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BRITISH 
SOCIETY   OF    FRANCISCAN    STUDIES 

VOL.  III 


%ist  ot  ©fficcrs  of  tbc  Socictg,  \m. 

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. 

C.    L.    KlNGSFORD. 

Professor  W.  PP  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. 


FRATRIS     ROGERI     BACON 


COMPENDIUM   STUDII   THEOLOGIAE 


O 


H.    RASHDALL 


una  cum: 

APPENDICE 

DE   OPERIBUS   ROGERI   BACON 

EDITA   PER 

A.    G.    LITTLE 


ABERDONIAE:    TYPIS   ACADEMICIS 


3 


"K?.8i 


ADDITIONS   AND   CORRECTIONS   TO 
VOL.  II. 

(P  E  C  H  A  M.) 

[Most  of  these  notes  are  taken  from  the  valuable  review  of 
this  volume  by  Father  Livarius  Oliger,  O.F.M.,  in  Archiv. 
Franc.  Hist.  iv.,  147-152.] 

BlBLIOGRAPHY. 

P.  2.   Super  Magisirum  Sententiarum. 

The  Catalogue  of  the  Library  of  the   Friars  Minor  at 

Siena,  drawn  up  in   1481,  contained  :   '  Opus  Joannis  de 

Checcano  super  quatuor  libros  sententiarum  '  (cf.   Papini, 

LEtruria  Francescana,  Siena,  1797,  137).      Probably  Jo. 

de  Pecham. 
P.  2.   Add  after  1.   25  :    Summa  de  esse  et  essentia  secundum 
fratrem  Johannem  de  pexano  alias  de  piziano  ;  inc.  l  Sensus 

mei  penuria,  temporis  angustia  et  fratris  instantia  cogit '. 

MS. :     Bibl.   Angelica,    560  (fol.    1 14-5),   at   Rome   (sec. 

xv.). 
P.  3,  1.  14.  Bibl.  Civit.  MS.  203,  at  Angers,  ff.  41-47,  closely 

resembling  Merton  Coll.  MS.  96,  ff.  262-270. 
P.  5.   Formula  Confessionum. — Add  :  MS.  Bibl.  Regia  cod.  Lat. 

14625,  at  Munich  (attributed  to  Jo.  Rigaud). 
P.  6.   Canticumpauperis. — Add  :  MS.  formerly  Phillipps  12290, 

f.  25,  now  in  possession  of  A.  G.  Little. 
P.  7.    Vita  S.  Antonii  Patavensis. — Delete  the  following  lines 

and  read  :  This  has  not  been  identified.      The  ascription 

to  Pecham  of  the  Life  contained  in  a  MS.  in  the  library 

of  the  Capuchins  at  Lucerne  (by  Pere  L.  de  Cherance, 

(1) 


2     ADDITIONS  ANfD  CORRECTIOxNS  TO  VOL.   II. 

Vie  de  Saint  Antoine  de  Padoue,  Paris,  1894,  and  by  Pere 
Hilaire,  Saint  Antoine  de  Padoue,  sa  legende  primitive, 
Geneva,  1890)  is  incorrect.  See  L.  de  Kerval,  5.  Antonii 
de  Padua  Vitae  duae  (Paris,  1904),  5-6,  16- 17,  196. 

P.  8,  1.  22.  Other  translations  (Italian  and  German)  of  the 
Philomela  are  mentioned  in  Arch.  Franc.  Hist.  iv.,  p. 
148. 

P.  8.  Defensio  Fratrum  Mendicantium. — Add :  MS.  Corpus 
Christi  Coll.  177,  f.  198  (sec.  xvi.),  at  Cambridge  (anon.). 

P.  11.  De  Oculo  Morali.  —  ln  a  MS.  (sec.  xiv.),  formerly 
Phillipps,  now  in  the  Rylands  Library  at  Manchester, 
this  is  ascribed  to  Pecham  in  a  fifteenth  century  hand. 

