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BRITISH SOCIETY OF FRANCISCAN STUDIES
VOL. IV
3Li6t ot ©fficers ot tbe Society, 1912.
Hon. President : — Paul Sabatier.
Committee : — A, G. Little, Chairman. Professor T. W. Arnold.
G. G. COULTON.
P. Descours.
Rev. W. H. Frere.
T. E. Harvey, M.P.
C. L. Kingsford.
Professor W. P. Ker.
E. Moon.
Rev. Canon H. Rashdall.
Rev. H. G. Rosedale.
Professor M. E. Sadler.
Miss E. Gurney Salter,
Professor T. F. Tout.
Hon. Secretary and Treasurer : —
Mr. Paul-Descours, 65 Deauville Road, Clapham Park,
London, S.W.
PART OF THE OPUS TERTIUM
OF
ROGER BACON li^^^
INCLUDING A FRAGMENT NOW PRINTED FOR THE FIRST TIME
EDITED BY
A. G. LITTLE
ABERDEEN: THE UNIVERSITY PRESS 1912
PREFATORY NOTE.
A WORD is due to the members of the Society to explain the substitution of another volume on Roger Bacon for the promised volume on the Franciscans in Ireland. Father Fitzmaurice, O.F.M,, who is responsible for the latter, has been appointed guardian of the Franciscan Convent at Waterford, and has had neither the leisure nor the materials for the prosecution of his historical studies. It was necessary therefore to issue something else this year ; and the discovery of an unknown frag- ment of Roger Bacon, together with the near approach of the seventh centenary of his birth (i 2 14- 1 914), which it is proposed to celebrate in a manner worthy of the greatest champion of experimental science in the Middle Ages, suggested the present volume,
A. G. L.
CONTEiNTS.
PAGE
Introduction viii
Summary of the Part of the Opus Tertium here
Printed ... ... ... ... ... ...xxxi
Part of the Opus Tertium —
De Utilitate Matheniatice ad Rem Publicani dirigen- darn
De radicibus judiciorum astrologle ...
De locis mundi
De bonis promovendis et malis impediendis De Perspectiva ...
De decern necessariis que ad visum requiruntur, cap
Que sint visibilia, que in viginti duo distincta sunt, cap. ii.
De particularibus modis videndi, cap. iii.
De bonitate videndi, cap. iiii.
De triplicibus universalibus modis videndi, cap. v,
De cognitione rei vise per sillogismum, cap. vi.
De tribus partibus perspective, cap. vii.
De visu facto per lineam fractam, cap. viii.
De comparatione scientie ad sapientiam, cap. viiii. De Scientia Experimentorum
De scientia quinte essentie ... De Morali alias Civili Scientia
De secunda parte scientie moralis ...
De tercia parte moralis philosophic ...
De quarta parte moralis philosophic
De quinta parte philosophic moralis De Opere Minori De Enigmatibus Alkiniie
De expositione enigmatum alkimie ...
De clavibus alkimie ...
I
5
9
13
20
26 28 29
30 32 34 37 40
43 47 55 57 59 61
75 77 80
83 86
INTRODUCTION.
On 22 June, 1266, Clement IV. (who had been elected Pope on 5 February, 1265) wrote to Friar Roger called Bacon of the Order of Minors, thanking him for his letter and for the viva voce explanations furnished by " our beloved son G. called Bonecor, knight".^ " In order (the Pope continues) that we may better understand your meaning we command you by apostolic writings, notwithstanding the precept of any prelate to the contrary or any constitution of your Order, to send to us as soon as possible a fair copy of that work which before we became Pope we asked you to communicate to our beloved son Raymond de Laon ; and to explain to us by your letter the remedies which you think advisable for the dangers which you lately pointed out ; and this you shall do without delay as secretly as you can."
In answer to this command Roger Bacon composed the Opus Majus (for the Pope was wrong in thinking that the work was already written). The Opus Majus goes by various names : Opus Majus or Opus Primum or Principale in contra- distinction to the Opus Minus or Opus Secundum, and to the Opus Tertium : Tractatus prcsambulus in contradistinction to the Scriptura principalis or Scriptum principale, an encyclopaedic work on all the sciences which Bacon hoped to write but never completed. In the text of the work itself Bacon usually alludes to it as haec persuasio. Throughout he emphasizes the practical usefulness of knowledge in a way likely to appeal to the man of the world.
The Opus Majus consists of the following seven parts of unequal length : —
1 Bliss, in Cal. of Papal Registers, I., 420, reads "Bone Cornules " for " Bonecor miles ".
viii
INTRODUCTION ix
I. On the causes of human ignorance.
II. On the connexion of philosophy with theology.
III. On the usefulness of the study of languages.
IV. On the usefulness of mathematics : — I. In praise of mathematics.
2-4. On physical forces and their subjection to mathe- matical laws. [5]. The application of mathematics to sacred subjects, including j'udicia astronomiae and correctio calendarii. [6]. The application of mathematics to political matters, divided into a treatise on Geography and a treatise on Astrology. V. On the science of optics. VI. On experimental science. VII. On moral philosophy. All these are printed in Bridges' edition, except the last two (fifth and sixth) divisions of Part VII., which are missing.
After finishing the Opus Majus, Bacon was induced to compose the Opus Minus by the following considerations : (i) a single work might be lost on the way ; (2) the manifold occupations of the Pope made a short summary and an easier ■exposition of many difficulties desirable ; (3) some matters had been forgotten in the first work and might be inserted in the second ; (4) " having found remedies for earlier difficulties I could add some necessary things which I was not able to insert before" — a cryptic saying which perhaps refers to the alchemical treatises included in the Opus Minus}
The Opus Majus and the Opus Minus, together with the De multiplicatione specierum and a separate treatise on Alchemy, were sent to the Pope by the hand of John, Roger Bacon's favourite pupil. ^
The same reasons which led Bacon to write the Opus Minus next led him to undertake the Opus Tertium,^ with
^Opus Tert., ed. Brewer, pp. 5, 42-3 ; cf. p. 77 below.
^ Ibid, pp. 3, 227, 230; ed. Duhem, pp. 164, 183 (= pp. 61, 82 below). (Cf. Comp. Studii, ed. Brewer, p. 414.) ^ Opus. Tert., ed. Brewer, p. 67.
X INTRODUCTION
which we are specially concerned. Bacon was writing this in 1267,^ There 'is no evidence that it was ever sent to the Pope (who died 29 November, 1268), or indeed that it was ever finished.
The Opus Tertiuin as edited by Brewer consists of seventy- five chapters (the division into chapters being modern).
Chaps. I. -XXI. form an introduction and incorporate much of the introductory matter of the Opus Minus.
Chap. XXII. summarizes Opus Majus, Part I.
Chaps. XXIII.-XXIV. are concerned with Opus MaJus, Part II.
Chaps. XXV.-XXVII. are concerned with Opus Majus, Part III.
Chaps. XXVIII. -XXIX. is concerned with Opus Majus, Part IV., Dist. i.
Chaps. XXX. -XXXV. are concerned with Opus Majus, Part IV., Dist. ii.
Chap. XXVI. is concerned with Opus Majus, Part IV., Dist. iii.
Chaps. XXX VI I. -LI I. are concerned with Opus Majus, Part IV., Dist. iv.
Chaps. LIII.-LXIV. are concerned with Opus Majus, Part IV., Mathematicae in divinis utilitas (Bridges, 175-238).
Chap. LXV. is concerned with Opus Majus, Part IV., Judicia Astronomiae {ibid., 238-53).
Chaps. LXVI.-LXXI. are concerned with Opus Majus, Part IV., Correctio Calendarii (ibid. , 269-85).
Chaps. LXXII.-LXXV. deal with music and do not corres- pond to any section in Opus Majus.
It will thus be seen that the Opus Tertium as edited by Brewer stopped short in its analysis of the Opus Majus, in Part IV. of that work, containing nothing on the last two sections of Part IV., and nothing on Parts V., VI. and VII.
In 1909, Professor Duhem of Bordeaux published the most important Roger Bacon discovery that has been made in recent years under the title Un fragment inedit de I' Opus Tertium de
1 Opus Tert., ed. Brewer, pp. 277, 278.
INTRODUCTION xi
Roger Bacon (Quaracchi). This fragment, hidden in a MS. in the Bibliotheque Nationale ^ under the title Tertius liber Alpe- tragii, contained the summary of Part V. of the Opus Majus (including a long digression on the motions of celestial bodies), of Part VI. (in which is inserted a discussion on the halo and its relation to the rainbow), and of Part VII., including the last two unknown sections. This is followed by a brief summary of the Opus Minus, three chapters on alchemy, and finally the beginning of a treatise De reruni naturalium generatione.
Professor Duhem pointed out that there still remained a gap between the end of the fragment edited by Brewer and the beginning of the fragment discovered by himself: we still lacked the summary and commentary in the Opus Tertiujn of the last two sections of Part IV. of the Opus Majus, those namely dealing with geography and astrology — or, as Bacon puts it, with the value of mathematics in affairs of State. The missing portion has now been discovered and is printed on pp. I- 19 of this volume for the first time.
The Manuscripts. — I. Winchester College MS. 39.
My attention was drawn to this MS., which I had failed to note in my List of Roger Bacon's Works, by Dr. M. R. James, and I desire to thank the College authorities (and especially Mr. Hardy, the Acting Librarian, and Mr. Chitty, the Bursar) for allowing me free access to the MS. and for sending it to the British Museum for my use.
The manuscript was apparently ' presented to the College
^ No. 10264, fonds latin.
"This is not quite certain. The inscription " ex dono Willelmi Mory quon- dam huius collegii alumni — 1543° " occurs on the first leaf of the volume : but the contents of the volume appear at one time to have been bound separately. The old catalogue printed by Bernard in his Cafalogi Librorum MSS. Angliae et Hiberniae, Oxon. 1697, Tom. II., Part i., p. 30 mentions : " 24, Liber de Famulatu Philosophiae Evangelicae " (which is another name for the Tractatiis de Consider atione Quintae Essentiae, the first treatise in the volume now num- bered 39) : "26. Rogeri Bacon tractatas de multiplicatione specierum. Ejusdem varii tractatus de Sapientia Divine, ostendentes quomodo Mathesis, Grammatica, &c. inserviunt Theologiae " (i.e. the remaining treatises in the volume now numbered 39). All the treatises belong to the same period and are written on paper of the same size.
xii INTRODUCTION
(along with others^) in 1543 by William Moryn, quondam ■hujus collegii alumnus. It is on paper, contains 206 leaves, not numbered, measuring c. 1 2-^ x 8 in., and dates from the middle of the fifteenth century. It is not rubricated, blanks being left for the initials. The contents are : —
(i) Tractatus de consideratione quinte essentie. Inc. Lib. i. : "Dixit Salomon cap. vii° Sapiencie : Deus dedit mihi ". " Ex- plicit tractatus de 5^ essentia quem aliqui attribuunt magis- tro rogero bachon, aliqui Joanni de rucepissa" {sic)^ etc., fif. I— 32b.
(2) [Alchemical treatise without title.] Inc. " Quesivisti quis trium lapidum nobilior brevior et efficacior plane hoc aliis libris declaravi. ... In nomine sancte trinitatis ac eteme iinitatis, Raimundus. Cum in multis et diversis modis super hoc regimine tractavimus. . . . Expl. super gramen et tandem consequi gloriam. Explicit hoc totum quod paucis est bene notum," ff. 33-42.
(3) Tractatus magistri Rogeri Bacon de multiplicatione specierum. Inc. "Primum igitur capitulum," ff. 47-86.
(4) \Rogeri Bacon Opus Maj'us] " Pars prima hujus per- suasionis in qua excluduntur 4°^ universales cause ". . . . Inc. " Sapientia perfecta consideratio " : ending abruptly with the words "transit in Cili[ciam]" in the treatise on Geography in Opus Majus, Part IV. (Bridges, I., 350), "ciam" forming the catchword of the next (lost) quire, ff. 87-182.
(5) [The fragment here printed.] Inc. "Post hec sequitur operacio mathematice. ..." Expl. " fraudulentum. ffinitur 2"^ opus fratris Rogeri Bacon," ff. 183-98.
Mr. Hardy informs me that one William Moryn of the parish of Alding- boume (Sussex), entered the College in 1524 aged 13.
^ Among them appears to have been a small MS. treatise of thirteen leaves, on paper, late fifteenth century, ascribed to Bacon ; it vv^as at one time bound up with a printed copy of the Obligationes Strodi which was given to the College by William Moryn. The MS. treatise, now numbered Y. 8., begins : " Scribo vobis qui vultis de mutabilibus pronosciorum elem'^ntorum que ab astris contingunt omni tempore seculi huius. Obsecro igitur ne quis dicta faciliter reiciat hec (?) sed experimento credat magis et teneat veritatem." The colophon runs: "Ex plicit tractatus subtilissime consideracionis fratris R. B. ordinis minorum qui experimentarius dicitur".
INTRODUCTION xiit
(6) Opus 3'" fratris Rogeri Bacon. Inc. " Sanctissimo patri," ending abruptly with the words "de his radicibus" (Brewer, p. 38), ff. 199-206.
Some characteristics of § 5 , the fragment here printed, may be noted. Another hand begins here : the writing is poor and at first remarkably cramped : fifty-two lines are crowded on to the first page ; on the remaining pages the number of lines varies between forty-three and forty-nine. Blanks of different sizes are left for the initials : I have endeavoured to represent these variations in the printed text. The largest blank, extending over four lines of the MS. text, is that for the first initial. The inference is that the scribe was copying from a manuscript which began at this point and that he regarded this as the beginning of a treatise. There are no titles or rubrics of any sort. II. Tanner MS. 116 in the Bodleian.
This volume is a small folio of 1 1 1 leaves, on parchment, double columns, dating from the end of the thirteenth century, formerly in the possession of Archbishop Sancroft. It contains several extracts from Roger Bacon's works (in- cluding the missing fragment of 1 the Opus Tertiuni) which are not noticed in the Catalogue. I give a list of the contents of the first part of the volume, marking with an asterisk those items which are included in the following pages (the last part of the volume does not concern our immediate purpose),
(l) Tractatus breviset utilis ad declarandurn quedam obscure dicta in libro Secreti Secretorum Aristotilis . . . quern tractatuni fecit /rater Rogerus Bacun de ordine niinorum. intuitu caritatis ad instructionem quorundani sapientuni.. .. . . (fol. i — 6'').
*(2) Item capitulum extractmn de quodam opere quod fecit idetn frater Rogerus Bacun de ordine ininorum ad mandatuin pape et valet ad exposicionem dictorum et dicendorum in textu?- " Sequitur de sciencia experimentali . , . , . sicut aves in- viscatas. Explicit " (fol. 6r — 8r) [i.e.. pp. 43-54 below].
*(3) Item, bene post in eodem libro dicit: " Deinde cogitavi opus aliud mittere , . . et sic terrainatur intencio operis utri- usque et sic explicit " (fol. S»") [i.e. pp. 77-9, below].
^ The text, namely, of the Sccretum Secretorum.
xiv INTRODUCTION
(4) Item aliud capituluni ejusdein fratris Rogeri Bacun de ordine minorum de potestate verbi et illud capituluni est extradum de prima parte niajoris operis quod fecit ad mandatuin pape dementis. " Deinde comparo linguarum utilitatem ad eccle- siam Dei . . . quia natura est instrumentum divine operacionis. Explicit capitulum " (fol. Sr — 9^). [Not Opus Majus, but Opus Tertium, cap. xxvi. ; Brewer, pp. 95-100.]
(5) Item, aliud capitulum ejusdem fratris Rogeri de eadem materia. "Vestre [MS. Nestre] peticioni respondeo diligenter . . . inflammatur et lucent" (fol. g^ — iir) [i.e. Epistola de secretis operibus artis et naturae, capp. i.-v., and the first lines of cap. vi. ; Brewer, pp. 523-36].^
* (6) Item frater Rogerus Bacun in tercio opere sic dicit : sed quod hie scribitur usque ad perspectivam non est in majori opere, sed tauten illud idem in secundo opere lacius continetur et aliter explicatur. " Post hec sequitur operacio mathematice ad rem publicam . . . veniunt Christiani " (fol. IF — 13^) [i.e. the newly discovered fragment, with an additional para- graph not in the Winchester MS., pp. 1-19 below].
(7) Liber Secreti Secretorum Aristotilis ad regent Alexandrum-, qtii liber intitulatur liber decent scienciarum cum quibusdam declaracionibus fratris Rogeri Bacun de orditte minorum (fol. I3v_65v).2
III, Cambridge University Library, Ff IV., 12 (fol. 318).
This is a volume of treatises and extracts on alchemy written by Robert Greene of Welbe in 1528 and 1529, Among them is a fragment of the Opus Tertium without title (fol. 318 ^^ seq^ containing the summary of the fifth part of the moral philosophy, the summary of the Opus Minus, and the three chapters on alchemy (pp. 75-89 below). The MS. appears to have been copied neither from the Paris MS. nor
1 This is the earliest MS. version of the Epistola yet discovered.
2 Trinity College, Cambridge, MS. 1036 (sec. xv.) contains an incomplete copy of the Tanner MS. Dr. James has just drawn my attention to IMS. 153 of the McClean collection in the Fitzwilliam Museum (fully described in his cata- logue, 1912). This is of the late fifteenth century, and the contents are exactly the same as those of the Tanner MS., from which it is probably copied. I have not, however, examined it.
INTRODUCTION xv
from the Winchester MS. and so to represent an independent tradition. But the MS., even apart from its late date, is not of much value : the scribe is so "much interested in alchemy that he sees " Elixir macedonicus " in Alexander of Macedon.
The colophon appended to our fragment in the Winchester MS. at once attracts attention : " ffinitur 2^ opus fratris Rogeri Bacon". There is no doubt that this is a mistake. Such phrases as ' ' nunc in hoc Opere Tertio volo figuras protrahere," together with the references to the Opus Minus and the fact that the treatise includes a summary of the Opus Minus, prove that we have to do with a fragment of the Opus Tertium. But " 2™ Opus " is not a slip of the pen for " 3m Opus ". For on the next page, fol. 199, which is not the beginning of a new quire, the same scribe who wrote the treatise which he calls " 21" Opus" proceeds: " Opus 31" fratris Rogeri Bacon. Sanctissimo patri," etc. as in Brewer's edition. The mistake emphasizes the fact that the Opus Tertium had already been split into two parts and that the connexion between them had been forgotten.
The next question to be answered is : Does the newly discovered fragment fit on immediately to the end of the frag- ment printed by Brewer? That fragment ends with the dis- cussion of the usefulness of mathematics in divinis, with special reference to astrology, the correction of the calendar, and music. The new fragment begins with the relation of mathe- matics to the affairs of the world, discussing first the influence of celestial bodies on things below "tam in naturalibus quam in voluntariis," and then, very briefly, the value of a knowledge of geography.
The Opus Majus treats of the usefulness of mathematics in divinis (Bridges I., 175), with special reference to astrology (p. 238) and the correction of the Calendar (p. 269). It then goes on to the usefulness of mathematics to the affairs of this world (p. 286) ; this section consists mainly of a treatise on
XVI
INTRODUCTION
geography (pp. 288-376) followed by a treatise on astrology (pp. 376-403).
Two points arise here : (i) one is the existence of the- section on music in the Opus Tertium which has nothing cor- responding to it in the Opus Majus : (2) the second is that the newly discovered fragment of the Opus Tertium does not follow closely the order of subjects in the Opus Majus}
(i) Professor Duhem suggests (p. 28) that there is a lacuna in the existing text of the Opus Majus. There is no evidence for this supposition,'^ On the other hand there is some evi- dence that the chapters on music were a later addition to the Opus Tertium. In cap. Ixxv. Bacon twice refers to thetreatise- on the " Sins of Theology " in the Opus Tertium, as being already written : " Sicut in secundo opere et hoc Tertio Opere in Pec- catis Theologiae declaravi " (p. 304) : " Sicut praecipue exposui in Peccato Septimo studii theologiae in opere secundo, et in Peccato Octavo in hoc Opere Tertio " (p. 309). Other
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^ Comparative table of |
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Pages of this Corresponding passages |
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edition. in Opus Majus, (Bridges). |
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I . . . . 286-87. |
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2 . |
• 287, 379, 380, 387. |
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3 . |
. 387, 385, 263, 265. |
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. 263, 288, 387 : 45, 176 |
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5 |
• 235, 377, 380. |
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6 |
. 381-82 (258-61). |
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7 |
. 378,386(263). |
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8 |
• 387-88, 384. |
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9 |
• 384. |
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10 |
. 301. |
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II |
• 301-2. |
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12 |
• 303. |
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13 ( |
end) |
. 304-76. |
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14 |
. 388-90. |
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15 |
. 392-93- |
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16 |
• 394, 395. |
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17 |
. 395, 402. |
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18, |
19 |
2 According to a passage in the Tanner MS. (f. 13'-), the subject of musical instruments was touched on after the treatise on geography ; but it is not clear whether Bacon is here referring to the Opus Majus, or to the Opus Minus : see p. 18 below.
INTRODUCTION xvii
references to the Peccata or Remedia Studii are in the future (Brewer, cap. xxiv., xxv., Ixiv). It seems probable further that these chapters on music existed as a separate treatise in the sixteenth century, and as such were known to Bale.^
(2) The explanation of the second difficulty is suggested by the heading of the new fragment in the Tanner MS. " In the Opus Tertiuni Roger Bacon speaks as follows : but what is here written as far as the Perspective is not in the Opus Majus, but is contained at greater length in the Opus Seatndum and otherwise explained." More accurate and more authorita- tive are the statements found in the fragment itself (p. 18 below) : "The points which I have just touched on concerning the places of the world and the alterations of places and things by celestial bodies, and concerning forecasts {Judiciis) and secret works, I did not put them all in the Opus Majus, but only the part concerning places. The others I put in the Opus Mimes, when I came to expound the intention of that part of the Optis Majus. For I did not propose to treat more subjects at this point in the Opus Majus, wishing to be quick in accordance with the command of your Holiness."
It is clear from this that the treatise on Astrology which follows the Geographia was not part of the Opus Majits but has been inserted and adapted from the Opus Minus. The treatise is found in the Digby MS.^ of the Opus Majus and its derivatives. In Royal 7 F. vii., a note is added that the treatise De Astrologia ought to be inserted after the Geographia. It is not found in the Vatican MS. nor in Cotton Tib. C. V.
In his summary of the Opus Minus (p. yy below) Bacon says : " Then, in enumerating the parts of the Opus Majus, I have inserted in the part on Mathematics many things touching the knowledge of celestial bodies, in themselves and in relation to things below which are generated by their virtues, in different regions and (in the same region) at different times ; and this is
^Bale's Index Brit. Scriptorum (ed. Poole), p. 395 : De valitudine musices., lib. i. : " Secundum Boetium et ceteros autores musices ". Cf. Op. Tert. (Brewer), p. 296.
2 The Digby MS. (No. 255) has at the end of the Geographia. ■' Finlcur quarta pars majoris operis," and then goes on to the astrological treatise. VOL. IV. b
xviii INTRODUCTION
one of the chief things that I have written ". Apart from Bacon's opinion of the comparative value of the treatise, this is an accurate description of the contents of the Astrologia : it does not describe the contents of the much longer treatise De Coelestibus^ which forms the second book of the Communia Naturalium, with which Professor Duhem (p. 59) wishes to identify the treatise on celestial bodies contained in the Opus Minus.
Some portions of the newly discovered fragment have re- ference not to the treatise on Astrologia but to that called Judicia Astronomiae (Bridges, I., 238-69). In Opus Tertium cap. Ixv. (Brewer, pp. 268-70) Bacon alludes only to the open- ing passages of this section, referring the Pope for further information to the separate " fuller treatises " on judicial as- tronomy " which John has ". It may therefore be asked whether the bulk of the section on Judicia Astronomiae was this separate treatise (as Opus Tertium, cap. Ixv., seems to suggest) or whether it was incorporated in the Opus Minus (as one might infer from the passage of the new fragment just quoted). But neither of these suggestions is tenable. The treatise contains an explanation of the astrological terms, house, exaltation, triplicity, etc. : and for this in the new fragment of the Opus Tertimn (p. 6 below) Bacon refers explicitly to the Opus Majus ; while in the earlier part of the Opus Tertium (Brewer, p. 27) he speaks of the fourth part of the Opus Majus, " ubi de judiciis astronomia fit sermo specialis ".
The passage of the new fragment quoted above (p. xvii) continues : "After this I added the works of geometry, arith- metic and music, which are also among the greatest secrets of nature and the noble arts, and in them is nothing magical in reality but only in appearance " : and he goes on to refer to burning glasses, flying machines, ships and chariots which are propelled without any apparent cause, etc,,^ in v ords which closely resemble those used in the Epistola de szcretis operibus
1 Mr. Steele kindly allowed me to see his proofs of this treatise.
2 According to the Tanner MS., the subject of musical instruments was here discussed (p. i8 below).
INTRODUCTION xix
naturae} There is nothing about these things in the Opus Majus, as we have it, and the probable inference is that Bacon is still referring to the Opus Minus, which in that case would have incorporated parts of the Epistola de secretis operibus naturae or De mirabili potestate artis et naturae. This view receives support from Chapter XXVI. of the Opus Tertium (ed. Brewer, p. 99). " Sed in Opere Minoreubi de coelestibus tractavi, exposui magis ista, ubi maxima secreta naturae tetigi, quae non sunt cuilibet exponenda, sed solis sapientissimis viris." Among the most interesting passages of the new fragment is that in which Bacon defends, and urges the Pope to regulate, the study of magic (pp. 17-18).
The remainder of the treatise here printed corresponds in the main, apart from certain exceptions which will be noted presently, with the fragment edited by Professor Duhem.
The Perspectiva follows closely the order of subjects adopted in Part V. of the Opus Majus, but there is evidence that the sections into which Part V. was then divided did not correspond to the parts and distinctions found in Bridges' edition. In the Opus Tertium (p. 24 below) Bacon says ; " Et hec et omnia eis annexa verifico in tribus distinctionibus cum capitulis suis. Deinde in 4a, 5a et 6a distinctione procedo ad ulteriora istius scientie, et primo declaro que exiguntur ad visum ". The " fourth distinction " certainly corresponds to Dist. viii. of Part I. in the Perspectiva as we have it ; and probably Dists. v. and vi. corresponded to Dists. ix. and x., Dists, i. ii. and iii. to Dists. i.-vii. It seems therefore that in a later revision of the Opus Majus, a different division of the material was adopted either by Bacon himself or by an editor.
In the section De Scientia Experimentormn the earlier chapters of Part VI. of the Opus Majus are summarized in a single page. The sub-section De quinta essentia ^ corresponds generally to pp. 215-22 of the Opus Majus, but contains some
^ Cf. p. 532 et seq. in Brewer's edition.
'"'I suspect that De quinta essentia was originally a marginal note referring to the preceding sentences, not a heading to a new chapter.
