‘I have laboured much at sciences and languages, and it is now forty years since I first learnt the alphabet; and I was always studious; and except for two of those forty years I have always been in studio[1315].’
The last phrase probably means ‘at a University’ or some place of study. Boys of ten or twelve years frequently began their education at Oxford, and it is likely that Bacon went there at an early age[1316]. Roger of Wendover relates that Friar Robert Bacon preached before the King at Oxford in 1233, and fearlessly rebuked him for listening to evil counsellors, especially Peter des Roches. Matthew Paris gives the story with the following addition:
‘a clerk of the court of a pleasant wit, namely, Roger Bacun, ventured to make this joke: “My lord King, what is most harmful to men crossing a strait, or what makes them most afraid?” The King replied, “Those men know who occupy their business in great waters.” “I will tell you,” said the clerk, “Petrae et Rupes[1317].”’
It cannot be regarded as certain that this Roger Bacon was the famous friar. The name was not uncommon; e.g. a Roger Bacon, a Thomas Bacon, and a Peter Bacon occur in Pat. Roll 3 Edw I. On the other hand Roger was certainly in Oxford in or before this year. He states that St. Edmund, Archbishop of Canterbury, lectured at Oxford in his time, i.e. Edmund Riche who became Archbishop in 1233[1318]. At this period too, Roger attended Grostete’s lectures and made the acquaintance of Adam Marsh, for both of whom he always retained the greatest admiration. He found in them that sympathy with and understanding of his experimental method, which were denied him in later life[1319]. It was doubtless his connexion with these men that led Roger to enter the Franciscan Order. When or where this took place is unknown: perhaps at Oxford before the death of Grostete. He had clearly reached years of discretion when he took the step. This may be inferred from his denunciation of those who entered the Orders as boys and begun the study of theology before they had been grounded in philosophy[1320]. It is also implied in such passages as these:
‘When I was in another state, I wrote nothing on philosophy.’ ‘Men used to wonder before I became a friar that I lived owing to such excessive labour[1321].’
He began his studies on positive science before 1250[1322], and had by 1267 spent more than 2,000 librae[1323]
‘on secret books and various experiments and languages and instruments and tables.’
It is not necessary to assume that this sum was expended before he joined the Franciscan Order; he could, and undoubtedly did, obtain money by begging to carry on his experiments[1324]. Roger left Oxford for Paris some time before 1245; he states that he had seen Alexander of Hales with his own eyes[1325], and he heard William of Auvergne dispute on the Intellectus Agens before the whole University: William died in 1248[1326]. Roger was in France in 1250 when he saw the chief of the Pastoureaux, and remarked that
‘he carried in his hand something as though it were sacred, as a man carries relics[1327].’
He is said by Rous to have been made D.D. of Paris and to have been incorporated as D.D. at Oxford[1328]. When he returned to Oxford is unknown; probably soon after 1250. He must have lectured at this time; he won some fame, as he says himself[1329], but without doubt made many enemies. About the year 1257 or 1258—when Adam Marsh could no longer protect his great pupil—Roger was exiled from England and kept under strict supervision in Paris for ten years[1330]. In 1263 he wrote an astronomical treatise called Computus Naturalium[1331]. Soon after this, a clerk named Raymund of Laon mentioned Bacon’s name to the Cardinal Bishop of Sabina and roused the latter’s interest in his discoveries[1332]. Bacon sent a letter in reply to the Cardinal’s communication: this has not been preserved. In 1265 the Cardinal became Pope Clement IV. On 22nd of June 1266, Clement wrote requesting Roger to send him a fair copy of the work which Raymond had mentioned, setting forth the remedies he proposed, ‘circa illa, quae nuper occasione tanti discriminis intimasti;’ the friar was to do this, in spite of any constitution of his Order to the contrary, secretly and without delay[1333]. The Pope’s supposition that the work was already written was erroneous;