P.  11.   Last  line.— Add:  or  by  William  de  Pagula. 

P.  12.  Addenda. — Another  letter  of  Pecham's  is  contained  in 
Oxford  Univ.  Archives,  Twyne  MS.  XXII.,  166. 

Last  line — Add  after  Angers  :  a  few  lines  only,  near 
the  end  of  the  volume  ;  inc.  '  Qui  audit  me  non  confunde- 
tur.  .   .  .   Verba  ista  scripta  sunt  in  Ecclesiastico. ' 

Tractatus  Pauperis. 

P.  35,  1.   8.   Papiam. — Add  note  :  Papias  Vocabulista,  Lexicon 

Catholicum  (Venet.  1496),  s.v.  'Possidet  \ 
P.  40,  I.  24.  After  'Gaufridus'  add  'titulo'  ;  and  in  note  15 

read  :  Goffredus  de  Trano  (f  1245)  Summa  super  rubricis 

Decretalit&m,  tit.  33,  lib.  I  Decret.  Greg.  IX. 
P.  8i,l.  18.    For    'lupi'    read    'lippi'    (cf.    Horace,    Sat.    L, 

vii.,  3). 

Defensio. 

P.  153,  1.  1.  Lines  258-264,  269-271,  277-280,  contain  refer- 
ences  to  the  Epistola  Concordiae  inter  Fratres  Ord.  Praed. 
et  Ord.  Min.  Johannis  a  Parma  et  Humberti  de  Romanis, 
dated  2  Feb.  1255  (ed.  Reichert,  Mon.  Ord.  Praed.  Hist., 
v.  25-31).  The  poem  was  therefore  written  after  this 
date. 

P.  175,  margin.   For  Religio  read  Mundus. 


CONTENTS. 

COMPENDIUM   STUDII   THEOLOGIAE  : — 

Edited  by  Hastings  Rashdall,  D.Litt,  D.C.L., 
Fellow  and  Lecturer  of  New  College, 
Oxford,  Canon  Residentiary  of  Hereford, 
Fellow  of  the  British  Academy. 

PAGE 

Introduction    ...         ...         ...         ...         ...         ...  i 

Pars  I. — Prologus      25 

Cap.    i.  De  communicatione  sapientiae  liberali       26 

Cap.  ii.  De    causis    generalibus     humanorum 

errorum      28 

Pars  II. — Prologus 34 

Cap.     i.  De  ratione  significandi  generali         ...        38 

Cap.   ii.  De  significatione  vocis  in  particulari 

quoad  quatuor      ...  ...  ...        42 

Cap.  iii.  De  connotatis  [et  cointellectis  per  res 

quibus  nomina  inponuntur]         ...        46 

Cap.  iv.   Duo  principia  logice  et  metaphysice 

exponit      ...  ...  ...  ...        52 

Cap.   v.  De  hoc  quod  vox  potest  cadere  a  sua 

significatione  ...  ...  ...        59 

Cap.  vi.  De  equivocis  et  analogicis     ...  ...        64 


vi  CONTENTS 

PAGE 

Appendix  : — 

List  of  Roger  BacorTs  Works         ...  ...  ...       71 

Compiled  by  A.  G.  Little,  M.A.,  Lecturer  in 
Palaeography  in  the  University  of  Man- 
chester. 

Addenda ...         .  M      1 1 1 

Initia  Operum  ...         113 


INTRODUCTION. 