XX INTRODUCTION
additional matter, especially a list of magical books, which should be compared with the list given in the Epistola de Secretis Operibus Naturae (ed. Brewer, pp. 531-32) and that in Speculum Astronomiae generally ascribed to Albertus Magnus, but attributed by Father Mandonnet to Roger Bacon.^
The division of Moral Philosophy into six parts corresponds with the division in the printed text of the Opus Majus so far as the latter goes, i.e. to the end of the fourth part. The summary of the fourth part in the Opus Tertium shows that Bridges' text of this part in the Opus Majus is essentially com- plete. The summary of the lost fifth part adds some details to the summary already given in Chapter XIV. of Brewer's edition of the Opus Tertium} The subject of the sixth part was the administration of justice by the law courts, but this was never written : " excusavi me ab expositione istius partis".^
From two passages in the Opus Tertium- (ed. Brewer, p. 305, ed. Duhem, p. 164; below, p. 61) it appears that Bacon was at first unable to send a corrected copy of the last portion of Moral Philosophy to the Pope. " Quae de ira scripsi plana sunt, quia correxi ilia et signavi. Alia vero quae sequuntur non ita patent, quia non sunt correcta nee signata ; propter quod modo mitto exemplar correctum." " Sed hec alias non potui corrigere propter superfluitatem occupationum. Et ideo nunc mitto exemplar correctum, ut Johannes cum suis sociis corrigat ea que remanserunt incorrecta." The original version was corrected as far as the end of the section on anger, i.e. to p. 298 in Bridges' edition. A revised version was prepared of the remainder. Does the Digby MS. (the only independent copy we have of this part) represent the corrected or the original version ? Dr. Bridges' text does not help us to decide this question. " The errors in the Seneca quotations," he says in a note to Vol. II., p. 365, " are so numerous that to embody
^Albertus Magnus, Opera Omnia (ed. Boignet, Paris), t. x., p. 629 seq., Mandonnet, Siger de Brabant, 2nd ed. (Louvain, 190S-10), and " Roger Bacon et le Speculum Astronomiae " in Revue Neo-Scolastique de Philosophie, August, 1910.
2 P. 52; cf. ibid., p. 308.
3 P. 76 below; cf. Op. Tert., ed. Brewer, p. 52.
INTRODUCTION xxi
them in the text would have made it in many places quite un- intelligible." 1
The summary of the Opus Minus is clear but disappoint- ingly brief. It consisted of (i) introduction, which was expounded in the Opus Tertiuni ; (2) enumeration of the parts of the Opus Maj'us, with a treatise de celestibus inserted in the part on mathematics (see below) ; (3) Practical - Alchemy " in enigmatibus " ; (4) Peccata Studii with a treatise (inserted in the sixth " Peccatum ") de generatione reruni ex elementis, called elsewhere Speculative Alchemy,^ which dealt with {a) animals and plants, the causes of the prolongation of human life, together with an explanation of some alchemical enigmata ; {b) the generation of metals, especially of gold ; {c) the relation of these things to the interpretation of Scripture ; (5) Remedia Studii. I shall discuss the composition of the Opus Minus only in so far as it bears on the composition of the Opus Tertium.
The chapters on Alchemy, which follow, formed evidently the treatise composed for the Opus Tertium, not the separate treatise, a rough copy of which Bacon sent to the Pope by the hand of John. It may be noted that Bacon's explanation of the alchemical terms for metals agrees with that which Chaucer puts into the mouth of the " Chanouns Yeman ".
The Winchester MS, differs from the Paris MS. edited by Professor Duhem in that it omits (i) the long digression De motibus corporum celestium (Duhem, pp. 98-137); (2) the dis- cussion on the halo {ibid., pp. 138-48); (3) the beginning of the treatise De reruni naturalium generatione {ibid., pp. 190-93),
The first two of these are undoubtedly additions, but addi- tions made by the author and intended for insertion in the Opus Tertium. It may be pointed out that the early Tanner MS., which contains the chapter De scientia experimentorum, omits the treatise on the halo. It is probable that the earliest version of the Opus Tertium did not contain these additions ;
iVol. III., p. 183. '^See p. 81 below; Duhem, p. 1S3.
*See below, p. 82; Duhem, p. 183.
xxii INTRODUCTION
and there is some evidence that the first of them, that De moti- bus corporum. celestium, gave Bacon a good deal of trouble. What appear to be two versions of it occur in the Communia Naturalium, Bk. XL, Pt. V. The first of these occupying Chapters il.-xvi. is adapted from the treatise as printed by Duhem, the preamble addressed to the Pope and some other details being omitted. The second occupying Chapters XVII. ,^ XVIII, and xix. , is clearly an earlier and less complete version. Professor Duhem thinks that it formed part of the treatise De Coelestibus in the Opus Minus, but we have already seen that he has misapprehended the nature and scope of that treatise. There can be little doubt that it really represents an early sketch for the Opus Tertium. Bacon himself alludes more than once to his habit of rewriting his treatises "four or five times " before he could get a satisfactory version.
The third omission is that of the beginning of De rerum. naturalium generatione. Three pages of this are found in the Paris MS., the scribe, Arnold of Brussels, noting at the end : " In exemplo sic cadduco non repperi plus " : and adding the date, 15 December, 1476. Professor Duhem assumes that this formed part of the Opus Tertium from the mere fact that it is included in the Paris MS. Yet the evidence of the manuscript itself, such as it is, points in the opposite direction. Here is the title : Hie incipit magnus tractatus et nobilis : De reruw, naturalium generatione : per quem tota philosophia na- turalis quantum ad potestatein generationis rerum sciri potest cum illis que dicta sunt in aliis de efficiente et de unitate materie. This reads like the beginning of another distinct work, not a continuation of the same : and this interpretation is supported (i) by the general title prefixed in the Paris MS. to the frag- ment of the Opus Tertium, which in enumerating the subjects treated in that work ends with De Alkimia and does not in- clude De rerum naturalium generatione ; (2) by the Winchester MS. which at the end of the De Alkimia adds the colophon : " ffinitur 21" Opus fratris Rogeri Bacon ".
The fragment De rerum naturalium generatione in the Paris
INTRODUCTION xxiii
MS. begins : " Hiis habitis volo descendere ad ea que pertinent rebus generabilibus et corruptibilibus, ut prosequar ea que in Operibus aliis non sunt tacta. Oportet vero incipere a prin- cipiis, quia horum cognitio previa est. Et de principio efficiente scripsi satis in Tractatu [or tractatibus] de speciebus et virtuti- bus agentium naturalium. Et de materia verificavi quod non est una numero in rebus omnibus, nee una specie, nee genere subalterno, sed generalissimo. Et solvi cavillationes in con- trarium " (Duhem, p. 190). Save for the first two words, this fragment is identical with the beginning of Bacon's Communia Naturalium, Book I., Dist. ii., cap. i., which begins in the Mazarin MS. " Nunc volo descendere," etc. (Steele, p. 65).
Professor Duhem, starting from the ill-supported assump- tion that the treatise De rerum naturalium generatione formed part of the Opus Tertium, proceeds to advance the following conjectures : (i) " It is probable that the Communia Naturalium reproduced in its entirety the Tractatus de generatione composed originally for the Opus Tertium. (2) It is probable that this treatise De generatione has supplied to the first book of the Communia Naturalium all that extends from the beginning of Pars secunda, distinctio secunda to the end of the book " (pp. 54-55). In other words we are to add to the Opus Tertium that part of the Communia Naturalium which occupies pp. 65- 308 in Mr. Steele's edition.
The additional arguments which he brings forward to sup- port this thesis are: (i) The references which Bacon gives in the opening words of the Tractatus de generatione to the Tracta- tus de Speciebus and to the discussion de materia are interpreted as alluding to the well-known Tractatus de multiplicatione specie- rum and to Chapter XXXVIII. of the Opus Tertium, respectively. (2) Towards the end of the first book of the Communia Natur- alium, in a chapter on "the parts of the intellect," Bacon says : " Nam ponitur quod agens sit pars anime, quod est improba- tum in 2^ parte Primi Operis, deinde in hoc Tercio Opere explanavi hoc, et solvi objecciones [in] contrarium " : while in the preceding chapter are passages which seem to come from the Opus Tertitan, such as : " De operibus vero principalibus
xxiv INTRODUCTION
nutritive et augmentative disputavi copiose in hiis que de vacuo in superioribus conscripsi. . . . Set elongatur a serie istius persuasionis. Et causa principalis est quia omitto hec et multa quia tempus non habeo. Nam in aliis consideracionibus meis certificavi de hiis, set non habeo scripturam ad presens. Et in tractatu alkimistico quem divisim Johannes habet ab operibus tanguntur radices circa ista."
With regard to the first argument, we may remark (as Professor Duhem himself has pointed out) that the first part of Book I. of the Connnunia Natuvaliurn treats De multiplicatione specierum, and the first distinction of the second part is con- cerned with matter : and these are naturally referred to in the second distinction of the second part.
With regard to the second argument, it should be remem- bered that Bacon habitually transfers whole chapters written for one work to another work on the same subject. Thus in the Conimunia Naturalium, Book I., as Mr. Steele has i pointed out, several passages are extracts from the Opus Tertium as edited by Brewer: Steele, pp. 173-79 ^i^d 225-39, correspond to Brewer, pp. 189-97 ^i^d 168-84. This in itself is enough to show that the Cornmunia Naturaliuin, Book I., is not a part of the Opus Tertium. Now in the chapters at the end of the book just mentioned (Steele, pp. 297, 298) we undoubtedly have another extract from the Opus Tertium, and that from a missing part of the Opus Tertium. This was probably a digression De anima or De partibus anime, similar to the digression on vacuum in Brewer, pp. 149-99, ^^^ that on the motions of celestial bodies in Duhem, pp. 98-137 (which latter is incorporated in Cornmunia Naturalium, Book II.). It may have corresponded to Dist. iii. of Part IV. of the first book of Cornmunia Naturalium (Steele, pp. 281-302). And it might naturally be inserted in the first part of the summary of Part V., for the first distinction of the Perspectiva treats "de partibus animae".^
' Cf. Gasquet's fragment in E. H. R., XII., p. 511: " de prima que est de partibus anime".
INTRODUCTION xxv
Here then we have evidence of a part of the Opus Tertium which is not found in any MS. of that work. And this is not the only part still missing. It appears from Roger Bacon's allusions to the Peccata Studii Theologiae et Reinedia that some sections of this work were inserted in the Opus Tertium.
The allusions to the Peccata in the Opus Tertium are as follows : —
(1) " Et iste [i.e. the doctor of Paris who is quoted as an authority in the schools — probably Thomas Aquinas] non solum magnum detrimentum dedit studio philosophiae sed theologiae, sicut ostendo in Opere Minori, ubi loquor de Septem peccatis studii Theologiae; et praecipue tertium peccatum est contra istum, quod discutio apertius propter eum " (Brewer, p. 31).
(2) " Unde Latini nihil magnificum scire possunt sine notitia harum linguarum, sicut satis declaro in ilia tertia parte operis [majoris], et in Opere Minori, ubi loquor de potestate studii theologiae, scilicet in tertio peccato, et quinto et sexto " {ibid., p. 33).
(3) "Radices autem alkimiae speculativae ego posui secun- dum considerationem Avicennae, praecipue in expositione peccati sexti in studio theologiae. Nam ibi texui totam rerum generationem ex elementis ..." {ibid., p. 41).
(4) " De hoc autem capitulo pro jure divino et canonico et civili, et toto studio, iterum faciam mentionem in Remediis Studii. Nam non est mirum si theologi negligantur in regi- mine postquam jus ignoratur canonicum ; nee est mirum si tractantes hoc jus sine theologia vacillent ad jus civile et abusum ejus. Et ideo oportet in Remediis Studii aliquid super his annotari " {ibid., pp. 87-8).
(5) "Et in comparatione numerorum ad theologiam in quarta parte Operis Majoris addidi specialiter quaedam exempla de numerorum falsitate ; et in Minore similiter addidi exemplum specialissimum cum omnibus modis probationis ; scilicet in quinto Peccato studii theologiae, quod est de literae corruptione. Clamo ad Deum et ad vos de ista corruptione literae ; quia vos soli potestis apponere remedium sub Deo per consilium illius
xxvi INTRODUCTION
sapientissimi de quo superius sum loquutus,^ et per alios, sed maxime per eum, secundum quod in Remediis studii apertius declarabo" {ibid., p. 93).
(6) " Caeterum linguae specialiter requiruntur ad intellec- tum utrumque, etsi litera esset optime correcta. Quod ostendo manifeste per exempla tarn in Opere Majori in hoc loco, quam in Opere Minori per exempla egregia in Peccato Sexto studii theologiae" {ibid., p. 94).
(7) " Cum igitur probavi in operibus utrisque quod Scriptura sciri non potest, nisi homo sciat legere et intelligere earn in Hebraeo et Graeco, et ideo sancti se dederunt ad hoc, et prius de hoc tetigi, et postea in Peccatis Studii et Remediis hoc exponam . . . ; tunc ad plenum intellectum textus Dei neces- saria est scientia de metris et rhythmis" {ibid., pp. 265-66).
(8) "Principalis intentio ecclesiae ... est opus praedica- tionis, ut infideles ad fidem convertantur, et fideles in fide et moribus conserventur. Sed quia utrumque modum vulgus ignorat, ideo convertit se ad summam et infinitam curiositatem, scilicet per divisiones Porphyrianas, et per consonantias ineptas verborum et clausularum. . . . Quoddam enim phantasma est pueriliter effusum, et a pueris adinventum, vacuis ab omni sapientia et eloquendi potestate, ut manifeste patet cuilibet intuenti, sicut in Secundo Opere et hoc Tertio Opere in Peccatis Theologiae declaravi " {ibid., p. 304).
(9) "Et quia praelati, ut in pluribus, non sunt multum instructi in theologia, nee in praedicatione dum sunt in studio, ideo postquam sunt praelati, . . . mutuantur et mendicant quaternos puerorum, qui adinvenerunt curiositatem infinitam praedicandi, penes divisiones et consonantias et concordantias vocales, ubi nee est sublimitas sermonis, nee sapientiae magni- tudo, sed infinita puerilis stultitia, et vilificatio sermonum Dei ; sicut praecipue exposui in Peccato Septimo studii theologiae, in Opere Secundo, et in Peccato Octavo in hoc Opere Tertio " {ibid., p. 309).
(10) "Post hec [i.e. Alchemy] descendi ad peccata studii
'^Op. Tert. (Brewer), pp. 88-9: Gasquet in Engl. Hist. Rev., xii., 516; cL Denifle in A.L.K.G., iv., 298.
INTRODUCTION xxvii
et ejus remedia, et in sexto peccato manifestando, descendi ad generationem rerum ex elementis, et texui illam totam, usque ad generationem animalium et plantarum. . , , Et specialiter descendi ad generationem metallorum, quia hec requiritur in sexto peccato studii. . . . Deinde revolutis peccatis studii, descendi ad remedia, ostendens per quos,^ et quibus auxiliis et expensis, et quibus modis debet fieri utilitas infinita ..." (Duhem, pp. 1 80-81, from the summary of the Opus Minus).
From these quotations it appears that Bacon enumerated seven sins of the study of theology in the Opus Minus, inserting in the sixth sin a treatise on the generation of animals, followed by one on the generation of metals, and that finally he added a disquisition on the remedies advisible, suggesting the persons who could carry them out and the means to be employed.
The Opus Minus as edited by Brewer contains the first six "sins," together with part of the treatise on the generation of animals and plants, and fragments (at the beginning and end) of that on metals. The seventh " sin " (on preaching) and the whole of the treatise on remedies» are missing.
It appears further that Bacon added in the Opus Tertiunt an eighth " sin" on preaching ; and that he intended to speak of the need of a knowledge of Greek and Hebrew in Peccatis Studii et Remediis, of the "homo sapientissimus " who can correct the Sacred Text, and of the study of civil and canon law in Remediis Studii. The eighth sin and the remedies are not found in the Opus Tertium as we have it. It may be doubted whether the " remedies " were ever written. The references to them as a part of the Opus Tertiu^n are in the future tense.
Professor Duhem argues (p. 31) that the Opus Tertium further contained a discussion on the Trinity and Incarnation, and Bacon certainly seems to promise this in the following passage : " Nam veritates speciales circa esse divinum, ut quod sit trinus in personis, scilicet Pater et Pllius et Spiritus Sanctus, et quod Filius sit incarnatus, et hujusmodi, non debent hie
^The Cambridge MS. xe.zA's, per quas vias (see p. 78 below).
xxviii INTRODUCTION
tractari, nee requiruntur hie, sed inferius habent explicari suo loco " (p. 67 below). But these subjects are not treated in the Opus Majus, and " inferius " may mean nothing more than " on a subsequent occasion ".
Professor Duhem, following M. Emile Charles, seeks to identify the so-called Metaphysica of Roger Bacon with the Peccata Studii et Remedia in the Opus Tertiuni. The title of the Metaphysica in the Digby MS. runs : Incipit Metaphysica fratris Rogeri ordinis fratrum minoruin de viciis contractis in studio Theologie. The opening words are : " Quoniam intencio principalis est innuere vobis vicia studii theologici que contracta sunt ex curiositate philosophic cum remediis istorum ; ideo in theologicis autentica inducam philosophorum ". That we are here concerned with a work sent to the Pope, Professor Duhem thinks is proved by the following words : " Propter rerum inestimabilem difficultatem de quibus loqui, et propter multitudinem et pondus occupationum, non potui cicius trans- mittere; nee adhuc complere possum in particulari, et in pro- pria disciplina. Opus tamen universale, si placet, intueri poteritis ut saltem ex partibus tota, ex minoribus majora, ex paucioribus plura cogitare valeatis." There is certainly no proof here that the person addressed was the Pope.
It can, I think, be shown (i) that \he. Metaphysica, edited by Steele, is what it professes to be, i.e. a fragment of a work which Bacon called Metaphysica ; (2) that it was written before the Opus Majus ; (3) that the bulk of it is incorporated word for word in the Opus Majus.
I. {a) Bacon in the Opus Majus emphasizes the close con- nexion between metaphysics and moral philosophy ; " nam utraque de Deo negotiatur et angelis et vita aeterna et hujus- raodi multis " [Op. Maj,. II, 226) : and he refers to "scientia civilis " in relation to Metaphysics.
The fragment on Metaphysics is concerned with God, angels, immortality, etc., and the laws and aims of the state.
(b) In the Coinmunia Mathematica he says : " Cause vero erroris humani universales sunt primo considerande in omni
INTRODUCTION xxix
negotio studii et vite et officio. Et ideo in principio Metha- phisice que ordinat totam sapienciam demonstravi maliciam istarum causarum, auctoritates raciones et exempla sapientum copiosius ingerendo " (quoted by Steele, Metaphysica, p. 54).
The fragment begins, after a short introduction, with the signs of human errors.
id) In the Opus Majus he says : " De immortalitate animae in Metaphysicis est tactum .... Non solum autem Aris- toteles et Avicenna dederunt vias utiles ad immortalitatem animarum, . . . sed philosophi in moralibus sunt locuti. Nam primo in Quaestionibus Tusculanis, Cicero sententiat immor- talitatem animae et peri totum librum istum investigat. . . , Et similiter in libro de Senectute eadem immortalitas a Marco Tullio determinatur " (II, 238).
That the " Metaphysica " here mentioned is the metaphysics of which the fragment is preserved is proved by the correspond- ing passage in the fragment : " Et ideo non solum Aristotiles, nee Avicenna, nee alii quorum libri noti sunt diffiniunt anima- rum immortalitatem, set in primo De Quescionibus Tusculanis Cicero per totum laborat ad ostendendum immortalitatem anime modis multis et pulchris. Et similiter in libro De Senectute eadem immortalitas a Marco Tullio determinatur " (Steele, p. 14).
II. The above passage proves that the Metaphysica was written before the Opus Majus, as the latter refers to it as a work already in existence. Cf. also Opics Majus, II, 241.
III. The close resemblance between the Metaphysica and parts of the Opus Majus has been briefly indicated by Mr. Steele in his Introduction to the former work. Pp. 7-9 of the Metaphysica occur almost word for word in Opus Majus, II, 229-33; PP- 12-14, in Opus Majus, II, 235-36; p. 15, in Opus Majus, II, 240; pp. 15-16, in Opus Majus, II, 245-46; pp. 16-17, iri Opus Majus, II, 241-42 ; pp. 18-20, in Opus Majus ^ II, 258-63 ; pp. 23-27, in Opus Majus, II, 251, 247, 246, 247, 248, 250, 251, 252 ; part of p. 28, in Opus Majus, II, 252 ; and part of p. 29, in Opus Majus, II, 267 ; pp. 30-36, in Opus Majus, II, 267-74. All these passages occur in the Seventh
XXX INTRODUCTION
Part, i.e. that on Moral Philosophy. Further pp. 42-44, and 45-52 coincide with Opus Majus, I, 254-67 in the treatise on Judicia Astronomies. After having already summarized these passages in the Opus Tertium, it is not likely that Bacon would have repeated them over again in the same work.
To sum up, I am inclined to think that we have the whole of the Opus Tertium, as Bacon wrote it, now before us, except (i) a digression de partibus animce (which may in substance be supplied from Com. Nat., Bk. I, Part iv., Dist. iii.) ; (2) the eighth " sin " of the study of theology which dealt with preaching ; and (3) possibly some discussion of the remedies for the " sins " of the study of theology.
The text of the present edition is based on the Winchester College MS.^ This has been compared with the Tanner MS. and with Professor Duhem's edition of the Paris MS. All variants are noted except differences in the order of words and differences in spelling. The fragment in the Cambridge University Library has been collated, but only such variants as seemed of importance have been given. Titles of chapters, etc., which are entirely wanting in the Winchester MS. have been taken from the Paris MS. so far as this extends : the titles in the new fragment are supplied from the context. All these, together with any paragraphs or sentences inserted in the text and not found in the Winchester MS., are enclosed in square brackets.
W = Winchester College MS. 39.
T = Tanner MS. 1 16 in the Bodleian Library,
C = Cambridge University Library, Ff. 12.
P = Professor Duhem's edition of the Paris MS. Bibl. Nat. lat. 10264.
1 References to the folios in the text are to the Winchester MS.
SUMMARY/
On the Value of Mathematics in Directing the State.
Mathematics is valuable to the state (i) in giving knowledge of past, present and future ; (2) in promoting wonderful con- trivances for the advantage of the state. The method of making forecasts has already been laid down, but little has been said about the practical applications of the science (p. i).
For both objects we must know the " complexions " of things. For as complexions vary, so vary health and sick- ness, sciences and arts, occupations, languages, morals in different regions ; and there are similar differences in the same region, and at different times (p. i).
But the complexions of things cannot be known unless the causes of these complexions are known (p. 2). The causes of diversities of complexions and of all things below are the celestial bodies. This is specially clear in the case of the sun, whose influence on generation is most marked. Avicenna maintains that all normal generation and growth and the beginnings and ends of life and death depend on celestial motions and influences. Besides the various motions of sun and moon, and days, weeks, months and quarters, the revolu- tions of the higher planets' have to be considered. Their motions are slow, Mars completing his orbit in two years, Jupiter in twelve, Saturn in thirty, and so their effects are seen after a long time, and recur at stated intervals (pp. 2-3). Similarly after many revolutions important results follow not only in the natural but also in the political and religious world (p. 3). Thus, as Albumazar points out, in the kingdom of the Persians after ten revolutions of Saturn, the kingdom of
^ A summary of a summary presents special difficulties, and the present summary amounts in parts almost to a translation.
xxxi
xxxii OPUS TERTIUM
Alexander arose ; after another ten, Jesus Christ appeared • after ten more Manes, and after ten more, Mahomet. Changes of this kind are not confined strictly to ten revolutions : they may happen in the ninth or eleventh, and this according to the influence of the conjunctions of Saturn and Jupiter, of which we have spoken in our section on religions (p. 3). There are three kinds of these conjunctions, — great, greater, greatest. Albumazar shows that every 20 years a great conjunction signifies scarcity of corn, the elevation of the powerful, etc. ; every 240 years a greater conjunction signifies atmospheric changes and a tendency to changes of faith and manners ; every 960 years a greatest conjunction signifies floods, earthquakes, fiery impressions in the air, revolutions of kingdoms and empires. Further, monstrosities also occur according to the configurations of the heavens (pp. 3-4).
Philosophers therefore ascribe all events on earth to celestial influences, which either are the direct cause, as in the natural world, or produce a tendency, as in the domain of human will ; for the will cannot be forced, as both true faith and all philosophy assert, and yet it can be urged by the complexion of the body, and by the influence of the heaven, which is the cause of such complexion, so that a man voluntarily wills that to which celestial inclination moves him : just as we often see the intellect following the promptings of sense, not on com- pulsion but voluntarily.
These things are proved by experience and indubitable authority. For Noah and his sons first taught this science to the Chaldeans ; from them through Abraham it came to the Egyptians ; and thence to the Greeks and Latins (p. 4).
Roots of Astrological Judgments.
The roots of these judgments or forecasts are found in the natures of the stars. We ought to know the properties of the seven planets, and the fixed stars, especially the stars of the twelve signs of the Zodiac, and what regions, things and parts of things are dominated by each. For at the beginning of the world, according to one explanation, the planets and twelve
SUMMARY xxxiii
signs were in direct of certain regions, and then the atmosphere of each region was changed, and this change has proved last- ing, since impressions received in youth remain in age (p. 5). So with different things in the same region ; for they are brought to birth when different planets and different signs are elevated over them, though the region is the same. Further different combinations of celestial influences come from the same stars to different parts of the same region. To every point of the earth come cones of influences from the stars, and these produce different tendencies in every point of the earth. Examples are different kinds of grasses growing nearly in the same place, twins of different complexions in the same womb
(P- 5).
Different stars have special relation to different parts of the body, e.g. the Ram to the head, the Bull to the neck, etc. This is shown by results. Thus if the moon is in the sign that has relation to a particular member, it is dangerous to touch that member with iron, as Ptolemy says and Haly explains more fully (p. 6).
There are other roots of astrological forecasts.
One ought to know the dignities of the different planets in the different signs and in different parts of the same sign. Each planet has five dignities, called house, exaltation, tripli- city, term, face — the strongest being the house, the weakest the face, so when the sun is in the sign in which is his house, i.e. Leo, his influence is strongest ; when he is in the opposite sign, Aquarius, his influence is least ; and so on (pp. ^-jy
Further the aspects of the planets have to be considered, i.e. their relations to each other. These aspects take five different modes, namely, conjunction, opposition, sextile, square, trine (p. 7).
Thus the powers of the planets and their effects in this world for good and evil vary marvellously, as all authorities teach and as we know by experience, though the common herd of philosophizers gives no heed. Thus Jupiter is always beneficent in himself, yet when he is in conjunction with the moon, it is no use to take medicine ; for the patient is so
VOL. IV. c
xxxiv OPUS TERTIUM
strengthened by the beneficent action of Jupiter that he resists the power of the medicine (p. 7).
