6. 'Speculum Alchymiae,' Norimb., 1581, 4to.; Basil., 1561, 4to.; Ursellis, 1602, 8vo.; in English, in 'Collectanea Chymica,' Lond., 1684, 8vo.; also[7] in English, Lond., 1597, 4to.
7. 'Practica Magistri Rogerii,' Venet., 1513 and 1519.
8. 'Epistolas Notis illustratas' (we take the title from Tanner), Hamb., 1618, 8vo.
9. 'Fratris Rogeri Bacon, Ordinis Minorum, Opus Majus, ad Clementem IV. Pontif. Rom.,' Londini, 1733, fol. By Dr. Jebb.
The little that is known of the greatest of English philosophers before the time of his celebrated namesake, shows how long the effects of contemporary malice might last, before the invention of printing had made an appeal to posterity easy. His writings, destroyed or overlooked, only existed in manuscript or mutilated printed versions, till nearly the middle of the last century. In the mean time tradition framed his character on the vulgar notions entertained in his day of the results of experimental science; and the learned monk, searching for the philosopher's stone in his laboratory, aided only by infernal spirits, was substituted for the sagacious advocate of reform in education, reading, and reasoning; and—what was equally rare—the real inquirer into the phenomena of nature.
Roger Bacon died in 1292, in about the seventy-eighth year of his age, which places his birth near the year 1214; roughly speaking, he lived from the time of the Interdict in the reign of John, to the beginning of the interference with Scotland in that of Edward I. His age is that of Cardinal Cusa, Thomas à Kempis, Matthew Paris, Albertus Magnus, Raymond Lully, Sacrobosco, &c., to whom we add, as they are sometimes confounded with him, and not for their own note, two theologians, Robert Bacon and John Bacon (died about 1346.) The former was a priest of the thirteenth century, whom it would be hardly necessary to notice but for the fact that some of our historians have made him the brother of Roger Bacon, and the two have been often confounded. He is stated to have studied successively at Oxford and Paris; and in 1233, when his friend and teacher, Edmund Rich, was removed from the treasurership of Salisbury Cathedral to the archbishopric of Canterbury, Robert Bacon was his successor. The archbishop was canonized by the title of St. Edmund; and Bacon wrote his life. Matthew Paris states that in 1233 Robert Bacon preached before Henry III. at Oxford, and spoke openly against the favourite, Peter des Roches (or De Rupibus), of Poiton, Bishop of Winchester, who had given great offence by the introduction and promotion of many of his countrymen. Serious disturbance was apprehended, and the king appeared to waver; on which, says the historian, a witty court chaplain, called Roger Bacon, asked his Majesty what was most dangerous to seamen. The king answered that seamen best knew, on which the chaplain rejoined. "Petrae et Rupes; acdiceretur, Petrus de Rupibus." This story is the likely origin of the connexion between Robert and Roger, and also of the account which states that Roger Bacon, the subject of this article, preached before the king on the same occasion. Robert Bacon joined the order of preaching friars in his old age, and died in 1248, whence the story (certainly false) that Roger died in that year. ('Biogr. Britann.;' Tanner, 'Biblioth. Britan. Hibern.;' Wood, 'Hist. et Ant. Oxon.')
Roger Bacon was born near Ilchester, in Somersetshire, of a respectable family. He was educated at Oxford, and, according to the usual custom of his day, proceeded to Paris, which was then the first university in the world. The course of study in vogue, however unfavourable to independence of thought, did not give so great a preponderance to the works of Aristotle as was afterwards the case. The theology of the day had set strongly against philosophy of every species. In 1209 a council at Paris condemned and burnt, if not the works of Aristotle, at least the mutilated and interpolated translations from the Arabic which then existed. But when, towards the middle of the century, Latin versions from the Greek began to appear, and the philosophy contained in them to be warmly advocated by the new orders of Franciscans and Dominicans, and particularly by Albertus Magnus (died 1282), the reputation of Aristotle advanced so rapidly, that he had gained the exclusive title of "the Philosopher" by the time Roger Bacon wrote his 'Opus Majus.' But Bacon in no sense became an Aristotelian, except in that which comprehends all who are acquainted with the opinions and methods of the Greek philosopher. Better versed in the original than most of his contemporaries, he freely criticises all he meets with (especially the merit of the translations, which he says he would burn, if he could), and is himself an early and sufficient proof that the absurdities of his successors ought not to be called "Aristotelian," any more than Aristotle himself "the Philosopher." Bacon could read Aristotle without danger of falling into idolatry: his antagonists could have erected a system of verbal disputes upon the Principia of Newton, if they had possessed it.
After his return to Oxford, with a doctor's degree granted at Paris, which was immediately also confirmed by the former university, he took the vows of a Franciscan in a convent possessed by that order at Oxford, on the persuasion, it is said, of Robert Greathead or Grostête, bishop of Lincoln, of whom we shall presently speak. It has been conjectured that he had already done so before his return to Oxford, but this appears to have arisen from his having been known to have resided in a Franciscan convent while at Paris. From the time of his return, which is stated to have been A.D. 1240, he applied himself closely to the study of languages, as well as to experimental philosophy. In spite of the vow of poverty, he does not appear to have wanted means, for he says himself that in twenty years he spent 2000 livres (French) in books and instruments; a very large sum in those days.
The vow of the Franciscans was poverty, manual labour, and study; but the first two were soon abandoned. On this subject we notice a writing of Bacon, of which (except in Dr. Jebb's list) we can find only one casual notice (in Vossius, 'De Hist. Lat.' art. "Bacon.") It is said that he answered a work of St. Bonaventure, general of his order, which treated of the above-mentioned vow; but which side either party adopted is not stated.
The enmity of his brethren soon began to show itself: the lectures which he gave in the University were prohibited, as well as the transmission of any of his writings beyond the walls of his convent. The charge made against him was that of magic, which was then frequently brought against those who studied the sciences, and particularly chemistry. The ignorance of the clergy of that time as to mathematics or physics was afterwards described by Anthony-a-Wood, who says that they knew no property of the circle except that of keeping out the devil, and thought the points of a triangle would wound religion. Brought up to consider philosophy as nearly allied to, if not identical with, heresy itself, many of them might perhaps be honest believers in its magical power; but we can hardly doubt that there were a few more acute minds, who saw that Roger Bacon was in reality endeavouring to evoke a spirit whose influence would upset the power they had acquired over the thoughts of men, and allow them to read and reflect, without fear of excommunication, or the necessity of inquiring what Council had authorized the book. Not that we mean to charge those minds in every instance with desiring such power for their own private ends: there has always been honest belief in the wickedness of knowledge, and it is not extinct in our own day. The following detached passages of the 'Opus Majus' no doubt contain opinions which its author was in the habit of expressing:—