[10] While there, he stayed for half a year in the house of a Turk, whose son Yusuf later was a Christian convert under the name of Richard Christophilus in England, as Skytte later testified.

[4] Skytte was one of the supporters of John Dury in his ecumenical projects; he was also able to meet in London with Robert Boyle, and was introduced to the Gresham College group of virtuosi.

[15] While nothing came of the plan, one of the precursors of the Royal Society of the English Restoration, Skytte had backing at the time, from Hartlib and his associate John Beale, and Boyle.

[16] Hartlib gave a very circumstantial account of the position of the group of virtuosi, meeting regularly both at Gresham College and in William Ball's chambers in the Middle Temple, in a letter of 17 December 1660 to John Worthington; at this point he had not yet met with Skytte to discuss Antilia, a generic name used for pansophic projects.

[17] Skytte had approached Charles II of England for a grant to support his scheme, but the evolution of the thinking of the virtuosi bypassed his plan, and Hartlib.

[21] In 1669, Skytte was at the court of Hanau, where he clashed with Johann Joachim Becher; he acted as patron there for Daniel Neuberger the younger (1621-1680), a sculptor in wax.

[25] It is believed that Skytte had an unpublished scheme for a universal language; he worked quite closely with Stiernhielm, and they used the polyglot thesaurus of Hieronymus Megiser.

[29] Skytte and Stiernhielm, Rudbeck and Urban Hjärne have been classed as "early Swedish illuminists" because of their shared interests in a broad area including aspects of alchemy and hermeticism.