The  treatise  here  printed  is  found  in  Royal  MS.  7  F.  vii.  in 
the  British  Museum,  a  folio  vellum  MS.,  written  at  the  end  of 
the  thirteenth  century.  On  page  1 3  of  the  volume  in  which  it 
is  included  is  the  following  (erased)  inscription  :  "  Iste  liber  est 
de  ordine  fratrum  minorum  concessu  W.  Herebert  qui  eum 
ad  ordinem  procuravit".  The  MS.  (with  7  F.  viii.,  which  also 
contains  writings  of  Roger  Bacon)  was  in  the  Lumley  Library, 
and  afterwards  came  into  the  possession  of  Prince  Henry's 
chaplain,  John  Prideaux,  Bishop  of  Worcester  (1641  -50),  whose 
name  occurs  in  a  note  (7  F.  vii.  fol.  46),  and  thence  into  the 
Theyer  collection.  It  bears  the  name  of  John  Theyer,  with 
date  165 1.  A  MS.  belonging  to  University  College  (No.  47)  is 
a  transcript  of  this  MS.  made  by  Prideaux.  He  has  sometimes 
dealt  freely  with  his  text,  and  occasionally  omits  passages  which 
he  found  it  difficult  to  read.  My  text  is  that  of  the  Royal  MS. 
(R.),  except  where  I  have  noted  the  fact  that  I  have  adopted 
the  reading  of  the  University  College  MS.  (O.)  or  have  altered 
it  conjecturally.  The  MS.  is  in  places  very  much  contracted 
and  hard  to  read.  It  was  evidently  written  by  a  scribe  who 
very  imperfectly  followed  what  he  was  writing. 
The  MS.  contains  the  following  works  : — 

(1)  Pars  Quarta  Compendii  Studii  Theologie  (i.e.  the  sec- 
tions  on  mathematics  and  geography  which  now  make  part  of 
part  iv.  of  Roger  Bacon's  Opus  Majus  as  printed  by  Bridges). 

(2)  Tractatus  de  Visu  et  Speculis  (a  fifteenth-century  title), 
[probably  not  by  Bacon]. 

(3)  A  Letter  of  Henry  of  Southwark  to ,  Bishop  of 

Constantia  (?  Coutances)  on  Optical  Problems. 

(4)  Tractatus  de  Corporibus  Celestibus  (fifteenth-century  title)v 
VOL.    III.  1 


2  INTRODUCTION 

included  with  (i)  by  Bridges  in  part  iv.  of  the  Opus  Majus. 
The  author  of  the  Catalogue  thinks  that  this  really  belongs  to 
the  Opus  Minus. 

(5)  De  Laudibus  Mathematice  (fifteenth-century  title) 
another  revision  of  what  occurs  in  No.  I  (above)  and  in  part 
iv.  of  Opus  Majus. 

(6)  The  present  work. 

(7)  The  third  book  of  the  pseudo-Ovidian  poem,  "  De 
Vetula,"  forged  in  Ovid's  name,  apparently  by  Richard  de 
Fournival,  Chancellor  of  Amiens  (c.  1246).  (See  the  Introduc- 
tion  by  Cocheris,  La  Vieille,  1861,  an  edition  of  the  medieval 
French  translation  of  the  work.)  It  is  presumably  inserted  here 
because  quoted  by  Bacon  ;  cf.  Op.  Maj.,  ed.  Bridges,  p.  263. 

(8)  Another  Baconian  fragment  on  Communia  Naturalia. 

(9)  A  fragmentary  and  very  corrupt  copy  of  chapters 
forming  the  opening  part  of  diffinitio  quarta  in  a  scheme 
wherein  languages,  logic  and  mathematics  appear  to  have 
formed  diff.  i.-iii.  The  matter  is  in  part  the  same  as  that  of 
the  Communia  Naturalia  in  art.  (8)  above. 