We have already mentioned what wonders result from the conjunctions of Jupiter and Saturn ; and certainly the other aspects of these and the rest of the planets have wonderful influence. In the treatise on religions the importance of the conjunctions of Jupiter with each planet has been shown, in connexion with the number, order and times of the various religions (p. 7).
Next we must notice carefully the position of the planets in their orbits. Thus when the sun is in the higher part of his orbit, things born on earth grow more in a week than at other times in a month. When the moon is so situated, the tides are stronger, and the force of all moist things, fish are largest, etc. (p. 8).
Special attention is to be given to the conditions of the moon, which has great influence owing to its nearness to the earth and the varieties of its motion, light and shape. Besides the aforesaid conditions common to all planets, the effects of the twenty-eight mansions of the moon, as it passes through the Zodiac in twenty-eight days, have to be considered, which are especially of importance in forecasting the weather. Then we must observe when the moon is in the head or tail of the Dragon, and when eclipsed. For if a difference in the moon's light causes changes in the world, much more must the re- moval of its light. And though the change is greater in an eclipse of the sun when it happens, there are more eclipses of the moon (pp. 8-9).
On Geography.
Besides considering the various ways in which the heavenly bodies influence the earth, we must fifthly take into account the earth itself, firstly distinguishing the habitable parts. The first thing is to describe these in writing and in a map on parchment, drawn up according to the rules of astronomy and the reports of travellers, so that we may see with our eyes the relative positions and sizes of the various regions and
SUMMARY XXXV
cities, and learn the differences in religion, laws, etc., of the peoples and sects inhabiting them (pp. 9-10).
We shall then (i) know the relative positions and sizes of the places of the world ; (2) be led by this to learn their "com- plexions," when we consider their relation to celestial forces (e.g. distance from the sun which is the main cause of differences of complexion in the various zones) ; (3) be able to infer the complexions of natural things in each district ; (4) consider the different tendencies in the human inhabitants, in sciences and arts, languages, laws, religions, etc. ; for men though not forced (as will is free) are strongly inclined in various directions by complexion and celestial influence. As a fact we know that men do differ in different places. (5) This knowledge helps us to interpret the Scriptures, both in the literal and spiritual sense. It is valuable (6) for the conversion of the infidels ; missionaries should know geography so as to avoid dangers which have been fatal to many ; and they should know the religion of the people to whom they go : for different argu- ments are necessary for different religions. And (7) for the repression of the barbarian invaders. Jerome says that the nations shut in by Alexander will break their gates and come out to meet Antichrist. If we knew from which side they will come, we could reckon that Antichrist will come from the opposite side. Are the Tartars the people indicated? (pp. 10-12).
[Astronomy is absolutely necessary to the rulers of Church and state — as it is to the sailor, farmer, alchemist and physician, — for the election of favourable times. The Tartars, as we know from the words and writings of those who have lived with them, pay the greatest attention to this and act always when the constellations are favourable. Astronomy also teaches us the changes produced by change of environ- ment : e.g. a plant poisonous in one district becomes edible when transplanted to another. The processes of nature can be enormously accelerated by the human reason : thus in the transmutation of metals alchemy by means of an artificially prepared elixir can do in one day what nature could hardly do in a hundred years] (pp. 12-13).
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On Promoting Good and Hindering Evil.
I have therefore described and put in a map the places of the world according to the laws of astronomy, and then given a fuller account of all the nations according to the evidence of saints, natural philosophers and travellers — for two main reasons : —
(i) That we may have knowledge of past, present and future both in the world of nature and in the world of human will. Such knowledge is more certain in the world of nature. To attain greater certainty, we should examine the histories and find out when marvellous things happened : then we should consider the astronomical tables for those times and see what constellations caused or signified these marvels : then by ex- tending the tables to future times, we shall find similar con- stellations and have foreknowledge of future events (pp. 13-
14).
(2) Still more important is the promotion of foreknown good and the prevention of foreknown evil. It is of great im- portance to choose the favourable times for every undertaking (pp. 14-15). Further, the fate of a whole population can be changed by a change of atmosphere, such as is produced by a strong constellation. If the celestial forces could be fixed and preserved artificially, in a medicament or anything else scien- tifically prepared, we could produce such changes at will. And this leads one to consider whether charms, prayers, curses, etc., have any power : the vulgar regard these as magical, but the wise as in many respects philosophical (pp. 15-16).
Magicians properly so-called are either unconscious self- deceived charlatans, or deliberate impostors. These effect nothing except by chance, unless demons assist them and pro- duce results in order that they and their dupes may be further confirmed in their errors. There is another kind of magicians, those who work on scientific principles but for evil ends ; of this kind will be Antichrist and his followers who will work with full scientific knowledge and entirely for evil ends : and when science fails, demons will do the rest, to the confusion of the whole world (pp. 16-17).
SUMMARY xxxvii
These magnificent sciences should not be denounced be- cause evil men through them can work mischief, but the study of them ought to be confined to certain persons authorized by the Pope. " And so if the Church ordained de studio, good and holy men could labour at these magical sciences by special autxhority of the Pope" (pp. 17-18).
I did not treat all these subjects (i.e. about geography,
alterations of places and things by celestial powers, forecasts
, and secret works) in Opus Majus, but only geography. Other
subjects I treated in the Opus Minus when explaining that part
of the Opus Majus (p. 18).
After these I added the works of geometry, arithmetic and music, whichi are among the greatest secrets of nature, but in which there is nothing magical. As wonderful things of this sort have been done in my time as well as in old times, I can speak briefly of them without being thought to exaggerate — e.g. burning glasses (most efficacious in war), flying machines, sailing machines, and scythed chariots moving without animals to draw them, [musical instruments], and so forth, some of which I have touched on elsewhere (p. 18).
Afterwards I touched briefly, as I had done before in the section on the six religions, on the value of mathematics in confirming the faith and converting infidels and repressing the reprobate. For the weapons which Antichrist will use against the Church may now be used against the Tartars, Saracens, etc. Otherwise they will never be properly over- come, for wars are doubtful and as often disastrous to Christans as to infidels ; as is clear from the last invasion of Damietta by King Louis of France. And if the infidels are defeated, they recover their lands as soon as the Christians return to their own country (pp. 18-19).
On Optics.
The science of Optics is necessary for all sciences : it is neglected by the Latins : hence I give special attention to it. In case the work sent to Your Holiness be lost, I give here a summary. The subjects treated of are : the sensitive powers of
xxxviii OPUS TERTIUM
the soul, with their organs, objects and operations ; the origin and composition of the eye, the optic nerves and their rela- tion to the brain, the coats and humours of the eye — with dia- grams (pp. 20-22). I then take the function of vision, and show that impressions (or "species") must emanate from the visible object, and explain the difficulties arising from (i) the smallness of the pupil ; (2) the mixture of colour rays in the pupil ; (3) the mixture of colour rays in the medium (pp. 22-4).
Chap. I. Next the conditions necessary to vision are con- sidered— species of the object, light, distance ; the object must be in front of the eye (contrast hearing and smelling), of suitable size, denser than the medium ; other conditions are rarity of medium ; time ; healthy state of eye : position — an oblique angle of vision sometimes producing a double image (pp. 24-6).
Chap. II. Next the classes of things of which vision takes cognizance, and the three general modes of vision, viz. through sense, recognition, and argument (pp. 26-8).
Chap. III. Particular modes of vision (connected with the structure of the eye) (pp. 28-9).
Chap. IV. Errors arising from rays proceeding from the eye and the object. Why, e.g. do we see a cloud at a distance but not when we are in it ? Double vision considered (pp. 29-30).
Chap. V. Further consideration of the three general modes of perception in relation to the conditions of sight. Excessive light impedes vision. Effects of excessive distance and of rapidity of motion on accurate perception of light and colour (pp. 30-1).
Recognition, or knowledge derived from repeated experi- ence, makes clear diversities perceived but not distinguished by sense : e.g. the variety of the moon's light ; or the colour of an object seen through a fine parti-coloured cloth (pp. 31-2).
Chap. VI. Of perception through reasoning. Ways of judging distances. Different phases of the moon explained in a long chapter. Reasoning process also needed in estimating
SUMMARY xxxix
size. In looking at a sphere we see less than half. Stars at rising or setting look larger than at the meridian : explana- tion of this (pp. 32-3). Optical illusions resulting from motion and rest. Discussion of the difficult problem of scintillation of the fixed stars (pp. 33-4).
Finally the question is considered whether vision by re- collection and argument implies the co-operation of the rational soul. I maintain that it does not, as animals use these pro- cesses. It belongs to the sensitive soul, whose power includes thought, imagination, memory and calculation (p. 34).
Chap. VII. Direct vision having been treated, there remain reflected vision and refracted vision, the laws of which have been explained in the Opus Priinmn and the Opus Tertium but chiefly in the De multiplicatione specieruni (pp. 34-5). In the present treatise on Optics I have applied these laws to show how rays proceeding from objects act on vision. In a mirror the real object is seen. In a plane mirror the image and the object appear as equidistant on opposite sides of the mirror. In the six other kinds of mirrors — spherical, conical, cylindrical, each of which may be either concave or convex, — the apparent " place of the image " varies greatly, and its shape. These points are explained in the Optis Majus with diagrams (pp. 35-6). Incidentally, it is shown how the changes in the plumage of a peacock's tail or a dove's neck depend on the angles at which the light falls on them (p. 36).
Double images are explained, and the cause of the scintilla- tion of a bright distant object, such as a cross on a church tower : both points on which experts on optics generally go wrong (p. n).
Chap. VIII. Refraction. Rays falling perpendicularly on the first coat of the eye or cornea, enter the opening of the uvea as far as the lens, and are refracted on the surface of the vitreous humour. Rays falling obliquely on the cornea are there refracted and so reach the lens where is the power of vision (pp. 37-8). The " place of the image " is then investi- gated in the various kinds of refraction. Refraction needing a twofold medium, the eye may be in the rarer medium, the
xl OPUS TERTIUM
object in the denser, or vice versa : refraction may take place at plane surfaces, at concave, or convex. The ten various combinations are explained with diagrams, and illustrations given from common experience (pp. 38-9). All wonder why a stick looks broken in the water ; " artists " are always dis- cussing this in their disputations de quolibet, but none of the Latins could ever give the right explanation, because they are ignorant of the laws of refraction (p. 39). The appearance of unusual size, which sun, moon and stars get owing to the interposition of vapour, is another illustration of these laws (pp. 39-40). And I have shown how a lens placed over small letters makes them appear larger — an instrument very useful to old people (p. 40).
Chap. IX. On the practical application of this science [ii) to Divine wisdom, in interpreting the Scriptures correctly (p. 40) ; (3) to political problems (p. 41). By refractions of mirrors, one man can be made to appear a multitude. Hidden things can be disclosed ; distant things brought near. These applications are useful for the conversion of the infidel and the repression of the reprobate (p. 41).
No man can at first understand these scientific truths ; he must take them on trust, hoping in time to understand. How much more humble ought we to be in the presence of things divine ! This argument is more convincing than words (p. 42).
On the Science of Experiments.
This part is more valuable than all the others. For this science is more helpful to all the others, than any one of them is to any other. It is both a science in itself and a method applicable to all sciences. Knowing that argument may lead to truth but does not remove doubt, it neglects argument, and both investigates the reasons on which conclusions are based, and tests the conclusions themselves, by experience (p. 43).
This science has three leading features: (i) it verifies all other sciences by bringing them to the test of experience ; the form, colours, etc. of the rainbow are taken as an example
SUMMARY ' xli
(pp. 43-4) ; (2) it explains truths whicli belong to other sciences but lie beyond the scope of their methods of investigation. An example in Medicine is the art of prolonging human life : the physician gives only rules of health which no one can keep : the experimenter tries the various means which he has observed are effective in the case of animals (pp. 44-5). In Mathematics an example is the spherical astrolabe which should move auto- matically with the motion of the heavens (p. 46). In Alchemy again the experimenter, having examined the various degrees of gold existing, seeks a medicine which will remove all cor- ruptions of baser metals and produce the perfect gold — and this is the secret of secrets, which by reducing all things to the prima materia, will also remove all corruptions of the human body and prolong life (pp. 46-7).
This science further lays bare all magical arts, separating truth from falsehood.
Its value beyond the limits of other sciences lies in a knowledge of things future, present but secret, and past : in this it surpasses judicial astronomy (pp. 47-9).
(3) The remaining point in which its value consists is in the observation of miracles of nature and the application of them to inventions. Such are the mutual attractions of various bodies, such as metals, or of parts of animate things when divided (pp. 49-50). Since I saw this, nothing seems incredible to me, if properly attested, though I may not see the reason of it (p. 49).
There are means of producing perpetual warmth, fire, and light : for many things burn which are not consumed by fire. Aristotle in his Book of Secrets gives marvellous examples ■of the power of plants and stones to produce changes in individuals and multitudes (pp. 50-51).
Then wonders can be done by explosive substances. There is one used for amusement in various parts of the world made of powder of saltpetre and sulphur and charcoal of hazelwood. Yox when a roll of parchment about the size of a finger is filled with this powder, it produces a startling noise and flash. If a large instrument were used, the noise and
xlii OPUS TERTIUM
flash would be unbearable ; if the instrument were made of solid material, the violence would be much greater (p. 51).
This science commands other sciences to make its instru- ments. It orders the geometer to make a mirror by means of which it can burn anything combustible, melt every metal, turn every stone to lime ; and destroy armies and castles at any distance (pp. 51-2). It orders the astronomer to choose certain constellations, and in them the experimenter produces medicaments by which he can alter the complexion of in- dividuals or multitudes. Words at such times receive the power of the heavens and have more effect when they last, than things : and words can be written and will last as long as things (p. 52).
This is the origin of all philosophic images and incanta- tions. And so this science distinguishes between those made according to the truth of philosophy and those made according to the falsity of magical art (p. 53).
Aristotle used this science when he gave the world to Alexander ; and Antichrist will use it far more powerfully than Aristotle (pp. 53-4).
On Moral or Political Science.
The science of the good of the soul rules all other sciences, which are only useful to man so far as they serve the good of the soul. So this science ordains who shall teach and wha shall learn all the other sciences (p. 55).
It has six principal parts (p. 55).
(1) The first deals with things concerning God, angels and demons, the resurrection of the body, future life, and concern- ing the high priest who is the law-giver or founder.
I have collected here witnesses to Christ from many pre- Christian philosophers, to whom God revealed much of His sacred truths (pp. 55-7).
(2) The second part deals with public laws (a) those which pertain to divine worship ; (d) those which pertain to marriage,, justice and police (pp. 57-9).
(3) The third part deals with personal morality. I have
SUMMARY xHif
quoted largely from heathen philosophers (especially Seneca), whose morality may well put Christians to shame, and I have written at length on anger, the worst vice of rulers (pp. 59-61). (The latter sections of this part I had not time to revise before sending, and I now send a corrected copy) (p. 61).
(4) The fourth part is superior to all the rest of philosophy ; it considers religion with a view to finding the one which alone contains the salvation of mankind ; as Aristotle in his Politics considered the laws of all states that he might find the supreme good (pp. 61-2).
We are certain that the Christian religion is this one. Yet professed Christians are few compared with the adherents of other religions : and real Christians are few compared with professed Christians (p. 62).
The objects of this part of philosophy are (a) to convert the whole world to the truth ; (d) to fortify men against all temptation ; (c) to bring the imperfect to the perfect knowledge of truth ; (d) to furnish the faithful with reasons for their faith (p. 63).
There are two ways of proving the truth of religion (p. 63). One is by miracles : but this is not in the power of man. The other is by philosophy, which is a general revelation of God to all mankind (p. 64).
In pursuing this latter method, I have mentioned the six chief religions of the world, and the three principles on which they are distinguished, namely according to their ends, according to nations, according to planetary influences (pp.
65-7).
Next in considering which religion should be preferred, we have to establish the universal truths concerning God. God is the first cause, eternal, having infinite power, wisdom and goodness, creator and ruler of all. From this it follows next that man should do the will of God (p. 67).
To do the will of God, he must know it. For this special revelation is necessary. For, as all philosophers agree, man cannot know the smallest material thing as it really is, far less spiritual things (p. 68).
xliv OPUS TERTIUM
It follows that God will make a revelation ; divine wisdom and infinite goodness require that he should (p. 69).
God, I argue, is one and the human race one ; therefore the revealed religion will be one and will be communicated through one perfect and sufficient law-giver (p. 69),
I have then investigated the methods by which the perfect law-giver may be known (p. 70).
Pagans and idolaters, who have many gods and worship created things, need not be considered. Tartars though monotheistic tend in some directions to idolatry. The other three religions are more reasonable, the law of Christ, the law of Moses, the law of Mahomet (p. 70).
Philosophy is shown to be favourable to the Christian religion, and opinions of non-Christian philosophers in con- demnation of the Jewish and Mohammedan religions are quoted (pp. 70-1).
Considering the laws more particularly, we see that the Jewish religion is not complete in Moses and waits for the Messiah, which is Christ. Jewish religion in practice was irrational and displeasing to God, as appears in the Scripture. Its promises are mainly material, not spiritual, Mahomet prefers Christ to all the prophets : and philosophy reproves the Mahometan religion. Mahomet himself was an adulterer (pp. 71-2).
The different religions are based on certain histories which are recognized as authoritative by the adherents of each. If we wish to use our histories in favour of our religion, we must for the sake of argument grant the histories of others ; if we concede their histories, they will concede ours. We shall then be able to prove that neither Moses nor Mahomet is to be compared to Christ (pp. 72-3).
Further Alpharabius gives many ways of testing religions : one is that the perfect law-giver should have the evidence of preceding and succeeding prophets. • Christ has this. Another way is by miracles. Christ performs the greatest of all (miracles in forgiving sins (p. 73).
SUMMARY xlv
Further the highest moral ideals are found in the Christian religion, not in the others (pp. 73-4).
After this I went on to show how the hardest articles of the faith can be proved, especially that most difficult one con- cerning the Sacrament of the altar. This is proved by holy writ, all the Saints, the consensus of Catholic doctors and infinite miracles. And as the Creator is present in every creature, so the Redeemer must be present in every one re- deemed : and this union is in the Sacrament (pp. 74-5).
(5) The fifth part of moral philosophy is concerned with practical results. For faith without works is dead. Of the four kinds of argument which moral philosophy and theology use to persuade people, two — the dialectic and demonstrative — appeal to the intellect ; two — the rhetorical and poetical — to the heart. The latter are the best (p. 75). These are little known to the Latins.
As the whole power of rhetoric is needed here, I have con- sidered the different styles — the homely, the moderate, and the grand — and applied them to the treatment of divine things (p. 76).
(6) Finally, I come to the last part of moral philosophy, which concerns lawsuits, and I excused myself from dealing with this (p. 76).
So ends the summary of the principal work.
On the Opus Minus..
Then it occurred to me to send Your Holiness a prelimin- ary work, giving a summary of the subjects treated, that you might easily see the general plan of the greater work, and know what to demand from me, or another, if it were lost ; and that I might add some things forgotten or intentionally omitted (p. yy).
I added some introductory matter, explained in the present work. In enumerating the parts of the Opus Majus, I added in that on mathematics a treatise on celestial things. After finishing the exposition of the Opiis Majus, I added a treatise on alchemy, in enigmas, promising an explanation later (p. yy).
xlvi OPUS TERTIUM
Then I proceeded to the sins of study and their remedies, and in the sixth sin I expounded the generation of things from elements, as far as the special generation of animals and plants : and I treated this part more carefully because it involves the roots of natural philosophy, medicine and alchemy. Questions of the immortality of the body after resurrection and of the prolongation of human life are here treated ; and some ex- planation of alchemical enigmas given (pp. 77-8).
The generation of humours from elements, the due propor- tion in humours, the generation of inanimate things from humours are treated : especially the generation of metals, as this is required in the sixth sin of study. All this subject is of the greatest importance. Then I showed the application of this science to the exposition of Holy Scripture (p. 78).
Next I discussed the remedies for the sins of study, show- ing by whom, at what expense and by what means great results could be reached, for your Beatitude, the whole multitude of students, the Church and Commonwealth (pp. 78-9).
So ends the summary of both works.
On the Enigmas of Alchemy.
A further explanation of alchemical enigmas is required. For alchemy not only procures wealth, but, in conjunction with experimental science, it can prolong life (p. 80).
These secrets must not be revealed to the vulgar (pp. 80-1). For this reason, among others, I have distributed my remarks on alchemy in three places — namely in the Second Work where I wrote (a) on practical alchemy and {b) in the sixth sin of the study of theology, on speculative alchemy ; and in a separate treatise a rough copy of which I sent by the hand of John. In this latter, great questions of natural philosophy and medicine, about digestions, humours, etc., are treated in philo- sophical language, though they are closely connected with alchemy : and at the beginning I have put some things in enigmas. A fourth treatise is now added (pp. 81-2).
All four writings are necessary for a complete understand- ing of the subject, and it is not likely that all four would fall into the hands of anyone for whom they are not intended.
SUMMARY xlvii
Still as this is possible, I think it best that some secrets should still be reserved for personal communication (p. 82).
Also I do not care to entrust a complete treatise on this subject to a scribe, however safe he may be : though the one who writes this is a man after my own heart (p. 83).
On the Explanation of the Enigmas of Alchemy.
"Bodies" are those things which do not fly from fire, or evaporate, as metals, stones and other solids. " Spirits " are things which fly from fire, as quicksilver, sulphur, sal ammoniac, arsenic.
" Planets " are metals : Saturn = lead, Jupiter = tin. Mars = iron. Sun = gold, Venus = copper, Mercury = quicksilver, Moon = silver (p. 83).
Names sometimes used for gold are " stone," " body of the Ebro " or some other river in which gold is found ; also " Hibernian body " or " Hibernian stone," as the Irish used to live on the Ebro (p. 84).
Silver is called " pearl " or " unio " — (on which see Solinus) : also "England ". Pale gold is called " England" — and good gold is called "Spain" or "Apulia" or "Poland" or any country where good gold abounds (p. 84).
" To rubificate " is to make gold, " to albificate " is to make silver. "To convert Saturn into Sun " is to make gold from lead, and so on. "Medicine" or "laxative medicine" is the name given to that which being thrown into molten lead turns it into gold : it is the same as elixir (p. 84).
The various technical meanings of "greater work" and " lesser work " are given (pp. 84-5).
" Stones " is the name given to the raw material from which the elixir is made ; " prepared stone " is the elixir itself.
" Herbal stones " = hairs, " natural stones " = eggs, " ani- mal stones " = blood (p. 85).
The ' ' four elements " are sometimes to be taken literally ; sometimes metaphorically, when they mean the four spirits, or the four humours, or the four points of the compass, or the four seasons, or the four principal parts of an animal : because there is a complexional correspondence between each set of
xlviii OPUS TERTIUM
these things. Similarly the humours are called by the names of elements, spirits, etc. (pp. 85-6).
On the Keys of Alchemy.
The " keys " of this art is the name given to the operations employed for the making of elixir ; namely purification, dis- tillation, ablution, heating, calcination, mortification, sublima- tion, division, incineration, resolution, congelation, fixation^ mundification, liquidation, projection (p. 86).
The " hidden spirit " {spiritus occultiis) is a humour which is called blood in animals, but, when reduced to the materia common to animate and inanimate things, it is called " the humour of warm and humid complexion," which is found in all things (pp. 86-7).
" To hold medicine in chains " is to fix it so that it does not fly from fire. These are the principal enigmas, of which I now make use (p. 87). Sun and Moon are made artifically in several ways : one way is from mercury and sulphur, which are the constituent parts of all metals (p. 87). Others try to convert mercury alone into Sun and Moon, as they see mercury converted into Saturn. Other forgers make a mercury very like Moon, but it does not answer all the tests. Other sophists purify Venus and Saturn by means of albifying and rubifying waters, melt and throw into them purified spirits of arsenic and sal ammoniac, and produce metals which can only be distinguished from Sun and Moon by the means which 1 have explained in the Second Work (pp. 87-8). Others again take the four elements, which are called aqua vitcs, the humour of air, the power of fire, and lime (of which I have written in their place), in certain proportions, and produce Sun which they desire. Similarly in the case of Moon (p. 88). Others take only the four elements, in equal weights, and think they can not only make as much Sun as they like, but even arrive at the pri77ia fnateria. This will suffice for the present. For here is contained the whole intention of philosophers. And with the help of this and my other writings. Your Wisdom can confer with the wise and convict every impostor (pp. 88-9).
So ends the 2nd (sic) work of Friar Roger Bacon.
[De utilitate Mathematice ad rem publicam diri-
GENDAM.]^
POST hec sequitur operatic ^ mathematice ad rem publi- cam fidelium dirigendam. Et hec directio est in 2abus maximis rebus, scilicet in cognitione presentium, preteritorum et futurorum secundum possibilitatem philosophie, et in operatione mirabilium pro utilitate rei publice. Et jam data ^ est via qualiter possibile * est convenienter ^ judicare; sed de operibus parum tactum est.
Non est autem possibile hec duo adimpleri, nisi sciamus complexiones rerum, quia secundum varietates rerum stat " omne judicium.
Nam secundum quod complexiones variantur, tam homi- num quam aliorum, variantur sanitates et infirmitates hominum, et scientie et artes, et occupationes et negotia, et lingue et mores, ut videmus in diversis regionibus. Nam in omnibus his non solum rem.ote regiones in eodem tempore [variantur]," sed propinque, ut omnibus notum est. Item res ejusdem regionis variantur multipliciter in eodem tempore. Nam alie sunt calide, alie frigide ; et homines in omnibus predictis variantur in eadem regione, licet non tantum sicut in diversis regionibus. Ceterum res eadem in diversis suis partibus, ut homo et alia, similiter habent (sic) magnam diversitatem in eodem tempore. Item eadem pars rei et eadem res numero mutatur multis
^ No title in W. At the top of the page are the words yesus, Maria. T. (p. 2i) begins : " Item frater Rogerus Baciin in tercio opcre sic dicit : sed quod hie scribitiir usque ad Perspectivam iion est in majori opere, sed tamen illud idem in secundo opere lacius continetiir et aliter explicatur ".
^ T. comparatio. " T. om. data.
^ W. qualiter publice. ^' T. om. convenienter.
" T. complexiones rerum habitabilium, quia secundum varietates complexionum stat.
'' MSS. om. variantur, VOL. IV. I
2 FRATRIS ROGER I BACON
modis secundum diversa tempora, scilicet in horis diversis et diebus diversis ^ et annis et revolutionibus multorum annorum, et hoc tam in monstruosa generatione quam recta. Sed com- plexiones rerum istarum sciri non possunt nisi cause huiusmodi complexionum sciantur.
