenarian expectation. By tracing the process in which one set of apocalyptic ideas was transmitted across the Christian and Islamic worlds, this book provides fresh insight into the origin and transmission of eschatological constructs, and the resulting beliefs that blurred traditional religious boundaries and identities. Beginning with an investigation of the impact of Montezinos’s narrative, the next chapter follows the story to England, examining how the Quaker messiah James Nayler was viewed in Europe. The third chapter presents the history of the widely reported - but wholly fictitious - story of the sack of Mecca, a rumour that was spread alongside news of Sabbatai Sevi. The final chapter looks at Christian responses to the Sabbatian movement, providing a detailed discussion of the cross-religious and international representations of the messiah. The conclusion brings these case studies together, arguing that the evolving beliefs in the messiah and the Lost Tribes between 1648 and 1666 can only be properly understood by taking into account the multitude of narrative threads that moved between networks of Jews, Conversos, Catholics and Protestants from one side of the Atlantic to the far side of the Mediterranean and back again. By situating this transmission in a broader historical context, the book reveals the importance of early-modern crises, diasporas and newsgathering networks in generating the eschatological constructs, disseminating them on an international scale, and transforming them through this process of intercultural dissemination into complex new hybrid religious conceptions, expectations, and identities.

Of all the Cambridge Platonists, Henry More has attracted the most scholar ly interest in recent years, as the nature and significance of his contribution to the history of thought has come to be better understood. This revival of interest is in marked contrast to the neglect of More's writings lamented even by his first biographer, Richard Ward, a regret echoed two centuries after his 1 death. Since then such attention as there has been to More has not always served him well. He has been dismissed as credulous on account of his belief in witchcraft while his reputation as the most mystical of the Cambridge 2 school has undermined his reputation as a philosopher. Much of the interest in More in the present century has tended to focus on one particular aspect of his writing. There has been considerable interest in his poems. And he has come to the attention of philosophers thanks to his having corresponded with Descartes. Latterly, however, interest in More has been rekindled by renewed interest in the intellectual history of the seventeenth century and Renaissance. And More has been studied in the context of seventeenth-cen tury science and the wider context of seventeenth-century philosophy. Since More is a figure who belongs to the Renaissance tradition of unified sapientia he is not easily compartmentalised in the categories of modern disciplines. Inevitably discussion of anyone aspect of his thought involves other aspects.

A balanced portrait of the dark byways of Restoration politics.

Hunter's reputation as one of the foremost students of Restoration science in England can only be further enhanced by this volume.' NATURE For anyone interested in the scientific revolution these essays are compulsory reading. Elegantly written and carefully researched, they are a welcome addition to the already extensive literature on the early years of the Royal Society.'HISTORYIn a series of detailed case studies, Michael Hunter presents a fresh view of the formative years of Britain's oldest scientific institution; The Royal Society of London, founded in 1660.

In Antoni van Leeuwenhoek, Master of the Minuscule, the Father of Microbiology is presented in the context of his time, relationships and the Dutch Golden Age. Although he lacked an academic education, he dedicated his life to investigating the microscopic world using handmade, single-lensed microscopes and magnifiers. An expert observer, he planned experiments and designed equipment to test his theories. His pioneering discoveries included blood cells, protozoa, bacteria and spermatozoa, and resulted in an international reputation among the scientific and upper classes of 17th and 18th century Europe, aided by his Fellowship of the Royal Society of London. This lavishly illustrated biography sets his legacy of scientific achievements against the ideas and reactions of his fellow scientists and other contemporaries.