I  am  indebted  to  Mr.  Gilson  of  the  British  Museum  for 
the  use,  prior  to  publication,  of  the  new  catalogue  of  Royal 
MSS.,  from  which  I  have  derived  the  preceding  information. 
I  append  the  description  of  the  present  work  in  the  new 
Catalogue : — 

"  The  first  part,  on  the  three  causes  of  error  (c/.  the  first  three 
causes  in  Op.  Maius,  part  i.)  is  complete  (extending  to  little 
more  than  three  pages),  and  enough  (dist.  i.,  capp.  1-6)  exists 
of  the  second  to  give  an  idea  of  its  scope,  which  seems  to  be 
confined  to  a  study  of  the  logical  apparatus  of  scholastic  dis- 
putation,  containing  a  discussion  of  that  vis  significativa  of 
words  to  which  the  author  alludes  in  Op.  Tertium,  cap.  xxvii.  as 
an  important  branch  of  grammar.  It  seems,  therefore,  improb- 
able  that  Little  is  right  in  supposing  that  the  quarta  pars 
Compendii  Studii  Theologie  in  7  F.  viii.  belongs  to  the  same 
scheme.  There  is,  however,  some  reason  for  supposing  that 
art.  (9)  [see  abovej  below  really  forms  part  of  it." 

I  do  not  venture   to  express   an   opinion  as  to  the  com- 


INTRODUCTION  3 

plicated  questions  here  raised.  I  shall  not  attempt  to  settle 
which  fragments  belong  to  the  proposed  Compendium  Studii 
Theologie  and  which  do  not,  or  to  determine  their  order  and 
mutual  relations.  It  is  enough  to  say  that  what  is  here 
published  is  a  fragment  of  an  uncompleted  work  of  which 
other  fragments  survive.  From  the  work  itself  it  is  clear  that 
it  was  written  in  A.D.  1292  (see  below,  p.  34). 

I  will  proceed  to  give  some  account  of  the  contents,  and 
then  to  make  a  few  remarks  upon  their  importance  and  signifi- 
cance.  In  order  to  make  the  summary  fairly  intelligible  to 
readers  who  are  not  experts  in  scholastic  philosophy,  and  to 
emphasize  the  essential  points,  I  have  not  attempted  to  re- 
produce  all  the  arguments  adduced  by  Bacon  in  support  of 
his  various  conclusions. 

The  work,  as  the  Preface  explains,  is  divided  into  two  parts, 
the  first  of  which  is  to  deal  with  the  causes  of  error,  the  second 
with  the  establishment  of  truth  and  the  refutation  of  error. 
Bacon  was  more  the  child  of  his  age  than  he  imagined  himself 
to  be. 

The  rest  of  the  Preface  is  occupied  with  a  characteristic 
denunciation  of  one  chief  cause  of  error — the  undue  reliance 
upon  authority.  There  is  a  certain  irony  in  the  fact  that  the 
writer's  argument  in  favour  of  independent  thinking  as  against 
authority  consists  chiefly  of  a  series  of  citations  from  Scripture, 
Cicero,  Pliny,  and  Seneca. 

Part  I. — Chapter  I.  deals  with  the  "  communication  of 
liberal  knowledge".  Roger  Bacon  tells  us  that  he  is  at  last 
approaching  a  difticult  task  which  he  has  long  delayed,  and 
apologizes  for  his  resolution  to  delay  no  longer  in  a  string  of 
common-places  from  "  Solomon,"  Terence,  Ovid  (a  spurious 
work),  Seneca,  Sallust,  Jerome,  Josephus,  Alexander  (Aphro- 
disiensis)  and  Boethius  on  the  undesirability  of  delay  and  the 
desirability  of  communicating  knowledge. 

Chapter  II.  is  on  the  causes  of  human  error.  The  principal 
stumbling-blocks  in  the  way  of  truth  (veritatis  offendiculd)  are 
(1)  the  excessive  influence  of  "  authority,"  (2)  custom  {consue- 
tidinis   diuturnitas),   (3)    vulgar    opinion    {sensus    ?nultitudinis 