Cause vero omnium istorum inferiorum sunt celestia que influunt virtutes suas et faciant varias complexiones in diversis. Nam elementa, ut dicit Aristoteles 2° de Generatione,^ respectu celi ^ agunt ^ tantum sicut securis respectu artificis ; ergo sicut domificatori perartem suam ascribitur domus et non securi, sic celo ascribuntur ^ effectus in his inferioribus et non virtutibus elementorum, que tamen sunt hie maxime active. Item in eodem libro ^ dicit quod 2x allacio solis in circulo obliquo '' est causa generationis et corruptionis in rebus et specialiter in rebus animatis. Nam in generatis per putrefactionem idem facit virtus solis quod virtus patrum in seminibus, ut dicit Averoys super 7^ Methaphysice.'^ Et in vegetabilibus ^ dicit Aristoteles libro suo de illis, quod sol est pater plantarum et terra mater. Et in 2° Phisicorum ^^ dicit quod homo generat hominem et sol. Et Averoys dicit quod magis sol quam homo, quia continuat suam virtutem a principio generationis usque in finem ; et si ita est de hominibus, multo magis erit de brutis, quia natura est magis sollicita circa homines quam circa bruta. Et 18 de Animalibus ^^ Avicenna docet quod tota generatio recta et augmentum in rebus et termini vite et mortis dependent a celestibus motibus et virtutibus. -^^ Et prima variatio est per dies naturales secundum revolutionem solis : deinde per septi- manas secundum figuram et lumen lune et motum in quadraturis
I T. adds et septimanis et mensibus.
^ Cf. Arist. De Generatione et Corruptione, ii. 9.
* T. celestium. ^ W. non agunt. •' T. ascribenter.
8 Arist. De Gen. et Corrupt., ii. 10. "^ T. sub obliquo circulo.
^ Not in Averroes' Comment, in Arist. Metaph. ; ed. Venet. 1552, vol. viii. In his Epitome, ibid. fol. 173^1, Averroes says : " In animalibus vero et plantis sponte genitis ultimum movens est ipsa corpora celestia".
'Arist. (or rather Nicholas of Damascus) De Plantis, i. 6.
1" Nat. Auscult. ii. 2.
II Cf. Avicenna, De Animalibus, xviii, fol. 63b col. i. (ed. Venet. 1508). 1^ T. om. motibus et virtutibus.
OPUS TERTIUM 3
sui circuli : deinde per menses secundum revolutiones [soHs]/^ in signis diversis, precipue ^ per conjunctiones solis et lune : deinde secundum 4*^^ anni per revolutionem solis in 4^15 s Zodiaci ; deinde per revolutiones planetarum altiorum qui sunt Mars, Jupiter et Saturnus, qui sunt tardi motus ; ad quos sequitur '^ efifectus per revolutionem temporis multi ; secundum quod in quadraturis suorum circulorum moventur per magna tempora, accidunt effectus varii et longis ^ temporibus inter- ceptis et secundum quod complent suos circulos : ut Mars in 2bus annis, et Jupiter in 12 et Saturnus in 30. Sic tardantur effectus et suis temporibus renovantur.
Similiter secundum quod complent multas revolutiones, fiunt multa et non solum naturalia sed renovationes principa- tuum et regnorum, secundum quod dicit Albumazar in Libro Conjunctionum ""j ut^ in tempore regni Persarum fuerunt 10 revolutiones [Saturni] ^ pertransite, exortum est regnum Alex- andri. Et quando 10 alie revolutiones [sunt complete],^ dicit quod apparuit dominus Jesus filius Marie, super quem sunt orationes cum permutatione secte : non quod celestia sint cause legis christiane, sed sunt in signum quantum ad Christum ; sed hoc expositum est prius in distinctione de sectis. Et quando complete sunt 10 alie, venit Meni ^'^ quidam rex cum lege que est inter paganos et nazarenos. Et post 10 alias venit Macho- metus cum lege sua. Et non artantur hujusmodi mutationes ad 10 revolutiones, quia fortasse aliquando fiunt in 9a, aliquando in 11^ revolutione, et hoc secundum potestatem conjunctionum Saturni et Jovis, de quibus dictum est quando de sectis actum est.
Et cum^^ conjunctiones sunt tres, scilicet magna, major et maxima, ut habitum ^" est, docet Albumazar quod in omnibus 20 annis per magnam conjunctionem accidit mutatio rerum magna. Nam signat super gravitatem annone et sublimationem
^ W. om. solis. " T. om. precipue. '^ T. qtiartis.
* T. consequuntur. ^ T. et in longis.
^Albumazar (Jafar ibn Muhammad), De Magnis Conjunctionibiis, Venet. 1515. Tract, ii., Differentia 8 (prope finem),
' T. 7it quando. ^ W. om. Saturni. ^ MSS. om. sunt complete.
1" T. Neni. " T. om. cum, ^^ W. et habitum.
4 FRATRIS ROGERI BACON
potentum et multa. Major vero corijunctio accidit in omnibus 240 annis et signat super aeris alterationes, et ad sectarum mutationes et consuetudinum ^ movet corda hominum et ex- citat. Maxima vero fit post quoslibet 960 annos et signat super diluvium, terremotus, ignitas impressiones in aere, muta- tiones regnorum et imperiorum.
Et non solum in recta generatione rerum accidunt hujus- modi per revolutiones celestes, sed in monstruosa,^ sicut in libro memorato dicit Avicenna,^ secundum figurationes celes- tium virtutum accidunt huiusmodi monstra, ut quod filius hominis habuerit caput arietis, et similia.
Philosophi igitur omnia que contingunt in his inferioribus ascribunt celestibus, scilicet vel causaliter et effective ut in omnibus naturalibus, vel ^ occasionaliter et inductive ut in voluntaries. Nam voluntas cogi non potest, ut non solum fides recta sed etiam ^ philosophia tota clamat, et tamen valet ex- citari per complexionem corporis et virtutem celi que causat hujusmodi complexionem, ut gratis velit homo illud ad quod celestis inclinatio movet, non coactus. Secundum quod nos videmus quod homines ad presentiam *^ rerum delectabilium, ut ciborum et potuum et aliarum rerum, mutant suas voluntates, et similiter per presentiam '' tristibilium ; et tamen sola species venit ab eis et alterat sensum, et intellectus sequitur gratis inclinationem sensus sine coactione, ut etiam contra legem Dei faciat, [fol. 183, v] immo mutat legem suam,^ sicut Salamon coluit idola propter amorem mulierum.
Et jam per experientiam probatum est quod hujusmodi alterationes mundi contingunt per celestia, et auctores certi sunt de his. Nam Noe et filius ejus Sem et primogenitus Sem docuerunt primo Caldeos, deinde Abraham exivit de Uz Caldeorum et docuit Egiptios, sicut hystorie et sancti et philo- sophi testantur,^ quamvis vulgus philosophantium hec ignoret, et ab Egiptiis et Caldeis venit hec scientia ad Grecos et Latinos.
^ T. consuetudines. ^ W. menstruosa.
^Avicenna, De Animalibus, xviii. f. 63a, i, ed. 1508.
* T. et (for vel). ^ T. om. etiam. ^ W. per phiHcia\
' W. p'mHcia\ ^T. om. siiam. ^ Cf. Op. Majus, i. 176.
OPUS TERTIUM
[De Radicibus Judiciorum Astrologik]
RADICES 1 horum judiciorum inveniuntur penes naturas stellarum. Nam oportet hie scire que sunt proprietates 7 planetarum, et que provincie sequuntur complexiones cujus- libet eorum," et que res et que partes ejusdem rei. Et similiter de stellis fixis et ^ maxime de 1022 '^ quarum quantitas potest^ apprehendi per instrumenta, et inter illas precipue de stellis 12 signorum, ut sciantur bene proprietates illarum in effectu ; et que regiones et que res et que partes rerum alterantur per singulas. Nam a principio mundi fuerunt planete et signa 12 in directo regionum determinatarum, et tunc aer cujuslibet regionis fuit alteratus nova et subita alteratione. Et quod nova testa capit inveterata sapit}' Et ideo per banc viam dant philo- sophi causam quare diversis regionibus dominantur planete diversi et signa diversa, quamvis et alias ponant rationes.
Similiter de diversis [rebus ejusdem regionis. Nam quando generantur semper in diversis] " temporibus, diversi planete et signa diversa elevantur super eandem regionem. Et similiter in eodem tempore veniunt diverse figurationes virtutum celes- tium ab eisdem stellis ad diversas partes ejusdem regionis. Immo si precise velimus loqui, scimus quod ad singula puncta terre veniunt coni ^ diversarum piramidum virtuosarum a stellis eisdem, que piramides inducunt diversitatem '-' in singulis punctis terre. Quod probamus per effectum. Nam quasi in eodem ^^ puncto terre, vel in propinquissime positis punctis, nascuntur herbe diversarum specierum, et in eadem matrice nascuntur gemelli diversarum complexionum, et qui ex propria com- plexione concreverant,^^ inclinantur ad di versos mores et ad diversas artes et officia et alia multa.
1 T. Radices vero : with marginal note : Quomodo inveniuntur radices judici- orum.
- T. horum. ^ T. sed. ■* W. 1422.
5 W. }wn potest. Cf. Com. Nat. (ed. Steele), 395 ; Op. Majus, i. 235.
^ T. quod nova testa capit, etc. Cf. Horace, Epist. i., 2, 1. 69-70.
^ W. om. words in brackets. " T. om. coni. ^ T. diversitates.
^^T.uno. ^'^T. concreverint.
6 FRATRIS ROGERI BACON
Et causa varietatis partium ejusdem rei accidit similiter ex diversis partibus ^ stellarum et ex diversis figurationibus illarum virtutum. Et conformantur stelle^ in natura et proprietate, secundum quod caput conformatur stellis Arietis in com- plexione, et collum Tauro, et sic ulterius per singula membra. Et hoc probamus per effectum. Quoniam si luna sit in signo conformato membro, periculum est tangere membrum ferro ; ut dicit Ptolomeus in Centilogio.^ Nam, ut Haly"^ in exposi- tione istius verbi dicit, tunc ad membrum illud confluunt humores et multiplicant ^ ibi, et inde accidunt multa incommoda sepe.^ Nam putrescit locus ex superfluitatibus " humorum et generantur apostemata et fistulantur membra, et hoc ante oculos nostros sepe accidit, sed vulgus non considerat quia nescit celestia.
Et alie radices sunt horum judiciorum. Nam oportet bene scire dignitates planetarum in signis, quoniam quilibet planeta habet magnam convenientiam et differentiam respectu diver- sorum signorum et respectu partium ejusdem signi, unde secundum hoc fortius agunt vel deterius agunt ^ in hoc mundo. Et quilibet habet 5 dignitates que vocantur domus, exaltatio, triplicitas, terminus, facies ; et sunt hec nomina methaforica, [secundum quod a principio fere omnia vocabula scientiarum secretarum sunt data per methaforas] ^ ut ab indignis et vulgo occultarentur, et in Majori Opere sunt hec nomina exposita,^*' nee modo vis est, nisi quod ^^ sciamus quod maxima fortitudo est domus et facies ^^ minima, exaltatio valet 40^, triplicitas tres, terminus duas.
Secundum igitur quod Sol est in signo quod est domus ejus, ut Leo, tunc fortissme agit, ut ^^ videmus hoc per effectum. Nam calor fortissimus est tunc ; et secundum quod est in
^ T. virtiitibus. ^ T. stellis.
^Cf. Centiloquium, § 20 (ed. Basil. 1541).
* I have failed to find the passage in Haly's De Judicus Astrorum (Basil- 1551) which however is not an exposition of Ptolemy's Centiloquium: Bacon may be referring to another work of Haly.
5 T. multiplicantur. ^ T. se. "^ T. superfluitate.
^ T. om. agunt. ^ W. om. words in brackets.
1» Vol. i, pp. 259-61. " T. ut (for quod).
" T. facies est. i» 7, g( (for ut).
OPUS TERTIUM 7
opposite signo, sic minimum habet effectum, ut in Aquario ; tunc enim omnia mortificantur. Nam et ille mensis vocatur mensis mortuus, unde Aquarius vocatur detrimentum Solis, unde animalia non faciunt fetum in illo mense, quamvis multa omni alio mense producant fetum, ut columbe.^ Et quando planete sint " sic in suis dignitatibus, videndum est quis eorum habeat ^ plures dignitates in conjunctione ■* et secundum hoc stabit alteratio rerum inferiorum ad illud tempus.
Et preter hec considerandi sunt aspectus planetarum. Nam non solum ex signis habent diversitatem sed ex seipsis,secundum quod aspiciunt se 5 modis. Nam possunt esse in eodem signo et tunc vocatur conjunctio, vel in oppositis et tunc vocatur oppositio, vel unus in 3° signo ab alio et tunc vocatur sextilis aspectus, vel in 4° et tunc vocatur 4^« aspectus, vel in 5 to et tunc vocatur trinus.
Et sic ^ miro modo variantur [fol . 1 84, r] virtutes planetarum et operationes eorum in hoc mundo tam in malum quam in bonum, secundum quod auctores omnes docent et nos videmus in effectu et per experientiam, licet vulgus philosophancium non consideret. Nam licet Jupiter sit semper [causa] '^' bonarum operationum quantum est de se, propter bonitatem sue virtutis, que vitalis est et confortat, tamen, si Lune conjungatur, non prodest accipere medicinam. Nam in tantum confortatur natura ' ex beneficiis ® Jovis quod resistit virtuti medicine et impedit operationem eius, sicut volunt Ptholomeus et Haly ejus expositor in Centilogio.^ Et jam exemplificatum est superius de conjunctionibus Jovis et Saturni, quomodo accidunt mira in hoc mundo, et certe sic est de aliis aspectibus eorum et ceterorum planetarum. Et in tractatu de sectis ^° manifestatum est quomodo mira contingunt ex conjunctionibus ^^ Jovis cum singulis planetis, secundum quod per has conjunctiones investi- gatur ^^ numerus et ordo et tempora sectarum.
^ T. columba. '^ T. sunt; om. sic.
^ T. habet. ■* T. in quo est (for in conjiinctione).
^1, similiter. ^M^S. om. causa. '' W. om. }iatnra.
^T. beneficio. " Ceniiloquium, § 19 (ed. Basil. 1541).
^"Opus Majus (Bridges) i, 253-269. " T. conjiinctione.
^^ T. investisantur.
8 FRATRIS ROGERI BACON
Ceterum considerandum est diligenter, quando planete sunt in altioribus partibus suorum circulorum, et quando sunt in inferioribus, et quando sunt in mediis locis, scilicet in quadra- turis. Nam secundum hoc variantur res mirabiliter, quoniam, quando Sol est in parte superiori sui circuli, vel prope, ut in solsticio estivali, tunc omnia terre nascentia plus crescunt in una septimana quam alias in quindena, et plus in una quindena quam alias in mense, et plus in uno mense quam alias in duobus, sicut ad sensum videmus. Et similiter quando Luna est in partibus superioribus suorum circulorum, scilicet epicicli et ecentrici, fiunt multe mutationes rerum et fortes.-^ Nam tunc accessio maris est- fortior et virtus omnium humidorum, et tunc pisces marini," et maxime qui ^ degunt in conchis, sunt meliores, et multa fiunt, sicut docent auctores ^ et experientia : et sic de aliis planetis accidit, ef" maxime de individuis altiori- bus, que sunt ]\Iars, Jupiter, Saturnus.
Specialis ^•ero consideracio est de conditionibus Lune. Nam quia propinquior est terre, et quia multas habet varietates in motu, luce et figura," quas non habent alii planete remotiores a nobis, miris modis alterantur res. Et preterea omnes con- ditiones dicte superius communes omnibus planetis * consider- ande sunt in Luna. Et preter has consideratur eius variatio penes mansiones suas 28 quas habet, secundum quod transit per totum Zodiacum infra 28 dies. Quantum enim transit in die vocatur mansio, et Luna habet in qualibet mansione diversas virtutes ; et secundum has oriuntur diversi venti, et alteratur aer in siccitate et humiditate, calore et frigore ; ita quod homo exercitatus in his posset omni die pronosticare aeris disposi- tiones, secundum quod dicit Albumazar in maiori Introductorio Astronomic,^ et experientia scitur hoc. Deinde videndum est quando est^" in cauda vel capite Draconis vel prope, quia per^^ hoc multum variatur ejus operatio propter qualitates
^W. multe divinationes rerum et sortes. - T. quantum potest (for est).
* W. maximi. * T. qjie. ' T. acfores.
'^ W. om. ci. ' T. motu et hue et signa. - T. adds maxime.
'' Cf. Jafar ibn Muhammad, Introduciorium in Astron., i. cap. 5, Venet. 1506.
'' W. om. quando est. ^^ T. secundum.
OPUS TERTIUM 9
capitis vel caude Draconis : deinde quando eclipsatur. Nam si ejus luminis diversitas multum alterat^ mundum, oportet quod privatio sui luminis sit causa magne transmutationis, sicut absentia naute est causa periculi navis, cujus presentia est causa salutis. Et licet major sit mutatio mundi in eclipsi Solia quam Lune ad tempus illud, tamen frequens est eclipsis Lune in eadem regione, non sic de Sole.
[De Locls Mundi].-
HEC igitur et hujusmodi ^ consideranda sunt in celestibus quatenus sciamus complexiones et naturas rerum in hoc mundo inferiori. Sed 5tum quod est hie sciendum,'^ et primo est ut sciamus distinguere partes habitabiles ^ secun- dum situs suos et '-' figuras, et hoc est unum de maximis funda- mentis " sapientie, tum propter divina turn propter humana. Nam primo occurrit hie ® divisio locorum et descriptio tam in scripto quam in pictura seu figuratione in membrana, ut oculis nostris contemplemur nomina et situs et distantias omnium regionum et civitatum famosarum ad invicem,^ ut sciamus omnium gentium diversitates in linguis, in moribus, in sectis, ritibus^'^ et legibus, et que sunt sine lege, ut sciamus ubi sunt ^^ pagani, ubi idolatre, ubi Tartari, ubi scismatici, ubi Sarraceni, ubi Christiani et Judei et alie diversitates.
Hie ergo^" oritur cognitio locorum mundi et decursus marium plena et perfecta, cujus utilitas pulcra est. Nam primo possumus contemplari totum hunc mundum secundum distinc- tionem partium suarum, quantum qualiter^^ quelibet distat ab oriente et occidente, septentrione ^^* et meridie, secundum eandem proportionem quam habent in rerum natura ; quia
1 T. alteret.
'^ Title in T. Quod per astronomiani possunt sciri presentia preteritaet futura.
■* T. adds niiilta.
* The text seems to be corrupt ; but cf. Op. Majus, i. 376, 390.
^ T . habitabiV , W. habitabilis. ^ T. vel. ' W.ftindatis.
* T, hoc. ^ W. ab invicetn. i** T. in ritibus. '^ T. sinf. 1^ T. igitur. 1'^ T. om. qnaliter. ^^ T. et jtrione.
10 FRATRIS ROGERI BACON
secundum illam formam qua posita sunt sub celo, possunt poni ^ ante oculos nostros in scripto et figura per leges astro- nomorum et naturalium philosophorum, qui per experientiam itineris et navigationis investigaverunt omnes partes habitabiles, turn per se ipsos turn per fide dignos. Nam Aristoteles misit plura milia hominum per mundi loca auctoritate ^ Alexandri magni, et similiter alii sapientes et reges scrutati sunt et certi- ficaverunt de his.
Fulcra igitur est consideratio de his et utilis valde. Nam primo sciemus quantitates et situs et distantias et figuras locorum ; 2° excitabimur per hoc ad cognoscendum com- plexiones eorum, cum comparavimus ea ad celestes virtutes. Nam de piano videbimus quantum elongantur singula loca a Sole vel appropinquant ei, et penes hoc est principalis variatio regionum in complexione secundum diversa climata et spacia ante climata et post ilia, ut in universali prius est inquisitum. Et auctores ^ docent qui planete et que signa dominentur singulis regionibus. Et 3^ variantur per stellas fixas que fe[fol. 184 vjruntur super eas, et docetur in libris que sunt* ille stelle et quas habent virtutes, ut sic possint loca singula cum complexionibus suis notari.
Deinde possumus 3^"^ utilitatem considerare, ut sciamus complexiones omnium rerum per complexiones locorum, quia secundum varietatem virtutum locorum est rerum varietas in sanitate et infirmitate.
4to possumus considerare varietates hominum in scientiis et artibus, in ^ Unguis et moribus et consuetudinibus et sectis et legibus et negociis et officiis. Nam licet ad hoc non cogan- tur homines, quia liberum arbitrium non potest cogi, tamen ad hec omnia fortiter inclinantur et inducuntur per complexi- onem et per virtutem celi, ut hec omnia velint gratis ad que celestis virtus cum complexione inclinat, Videmus enim quod variantur homines secundum hec, scilicet locorum mundi et celi varietatem.
5^0 possumus'' per hec loca scire totum decursum textus
1 W. om. poni. ^ 1^ adores. ^ T. actoritate.
■* T. siiit. '•> T. et (for in). ^ T. considerare (expuncted).
OPUS TERTIUM ii
sacri, et necessarium est ^ non solum ad sensum literalem sed ut eliciantur sensus spirituales. Nam majora misteria in his locis continentur quam auris mortalis potest audire aut mens humana potest intelligere, sicut dicit Origenes super i8° Josue, et sicut in Opere Majori exposui suo loco.^
6ta est utilitas grandis propter negotia Christianorum apud infidelium naciones tractanda, et maxime propter negocia ecclesie, et super omnia propter conversionem infidelium. Nam necesse est talibus qui mittuntur, ut sciant quas naciones petant et per quas incedant ; ut in temporibus electis transeant regiones calidas et frigidas vel temperatas, ne mortem vel peri- cula diversa: incurrant, secundum quod multi boni et magni viri sepius ex hac ignorantia incurrerunt. Item ut sciant quas naciones petant, an paganos, an idolatras, an Tartaros, an ^ Saracenos vel Christianos, et hos "^ vel hereticos vel scisma- ticos vel Nestorianos aut Nichoalitas vel alterius secte homines. Nam Christianorum diverse secte sunt et ritus, secundum quod magis et minus instructi sunt in fide.
Necesse ^ est has diversitates sciri *^ a nunciis Christianorum et ecclesie, tum propter vitandos magis contrarios Latinis, turn propter hoc quod, si agendum est de negociis ecclesie et maxime de conversione infidelium aut de rectificatione malorum Chris- tianorum, sciant illi qui vadunt invenire facilius eos quos intendunt, ne in una nacione" pro alia cadant, et sic a suo frustrentur proposito. Nam alia suasio^ debetur genti unius secte quam alterius, et ideo necesse est ut diversitates regionum et nacionum presciantur.
7° accidit utilitas maxima et finalis propter violentiam gentium que invadent mundum, ut sunt Judei inclusi in monti- bus Hircanorum et Gog et Magog, et naciones incluse ab Alexandro ad portas Caspias, et propter Antichristum et suos. Nam isti exibunt contra dies Antichristi et fines mundi, ut visitant hominum naciones ; quoniam leronimus scribit^ quod
^ T. et est necessaria '^Opiis Majus, i., 184. '-^ T. vel (for an).
■* T. om. vel : and et hos. ' T. Necesse igitur. ^ W. om. sciri,
' T. ifi tinam nacionem. ** T. persnasio.
^ The reference is to the Coimoo-rrt/Af a of Aethicus, (ed. Wuttke, Leipzig, 1853)
12 FRATRIS ROGERI BACON
naciones incluse ab Alexandre exibunt portas et claustra ejus, et obviabunt Antichristo, et eum vocabunt deum deorum. Si ergo sciverimus ex qua parte isti venient, possumus considerare quod a parte contraria veniet Antichristus. Et proculdubio Tartar! ruperunt portas et transiverunt claustra Alexandri et mundum vastaverunt, unde timendum est multum de eis.
[Sed ^ astronomia est omnino necessaria respectu rei publice fidelium et hoc quantum ad opera naturalia et artificialia pura. Sicud enim naute et agricultores et alkimiste et medici per vias astronomic considerant tempora electa in quibus operentur et in quibus dimittant, sic ad alias utilitates infinitas contingit eligere tempora bone constellacionis ad multa et maiora quam volo dicere, et operari pro salute ecclesie et fidelium contra inimicos ecclesie. Unde si principes et prelati essent in- structi in astronomicis, sicud expediret, possent tueri ecclesi- am et infideles expugnare, sicud vellent, per constellaciones debitas, in quibus res '^ eligerent que maximam virtutem haberent, seu per herbas, seu per lapides, seu per alia inani- mata, seu aliis modis, que omnia miram efficaciam haberent in temporibus electis, quam alias non haberent ; que nunc salvarent aeris, aquarura et terrarum et hominum complexionem, et immutarent in melius : nunc dignos pena inficerent et corrum- perent : nunc claustra aperirent serrata : nunc sompnia certa excitarent in cautelam multorum, sicud multi ex parte de plebeis sciunt ^ et non ignorant. Dicit enim Aristoteles in libro Secretorum quod quedam est herba, et determinat nomen et naturam et proprietates, cujus grana si fuerint trita in ortu Luciferi et Veneris, ita ut radii ipsorum tangant ipsa, et aliquis dederit alii illam bibere, timor dantis intraret accipientem, et semper obediret ei accipiens toto tempore vite sue.'* Sunt et
which was supposed to have been translated by St. Jerome. Cf. Opus Majus, i,, 268, 303, 354; ii., 234. Jerome refers to the legend in Epist. Ixxvii. (Migne i., col. 695).
IT. Marginal note: Quod omnia naturalia et artificialia debent fieri sub certa constellacioiie. This passage in brackets occurs here in T, but not in W.
2 At top of page (T. p. 24) in another (contemporary) hand : Nota hie secundum quern modutji loca nitindi deberent describi et cognosci.
^ MS. sunt.
* Three Prose Versions of the Secreta Secretorum, ed. Steele (E.E.T.S.), p. 92.
OPUS TERTIUM 13
alia multa in herbis : testis est martagon : et in lapidibus et aliis rebus : sed transeo nunc de hiis. Sic Tartari mundum prostraverunt, qui super omnes homines considerant temporum electiones, et tantum confidunt in eis quod vexillum non levant contra aliquam nacionem nisi juxta temporis idonei qualitatem. Ita dicunt et scribunt qui fuerunt apud eos. Propter quod subito veniunt super aliquam nacionem in tempore electo, et facta vastacione recedunt usque ad annos multos, donee tempus debite constellacionis inveniant ad alterandas regiones et volun- tates hominum excitandas, licet non cogendas, in stuporem et tactum et figuram.^ Set- et locorum naturales diversitates et modos varios et mirabiles locatorum inducentes sola astrono- mia docet. Belenum ^ enim in Persia vel Perside est per- niciosissimum : transplantatum Jerusalem fit comestibile.
Si quis condiciones locorum sciret per certas vias astro- nomic secundum longitudines et latitudines earum, possit omnia cognoscere juxta suas virtutes, que mutata de locis ad loca miras transmutaciones facerent in corporibus. Hec autem naturalia sunt considerata tamen per rationem mathematice, sed mathematica longe mirabiliora docet facere per artem per- ficientem naturam et adjutricem nature et aptantem earn. Ouando enim industria rationis humane addit ad virtutem ut eam compleat, plus facit uno die quam natura in centum annis : testis est alkimia, que, preparato alicxir quod est medicina laxativa et transmutativa vel transmutandi metalla vilia in aurum et argentum, facit uno die quod natura sola vix facit in centum annis, ut vult Aristoteles in libro Secretorum.] *
P
[De bonis promovendis et malis impediendis].^
OSUI ergo'' propter has causas loca mundi astronomice in scripto et figura, et deinde copiosius omnes naciones
1 1 do not understand these words ; probably something is omitted,
^ Marginal note : Nota quid docet astronomia.
^ Cf. Op. Tert. ed. Brewer, p. 91 ; Op. Majus, Bridges iii., 82. Nic. Damas- cenus, De Plantis, ed. Meyer, pp. 23, loi.
* The passage which occurs in T. only ends here.
" The heading in T. is : Quod constellaciones observande sunt in omnibus actibus.
^ T. igitur.
14 FRATRIS ROGERI BACON
secundum sanctos et naturales et eos qui propria experientia mundum per\'agati sunt. Et hec omnia feci principaliter propter duo, scilicet propter cognicionem futurorum, presentium et preteritorum tarn in naturalibus quam in voluntariis secun- dum proprietatem cujuslibet ; certius tamen in naturalibus transmutacionibus quam aliis, quia magis sequuntur inclina- ciones celestes : et jam sunt radices superius tacte de his.
Et ad cautelam maiorem possumus revolvere historias et invenire quando acciderunt mira in hoc mundo, ut diluvia, terremotus, comete et cetere impressiones ignite notabiles, et alterationes aeris et tempestates et fames et pestilencia, et renovaciones consuetudinum et sectarum et legum, et muta- tiones regnorum et imperiorum, et multa mirabilia. Et tunc revolvere debemus tabulas et canones ad ilia tempora, et sic invenimus omnium istorum causas in celo vel signa. Et tunc possumus extendere tabulas ad tempora futura et consimiles constellaciones invenire, ut sic presciamus consimiles effectus in hoc mundo inferiori fore ventures. Et in hoc modo^ judicandi magnum secretum est, quod latet astronomos, quia non utuntur isto modo, cum tamen necessarius est et utilis omnino.
Aliud autem est principalius et ultimum quod potest fieri, ut bona cognita promoveantur, et mala previsa impediantur, [quatinus omnes utilitates reipublice fidelium expediantur et omnia alia]'^ excludantur. Et hec sunt opera astronomic et geometric et aliarum scienciarum ^ diversa. Nam astronomia habet proprias sapientie considerationes ; prout ^ rectificet omnia opera scientiarum aliarum, ut Medicine, Alkimie et agriculture et hujusmodi omnium,^ quarum opera electa tem- pora requirunt. Et non solum opera istarum scientiarum sed opera artificialia et moralia, quando scilicet melius et perfectius et sine impedimento fiant, salva tamen in omnibus arbitrii libertate. Sed dico propter hoc quod animus potest inclinari per celestes virtutes, licet non cogi. Et ideo omnia * opera
1 W. mundo. ^ For the words in brackets W. reads : et contraria,
^ MSS. duarum (for scientiarum). ■* W. prima nt, 5 T. trium for omnium. ^ T. alia.
OPUS TERTIUM 15
constituendi civitates, castra/ domus et omnia alia ^ artificialia. Et similiter in moralibus expedit, ut scilicet tempus in omnibus queratur,^ quia omnia tempus [fol. 185 r] habent, sicut ait scriptura. Et ideo sive "* homo operetur in pace sive in bello, sive studium aggrediatur sive mercationem sive iter sive quod- cumque aliud, in omnibus potest tempus eligere idoneum vel contrarium evitare.
Sed ^ majora sunt hie. Nam ultima secreta nature et sapientie humane hie reperiuntur, quoniam possunt res fieri in temporibus electis, que omne bonum persone et reipublice producant, et in contrarium omne malum pariant eis qui digni sunt. Nam ut alterentur homines ad sanitatem, longevitatem, fortitudinem et audaciam, prudentiam et sapientie eminencias*^' et ad bonos mores et ad eufortunia in rebus, negociis, officiis '' et omnibus, potest per hujusmodi procurari. Et per contrarium qui digni sunt horum contrariis, possunt in his omnibus de- privari. Et hec quantum ad multitudinem civitatis vel ^ regionis dimittendam ^ fiunt per alterationem aeris, secundum quod Aristoteles Alexandre, querenti consilium quid faceret de quadam gente pessima, an occideret eam vel vivere dimit- teret, rescripsit sub his verbis : Si potes alterare eorum^*^ aerem, dimitte eos vivere ; si non, interfice omnes.
Scimus enim quod secundum diversitatem aeris in diversis regionibus mutantur complexiones hominum et mores et omnia, ut prius dictum est, et patet quod aer diversarum regionum continet^^ diversas virtutes stellarum, et certe sic accederet^^ diversitas in complexione et in moribus hominum ejusdem regionis et civitatis, si eorum aer mutaretur per celorum virtutes in temporibus diversis. Et hoc patet in exemplo communi. Nos enim videmus quod secundum 4 tempora anni variantur complexiones rerum et hominum, et similiter homines
T. instnimenta. ^ T. omnia opera alia.
^T. adds aptum. *T. si.
•' T. begins a new chapter here with the heading : Quod res possunt fieri in temporibus electis que producant bonum persone et reipublice.
* T. eminenciam. "^ T. et negociis et ojfficiis. ^ T. et.
® T. immutandam. ^" T. om. eorum.
" T. retinet. 12 f. accideret.
i6 FRATRIS ROGERI BACON
incHnantur ad diversos mores, ut patet in estate, autumpnOj hieme ^ et vere, ut notum est omnibus.^ Quare ^ si fortes con- stellationes renovantur, possunt complexiones mutari et mores et omnia ; et maxime si res alique preparentur, que recipiant et retineant celestem virtutem post horam constellationis, sive fuerit medicamen sive cibus sive potus sive aliud secundum rectam rationem constitutum,
Et hie est origo * cognoscendi an virtutem aliquam habeant ymagines, caracteres, carmina, orationes et deprecationes et multa hujusmodi, que estimantur a vulgo esse magica sed a sapientibus in multis ^ philosophica. Nam hec possunt fieri bene et male, et bona intentione et mala, et ad bonum vel malum ; sicut per arma fiunt bona et mala, et per cultellum scinditur panis in mensa et interficitur homo, et similiter in- juste^ alium occidit.
Sed tamen sciendum quod proprie dicuntur illi esse magi ^ qui non operantur secundum artem et philosophie potestatem, sed aut ex ignorantia operantur, estimantes tamen se scire veritatem, aut fingunt se philosophice agere,^ cum sciant quod non sic operantur,^ aut in omnem eventum agunt aliqua levia considerantes, quibus colorent sua facta ; sed isti nihil produc- unt in effectu, quantum est de potestate suarum operationum, sed ^^ aliquando a casu et fortuna accidit quod aliquid contingat. Et similiter demones perficiunt quod tales falsarii intendunt. Unde propter superfluitatem erroris et pravitatis istorum homi- num, quia non solum contra Deum sed contra philosophiam operantur, demones assistunt suis occupation ibuset producunt^^ effectus, ut confirmentur magis in erroribus, et ut decipiant alios.
Hi igitur sunt vere magici qui a philosophia sunt alieni, sicut a veritate Dei, et a philosophis reprobantur, sicut ^^ ab Aristotele et ^^ Platone, ut dicit Ysidorus in tractatu suo de
^ T. ct hyeme. '-^ T. et notum est hominibus. ■* T. Quare igitur.
■* W. et hec origo. ^ T. om. in multis. " W. juste.
'' T. ilil magici vcl magi. ^ T. facer e. ^ T. operentnr.
1" T. licet. 11 W. perdiictint.
^^W.sic. ^^T.om.et.
OPUS TERTIUM 17
astronomia,^ et PHnius reprobat per totum librum suum Natur- alis Historic et precipue 30^° libro, et omnes philosophi.^
Cum etiam aliqui ex odio vel amore operantur secundum philosophiam et inducunt effectus malos et damna aut personis aut reipublice, hi, quia contra legem Dei et contra legem philosophic, prohibentis pcccata et mala hujusmodi fieri, operantur, possunt vocari magici,^ quia malum operantur ct intendunt, sicut alii magici, de quibus dictum est. Et quia secundum eandem apparentiam agunt, scilicet referentes suas actiones ad virtutes celestes, quamvis priores magici sint sophiste in operationibus suis et nihil operentur * nisi a casu et fortuna ; hi autem operantur secundum veritatem sed tamen contra legem ^ philosophic, sicut ille qui intcrficit homincm cultello injustc. Antichristus vero ct sui operabuntur secun- dum plenam potestatem philosophic, sed non nisi malum personarum et reipublice, et ideo erunt de 2° genere magicorum. Et ubi potestas philosophic deficit, demoncs adimplebunt residua, ut totus mundus conturbetur*' ct confundatur.
Quamvis igitur mala possunt " a malis fieri per philosophiam, non tamch propter hoc est philosophia reprehendenda, sed abusus philosophic. Et tamen verum est quod iste scientie magnifice, per quas ^ magna bona fieri possunt sicut ct magna mala, non debent sciri nisi a ccrtis personis, ct hoc auctoritate summi pontificis, qui subjecti ct subditi pedibus Romane ^ ecclesic debent pro utilitatc magna ad papale impcrium operari, ita quod ecclesia ^" possit^^ in omnibus suis tribulationibus re- currere ad ista, ut tandem finaliter obviaretur Antichristo et suis [fol. 185 v] ut, cum similia ^"^ opera ficrent per fidelcs, osten- deretur quod non esset deus, et impediretur ejus persecutio in multis ct mitigaretur per hujusmodi opera perpctranda. Et
1 The reference is probably not to Etymolog. lib. iii., cap. 27, but to a separate treatise on Astronomy attributed to St. Isidore. Cf. Migne, torn. 81, col. 629, 817.
- T. adds veri. '^ T. om. magici. "* T. operantur.
^ T. legem tamen. ^ T. turbetur. "^ T. possinf. ,
^ MSS. que. ^ W. ratione (for Romane). i" W. etiam.
1^ T. posset. '2 T. consimilia for cum similia.
VOL. IV, 2
1 8 FRATRIS ROGERI BACON
ideo ^ si ecclesia de studio ordinaret, possent homines boni et sancti laborare in hujusmodi scientiis magicis auctoritate summi pontificis speciali.
Hec autem que ^ jam de locis mundi et ^ alterationibus locorum et * rerum per celestia et de judiciis et operibus secretis tetigi, non posui omnia in Majori ^ Opere, sed de locis tantum. Alia posui in Minori Opere, quando veni ad declarandam in- tentionem istius partis Operis Majoris. Non enim proposui tunc plura ibi in Opere Majori tractare, volens festinare propter Vestre Sanctitatis mandatum.
Post hec adjunxi opera geometrie et arismetice et musice, que sunt similiter de maximis secretis nature et arcium mag- nalium, et ibi nichil secundum veritatem est magicum, nee secundum apparentiam, sed iiunt opera utilissima secundum veritatem philosophic et tante sapientie quod non est finis. Et quia^ temporibus meis facta sunt" sicut et antiquis, ideo possum loqui certius,^ ut non estimer falsum dicere propter rerum maguitudinem infinitam ; ut scilicet est de speculis conburentibus in omni distantia quam volumus, ut omne con- trarium reipublice comburatur, sive castrum sive exercitus sive civitas seu quodcunque. Et de instrument© volandi, et de instrument© navigandi, uno regente navem plenam multitudine armatorum cum incredibili velocitate. Et de curribus falcatis, qui armatis pleni arte mirabili currerent sine beneficio animalis, et omnia obstantia rumperent et secarent. [Similiter de in- strumentis et armoniis musicalibus de quibus prius tetigi, et maxime si fierent in constellacionibus debitis, ut celestes virtutes reciperent speciales],^ et sic de aliis infinitis, quorum aliqua tetigi in aliis, sed tamen nee hie nee in operibus prioribus potui omnia explicare.
Postea exposui quomodo mathematica valet ad conver- sionem infidelium secundum modum quem superius tetigi de consideratione sectarum 6 principalium, que consideratio potest
^ T. om. ideo. ^ T. Sed que (jam de, added in margin).
3 T. et de. ■* T. om. et. ^ T. majore.
® W. om. quia. '' T. om. simt. * W. artius (?)
'The words in brackets are not found in W.
OPUS TERTIUM 19
fieri ad confirmationem fidei quam tenet ecclesia, et potest fieri ad conversionem infidelium ad eandem fidem, et ideo brevitpr ibi ^ pertransivi. Similiter de operatione Mathematice respectu reprobandorum qui converti non possunt : eadem enim opera que pro utilitate reipublice fidelium fieri possunt, de quibus nunc feci memoriam [tarn de astromicis quam de geometricis et aliis],^ possunt fieri contra inimicos ecclesie et Christianorum, ut reprimantur et confundantur, sicut necesse est. Nam ista ^ opera, que Antichristus faciet per astronomiam et geometriam et alias contra ecclesiam, possunt nunc fieri contra Tartaros, Sarcenos, idolatras '^ et alios infideles ; et certum est quod nunquam aliter reprimentur ut exigit utilitas mundi ; quia bella sunt dubia, et ita male accidit Christianis sepe sicut in- fidelibus, ut patet de ultima invasione Damiete per dominum regem Francie Lodowicum. Et si aliquando vincantur infideles, tamen redeuntibus Christianis ad propria, infideles suas re- cuperant regiones et semper multiplicantur ut parati sint bella dare, quandocunque velint, Christianis.^
^ W. om. ibi. " These words are omitted in W. ^ T. ilia.
*T. et Saracenos et ydolatvas. ^ T. quandocumque veniunt Christiani.
[De Perspectiva.]^
POSTQUAM manifestavi mathematice potestatem, aspi- ravi^ ad perspective dignitatem. Que quia pulcrior est omnibus scientiis, et utilitates habet respectu omnium sine qua nulla sciri potest ; insuper, respectu sapientie ^ absolute et relate, est utilis et efficax, et miris modis quibus alie scientie non utuntur ; ideo prosecutus sum banc scientiam diligentius quam precedentes, et precipue quia non solum a vulgo Latinorum, sed a sapientibus multis ignoratur, propter sui novitatem et mirabilem profunditatem. Et propter hoc decrevi quod non imitarer unum auctorem, sed ab omnibus eligerem electiores sententias.'* Nam licet Perspectiva Al- hacen ^ sit in usu aliquorum sapientum Latinorum, tamen paucioribus est Perspectiva Ptolomei precognita, que tamen est radix illius scientie, a qua Alhacen sumpsit originem sue sapientie. Nam nihil aliud facit, nisi quod fideliter explicat Ptolomeum ; quamvis tamen superfluus est ultra modum. Sententias etiam electas extraxi ab aliis auctoribus, scilicet a Jacobo Alkindi, et a Tideo, et ab Euclide, et a libris de Visu et Speculis, secundum quod hie videbatur michi expedire ; multa relinquens propter superfluitatem eorum et quia inutilia sunt, et alia propter abbreviationem, secundum formam per- suasionis intente, quia non feci scripta principalia, sed pream- bula, ut sepe dixi. Nichilominus tamen perfectius longe tractavi banc scientiam propter pulcritudinem, et quia [magis] ®
^ No heading in W. In P. the title runs : Liber tertius Alpetragii. In quo tractat de pevspectiva : De comparatione scientie ad sapientiam : De motibus corporiim celestiwn secundtim ptolomeum. De opinione Alpetragii contra opinionem ptolomei et aliorum. De scientia experimentorum naturalium. De scientia morali De articulis Jidei. De Alkimia.
* P. aspreavi. ^ P. sapit. •* P. scientias.
5 P. Albateni. * P. W. om. magis,
(20)
OPUS TERTIUM 21
ignota est quam alias scientias, Et nunc volo discurrere per principales veritates tactas in singulis distinctionibus et capi- tulis ; ut si scriptum quod misi fuerit amissum, videat Vestra Sapientia que debetis a sapientibus hujus mundi de hac scientia nobili requirere. Discussi igitur in hac scientia omnes virtutes anime sensitivas, et organa earum, et objecta, et operationes. Virtutes^ sunt 10,^ et maxime de interioribus dixi,^ que sunt sensus communis, ymaginatio, cogitatio, estimatio et memoria. Et certificavi has, propter summam difficultatem, et errores qui hie dicuntur ; et quia una ^ radix istius scientie consistit in eis, sicut manifesto. Deinde certifico originem et compositionem [fol. 186, r] oculorum, quia sine hoc non potest sciri quomodo fiat visio. Declaro hie ^ quomodo nervi optici, id est "^ concavi, in quibus est virtus visiva, oriuntur a partibus cerebri, et quomodo ^ componuntur ex triplici ^ tunica, et quomodo ^ in modum crucis se intersecant in superficie cerebri, in qua sectione est organum principale videndi, et non in oculis ; quia visio ^^ non perficitur antequam species rei vise veniat ad locum ilium ; ^^ et qualiter tunc ab ilia sectione venit nervus dexter ad sinistrum oculum, et sinister ad dextrum ; et quomodo tunc nervus ingreditur foramen ossis oculi ; et qualiter se expandit ^^ in concavitate ^^ ossis ; et sicut componitur ex triplici tunica nervali, sic se explicat in 3bus pelliculis, que faciunt 3^^ ^* tunicas oculi, infra quas ^° continentur tres humores, per quos perficitur visus, licet tamen in uno eorum sit virtus visiva. Et hec omnia nomino ^^ et certifico secundum auctores perspective, cum adjutorio naturalis philosophie et medicine, quoniam per- spectivus dicit hec ^~ in universali, et supponit quod omnis qui ista ^^ vult scire habeat noticiam radicalem a naturali philosophia et medicina, Et hec ^^ est pulcra consideratio cum exclusione ^^ multorum errorum,
1 P. qice virtutes. ^ P. decern. ^ P. om. dixi.
* P. om. una. ^ P. Detego ergo, '' P. scilicet,
'' P. eo modo. ^ W. 3«. ** P. et que.
^" P. visus. 11 P. suum. ^^ P. extendit.
^^ P. concavitatem. ^^ P. tribiis . . . tres. ^-^ W. om. q-iias.
^^ W. nomina. ^"^ P. hoc. 1* P. om. ista.
1» P. hie. 20 p_ expnlsione.
22 FRATRIS ROGERI BACON
Deinde prosequor figuram oculi, et omnium tunicarum ejus, et humorum, ut inveniantur centra omnium, quia sine his non potest intelligi visio ; et pono figuram oculi magnam,i qua signantur tunice oculi, et humores, et centra omnium. Et hec ^ est difficultas, et pulcritudo, et exclusio erroris multiplicis.
Deinde ostendo proprietates nobiles omnium tunicarum, et humorum, et omnium que attinent oculo, ut ciliorum et palpe- brarum, ut appareant utilitates singulorum speciales in opera- tione videndi.
Et post hec ostendo quod species rei exigitur ad visum, et quomodo tollitur omnis confusio videndi, que triplex esset, nisi natura sagax occurreret. Et una estimaretur esse propter parvitatem pupille, que videt maxima corpora, et fere quartam ^ celi, et hoc distincte secundum omnes partes * ejus ; et illud est mirabile, nee fieret,^ nisi propter figuram oculi determi- natam.
Alia posset estimari, quia ad omnem partem pupille veniunt species a singulis partibus rei ; et ideo species diversorum colorum ^ miscentur in qualibet parte pupille. Quare videre- tur ^ fieri confusio visionis. Res enim quelibet multiplicat speciem suam in omnes dyametros, et undique sperice, ut probatum est in geometricis. Et ideo quelibet pars rei vise facit speciem ad quamlibet partem pupille, quia in qualibet parte eius confunduntur species, et miscentur, ut fiat visio confusa, nisi operatio nature secreta obviaret.
3a videretur, quia procul dubio species venientes a diversis visibilibus, et a partibus diversis ejusdem rei, miscentur vera mixtione in quolibet puncto aeris ; et ideo videtur quod fieret visio confusa. Nam estimant omnes quod species distinguuntur in quolibet puncto aeris, ^ quatenus fiat visio distincta. Sed hie est error magnus fictus in vanum, eo quod dabimus veram mixtionem specierum in quolibet puncto aeris, ettamen salvabi- mus distinctionem visus ; ^ et hoc est inauditum usque ad hoc tempus. Nam invenimus quod non solum vulgus naturalium,
1 P. om. magnam, adds in. "- P. hie. ^ W. 4*«»« (as usual).
^ W. om. partes. ^ V. fieri [potest ?] ^ W. occulorum (!) om. ideo. ^ P. vid^^ur. 8 P. cm. et ideo — aeris. ^ W. visionem.
OPUS TERTIUM 23
sed perspectivi et auctores multi dicunt ^ species esse in medio distinctas, propter distinctam visionem. Sed dando oppositum, . possumus veraciter salvare visionem : et hoc ostendo in figura, et probo sine contradictione, quod species in omni puncto aeris miscentur vera mixtione naturali. Unde multum erratur in hac parte.
Deinde quia tolleretur visio, nisi fieret fractio speciei inter pupillam et nervum communem, in quo est nervorum sectio,^ de qua superius dixi ; et dextra videretur sinistra, et e con- verso ; ideo demonstro hoc per legem fractionum, in geometricis expositam, ut sic salvetur visio. Et nichilominus tamen oportet quod species rei vise multipHcet se novo genere multipHcationis, ut non excedat legem quam ^ natura servat in corporibus mundi. Nam species a loco istius fractionis incedit secundum tortuositatem nervi visualis, et non tenet incessum rectum quod est mirabile, sed tamen est "* necesse. propter operationem anime ^ complendam. Unde virtus anime facit speciem relin- quere leges communes nature, et incedere secundum quod expedit operationibus ejus.
Et adjungo, quod omnibus est contrarium, cum tamen veracissimum sit, et ab Aristotele 19° de Animalibus, et ab Augustino sexto Musice,*" et " in pluribus locis, et a Ttolomeo, et a® Tideo, et Jacobo Alkindi, et aliis multis '^ ; et est : Quod visus fiat extramittendoy^ Et fit virtus visiva, vel species ocuH animati, radiosa usque ad omne visibile quod videtur : quamvis Aristoteles in Topicis suis ^^ exemplificet secundum opiniones vulgatas, quod visus non fiat extramittendo. Et Averroys, et Avicenna, et Alhacen videntur secundum hoc stare ; ex quo omnes capiunt errorem ; et ita vulgatum est. et ^" infixum in cordibus vulgi, quod nolunt contrarium audire. Et pauci vident
^ P. dicaiit : om. multi. " P. communis sectio nervorum.
'■' P. leges qnas. ^ P. om. est. ■' P. a se instead of anime.
'' Cf. Arist. De gcneratione animalium, v. i. August. De Musica, vi. lo. Bridges, Opus Majns, ii. 49-50.
''W. om. sexto Musice et. ^ P. om. a.
'■' Some such word as affirmatwn is required.
^" These words are underlined in W. " Cf. Topica, i. 12, § 2. '- P. et ita.
24 FRATRIS ROGER I BACON
19m libiumi de Animalibus ; et ilH negligunt sensum Aristo- telis, propter opinionem vulgatam. Et ideo probo hie et expono quomodo fiat visus extramittendo, et explico Avicen- nam, et Averroys, et Alhacen [fol. 186, v] in perspectiva, quomodo non sentiunt sicut vulgus, sed sicut Aristoteles, et sicut Veritas est. Et hec, et omnia eis annexa, verifico in ^bus distinctionibus, cum capitulis suis.
[De Decem Necessariis que ad Visum Requiruntur.
Cap. im.]^
DEINDE in 4a, 5a et 6a distinctione, procedo ad ulteriora istius ^ scientie, et primo declaro que exiguntur ad visum.
Nam sunt novem ; * quoniam species rei vise est primum, de qua dictum est in prioribus.
2^ est lux, sine qua nichil videri potest ; et causas hujus signo veras, reprobando ^ falsas.
31" est distantia. Nam sensibile positum super sensum non sensitur ^ ; cujus causam assigno ; et quot miliaria potest a re- motis videri," et in plana terra, et in altiore monte.
4"^ est oppositio recta visibilis respectu visus, quando fit visus sine refiexione,^ sed tamen audimus et olfacimus undique ; et hoc est mirabile et ignotum.
5"^ est quod quantitas rei vidende exigitur debita ; sed quantum possit ad plus videri ab oculo, estimant perspectivi quod 4ta9 celi, et hoc si oculus esset in centro terre. Et hie faciunt perspectivi maximam vim, et curiosissimam movent ^^ dubitationem, et errant multum, sicut probo per rationes et experientiam. Nam non potest videri 4'^a tota ab oculo, nee in centro, nee alibi, sed fere 4'^a ■ et hoe est propter dispositionem oculi, sicut declaro.
^ P. XVIIII : om. libnim. ^ W. om. titles throughout. -^ P. hujus.
* P. decern. ^ p_ y^probo. '^ P. videtnr.
^P. W. videre. « P. add. et fractione.
** P. quartam. ^" W. om. movent.
OPUS TERTIUM 25
6™ quod ad visum exigitur specialiter est ut visibile, quod per se et de se natum est facere speciem suam in visum, quod vocamus communiter objectum visus et visibile, sit minus rarum medio videndi, quod est aer, et ideo minus rarum igne et orbi- bus celestibus, qui sunt medium in visu ; sed non oportet esse minus rarum aqua ; quia aqua et cristallus et alia media videndi possunt videri per se ; sunt enim sensibilia per se, et non per accidens. Et ideo si omnes orbes celestes sunt rari, nichil videmus in eis nisi stellas, quamvis estimemus aliquid videre spericum et rotundum, in quo sunt stelle. Nam Ptolo- meus dicit, 2° Perspective, quod ex magna distantia medium ^ quantumcunque rarum potest terminare speciem visus, ut ultra se non multiplicet, et stat sicut ad densum quod est prope, et ideo deficit visio, et non est aliquid quod videtur.^ Si vero aliquod celorum esset totum densum, ut orbis stellatus, secundum quod aliqui estimant,^ vel saltern celum aqueum, et decimum, tunc terminabitur visus ad eos, et erunt vere visibilia. Sed de his latius dictum est in Opere Majori.
Ad que tamen addendum * est hie quod celum nonum ponitur per omnes astronomos, et celum lom secundum Ptolo- meum, et Mesahala,^ et alios ; et secundum theologos ponitur celum 10^, et nonum, quod est aqueum; qui celi influunt in hec inferiora, ad salutem mundi ; et ideo celum octavum non videtur esse densum, sed rarum, ut per ipsum influentia superi- orum transeat celorum.
7m est quod oportet quod ^ medium sit rarum, ut non im- pediatur transitus speciei ; sed licet rarum medium exigatur '' respectu oculi humani, de quo loquitur perspectiva, tamen linx videt per medium parietum solidorum, ut^ dicunt philosophi. Si etiam medium esset vacuum, non fieret visus, quia medium naturale exigitur ad operationes nature ; et ideo nee ^ generatio speciei potest fieri in vacuo, sicut nee motus naturalis, ut superius dictum est.