4  INTRODUCTION 

imperite).  Another  string  of  quotations  from  some  of  the  above 
authors,  with  the  addition  of  Aristotle,  the  Vita  Aristotelis, 
and  Chrysostom.  The  multitude  has  generally  been  wrong, 
as  is  shown  by  the  number  of  false  religions  and  heresies  and 
by  the  scanty  obedience  to  the  gospel  shown  even  by  those  who 
have  remained  in  the  true  faith,  those  whose  faith  is  informis 
and  dead  for  want  of  works.  Josephus  and  "  Aristotle  "  (Secreta 
Secretorum)  are  cited  in  support  of  the  proposition  that  the 
truth  of  philosophy  was  originally  given  to  the  Jewish  patriarchs 
and  prophets  before  the  dawn  of  Gentile  philosophy.  Among 
the  Greeks  only  the  Peripatetics,  according  to  Aristotle  him- 
self,  "remained  in  the  truth  of  philosophy,"  while  he  pro- 
nounced  the  Pythagoreans,  Platonists  and  Stoics  (!)  to  be  in 
error.  Roger  appeals  to  the  life  of  Aristotle  for  the  statement 
that  that  author  wrote  a  thousand  volumes,  and  to  Cicero's 
Topics  for  the  fact  that  Aristotle  was  known  to  few.  He 
alludes  to  Aristotle's  "  exile  "  to  show  that  he  "  shunned  the 
multitude  and  philosophized  with  very  few,"  and  then  follows 
the  important  and  often-quoted  historical  statement  that 
Aristotle's  "  Natural  Philosophy  and  Metaphysics,  andthe  com- 
mentaries  of  Averroes  and  others  upon  them,  were  translated 
in  our  times,  and  were  excommunicated  at  Paris  before  the 
year  of  our  Lord  1237  on  account  of  the  eternity  of  the  world 
and  of  time,  and  on  account  of  the  book  about  divination  of 
dreams,  which  is  the  third  about  sleep  and  waking,  and  on 
account  of  many  other  things  erroneously  translated.  His 
logical  works  also  were  received  and  read  at  a  late  date  (tarde). 
For  the  blessed  Edmund,  Archbishop  of  Canterbury,  was  the 
first  who  lectured  at  Oxford  upon  the  books  of  Elenchs  in  my 
times,  and  I  have  seen  Master  Hugo,  who  was  the  first  to  read 
the  book  of  Posteriors,  and  I  have  seen  his  work."  He  con- 
tinues  :  "  There  were  then  but  few  who  were  held  worthy  on 
the  aforesaid  Philosophy  of  Aristotle,  .  .  .  and  almost  none  up 
to  this  year  of  our  Lord  1292,  as  shall  be  most  copiously  and 
evidently  shown  in  the  following  chapters.  And  later  still 
were  made  known  the  Ethics  of  Aristotle,  and  they  were  but 
lately  and  rarely  read  by  the  Masters  ;  and  the  whole  of  the 


INTRODUCTION  5 

rest  of  the  Philosophy  of  Aristotle,  in  a  thousand  volumes,  in 
which  he  treated  all  the  Sciences,  have  not  yet  been  translated 
or  communicated  to  the  Latins  ;  and  therefore  almost  nothing 
worthy  is  known  of  the  Philosophy  of  Aristotle,  and  up  to  the 
present  there  have  been  but  three  who  have  been  able  to  judge 
truly  about  those  few  (books)  which  have  been  translated."  x 