8^1 quod requiritur est tempus sensibile quod exigitur ad
^ P. om. meduim. - P. videatur. ^ P. existimant .
* P. attendendnm. ' P. Messaalac. ^ W. om. quod.
' P. exigitur. 8 p^ sicut. ^ P. add. visio, ncc.
26 FRATRIS ROGERI BACON
visum, et ad judicium visus, et ad multiplicationem speciei. De judicio enim manifestum est, quia tempus potest esse tarn parvum quam visus nichil judicabit de visibili. Sed de multi- plicatione speciei, an fiat in instanti,^ mira et ineffabilis est dubitatio, non solum apud magistros sapientes naturales, sed apud auctores ; ita quod ipse Aristoteles in libro de Sensu et Sensato ^ dicit quod multiplicatio soni et odoris fit in tempore, de luce vero aliud est ; et in 2° de Anima ^ estimatur idem sentire ; et omnes auctores declinant ad hoc, quod in instanti fiat, preter Alhacen,^ in sua Perspectiva. Nam et Jacobus Alkindi asserit in sua Perspectiva quod in instanti fiat, et hoc conatur demonstrare. ^ Sed istam " contentionem discussi in Opere Primo, et probavi de necessitate quod fiet " in tempore, quia omnis virtus finita agit in tempore, ut prius probatum est. Et solvo omnes rationes in contrarium, et expono auctoritates Aristotelis in 2° de Anima, et in libro * de Sensu et Sensato ; nee est aliquod ^ dubium consideranti ea que scribo.
9"! est sanitas visus ; quia oculus infirmus et turbatus male videt, ut patet.
lom est situs; quia oportet quod visibile objiciatur^^ visui, vel facialiter,^^ vel ex obliquo ; et tantum potest obliquari quod videbitur unum, duo. Sed hoc coincidit cum aliis dicendis in sequentibus, ut magis exponatur, Hec autem novem ^- cum non egrediuntur temperamentum, nee per defectum, nee ^^ per superfluitatem, faciunt visionem bonam. Ouando vero egre- diuntur temperamentum,^^ tunc faciunt errorem aliquem in visu.
[Que Sint Visibilia, que in Viginti duo Distincta Sunt. Cap. Ilm.]
POST hec considerari debent que sint visibilia per se, que debent videri sine errore per hujusmodi octo, quando
1 P. add. vel in tempore. " De Sensu, cap. vi.
'■'' De Anima, lib. ii., cap. vii. § 3. ^ W. Alacen.
'" P. om. Nam — demonstrare. ^ P. add. longam.
'^ v. fiat. ^F. om. in libro.
^ P. aliquid. ^" W. om. objiciatur. ^^ W.faciliter.
^"F. decern. "^^W. om. nee. '■^ W. om. temperameiitiaiu
OPUS TERTIUM 27
non egrediuntur temperamentum ; et qui modi universales cognoscendi omnia. Et hujusmodi visibilia sunt 22: ut lux et color, [que sunt propria visibilia ^] et alia 20," que sunt communia sensibilia, quia communiter [fol, 187, r] sentiuntur ab aliis sensibus, et maxime a tactu, ut dicit Ptolomeus 1 2° Per- spective ; ^ quia omnia que a visu sentiuntur, preter lucem et colorem, potest tactus sentire ; et omnia que potest tactus sentire, preter calidum, frigidum,"^ humidum et siccum, potest visus judicare. Et inter omnia visibilia alia ^ a luce et colore, et tangibilia alia a quatuor predictis, sunt 20 que dicuntur per se sensibilia. Aristoteles autem, 2° de Anima,'' non nominat nisi 401" vel 5 de istis : ut magnitudo, figura, numerus, motus, quies. Sed Alhacen '' ponit omnia in 2° Perspective, que sunt ; remotio, situs, figura, magnitudo, continuatio, separatio, nume- rus, motus, quies, asperitas, lenitas, diaphaneitas,^ spissitudo, umbra, obscuritas, pulcritudo, turpitudo, similitudo, diversitas. Et quedam alia sunt, que ad hec ^ reducuntur, et sub his com- prehenduntur, ut expressi in Opere Majore.^° Omnia vero alia ab his dicuntur sensibilia per accidens. Sed qualiter hoc intelligendum sit, expressi in Opere Majore ; nam fideli indiget expositione. Et de istis aliis visus non judicat per se, sed mediantibus istis 22.
Tres autem sunt modi cognoscendi ista 22° ; et ut perspectivo ^^ utar eloquio, dico quod vocantur cognitio per sensum solum, et cognitio per scientiam, et cognitio per sillo- gismum vel argumentum. Sed hec verba sunt male translata ; quia bruta animalia non habent scientiam, nee sillogismum, et tamen cognoscunt his 3bus modis secundum quod exprimuntur in Perspectiva ; sed non est vis de vocabulis, dummodo in sensu non erremus.
Lux igitur in universali et color universalis dicuntur cog- nosci solo visu,^' sine alia virtute anime adjutrice, quia visus
^W. om. que — visibilia. "P. Alia viginti (om. et).
2 Ptol. Optic, lib, ii. p. ii. ^ P. et frigidum. '' P. et alia.
^ De Anima, lib. ii. cap. vi. " W. Halgacen.
^W. diafoneitas ; P. dyaphonitas. ''P. hoc.
^" P. Majori (as usual). ^^ P. perspectivarum. ^- P. solo sensu visns^
28 FRATRIS ROGERI BACON
sufficit ad hec.^ Sed lux particularis, veP lux Solis, vel Lune, vel candele, et color albus, vel niger, vel rubeus, et hujusmodi non cognoscuntur solo sensu visus, sed indigent virtute alia que vocatur virtus distinctiva, que distinguit universale a par- ticularibus et particularia ab invicem ; et hujusmodi est memoria. Nam quando vidi aliquando ^ colorem rubeum, et iterum mihi presentetur, et recolo quod ego ^ prius viderim rubeum, habeo notitiam de rubeo, et scio quod est rubeus. Si autem tradidero oblivioni, tunc ignoro quis color sit.
Sed ilia 20 aliter cognoscuntur. Non enim sufficit habere visum, nee memorari preteritum, sed exigitur ^ quod multa considerentur a vidente, antequam ilia cognoscat. Verbi gratia : Aliquis tenet aliquando lapidem ^ diaphanum, vel aliud transparens, in manu sua, et nescit quod sit diaphanum " et transparens ; sed si teneat illud in aere, et post illud prope sit aliquod corpus densum, et sit lux sufficiens, tunc videbit illud densum per medium lapidis vel alterius quod in manu sua tenebit. Et quando considerat hec omnia, tunc scit quod hoc quod in manu sua tenet sit diaphanum.^ Et ideo diaphaneitas non cognoscitur solo visu, nee per memoriam, sed per^ collec- tionem quorundam que exiguntur ad hujusmodi visionem, ut posui in exemplo. Et quia videns sic discurrit per multa, antequam percipit diaphanum, sicut arguens et sillogisans discurrit per propositiones plures ad unam conclusionem, ideo vocatur cognitio per argumentum et per sillogismum. Notabile vero est quod lux et color tantum multiplicant speciem in visum, et alia non. Et hoc dicit Ptolomeus 2° libro ; quamvis tamen objectiones sint ^" in contrarium ; sed solvuntur in Opere Majori.
[De Particularibus Modis Videndi. Cap. II Im.]
POST hec descend© ad modos cognoscendi particulares. Et quia eadem est scientia oppositorum et propter brevi-
^ P. hoc. 2 p_ „;_ 3 p_ aliqiiem.
* P. om. ego. -^ P. oportet, ^ P. aliqnem lapidem.
' W. diaphonum . . . diafonuin. ^W. diafojmm . . . diafoneitas.
« P. om. per. lo P. sunt.
OPUS TERTIUM 29
tatem,^ simul demonstravi errores visus cum recta visione. Et primo exposui omnia que contingunt visui de bonitate videndi et impedimento propter compositionem tunicarum oculi et humorum. Et dedi causas omnium eorum, secundum quod perspectivi et ^ naturales et medici communiter ^ concordant. Et primo quare homines habentes oculos profundos longius vident. Et hujus assignavi causas 4or per experientiam, cum exclusione cavillationis in contrarium. Et juxta hoc declaravi quare senes, quando * volunt certius ^ videre, apponunt visibile longius a se quam in juventute, cujus causam dat solus Ptolo- meus in " 2° libro. Et adjunxi causas quare aliqui acutius, discretius/ et certius vident quam alii, et quare multi in tene- bris et parva luce vident melius, et alii econtrario.^
Deinde dedi causas quare visus aliquando judicat unum duo. Et hoc potest esse propter compositionem oculi malam, sicut in lusco, et propter^ motus spirituum secundum diversos situs, et propter vacillationem humorum in nervo visibili, et propter multa que contingunt a parte oculi : et iterum propter vapores ascendentes ad oculos propter iram ^^ aut propter ebrietatem, aut ex materia alicuius ^^ morbi. Et pluries accidit quod aliquis humor extraneus cooperit medium pupille ex transverso vel secundum longum ; et tunc aspiciens oculo ^"^ judicat unum duo. Et aliquando accidit quod in uno oculo ^^ sint due pupille ; et oportet tunc quod unum videatur duo. Sed hec omnia explicavi de piano in Opere Majori, in quibus magna et occulta sapientia nature reperitur.
[De Bonitate Videndi. Cap. IIII.]
DEINDE descendi ad bonitatem videndi, et errores a parte specierum visus et visibilium. Et primo, quare homo existens in nube vel vapore, non videt nubem vel vaporem ;
1 P. om. et propter brevitatem. ^P. om. et. •* P. naturaliter.
* W. quando senes (om. quare). ■' P. rectitis. '' W. om. in.
' P. et discretius. '^ P. econverso. ^ P. om. propter.
1" P.. vaporem qui venit propter iram ad oculos^
^^ P. alterius. ^^ P. oculo uno.. ^^ P. loco.
30 FRATRIS ROGERI BACON
[fol. 187, v] sed quando a longe est, tunc potest videre. Et qualiter unus punctus rei vise videtur in fine certitudinis ; et alie partes non ^ videntur, nisi '' valde remote et oblique, sed non in fine certitudinis ; potest tamen quilibet ^ certificari, per diversum visus, per singulas "^ ordinate.^ Et accidunt hie errores videndi, scilicet quod unum videatur duo, multis de causis ; et est ibi pulcra consideratio, sed non potest exprimi pro '' piano Veritas, nisi in figuris ; et propter hoc figuras posui ad omnes casus vision is in hac parte, et docui instrumenta figurari, ut homo per experientiam possit hec videre. Et omnes hi errores ex diversitate situs ipsius visibilis respectu visus contingunt, Etexposui quomodoacciditaliquando quod quando videtur unum duo, tunc si oculus dexter claudatur, disparebit imago sinistra ; et si oculus sinister claudatur, ^ dis- parebit imago dextra. Quod valde admiratus est beatus x'\ugustinus 11° de Civitate Dei, capitulo 2°; et dicit quod longum esset dare causam hujus rei ; et vere longum, nisi homo sciat optime que scripsi *^ in hac parte. Et tamen non semper accidit hoc ; sed aliquando, sinistro oculo clauso, disparet imago sinistra, et dextro clauso disparet imago ^ dextra, quamvis hoc non exprimat Augustinus ; et hoc potest quilibet experiri in crepusculo estatis, aspiciendo stellam aliquam in celo, si rite experiatur quod hie exigitur.
[De Triplicibus Universalibus Modis Videndi. Cap. v.]
HIIS habitis, descendo ^^* ad modos triplices universales ^^ videndi, et ad novem ^^ superius tacta, que requiruntur ad visum ; que, cum temperamentum non excedant, faciunt visum bonum, et alias erroneum.
Primum istorum fuit lux, quia nichil videtur sine luce. Et quando superfluit, tunc impedit visum ; unde non videmus
1 P. om. nott. 2 P. nisi sint. ^ P. quelibet.
^ P. singulos. ^ W. ordinare. '^ P. de.
' P. clauditur. ^ P. scripsit. ^ P. om. sinistra — imago.
1" P. descendi. ^' W. utiles. ^^ P. decern.
OPUS TERTIUM 31
lucem stellarum de die, sole existente super orizonte, et oculo existente in superficie terre, quia lux solis egreditur de tem- peramento respectu stellarum videndarum, et occultat lucem earum. Sed quando oculus est in loco profundo, ut in puteo, potest videre stellas, quia tunc lux solis temperata^ ingreditur OS putei ; que est accidentalis, sicut prius dictum est. Sed de galaxia, mirum est quod non potest apparere in spera celesti, nee in spera aeris, sed in spera ignis tantum, cujus causam reddo per egressum lucis a temperamento.
2™ fuit distantia ; ex cujus egressu a temperamento cum '^ egressu ^ raritatis medii a temperamento apparet, quare videmus lucem in aurora, sole existente sub orizonte per 18 gradus in suo circulo altitudinis,^ et non ante.
Deinde consideravi quare impressiones lucentes in aere que vocantur a vulgo stelle cadentes, et a philosophis secunde ^ stellarum, ut Assub ascendens et descendens, et alie multe, videntur esse magne longitudinis, licet sint parve quantitatis. Et similiter in scintillis evolantibus a caminis consimilis causa est.
Et sicut visio diversificatur circa lucem, propter ilia novem,'' sic est de colore. Nam si corpus coloratum ' applicetur im- mediate cristallo, vel alii perspicuo, a parte post, videtur esse color cristalli ; si distet * multum, non sic videtur. Et cum viderit oculus colores, et converterit ^ se ad loca luminosa, species coloris remanens in oculo apparebit primo quasi color puniceus, deinde purpureus, 3° niger, et sic evanescet. Et plures colores videntur unus ex distantia superflua ; ut in troco ^^ habente colores diversos in partibus suis, velociter moto,^^ apparet unus color compositus ex omnibus, propter causas certas quas Ptolomeus assignat.
«Deinde manifestavi quomodo per ilia novem ^^ visio varietur in cognitione per scientiam. Unde luna habet lumen album extra umbram terre, et in superiore parte umbre ^^ habet lumen
I P. temperantins. - P. om. egressu — cum. ■* W. egrcssio.
^ P. altitudhies. ^ W. seciinda. ^ P. add. seu decern.
'^ P. om. coloratum. * W. sed distat. ^ W. convertit. if P. et in toto.
II P. add. (after moto) : ut in troco diversis coloribus colorato. ^- P. 3idd sen decern. ^^ P. om. umbre.
32 FRATRIS ROGERI BACON
rubeum, et in inferiore parte non apparet ; et similiter in con- junctione sua cum sole, non apparet per duos dies, ut plurimum, Et ^ similiter de colore. Nam si inter visum et rem boni coloris ponitur pannus ^ rarus habens foramina et intervalla magna, color rei apparebit sicut est : si vero sint foramina parva, tunc color apparebit mixtus, et erit error in scientia circa colorem.
[De Cognitione rei vise per Sillogismum. Cap. VI.]
POSTEA consideravi qualiter per ilia novem fiat cognitio per sillogismum, secundum quem modum cognoscuntur ilia 22 ^ communia sensibilia, que sunt distantia et cetera. Et hie ostendi qualitericertificatur omnis distantia, et dedi causam quare in locis planis non certificatur ■* altitudo nubium, sed in locis montuosis. Et quare videtur nobis quod due res, ut muri vel alia,^ que multum distant, videntur nobis esse non distantia, quando sumus prope unum illorum et respicimus ^ aliud. Et quare res multum distantes, ut arbores, vel homines, vel animalia, ex longinquo videntur esse continua, vel multum propinqua. Et quare stelle erratice, id est planete, videntur esse in eadem superficie cum stellis fixis, id est non plurimum *" distare. Et corpus multorum laterum equalium videtur spe- ricum longe.^ Et spera estimatur plana figura, ut stelle ; et circulus videtur recta linea.
Et juxta hoc manifestavi quare luna habet multas figura- tiones sui ^ luminis secundum quod nos videmus ad sensum^ quod est valde difficile. Nam aliquando ^" linea que est ter- minus piramidis lucis solis recepte in corpus lune est linea recta, ut in septima die et 21^; et aliis diebus semper est circumferentia vel arcus circuli. Mirum est de hac diversitate, et ideo magnum capitulum composui de hoc.
Et sicut ostendi visionem diversificari penes distantiam in
^P.om.et. 'P.ponattir pennus. ^P. viginti.
•* P. certijicatuy nobis. •"' W. alique. '' P. aspiciamus.
' P. W. plus : Duhem corrects to minus : but cf. Op. Maj. ii. io8, 1. 6» ^ P. a longe. ^ W. sue. ■'° W. aliqua.
OPUS TERTIUM 33
multis, addidi de comprehensione magnitudinis.^ Et estima- verunt Latini, ante translationem Perspective, quod magnitudo comprehenditur per quantitatem anguli in oculo ; sicut dicitur in libro de Visu quod majora sub majori angulo apparent, et minora sub minori, et equalia sub equalibus. Sed hec falsa esse ostendunt auctores perspective in exemplis ad oculum. Nam latera quadrati '^ sunt equalia, et tamen ^ [fol. 188, r] sub inequalibus angulis comprehenduntur ; et diametri in circulo sunt ** equales, et tamen non videntur sub angulis equalibus, ut patet in figura.
Et exposui quomodo non potest visus videre medietatem corporis sperici, sed necessario minorem ejus portionem. Et licet stelle in ortu et occasu videantur majores quam in meridie, quarido vapores interponuntur inter eas et visum, cujus causa postea in fractionibus radiorum dicetur, tamen semper est quod majores apparent ex causa perpetua, que est difficillior '" quam hie expono in figura.
Deinde manifestavi visionem circa motum et quietem, et quomodo accidit error in eis ; ut quando celum coopertum est nubibus aeris," et luna '' poterit videri per medium earum, tunc apparet velocissime moveri ; quando vero nubes ^ sunt pauce et distantes, vix apparet moveri, aut^ parum.
Et quare videtur homini ambulanti versus Lunam vel Solem, quod Luna vel Sol precedat ^° eum ; et quando fugit Lunam, videtur quod ipsa ^^ sequatur ; et videtur homini semper quod sit in eadem distantia respectu stellarum. Et si homo vadat ^^ ad oriens, vel occidens, et Luna vel Sol sit in meridie semper videtur ei quod Luna et Sol sint in directo ejus. Et similiter si multi homines stent in eadem linea inter oriens et occidens, licet multum distent, videtur tamen cuilibet quod Sol sit in directo sui. Et stelle, licet moveantur velocissimo motu, tamen videntur stare. Et quando homo revolvit se in circuitu, tunc, quando quiescit, videtur ei quod res moveantur
^ W. multitndinis . ^ P. qtiadri. 3 p_ om. tamen.
■* P. sub (for sunt). ^ P. que ex difficilis. ^ P. raris.
"^ W. et luna non poterit. ' P. om. nubes. ^ P. et.
^" P. Luna et Sol prccedant. ^^ P. om. ipsa. i" P. vadit. VOL. IV. 3
34 FRATRIS ROGERI BACON
circulariter. Et quando homo est in navi mota, videtur ei quod res in ripa moveantur. Et omnium husjusmodi dedi causas.
Et his adjunxi rem dubitationis infinite, que est in ore omnium, et auctorum, et magistrorum, scilicet de causa scintillationis ; quare scilicet planete non scintillant, sed stelle fixe, ut dicit Aristoteles primo Posteriorura ^ et 2° Celi et Mundi.^ Et ideo sermonem copiosum feci de hoc, et inves- tigavi causas multas ex ^ quibus una completur,
Et in fine omnium istorum, discussi que virtus anime est ilia que cooperatur visui in cognitione per scientiam et per * sillogismum. Videtur etiam ^ esse anima rationalis, quia ea sola habet scientiam et sillogismum. Sed declaro per multa exempla et experimenta quod anima sensitiva est hujusmodi, et quod est quadruplex ^ virtus anime sensitive, scilicet : cogi- tatio, ymaginatio, memoria et estimatio. Et propter hoc a principio distinxi omnes virtutes anime sensitive.
[De Tribus Partibus Perspective. Cap. VII.]
SIC ^ igitur tetigi in summa ea que latius tractavi circa visum factum super lineam rectam, scilicet de visu recto. Nam postea tractavi de visu facto ^ super lineam curvam, et fractam, et refiexam ; quia tres sunt partes perspective principales : Una est de visu facto super lineam rectam ; alia, secundum lineam reflexam ; »tertia ^ secundum lineam fractam. Due ultime communicant multum cum prima, et 3a cum 2a ; et prima facilior est aliis, et 2a quam 3a, propter quod sic ordinantur.
Que vero sint leges reflexionum et fractionum communes omnibus actionibus naturalibus, ostendi in tractatu geometrie, tam in Opere Tertio quam Primo ; ^^ sed principaliter in Opere
^ Analyt. Poster, lib. i. cap. xiii.i§ 2. ^ De Coelo. lib. ii. cap. viii. § 6. ^ P. de. ■^ P. om. per. ^ P. videretur autem. "^ W. 4^.
'' P. Hie. 8 p,fracto. " P. et tcrtia.
^" Op. Maj. Pars. iv. Dist. ii. and iii. Op. Tert. (ed. Brewer), cap. xxxi.- xxxvi. The Opus separatum is the De multiplicatione specierum.
OPUS TERTIUM 35
separate ab aliis/ ubi totam generationem specierum, et multiplicationem, et actionem, et corruptionem explicavi in omnibus corporibus mundi.
Sed in hoc tractatu - perspective, applicavi illas leges ad actionem specierum visibilium in visum. Et ostendi in prima parte quomodo fit actio in visum secundum speciem venientem super lineam rectam ; et in aliis duabus partibus, quomodo secundum reflexionem et fractionem, in quibus longe est major difficultas, et pulcrior consideratio, et utilior. Que tamen ^ sunt propria istis sunt pauciora in quantitate, licet,* majora in virtute. Nee mirum si propria sint ^ pauciora, quoniam multa que dicta sunt de visu recto hie requiruntur. Nam ilia que a principio dicta sunt de partibus anime, et de compositione oculi, et de incessu speciei in tunicis oculi et humoribus ; et ilia triplex " cognitio per sensum solum, et per scientiam, et per " sillogismum ; et ilia novem que ^ requiruntur ad visum ; et ilia 22 visibilia hie observantur sicut in visu recto. Et ideo non oportet quod hie exponantur ista ; sed diversitas que oritur, respectu visus recti, per reflectionem et fractionem hie consideratur.
Replicavi hie igitur de operibus predictis qualiter fiat refiexio speciei, et quid ad hoc exigitur. Nam oportet quod densum corpus resistat ; et ad sensibilem et manifestam reflexionem, oportet quod sit corpus lene et politum, ut est speculum, propter causas certas. Et exposui quomodo omnis refiexio fit ad angulos equales angulis incidentie ; et hoc demonstro multipliciter, tam in planis speculis, et concavis, et convexis ; et pono demonstrationes diversorum auctorum ad hec.^ Deinde ostendo quod nichil in speculo ^" videtur nee est, sed sola res videtur a qua venit species. Unde species non est in speculo, nee ymago aliqua, nee ydolum, licet hoc estimat vulgus ; nee aliquid tale videtur, sed res ipsa. Et hoc ostendo per causas certas. Et adjungo quod res visa per reflexionem
1 P. his. 2 w. tractavi. ' P. tunc.
■> W. et in (for licet). ^ P. sunt. « W. ^x.
' P. om. per. * W. om. que.
5 P. hoc. 10 P. speculis.
36 FRATRIS ROGERI BACON
non apparet in loco suo ; sed, ut in pluribus, apparet in concursu radii visualis cum catheto, licet non semper. Quia cathetus et radius visualis aliquando eque distant,^ sed raro. Et quando concurrunt, tunc concursus esse potest vel in oculo vel retro caput, vel in superficie speculi, et aliquando infra speculum, et^ aliquando ultra, Et hec diversitas accidit ex diversitate speculorom. Et propter hoc ^ descendo ad omnia genera speculorum regularia * in quibus ars consistit. Et sunt 7 : planum, spericum, columnare, pyramidale, intus et extra polita ; que sunt 7 ; nam 3a ultima possunt esse concava vel convexa, et hoc est intus et ^ [fol. 188, v] extra polita. Ostendi ergo qualiter '' fit visio in omnibus his speculis. Et in planis accidit minimus error, quoniam res apparent "" in quantitate et figura debita, sed situs partium mutatur. Et in his speculis res apparet tantum ultra speculum quantum res distat a speculo, quod non accidit in aliis ; et hoc demonstro in figura. Et tunc discurro per omnia specula alia, quot errores contingunt in singulis, et ubi est locus ymaginis, id est ubi res appareat ; quia apparitio rei vocatur locus ymaginis, ab ipsis perspectivis. Et pono in figura quomodo in eodem speculo ^ res potest ap- parere in oculo, vel retro caput, vel in speculo, vel ultra, vel equidistanter catheto. Et quia in libro de Speculis tangitur quod diversimode fit reflexio a concavo speculo, si visibile sit prope vel distans, et in hoc erratur multum. Nam commentator illius libri male figurat, et pejus demonstrat, etiomnino errat, ideo attuli veram figurationem et certam demonstrationem ad hoc. Et juxta hoc manifesto ^ causam quare diversitas ap- paritionis coloris fiat in collo columbe et in cauda pavonis, secundum diversitatem casus lucis super ilia ad angulos diversos ; quia uni videbitur unus color, et alii alius, simul ex- istentibus et aspicientibus ista.
Et quare infirmi et ebrii vident se ante facies suas am- bulare, ut Aristoteles exemplificat 3° Metheororum,^'^ et Seneca
1 P. eqiddistantev. - P. om. et. ^ P. propterea.
* P. regtdarium. ^ P. vel. ^ P. igitur quomodo.
"^ P. apparet. ^ P. om. in eodem specido.
s P. demonstro. ^° Meteorol. lib. iii. cap. iv.
OPUS TERTIUM 37
in Naturalibus ; ^ et hoc duobus modis ^ potest intelHgi, secundum quod declaro, scilicet vel per visum reflexum, vel per rectum ; et utrunque est mirabile.
Et dedi causam quare quando homo aspicit ad candelam, videt magnam multotiens lucis dispersionem attingere ad ocuium ejus, cujus conus est in candela, ac si candela emitteret a ^ se radios infinitos in ^ modum pyramidis ; et satis est occulta hec causa.
Et dedi causam mirabilis apparitionis que accidit quando homo aspicit a longe aliquod splendidum, ut crucem vel aliud super campanilia et turres ecclesiarum. Nam videtur ei quod illud splendidum scintillet. Et hie assignavi specialem modum scintillationis, et causam ejus, preter ea que superius annotavi. Et hie ^ aliqui periti ^ in perspectiva estimant multa, sed in vanum, quia aliter est quam ipsi putant.