BOOK  OR  Part  II. — The  "  prologue  "  tells  us  that  the 
writer  will  now  proceed  to  establish  the  truths  themselves  and 
to  ' '  evacuate  "  errors  in  detail.  He  admits  that  the  proper 
subject  of  theology  should  be  the  study  of  the  sacred  text,  but 
"  for  the  last  fifty  years  the  theologians  have  been  principally 
occupied  about  questions  {questiones),  as  is  evident  to  all 
through  the  treatises  and  summe  and  horse-loads  which  have 
been  composed  bymany".  He  will  therefore  yield  to  the 
prevailing  taste,  although,  according  to  Palladius  011  Agricul- 
ture,  "  incomparably  greater  is  the  profundity  and  magnificence 
of  wisdom,  and  therefore  greater  is  the  difiiculty,  shown  in 
expounding  the  text  than  in  questions".  A  great  part  of 
theology  as  now  understood  is  really  philosophy  {in  terminis 
philosophie),  and  even  the  purely  theological  subjects,  "  about 
the  blessed  Trinity  and  the  fall  of  our  first  parents  and  the 
glorious  Incarnation,  and  about  sins  and  virtues  and  gifts  and 
sacraments  and  desires,  and  about  punishment,  are  chiefly 
ventilated  by  authorities  and  reasons  and  solutions  drawn  from 
philosophical  considerations,  and  therefore,  as  it  were,  the 
whole  occupation  of  Theologians  is  now  philosophical  alike 
in  substance  and  in  mode".  Roger  will  therefore  deal  with 
the  speculative  philosophical  questions  commonly  treated  of 
by  Theologians,  endeavouring  to  treat  of  all  the  topics  which 
properly  fall  under  one  head  once  for  all,  instead  of  recurring 
again  and  again  to  the  same  topics  as  each  particular  question 

1 1  will  not  venture  to  guess  who  these  were.  It  is  not  probable  that  he 
would  include  the  great  Dominicans,  Albert  the  Great  and  Thomas  Aquinas, 
though  it  may  be  questioned  whether  any  others  have  an  equal  right  to  be 
included.  The  Anti-Thomist  (though  Dominican)  Archbishop  Robert 
Kilwardby  is  likely  to  have  been  one :  William  de  le  Mare  may  have  been 
another.  C/.  Rashdall,  Universities  of  Europe  in  the  Middle  Ages,  II,  p.  52957. 
Was  Roger  Bacon  himself  the  third  ? 


6  INTRODUCTION 

is  raised.  As  the  whole  difficulty  about  "  real  truths  "  depends 
upon  terms  and  propositions  and  arguments,  he  will  begin  by 
dealing  with  terms  ;  and,  in  justification  of  this  procedure,  he 
enumerates  the  contents  of  the  ten  books  of  Aristotle's  Meta- 
physics  which  he  knew  with  a  view  of  showing  that  they  are 
as  much  concerned  with  logic  as  with  metaphysics.  Many 
errors  have  arisen  through  misunderstandings  about  terms. 

Chapter  I. :  On  the  nature  of  signification  in  general  (de 
ratione  significandi generali,  we  should  possibly  read  in  generali) 
Bacon  proceeds  to  a  classification  of  "  signs  "  (signa),  which  he 
had  excogitated  himself  before  he  discovered  substantially  the 
same  thing  in  Augustine  de  Doctrina  Christiana.  A  sign  may 
be  either  natural  or  imposed  by  the  mind  (a  naiura  vel  datum 
ab  anima).  A  natural  sign  may  be  either  a  sign  by  "natural 
concomitance  "  or  a  sign  which  naturally  represents  the  thing 
signified.  Of  the  first  kind  there  are  two  varieties.  The  sign 
may  be  one  which  enables  us  to  infer  the  thing  signified  by 
concomitance  or  by  induction  .(illationeni)  and  natural  con- 
sequence,  as  we  infer  that  an  animal  has  given  birth  to  orY- 
spring  because  it  has  milk,  or  predict  that  the  sun  will  rise 
when  we  see  the  dawn ;  or  the  inference  may  be  merely 
probable,  as  a  red  sky  in  the  morning  is  a  sign  of  rain. 
Signs  which  are  naturally  representative  of  the  object  are 
those  which  are  really  like  that  which  they  represent,  as  a 
footprint,  or  an  image  of  a  man.  The  sign  given  by  the  mind 
may  be  of  two  kinds — (a)  when  the  sign,  according  to  Aristotle, 
signifies  naturally  (i.e.  when  nature  compels  the  animal  to  ex- 
press  what  is  in  its  mind  in  this  way),  as  a  dog  naturally 
expresses  its  mind  by  barking,  or  (b)  the  sign  may  be  imposed 
at  pleasure  and  by  voluntary  imposition  (ad  placitum  et  per 
impositionem  voluntariani),  as  in  the  case  of  human  language. 
The  objection  that  the  first  of  these  subdivisions  is  really 
identical  with  the  natural  sign  is  then  dealt  with.  The  reply 
comes  to  this,  that  in  the  first  case  the  inference  is  based  upon 
a  relation  of  cause  and  effect  in  nature  ;  in  the  second  case, 
the  sign  is  natural  only  in  the  sense  that  nature  compels  all 
animals  of  a  certain  species  to  express  (say)  anger  in  a  par- 