Deinde majus mendacium "^ enunciavi. Nam mira homi- num ^ fantasia vertitur super apparitionem ymaginum plurium in speculo posito in aqua, et credunt quod ad radios Solis videant Solem et aliquam stellam erraticam juxta Solem ; et estimant quod sit Venus, quia non multum elongatur a Sole. Sed stultitia hec magnorum virorum apparet ad radios Lune, et, quod plus est, ad candelam. Nam proculdubio apparet duplex ymago ad Lunam et ad candelam, sicut ad Solem. Sed nulla stella potest dari respectus candele, ut patet, nee etiam respectu Lune. Dedi igitur causam hujus apparitionis, que communiter invenitur in Sole, et Luna, et candela.
[De Visu Facto per Lineam Fractam. Cap. VIIL]
POST hec convert! stilum ad visum factum per lineam fractam ; et ibi sunt majores veritates quam in pre- cedentibus, et multa requirerentur hie certificanda, nisi quia patent ex eis que in partibus prioribus dicta sunt. Quod
1 Nat. Quaest. i. 3. "^Y^. ^ter (dupUciter). ^ P. ex.
^ W. om. in. ■' P. hoc. *> P. valde periti.
' P. mendacium perspectivoriim. ^ P. omnium.
38 FRATRIS ROGERI BACON
autem specialiter hie primo^ requiritur est^ quod non solum ab oculo videtur illud a quo venit piramis radialis, sed multa que extra cadunt. Piramis vero radialis seu visualis est composita ex speciebus venientibus a partibus rei vise que cadunt perpendiculariter super primam tunicam oculi, que vocatur cornea ; et ilia piramis ingreditur in foramine uvee usque ad anterius glacialis, et pertransit postea in humorem vitreum, in cujus superficie frangitur, propter necessitatem vi- sionis recte, sicut ostendi in principio.^ Multa igitur posita a lateribus istius piramidis faciunt species suas super corneam, ad angulos obliquos ; et per fractionem attingunt * he ^ species ad glacialem, ubi est virtus visiva, et ideo videntur. Posui igitur demonstrationem ad hoc in figura.
Secundo adjunxi quod omne quod videtur per lineam rectam vel reflexam, videtur per fractam ; et hoc est de bonitate visionis, et complemento, ut non videatur res aliqua uno modo, sed pluribus, de necessitate, quatenus visio fiat certior et melior, Et hoc ostendi in figura cum demonstratione. Et non solum videtur eadem res per unam lineam fractam, sed per infinitas, ut visio compleatur,
Et 3° declaravi quod aliquid ^ videtur fracte,''' et non recte,. quamvis visibile sit in directo visus.
Et post hoc descendi ad omnem diversitatem visionis per fractionem et rimatus sum concursum radii visualis cum catheto. Nam locus ymaginis ibi reperitur. Et quia hoc potest variari penes corpora plana, et sperica, et convexa, et concava, et penes medium ^ subtilius et densius, ideo exposui omnes istos modos ; et sunt decem principales. Et in his est major nature potestas quam aliquis mortalis possit estimare. Posui igitur omnes casus, et exposui demonstrationes in figuris magnis. Et duo sunt de corpore piano. Nam cum duplex medium exigatur in fi-actione, tunc oculus potest esse in subtiliori, vel densiori, et res visa e contrario. Si vero oculus sit in medio subtiliori, et res in densiori, tunc oportet quod res propinquius
^ P. j?j primo. ^ W. om. est. ^ W. a principio.
* P. contingtmt. ^ P. hec : W. he. ^ P. aliquod.
^ P. aliquotiens fracte. ^ W. om. medium.
OPUS TERTIUM 39
videatur, et major longe appareat. Si e converse, tunc con- trarium accidit. Si autem sint ^ corpora sperica, tunc vel ^ convexitas est versus oculum, vel concavitas ; et utrumque est 4or modis. Nam si concavitas ^ est versus oculum, tunc duobus modis potest esse si oculus sit in medio * subtiliori, et duobus modis si oculus sit in densiori. Quoniam si oculus sit in subtiliori medio et concavitas medii sit versus oculum, potest oculus esse inter centrum corporis et rem visam, aut centrum inter oculum et rem visam. Si primo modo, [fol. 139, r] res apparet propinquior et minor est ymago quam res. Si 2° modo, adhuc propinquius videbitur et minor erit ymago. Et sic currunt omnes alii ^ canones usque ad 10, cum figuris suis et demonstrationibus, ut appareat mira visionis diversitas ; et nusquam sunt pulcriores figure quam hie, nee ^ mirabiliores *" demonstrationes, nee tam admirandi effectus. Quoniam ostendo primo quomodo et ^ qualiter quedam vul- gata nobis apparent et que sint cause hujus apparitionis. Omnes vero admirantur quare baculus apparet fractus in aqua ; et artiste querunt semper in suis disputationibus de quolibet ; et nullus unquam Latinorum potuit dare causam in tali dis- putatione, quia nesciverunt has regulas fractionum. Nam per primam et 7^ni ^ datur causa hujus visionis, sicut exposui in hac parte. Similiter cum lapis vel aliud visibile mittatur in vas sine aqua, et videns se elonget in tantum ut ibi primo '^^ non possit visibile contueri, tunc si aqua infundatur, videbit illud visibile, quod sine aqua videri non potuit. Et illud ^^ est valde mirandum. Sed causa ejus patet ex primo et 7 canone. Similiter, quando^" Sol, et Luna, et stelle videantur insolite magnitudinis propter interpositionem vaporum, quando ^^ sunt in ortu et occasu, accidit per 3m canonem, cum ejus figura. Et hie solvo objectiones perspectivorum in contrarium factas, quibus valde periti decipiuntur. Et stelle omnes apparent
^ P. sunt. ^ W. om. vel. ^ W. convexitas.
* W. om. modis and medic, ' P. om. alii. ^ W. om. nee.
' W. mirabiles. ^ P. om. quomodo et. " P. et per 7*»i
^" P. ova. primo. " P. istud.
^^W, q2iod. ^'^W. qui.
40 FRATRIS ROGERI BACON
minoris quantitatis quam si esset unum medium inter nos et eas, quia cadit hie canon 5^s i ; quando oculus est in medio subtiliori, et concavitas corporis est versus oculum, et oculus est inter centrum corporis et rem visam. Et solvo hie dubita- tiones occurrentes. Et deelaravi quod si corpus spericum ^ ponatur super literas minutas, apparebunt magne, quod instru- mentum est valde utile senibus. Et cadit hie canon precipue 7^3 • quia melius fit visio per ipsum quam per alios. Et sic possunt infinita determinari in rebus naturalibus.
[De Comparatione Scientie ad Sapientiam. Cap. Villi.]
SED postquam comparavi potestatem istius scientie prout necessaria est ad sapientiam philosophic absolute, tunc comparavi eam ad sapientiam divinam absolute ^ et relate, et ostendi in exemplis quomodo necessaria est sapientie divine intelligende et exponende. Nam nihil plus multiplicatur in Scriptura sicut ea que pertinent ad visionem, et lucem, et colores, et specula, et hujusmodi ; Scriptura enim pregnans est his. Dicit enim Apostolus : Videmus enim * nunc per speculum in ^ enigmate, tunc autem facie ad faciem.** Et beatus Jacobus comparat auditorem verbi, qui non est factor, homini consider- anti vultum nativitatis sue in speculo.''' Et audivi hie magi- strum in theologia et ^ famosum dicere : quod illud ^ simile attenditur in hoc, quod ymago videtur in speculo, et non res, et ideo statim oblivisceris qualis fueris,^*^ sicut Jacobus dicit : et omnes credunt hoc ; sed falsum est hoc. Nam ostendi in hac scientia, quod ^^ res ipsa sola videtur, et non ymago aliqua. Et ideo videmus facie ad faciem, sed non per rectas lineas, sed per reflexas, et reflexio multum debilitat speciem ; et ideo obscure et sub enigmate videmus. Non igitur intellexit Apos- tolus quod videns alium, vel seipsum, in speculo nullo modo
^ P. qidntus : Cf. Op. Maj. II., p. 155 1. 22, " ex canone primo ".
^ P. perspiciium. ^ W. postea for postquam ; om. Umc — absolute.
* P. etim (i Cor. xiii. 12). ° W. et in. ® i Cor. xiii. 12.
■^ Jac. i. 23. 8 p, om, ^;, 9 p. jsttcd.
" P. obliviscitur . . . fuerit. ^i P. quam.
OPUS TERTIUM 41
videat facie ad faciem, sed quod non per visionem rectam, licet per reflexam ^ videamus facie ad faciem ; et ideo sub enigmate et obscuritate. Enigma enim Grece sonat ^ ob- scuritatem Latine, et non est ymago, vel species. Sed talia sunt exempla pene innumerabilia in Scriptura, que indigent certa interpretatione per banc scientiam, sicut ostendi in hac scientia,
Et postea comparavi banc scientiam ad rem publicam diri- gendam, et ibi majora continentur quam non solum vulgus, sed sapientum multitude possit assignare. Soli enim sapientissimi possunt bee dare in instrumentis figuratis ^ ad sensum. Nam sic potest una res videri multe, ut unus bomo videatur populus, per diversas fractiones * speculorum. Sic enim plures Soles et Lune aliquando videbantur simul, sicut Plinius et historie do- cent. Et sic res possunt veraciter videri ; et cum videns iret ^ ad loca visionis, nicbil inveniret. Et sic abscondita et occulta possunt investigari et ostendi, et distantia manifestari, et minima apparere maxima, et econverso, et propinquius posita videri in omni ^ remotione quam volumus : et quantumcunque res distent, possunt videri juxta nos : ita quod " ex incredibili distantia legeremus litteras minutas, et arenas maris numerare- mus ; et Solem,^ et Lunam, et Stellas videremus inclinari supra capita nostra. [Et sic Sol et Luna possunt videri discurrere per omnes angulos castri, vel domus.^] Et sic puer appareret gigas, et parvus excercitus videretur magnus, et econverso. Et sic de aliis infinitis mirabilibus, que bic possunt fieri, secun- dum quod expressi in bac scientia.
Et bee eadem valent [fol. 1 89, v] ad conversionem infidelium, et ad reprobationem eorum qui converti non possunt. Nam postquam oranis bomo bee a principio non intelligeret, sed oporteret quod crederet ut, excercitatus in bac scientia, borum rationes videret ; et ^° sic manu duceretur ad divina, ut subdat colla eis, et credat donee sit tritus in illis, et rationem percipiat
1 P. reflexum. - P. signat. ^ F.Jigurans.
*' 'W.Jlgurationes. ^ P. erit. '' P. cum (foi iji omni).
'' P. itaqiie. s \Y. om. et solem.
^ W. om. this sentence. ^" P. om. et.
42 FRATRIS ROGERI BACON
qua intelligat et sciat. Cum enim videmus quod intellectus noster non potest attingere ad veritates creaturarum, que nulle sunt respectu veritatum divinarum, debet homo considerare quod multo magis debet gaudere in credendo divina quam creata, quatenus ex fide facili Deus ipse prebeat intellec- tum, secundum quod dicitur in Ysaia, secundum Septua- ginta interpretes: Si non credideritis, non intelligetis.^ Et hec persuasio de fide fortior est et melior quam per verbum predicationis, quia plus est opus^ quam sermo. Et hec via persuadendi est similis miraculorum operationi. Et ideo potentius est quam verbum. Et similiter patet quod hec valent ad reprobationem eorum qui non possunt converti. Nam quicquid valet ad defensionem rei publice fidelium, valet ad reprobationem infidelium. Omnia enim eorum secreta pos- sent deprehendi, et terrores infiniti possent eis fieri ut minimum non expectarent, sicut patet satis ex istis mirabilibus que tetigi.^ Hie terminatur pars quinta Maioris Operis.
^ Is, vii. 9. - P. om. opHS.
^ In P, there follows here a long treatise on the motions of heavenly bodies with exposition, criticism and comparison of the views of Ptolemy and Al Bitrogi : in Duhem's edition, pp. 98-137. The colophon forms in P. the beginning of the next chapter.
[De ScIENTIA ExPERIMENTORUM : QUE DiCITUR DiGNIOR
Omnibus Partibus Philosophie Naturalis de Per- spectivis: et ideo Notanda est Maxime.]^
SEQUITUR pars sexta,^ que est dignior omnibus aliis et potentior longe. Nam etsi quelibet scientia juvet aliam et mutuis ^ se foveant auxiliis, tamen hec * habet majus posse in omnes quam aliqua respectu alterius, Et hec nihilominus habet suas ^ considerationes absolutas, et preterea utitur omnibus aliis sicut suis ancillis. Et vocatur scientia ex- perimentalis, quia ^ per antonomasiam " utitur experientia. Novit enim quod argumentum persuadet de veritate, sed non certificat ; et ideo necligit argumentum ; ^ et non solum causas rimatur conclusionum per experientias, sed ipsas conclusiones experitur.
Hec ^ igitur 3es habet dignitates ; sed prima est duplicata in radicibus, secundum quod exposui superius versus prin- cipium ^*^ istius^^ Operis,^" ubi me excusavi quare non potui principalia et completa scripta per me solum a tempore Vestri mandati persolvere.^^ Dixi igitur ^^ ibi quod hec scientia habet unam dignitatem : quod ^^ certificat omnes scientias per vivas experientias et completas. Nam alie scientie aut utuntur ar- gumento quod non potest certificare, quia sola experientia certificat, aut experientiis incompletis ; ^^ et posui exempla
^ This section is inserted in T. p. ii, with the heading : Item capitulnm ex- tractum de quodam opere quod fecit idemfrater Rogerus Bacun de ordine minorum ad mayidatum pape et valet ad expositionem dictoriim et dicendorum in textu (i.e.. in text of Secretiim Secretorum).
^ T. Seqiiitur de scientia experimentali. ^ T. mutuo.
* W. cm. hec. ^ W. 2«s. ^ P. qui. '' T. has a marginal note : i.e. excellenciam.
* P. ideoqne negligit argumenta. T. et ideo negligit argumenta. ® T. has. ^" P. initium. ^^ T. hitjus.
12 op Tert., ed. Brewer, cap. xiii. ^'■^ P. absolvere.
^* T. ergo. 1' P. quod ipsa.
^^ P. om. Nam — incompletis. T. aut habent experiencias incompletas.
(43)
44 FRATRIS ROGERI BACON
magna de yride et circulis coloratis qui apparent circa Stellas. Nam hujusmodi sunt veritates naturales, et perspective, et astronomice.^ Nam et naturalis, et perspectivus, et astronomus habent aliqua de his assignare, sed isti omnes ^ imperfecti sunt. Naturalis enim philosophus narrat et arguit, sed non experitur. Perspectivus vero ^ et astronomus multa experiuntur, sed non omnia, neque sufficienter. Reservatur igitur huic scientie ex- perientia completa. Et propter hoc rimatus sum omnes ex- perientias in istis et, quantum potui, in scriptis explanare proposui,* precipue secundum tempus quod habui, et ^ secun- dum quod requisivit persuasio quam feci, Oporteret vero omnia ^ que scripsi verificari per instrumenta et per opera ; quod fieri potest, quando "^ Vestre placebit ^ voluntati. Quod si essent ad plenum explicata, tunc mirarentur Latini quod ^ nunc consistunt ^*' in ignorantia densissima in hac parte, sicut et in aliis,-^^
Habet autem hec scientia aliam prerogativam,^^ quod in terminis aliarum scientiarum explicat veritates, quas tamen nulla earum potest intelligere, nee investigare, ut est prolong- atio vite, que est in terminis Medicine. Sed ars Medicine nichil de hoc^^ loquitur. Experimentator ^* autem ^^ videt quod animalia bruta, ut cervus,^^ et aquila, et alia se sanant per her- bas et lapides, et renovant juventutem, et prolongant vitam suam ; et ideo excogitat quod sapientia hec non est brutis concessa, nisi propter hominem. Et ideo excogitat quomodo hec^*" possunt fieri in corpore humano [fol. 190, r]. Et ideo considerate^ unde habet abbreviato vite ortum, ita quod homines longe citius moriantur quam veniant ^® termini vite quos Deus ^° constituit in humana specie ; et loquor post peccatum quod
^ T. astronomie. ^ W. homines. •^ T. om. vero.
* P. T. posui. 5 T. om. et. « T. Oporteret etiam. '' P. T. cum. ^ T. placuerit. ^ T. qui (for Latini quod). ^" P. consistant.
^' P. in miiltis aliis. P. inserts here a treatise on the halo, occupying in Duhem's edition, pp. 138-148.
12 T. dignitatem sen prerogativam. ^^ P. hac. ^^ W. experimentaliter.
^^ T. enim. i*' P. corvus. ^' P. om. hec.
1^ P. non considerat. ^^ P. deveniant. "^^ P. deus ipse.
OPUS TERTIUM 45
obligavit ad mortem. Per Historiam enim sacram invenimus, cum expositione Josephi, quod homines vixerunt mille annis ; sad nunc vix in potentatibus per octoginta annos ^ aliquis vivit, et amplius accidit labor et dolor, sicut ait David pro- pheta. Cum ergo a mille annis decucurrit" vite abbreviatio usque ad ^ circiter octoginta, manifestum est quod termini naturales constituti in mille annis multum preveniuntur his diebus. Et ideo accidentalis est abbreviatio et contra naturam. Et omne tale habet remedium ei possibile, et ideo elongari potest vita longe ultra id quod vivimus."^ Et hujus causa accidentalis potest ^ patere per defectum regiminis sanitatis. Nam patres non servant hoc regimen, et ideo dant corruptam naturam filiis ; nee filii servant, quia impossibile est quod servetur. Nam nee dives, nee medicus potest ilia conservare que medicina proponit ad regimen sanitatis ; que sunt cibus et potus, somnus et vigilia, raotus et quies, constrictio et evacua- tio, sanitas aeris, passiones animi. NuUus^ mortalis potest medium semper in his tenere, quod tamen ad conservationem sanitatis oporteret '' fieri a nativitate usque ad finem vite.
Sed natura non deficit in necessariis, nee ars perfecta. Et ideo excogitate sunt vie, per potestatem hujus artis que ex- perimentalis vocatur, que omnem corruptionem quam filius contrahit ex errore proprio valent delere ; sed non omnem que a patribus descendit, quia ilia crevit saltem a tempore diluvii. Sed licet totam corruptionem paternam non posset in filio hec scientia evacuare, tamen bene potest magnam partem tollere. Et hoc probavit sapientia multorum. Ultra communem vitam per centum annos et plures ^ annorum centenarios vitam pro- duxerunt. De quibus scribo in Opere Majori in parte 6a, et pono medicinas eorum aliquas, licet sub enigmate, propter secretorum magnitudinem.^
1 p. T. om. anttos. ^ T W. decurrit. ^ W. aut.i.
^ T. om. Et omne — vivimns. ■' T. et Imjiismodi causa potest.
® P. mdltis enim. "^ P. oportet. ^ P.T. et per plures.
^ T. adds the following marginal note to this passage in a hand almost con- temporary with the text : Hujiis sciencie experimentalis experimentator bonus excogitat viam tiobilem ad hoc et precipit alkimie practice preparare ei corpus equalis complcxionis ut hie experimentator utatur eo. Nam hec scientia ex-
46 FRATRIS ROGERI BACON
Et hec sciential nori solum in terminis Medicine, sed aliarum scientiarum, potest multa producere, ad que ille scientie non valent attingere.^
Nam in terminis Mathematice, potest astrolabium spericum producere, quod moveatur motu celi per naturam ; cujus utilitatem nunquam mathematicus " cogitaret, nee qualiter fieret, nee de qua materia, nisi per hanc scientiam excitaretur. Et est utilitatis infinite. Nam tunc cessarent omnia instrumenta Astronomie, et horologia et omnia.
Similiter in terminis Alkimie. Nam auri gradus naturales in ventre terre sunt viginti 40'' ; et ulterius * per artificium pos- sunt in infinitum multiplicari. Sed omnes libri Alkimie non docent hos gradus, nee qualiter i/em niodi auri componuntur ex eis. Nee tota scientia ilia potest vix facere aurum viginti 4or graduum, sicut nee natura in visceribus terre ; et tamen hec sunt in terminis ^ Alkimie. Sed venit experimentator, et rimatus est hos viginti 4°^ gradus auri,^ et 17«^ species auri revolvit ; et potest aurum facere ultra viginti 4°^ gradus quan- tum vult ; quod nee ars Alkimie, nee natura in ventre terre possunt operari, Et medicina quam parat ad hec experi- mentator est secretum maximum, de quo Aristoteles dicit in libro " Secretorum : ^ O Alexander, volo tibi ostendere secre- torum maximum, et divina potentia juvet te ad celandum archanum, et ad perficiendum propositum. Nam illud est quod tollit omnes corruptiones metalli vilioris, ut ipsum in aurum convertat. Et illud ^ est quod corruptiones humane com- plexionis aufert.^° ut vitam quantum satis est prolonget. Et ideo hoc est secretum secretorum, de quo soli sapientissimi sciverunt cogitare ; et pauci ad hujus rei perfectionem devenerunt.
perimentalis se habet ad alias sciencias sicud navigator se habet ad carpentatorem, cui precipit navigator utfaciat ei navem quandam, et sicud ars militaris precipit Jabrili utfaciat ei arma quibus novit uti miles et non faber ; sic in aliis.
1 W. om, scientia. ^ P. T. pertingere.
^ W. methcc . . .ntethacus, ^ T. sunt 24 tantum : sed ulterius.
* P. visceribus, ^ P. T. om. auri. "^ W. libris. T. om. dicit.
® Cf . Three Prose Versions of the Secreta Secretorum, ed. Steele (E.E.T.S. J898), p. 87.
9 P. T. idetn. " W. cm. aufert.
OPUS TERTIUM 47
Si tamen Arthephius, qui gloriatur se vixisse mille viginti quinque annis, verum dicat, ipse pervenit ad ultimum istius rei, quod est illud de quo ^ Aristoteles dicit in nono ^ Meta- phisice ^ : Non potest de * mortuo fieri vivum nisi fiat resolu- tio ad materiam primam. Et in fine Metheororum ^ dicit ^ [fol. 190, v] quod sciant artifices Alkimie, species rerum trans- mutari non posse, nisi reducantur ad materiam primam. Et hoc est corpus equale de quo scripsi in 2° Opere'' et primo, ex quo componentur corpora post resurrectionem.
[De Scientia Quinte Essentie.]
DEINDE ^ hec scientia nobilissima ^ evacuat omnes artes magicas, et considerat quid fieri potest per naturam, quid per artis industriam, et ^*^ quid per fraudes hominum, quid per operationes spirituum, quid valent ^^ carmina, et caracteres, et incantationes/^ et conjurationes ; ut omnis falsitas tollatur et sola Veritas artis et nature stabiliatur.
Unde hec ^^ scientia considerat omnes scientias ^* magicas, sicut logicus ^^ considerat sophisticum argumentum, ut vitetur scilicet et possit refelli. Et sic hec scientia descendit ad omnia magica, quia non vitatur malum, nisi cognitum.
Et hec scientia damnat omnem demonum invocationem, quia non solum theologia, sed philosophia docet hos vitare.^^ Nam omnis homo sane mentis novit quod demones, qui sunt angeli mali, non possunt bene facere, nee aliquid potest agi cum illis ad utilitatem humani generis.^" Et ideo nunquam veri philosophantcs curaverunt de demonum invocatione, sed magici insani et maledicti.
Et postquam opera demonum excludantur, tunc similiter
^ W, om. quo. ' Metaph. vii. cap. v. § 4. ^ W. nie^e.
^ T. ex (for de). ^ W. metharorum. ^ P. T. dicitur.
'' Op. Minus, ed. Brewer, p. 367 seq.
® T. begins a new paragraph here but not a new division.
8 T. om, nobilissima. i" P. om. et.
1^ P. T. W. velint. Duhem suggests valent. ^^ P. invocationes.
13 T. unde et hec. " T. rationes. i^ p_x. Logica.
^^ P. evitare, T. evitari. ^"^ P. om. nee aliquid — generis.
48 FRATRIS ROGERI BACON
oportet fraudes hominum ^ excludi, quas magi ^ faciunt infinitis modis, per velocitatem manualem, per instrumenta subtilia, per consensum, per tenebras, per figmenta varia, in carminibus, et caracteribus, et constellationibus quas fingunt, et quibus colorant sua dicta et facta. Et isti nichil faciunt secundum veritatem artis et nature, sed ^ seducunt homines ; et multotiens operantur demones propter peccata istorum magicorum, et aliorum qui credunt eis, licet isti magici, et illi qui eis adherent, nesciant quod demones operantur.**
Et hie omnes libri magici debent considerari et diffamari ; ut liber De Morte Anime, ^ et ^ liber Fantasmatum, et liber De Officiis et Potestatibus Spirituum, et libri " De Sigillis Sala- monis, et libri ^ De Arte Notoria,^ et omnes hujusmodi qui ^'^ demones invocant, vel per fraudes et vanitates procedunt, non per vias nature et artis.
Et quoniam hec scientia i potest hec omnia evacuare, et stabilire opus nature et artis, et veritatem defendere, ideo est summe dignitatis.
Et ejus dignitas extra terminos aliarum scientiarum con- sistit in duobus : in cognitione rerum futurarum, et presentium occultarum, et preteritarum. Nam Ptolomeus docet in libro De Dispositione Spere quod astronomus non potest certificare de futuris ; et in libro Centilogii ^^ illud idem docet, et in Quad- ripartito.^^ Et propter hoc docet -^ quod est alia scientia homini necessaria, que currit secundum ^^ vias experientie, super quas ^^ Aristoteles nobilis fuit fundatus, et multa turba fidelium ^" philo- sophorum, et domini ^'^ judiciorum astrorum sustentati sunt.
^ T. omnes fraudes hominum oportet. ^ T. magici.
3 W. et. ^ P. T. operentur.
^ Cf. Speculum Astronomiae, printed among works of Albertus Magnus (X, p. 642, ed. 1891) *' Sed qui omnium pessimus invenitur est liber quem scripsit Aristoteles Alexandre regi, qui sic incipit: Dixit Aristoteles Alexandro regi ; si vis percipere. Hie est liber quem quidam vocant mortem animae.''''
6 P. om. et. ■'T. liber. ^ T. liber.
9 A treatise with this title is preserved in MS. Sloane, 513, fol. 192. Cf. Epist. de Secretis Operibxis Naturae, ed. Brewer, p. 532.
1" P. qui et. " Centiloquium, § i. '^ Quadripart. cap. i.
13 P. dicit. " T. per. ^^ P. quam.
18 P. om. fidelium. ^' P. dictmn.
OPUS TERTIUM 49
Et hec habet 4 scientias magnas quibus astronomie defectus supplentur.^ Et unam scientiarum istarum tangunt Ambrosius et Basilius in suis ^ libris de operibus sex dierum ; et hec ^ est per considerationem in elementis, et in animalibus, et in his que renovantur in aere, quam scientiam Arates philosophus "^ exposuit.
Alie vero sunt occultiores et solis sapientissimis note.
Reliqum in quo consistit ejus dignitas mirabilis ^ est in operibus sapientie. Et aliqua istorum habent pulcritudinem sapientie immensam ; ut si non esset notum mundo quod magnes traheret ferrum," videretur esse magnum miraculum, Sed experientia sapientum invenit hoc, et ^ ulterius rimati sunt multa opera in his que vulgus ignorat. Et quod non solum ferrum attrahatur ^ a lapide, sed aurum, et argentum, et omne metallum ; et de lapide qui currit ad acetum, et de plantis, et aliis rebus ad invicem currentibus. Nam partes rerum anima- tarum divisarum concurrunt ad invicem, si rite et debito modo adaptentur. Et quando vidi hoc,^ nichil potest michi ^^ esse difficile ad credendum, si debitum auctorem habeat, licet ra- tionem non videam ; quia sapientes longi temporis habent causas et rationes unde possunt probare que proponunt. Mira sunt hec. Et in his potest deprehendi magici consideratio et philosophi.
Nam magici in his faciunt carmina et caracteres, et rerum concursum naturalem attribuunt carminum et caracterum potes- tati. Sed philosophus negligit " carmina et caracteres, et adheret operi nature et artis.
Unde magici acci[fol. 191, rjpiunt virgas coruli et salicum, et dividunt eas secundum longitudinem, et faciunt eas distare secundum ^'' quantitatem palme, et addunt carmina sua, et con-
1 T. W. sHpletur. -P. illis. - P. Iwc.
■* This probably refers to the Phenomena et Pvognostica of Aratus Solensis (Heidelberg, 1589).
■"'T. mirabile. '' W. traheret ferret (sic) P. trahit ferrum,
"^ P. ut. 8 P. T. attrahitur.
" P. T. hec. 1" T. cm. michi.
" P. philosophans negliget. T. philosophans negligit. ^- T. arf.
VOL. IV. 4
so FRATRIS ROGERI BACON
junguntur partes divise ; sed non propter carmina, sed ex natural! proprietate, Sicut si alicui, ignoranti quod magnes trahit ferrum, diceret^ carmina ac caracteres describeret, tam- quam per virtutem carminum et caracterum magnes carminatus traheret : certum quidem est quod carmen nichil faceret, sed virtus naturalis in magnete. Sic est hie. Nam hoc probavi certitudinaliter.
Alia sunt opera que majorem pulcritudinem et utilitatem habent, ut est^ compositio balneorum calidorum que fiunt ex lapidibus exagonis, qui semel percussi radiis solaribus nunquam extinguuntur, sicut Ethicus philosophus et leronimus docent. Et Asbeston ^ lapis, semel ignitus, nunquam extinguitur, sicut Ysidorus, et Plinius, et omnes auctores scribunt, Possunt etiam loca sulphurea eligi, quorum natura calida est ; et calx viva similiter in magna copia projici.
Sed majora sunt luminaria perpetuo ardentia, quorum que- dam per modicum fomentum et invisibile magno artificio possunt perpetuari, ita quod cereus ipse in nullo invenia- tur.
Alia vero sic ^ fieri possunt ut sine aliquo fomento luceant, sicut Avicenna docet in libro majori De Anima°; et in libro Ignium, Aristoteles docet hujusmodi componere. Nam multa inveniuntur que non comburuntur in igne, licet ardeant, ut pellis salamandre, et tale, et quoddam genus ligni, sicut dicit leronimus 4^° ** libro super Ezechielem, et aliqua ^ de quibus posset ^ preparari aliquid quod semper luceret et arderet sine combustione materie.
Sed majora his sunt que personas alterent vel ^ multitudinem per multa genera rerum, secundum quod Aristoteles dicit ^*^ in libro Secretorum, dicens Alexandro ^^ : Tere grana plante,^' et
1 T. aliquis diceret, "^ P. est scilicet.
3 W. albeston. * T. similiter,
^Op. Tert. Cf. Brewer, p. 42, "in Majori Alkimia quern vocat Librum de
Anima secundum aenigma ". Fragments are printed in Sanioris medicinae, etc., 1603.
^ P. decimo quarto. '' P. T. et alia. ^ P. possit.
9 P. T. alterarent et. " P. T. docet.
" P. Alexander. 12 P. T. illius plaiite.
OPUS TERTIUM 51
da cui vis comedere, et tibi obediet ^ in eternum, Et accipe illam ^ lapidem super te, et fugiet a te omnis excercitus.^
Et per ignium coruscationem et combustionem, ac per sonorum * horrorem, possunt miri fieri, et in distantia qua volumus, ut homo mortalis sibi cavere nonipossit, nee sustinere.
Exemplum est puerile de sono et igne qui'fiunt inimundi partibus diversis per pulverem salis petre et sulphuris et car- bonum salicis. Cum enim instrumentum de pergameno in quo involvitur hie pulvis, factum ad quantitatem unius digiti, tantum sonum facit quod gravat multum aures hominis, et maxime illius qui hoc fieri non perciperet, et coruscatio similiter terri- bilis turbat valde ; si ergo fieret instrumentum magne quanti- tatis, nullus posset sustinere nee terrorem soni, nee coruscationis. Quod si fieret ^ instrumentum de solidis corporibus, tunc longe major fieret violentia.
Et si ignis fieret alterius generis, ut est ignis grecus et alii ignes violenti, tunc nihil posset sustinere [nee durare].*' Et in omni distantia fieret qua volumus, ne illi qui facerent lederentur, [et ut alii subito confunderentur]."
Consimile fecit Gedeon in castris Madianitarum, qui ex sonitu lagenarum et ydriarum, in quibus conclusit lampades coruscantes,^ territi sunt Madianite et confusi, precipue quia de nocte et subito, illis non percipientibus, irruit super eos.
Preterea, in quantum hec scientia utitur aliis, potest facere mira. Nam omnes scientie sunt ei subjecte, sicut arti militari est ars fabrilis subjecta, et Carpentaria navigatorie.
Unde hec scientia imperat aliis, ut faciant ei opera et in- strumenta quibus hec utatur sicut ^ dominatrix.
Et ideo precipit geometre,^° ut figuret ei speculum ovalis figure, vel anularis, vel prope hoc, quatenus omnes anguli incidentie linearum venientium a corpore sperico in superficiem
1 P. obedient. ^ T. ilium.
^ P. execratiis. (Cf. Three Prose Versions of the Secreta Secretorum, ed. Steele, pp. 8g and 92.)
* W. personartim. ^ W. Jieri.
^ W. om. nee durare. '^ W. om. these words.
^ T. conclusi lapides vel lampades ardentes vel coruscantes.
* P. ut. " P. Geometrie, T. geomete.
52 FRATRIS ROGERI BACON
concavam speculi sint equales. Sed geometer nescit ad quid valeat hujusmodi speculum, nee scit uti eo. Sed experimen- tator scit per hoc omne combustibile comburere, et omne metallum liquare, et omnem lapidem calcinare ; et ideo omnem excercitum, et castrum, et quicquid velit ^ destruere, et non solum prope, sed in quacumque distantia voluerit,^
Similiter ei precipit facere alia mirabiliora isto, de quorum aliquibus prius tactum ^ est in Mathematicis.
Eodem modo precipit astronomo ut eligat constellationes certas, quas ^ experimentator vult, et ^ in eis facit opera, et cibos, et potus ^ et medicinas, quibus potest personam omnem et multitudinem ^ alterare, et excitare ad quecumque velit, sine ^ coactione liberi arbitrii. Sed sicut cibus, et potus, et medicine alterant homines in complexione, et in sanitate et infirmitate,^ et in tantum complexionem alterant quod ^^ ani- mus sequitur corporis incHnationem, licet non cogatur, sed quod gratis velit ad quod complexio alterata inclinat. Ut sic homo totus alteretur in sciencialibus, in ^^ moralibus, in con- suetudinalibus et in omnibus, et^" iiat prudens, et gaudens, et diligat bonos mores, et ^^ pacem, et justitiam ; [fol. 191, v] vel ad contraria horum excitetur. Sic est hie. Et longe potentius possunt fieri quando virtus celi concurrit specialiter cum ^^ his. Et non solum opera, sed verba componit et profert in talibus temporibus, que recipiunt virtutem celestem et virtutem anime, et quatenus fortius alterent,^^ quam opera, dum durant. Quia precipuum opus anime rationalis est loqui. Et ^^ quia verba parum durant, nisi scribantur, ideo opera diutius.^'' Sed tamen verba scribi possunt, et durabunt sicut opera.
Et ideo hec scientia principaliter et ^^ tanquam dominatrix facit omnia ista, et Astronomia ei deservit in hoc casu, sicut
^ T. volnerit. - P. T. qnam voluerit.
3 P. pretactum est prius. T. tactum est : om. prius. Cf. pp. 18-9 above.
* P. quas ipse. ^ P. T. et tunc.
® P. om. et potus. ' P. om. et multitudinem. ^ P. shie tamen.
^ T. et in injirmitate. ^'^ P. quam. ^^ P. et (for in) : T. et in.
" P. ut. " X, om. et. !■* P. in.
15 T. que fortius alterant (for et quatetius, etc.).
16 P. T. sed. " P. T. diutius agunt. i^ 7, o^. ^;.
OPUS TERTIUM 53
deservit Medicine in electione temporum pro minutionibus et medicinis laxativis, et in multis.
Et hic^ est origo omnium^ philosophicarum ymaginum, et carminum, et caracterum. Et ideo hec scientia distinguit inter hujusmodi, reperiens aliqua secundum philosophie veritatem facta, et alia secundum abusum et errorem artis magice. Et revolvit species artis magices,^ et separat eas a veritate philo- sophie. Sed de his tactum est prius, precipue in hoc Opere, ubi de linguis agebatur ; "^ et in 2° Opere,^ ubi de celestibus agitur ; ^ in quibus locis dififusius locutus sum de his, et magis ea explanavi."
Similiter imperat omnibus aliis scientiis operativis, ut ei obediant, et preparent que vult, quibus utitur in admirandis effectibus nature et artis sublimis ; quatenus hec scientia per vias quasi infinitas possit omne adversum repellere, et omne prosperum promovere.
Et hac scientia usus est Aristoteles quando tradidit mun- dum Alexandro. Nam non potuit Alexander armorum potentia subjugare mundum sibi, quoniam non habuit in exercitu suo nisi 32 milia peditum et 4 milia equitum et ^ quingentos. Non magis mirandum est quod vicerit mundum, quam quod ausus fuerit ^ ipsum invadere cum tam parva manu. Sed dictus ^^ Aristoteles fuit cum eo, qui tempus elegit aptum aggrediendi mundum, et paravit ea^^ ingenia, et opera, et instrumenta, et verba, et omnia que necessaria fuerunt victorie, per vias sapientie ; propter quod primo congressu prostravit de adversariis ^^ sexcenta millia hominum, et non amisit nisi centum viginti equites et novem pedites. Etdocuit eum opera quibus alteraret regiones, et civitates infortunaret, et infatuaret eas, ut se juvare non possent,
Et tunc regiones male complexionis alteravit in bonam, ut
^ T. hec. " P. add. philosophantium. ^ T. magice.
* Cf. Opus Tert. (ed. Brewer), cap. xxvi.
' Perhaps the section on Astrology printed in Bridges, Opus Majus, i. 376- 403. (See Introduction.)
8 P. T. om. agitur. '^ T. explicavi.
8 W. om. et. (Cf. Orosius, Hist. Ill, cap. xvii.) ^ ¥.fiiit.
I'' P. T. dominiis. 11 P. ei. ^'■^ P. advcrsis.
54 FRATRIS ROGERI BACON
homines malarum complexionum reduceret ad bonas ; quatenus per consequens reduceret eos ad bonos mores et ad^ honestas consuetudines, et sic permisit homines vivere, et tamen ^ sub- jectos. Unde Aristoteles sic dixit ei : Altera aerem hominum malarum complexionum et permitte eos vivere. Nam aere alterato, alteratur complexio, et ad alterationem complexionum sequitur alteratio morum. Et hec fuit sapientia ineffabilis.
Et hac scientia mirabili utetur Antichristus, et longe poten- tius quam Aristoteles, quia sciet plura longe quam Aristoteles ; ^ et ideo dividet mundum gratuito, ut dicit Scriptura. Nam omnem regionem et civitatem infortunabit, et reddet imbellem, et capiet omnes sicut aves inviscatas.
Et sic finitur sexta pars Maioris Operis.^
^ P. om. et ad.
' T. virtute (for tamen) : arte substituted in margin.
' P. om. quia — Aristoteles, * P. T. om. Et sic — operis. T. has explicit..
[De Morali Alias Civili Scientia.]
POST hoc extendi manum ad scientiam moralem, quam ^ Aristoteles vocat civilem, quia docet regere cives in moribus et legibus, et pace, et justitia, ut vivant ^ sine peccato, quatenus vitam futuri seculi feliciter consequantur.
Et hec scientia practica vocatur, et omnes alie dicuntur speculative respectu illius, quamvis multeearum multa operen- tur.
Praxis quidem operatic est ; sed operationes humane in vita sunt precipue practice, quia omnes alie operationes sunt propter eas, quia ad '^ bonum anime omnia que ad corpus et ad bona fortune pertinent reducuntur.
Et ideo scientia de bono anime, diviso in virtutem et felici- tatem, omnibus scientiis dominatur, et requirit usum et servi- cium earum ; quia inutiles sunt homini, nisi quando ei deserviunt * ad bonum anime consequendum.
Et ideo hec scientia ordinat de omnibus aliis scientiis, et a quibus et quando debent doceri,^ et quomodo promoveri, et qui sunt ^ qui in qualibet scientia sunt imbuendi ; quia non omnibus omnia " valent, nee est quilibet idoneus ad quodlibet.
Hec igitur scientia habet partes sex principales :
Prima tangit ea que tenenda sunt de Deo, et de angelis, et de demonibus, et de resurrectione corporum, et de gloria bonorum in futura [fol. 192, r] beatitudine, et reprobatione malorum in pena futuri seculi ; et de summo sacerdote, qui est legis lator ; et quod earn recipiet '^ a Deo, et quod debet suc- cessorem statuere, et de electione ejus in perpetuum, ut mundus semper sit uni capiti subjectus, ne discordia accidat inter civitates et regiones.
' W. quas. ^ P. duyant. ^ P. om. ad.
* P. deserviant. •'' P. edocere. ^ P. sint.
"^ W. om. omnia. * P. recipiat.
(55)
56 FRATRIS ROGERI BACON
Et in his que de Deo tangit, multa considerat, quorum aliqua sunt prius demonstrata in Methaphisica et in ^ aliis scientiis, et alia sunt solum hie verificanda. Omnis enim alia scientia ei servit, et preparat veritates, et opera sapientie, et instrumenta. Nam conclusiones aliarum scientiarum^ sunt hie principia, quia hec est finis omnium scientiarum. Et ideo quicquid in aliis docetur est propter istam. Unde non accipit aliena, sed que sua sunt, sicut dominus accipit a servo quod- cumque ei placet. Quia sicut servus, et omnia que servus habet, sunt domini, ita omnes scientie ; et quecunque utilia in eis versantur, sunt istius scientie ; ut imperet cuilibet quod det ei quicquid fuerit necesse.
Docet igitur quod Deus sit, et quod Deus sit unus in essentia, et trinus in personis, scilicet ^ Pater, et Filius, et Spiritus sanctus. Et quod non possunt ^ esse plures dii. Et quod ille est infinite potentie, et infinite sapientie, et infinite bonitatis. Et quod non exivit in esse, nee desinet ^ esse, sed quod semper fiiit et semper erit ; et quod produxit mundum in esse de nichilo, et creavit spirituales substantias angelicas et animas rationales ; et quod multi angeli ceciderunt in peccatum, et deputati sunt pene infernali ; et quod boni remanserunt in ordinibus suis novem distincti ; ^ et quod multi istorum custo- diunt regiones, et singulas personas, et multa operantur circa eos, in consiliis occultis," et instructionibus, et revelationibus, et in defensionibus a malis,^ et hujusmodi quamplura. Et de resurrectione, et vita duplici malorum et beatorum ^ satis loqui- tur, et de purgatorio, et inferno. Et quod super omnia miran- dum est et notandum, multa tangit de Domino Jesu Christo, et de gloriosissima ^^ Virgine Maria, sicut expressas auctoritates congregavi a diversis auctoribus ; et quod mundum redimeret et salvaret, et judicaret tam demones quam malos homines, et puniret sine fine, et glorificaret justos, et multa hujusmodi que non possunt hie narrari. Sed non est mirum si hec et similia ^^
^ P. om. in. 2 -^Y. om scientiarum. >> P. om. scilicet.
* P. possint. 5 P. nee quod desinit. ^ W. distinctis.
'' P. et occultis. ^ P, et de/ensionibiis et tiialis.
" P. bononuH et vialonim. ^" P. s'loriosa. ^^ P. consimilia.
OPUS TERTIUM 57
locuti sunt/ quia apostolus dicit quod Deus ilHs revelavit : atque viderunt libros Veteris Testamenti, et alios libros sanc- torum ^ prophetarum Hebreorum ; ut librum qui vocatur Testamentum Patriarcharum,^ et libros Esdre 3m et 4^, et alios multos, in quibus sunt expresse prophecie de Christo.
Et similiter legerunt ■* libros philosophie, quos Adam et iilii ejus, et Noe et filii ejus, et Abraham et successores ejus, et Saiamon composuerunt. Nam totam philosophiam compleve- runt dicti sancti, sicut historic narrant et sancti confirmant et philosophi testantur;^ sicut probavi in 2» parte O peris Primi.^ Et sancti semper converterunt '^ omnia scripta sua ad sapientiam Dei ; et ideo elevaverunt philosophie potestatem ad divina ; et tetegerunt propter utilitatem mundi multa de Deo, que sunt communia theologie et philosophie. Et ideo philosophi, qui fuerunt viri studiosi in omni sapientia, multum perceperunt de divinis per hujusmodi libros sanctorum a prin- cipio mundi. Et Sibillis mulierculis Deus multa de se revela- vit : et ideo verisimilius ^ est quod philosophis,^ qui fuerunt contemptores mundi hujus et omnium deliciarum corporis, et qui non aspirabant nisi ad divina, quantum potuerunt, quam ^*' illis Deus quamplura de suis sacris veritatibus ^^ revelavit. Et hoc dicunt sancti, ut declaravi in Opere Primo, scilicet parte 2^, et 7a, scilicet in hac scientia morali.
[De Secunda Parte Scientie Moralis.]
Pars vero secunda hujus scientie moralis statuit omnes leges publicas.
Et primo eas que ad cultum divinum pertinent.
2° eas que ad ^^ conjugium, et ^^ justiciam et pacem civium €t regnorum optinendam. Et constituit omnia officia a maximo usque ad minimum, ut nullus sit ociosus in civitate, qui non ^^ faciat aliquid utile rei publice. Et ideo docet hec
^ P. om. sunt. " P. add. et. ^ P. prophetanim patriarcharnm.
* P. legunt. 5 P. attestantur. ^ Op. Maj. Pars. ii. 'cap. ix.
"^ W. convertunt. ^ P. verisimilis. ^ W. philosophi.
" P. quod. 11 W. virtutibus. 12 p, om. ad.
" P. et ad. 14 p_ ^,„-„_
58 FRATRIS ROGERI BACON
pars quod civitas dividatur principaliter in 4 partes : scilicet in COS qui divino cultui vacare debent ; et secundo in sapientes qui de omnibus temporalibus ^ ordinare habent ^ et judicare ; et 3° sunt milites, qui exsequantur edicta publica per potestatem, et observent^ pacem et justitiam, refrenando malos et discolos qui perturbant bonum commune ; et 4" est populus, qui distri- buatur secundum officia et artes diversas rei publice utiles ; et in quolibet officio sit prelatus constitutus, ut omnia ordinentur.
Et docet hec pars quod expellantur omnes artes que im- pediunt bonum commune; ut sunt ars furandi, et ludendi ad talcs, et hujusmodi, et sodomite, et fornicatores, quia hii impediunt bonum prolis hereditarie * et corrumpunt civitatem.
Et multa ordinat hec pars hujus scientie. Nam magna est hec pars secunda. Et sub hac continetur jus civile quod est in usu laicorum.^ Et de hac parte philosophic fuit extractum, sicut ^ auctores docent. Et patet quod '^ in hac parte philo- sophic docetur per causas et rationes legum ; jus civile accipit [leges] ^ absolute, sine causarum et rationum sufficienti assig- natione.
[Fol. 192, v]. Nam populus laicorum non indiget rationed ad quodlibet statutum juris ; sed sufficit ei scire quod ita statutum,^** et quod rationes et cause omnium sufficientes habundant apud sapientes qui sciunt juris originem. Sicut enim carpentator ^^ utitur figuris, et angulis, et lineationibus, et causas ac rationes horum non assignat, sed geometer ; sic est de jurecivili laicorum,^^ quod fundatur super sapientiam traditam in libris philosophorum de hoc eodem jure.
Nam philosophia habet causas omnium et rationes suffi- cienter ^^ dare. Et quamvis carpentator causas et rationes operum quibus utitur ignoret, tamen bene scit quod recte facit, et quod opus suum potest demonstrari per causas et rationes geometric.
'^ T. om. temporalibus. -F. debent. ^ F. conservent.
* W. hereditare. '" P. Latinorum [Op. Maj., II., 253, Lathwrumy
•^ P. ut. ^ P. om. quod. * P. W. om. leges.
8 W. om. ratione. ^" P. sancitum est.
11 P. Carpentaria : W. carpentatoria (?). ^- P. Latinorum^
"W. sufficit.
OPUS TERTIUM 59
Similiter et ^ hie populus utens jure civili ^ scit quod recte operatur secundum ipsum, et quod omnia habent rationes ^ et causas penes sapientes qui condiderunt et adinvenerunt prime jura.*
Et ideo jus civile populi laicalis non differt a jure civili philosophico, nisi quod jus civile laicorum est mecanicum, et jus ^ philosophic est sapientiale, quia causas et rationes habet secum, quas ^ jus populare non requirit.
[De Tercia Parte Moralis Philosophie.]
Tertia pars moralis philosophie consistit in honestate vite cujuslibet preter observantias legis publice. Nam oportet quod homo vivat in virtute, et nitatur vicia declinare. Et hie doce- tur que sunt virtutes, et quot, et que sunt proprietates earum laudabiles, et efifectus, et utilitates magne, tam in hac vita <juam propter futuram, ut homines alliciantur de facili ad amorem et usum virtutum ; et hec docentur per rationes vivas, et per auctoritates electas, et per exempla pulcra, et per ele- gantem modum scripture ; ut delectatio magna oriatur in cordibus eorum qui legunt banc partem hujus scientie. Et per oppositum exponuntur '^ que et quot sunt peccata, et que sunt male proprietates eorum, et perversi efifectus, et fines mali, tam in hac vita quam in ^ futura. Et afferunt ^ rationes, et auc- toritates, et exempla efficaciter ad ista. Et hec pars nobilis docet contemnere superfluitates divitiarum et deliciarum ^** et honorum ; et docet quod homo debet ^^ uti prosperis in humili- tate et modestia, et quod sit fortis et patiens in adversis ; et docet quod homo debet ^^ esse clemens ad subditos, ut in omni mansuetudine et humanitate regat eos, et pietate paterna corri- gat errantes, non tirannidis crudelitate.
Unde docet quomodo prelatus ad inferiores se habeat, et quomodo princeps ad subiectos ; ^^ quomodo paterfamilias ad suos, quomodo magister ad discipulos se debet habere, in pro-
1 P. om. et. 2 p_ Qj^_ civili. ^ P. rationem
* P. ipsa jura. ^ P-jus civile. ^ P. quod.
^ P. exponihir. ^ P. om. in. " P. afferuntur.
^« P. om. et deliciarum. " P. debeat. i^ p_ subditos.
6o FRATRIS ROGERI BACON
videntia, et regimine utili et pio, et correctione mansueta et dementi.
Et quia hie est ^ philosophorum persuasio mirabilis, et utilis, et magnifica, et ignota, ideo copiosius scripsi de hac parte. Et multum debent Christiani confundi, quando vir- tutum elegantiam necligunt, quam philosophi infideles toto posse sunt experti. Et ideo utilissimum est nobis ut videamus sapientiam mirabilem quam Deus eis dedit ; secundum quod dicit Apostolus Senece in epistola : '■^ Perpendenti ^ tibi reve- lata sunt que paucis divinitas concessit. Magna nobis et facilis persuasio honestati * vite induitur,^ cum homines sine gratia nos, in gratia ^ nati et nutriti, videmus assecutos fuisse de vite sanctitate ineffabilem dignitatem. Scripsi igitur de virtutibus et viciis primo in universali. 2° descendi ad quedam in particulari, propter gloriosos libros quos inveni. Tractavi igitur ea que pertinent ad mansuetudinem, et clementiam, et magnanimitatem, et de ceteris virtutibus que his conveniunt, qui sunt in potestate constituti, qui sunt prelati et principes.
Cujus causa duplex fuit : Una quod nobiliores libros reperi de hac materia. Alia est quod scribo illi qui omnibus prelatis et principibus suprafertur, et omnes habet regere, et omnibus consulere, et cunctos reducere ad regimen populi pacificum et salubre.
Et quia vicium maxime repugnans illis qui presunt est ira, quia tollit omnem virtutem que est necessaria regimini ; et ubi ira cum potestate est, omnia pereunt, ut vult Seneca ; '^ et vide- mus propter iram cum potestate totum mundum turbari, et omnem rem publicam quassari, et omne regnum ^ desolari,ideo scripsi habundancius de hac materia. Et non solum propter hoc, sed quia fere omnem hominem deducit hoc vicium ad perniciem, et cogit rumpere pacem cum omnibus,'* etiam ^^ cum amicissimis. Nam iratus non parcit ^^ patri, nee matri, nee domino, nee amico ; sed omnes dehonestat eontumeliis, omnes
1 P. om. est, 2 Episf. xiv. (ed. Giles, Cod. Apocryphus Novi Test,, p. 508).
2 P. Preprudenti. * P. honestate. ^ P. inducitnr, ^ W. om. nos in gratia. "^ P. add. siciit scribo. ^ W. regimen,
' P. hominibus. i" W. et for etiam. " W. om. parcit.
OPUS TERTIUM 6t
impetit injuriis, et seipsum periculis quibuslibet exponere non omittit, et^ Deum blasphemare non veretur. Hoc igitur est vicium per quod homo amittit seipsum, et proximum, et Deum. Et ideo philosophi scripserunt plus de hoc vicio quam de aliis. Inter quos elegantissimus philosophus "^ Seneca conscripsit tres libros nobiles, quorum sententiam collegi diligenter, addensalia de Hbris suis et aliorum.
Et certus sum quod non est homo mortalis tam iracundus quin abhorreret irasci, si in promptu haberet sensum eorum que scripsi. Quia tanta potestate rationum pulcrarum, aucto- ritatum solemnium, exemplorum sublimium vallata sunt, per Senecam maxime, quod omnem hominem cogerent ad man- suetudinem, et clementiam, et ad omnem humanitatem. Et hec^ correxi diligenter, et posui signa exterius [fol. 193, r], ut facilius electiores sententie notarentur. Deinde, intuli multa