INTRODUCTION  7 

ticular  way.  It  is  objected  that  in  this  last  case  the  sign  is 
really  by  imposition,  since  the  sign  is  connected  with  the 
thing  signified  by  the  intellectus  agens,  i.e.  God.  Bacon  re- 
plies  that  as  "  works  "  made  by  the  mind  (ab  animd)  such 
things  are  artificial,  but  as  signs  they  are  natural  because  it 
belongs  to  the  essence  of  the  species  to  signify  its  feelings  in 
this  way.  Another  objector  is  made  to  suggest  that  in  that 
case  the  sign  is  really  artificial,  as  when  an  artist  arbitrarily 
declares  that  this  figure  shall  be  a  figure  of  St.  Nicholas  and 
not  that  of  another  saint.  Bacon  replies :  "  Dominantur 
naturalia  ab  eorum  essentia  configurata  arti".  The  meaning 
of  these  words  seems  to  be  that,  though  it  belongs  to  the 
essence  of  a  dog  to  bark,  the  quality  is  not  a  necessity  of 
thought  (like  a  geometrical  axiom),  but  merely  a  consequence 
of  the  decree  of  the  great  Artificer  (arti  is  of  course  abla- 
tive).  Thus  in  one  sense  such  a  sign  is  a  sign  by  imposi- 
tion,  though  in  another  sense  a  natural  sign.  Bacon  here 
mentions  St.  Augustine's  *  doubt  as  to  whether  animals  utter 
sounds  "  with  any  intention  of  mind,"  and  inclines  to  think  they 
do,  because  a  hen(  for  instance,  makes  a  different  sound  when 
it  is  teaching  its  chicks  to  beware  of  a  hawk  from  what  it 
makes  when  it  invites  them  to  their  food ;  and  he  goes  on 
to  remark  that  not  only  the  sounds  uttered  by  the  sensitive 
soul,  but  even  those  which  proceed  from  the  inteliigent  soul 
(anima  intellectiva)  may  be  instinctive  and  without  delibera- 
tion,  as  are  our  expressions  of  joy  and  sorrow,  hope  and  fear, 
which,  like  the  motions  of  young  children,  precede  all  delibera- 
tion. 

This  point  suggests  a  digression  on  the  subject  of  original 
sin.  He  questions  (without  positively  pronouncing  against) 
the  doctrine  of  the  Master  of  the  Sentences  that  original  sin 
springs  "  from  the  pollution  of  the  soul  through  the  flesh 
corrupted  by  the  sin  of  our  first  parents,"  as  an  apple  is 
polluted  by  being  thrown  into  the  dirt.  Bacon  objects  that, 
if  the  pollution  arose  from  the  mere  union  with  the  flesh,  the 
pollution    would    belong   to    its    substance,    whereas    all    sin 

1 I.e.  his  Dialectica,  which  is  not  generally  regarded  as  genuine. 


8  INTRODUCTIQN 

must  be  supposed  to  have  its  seat  in  the  will.  If  it  is  sug- 
gested  that  it  arises  "  from  the  natural  motion  of  the  will  in 
the  mother's  womb,  when  it  is  united  to  the  flesh,  before  de- 
liberation,"  the  objection  is  that  original  sin  is  admittedly 
"mortal,"  and  we  should  thus  be  compelled  to  say  that  a 
natural  motion  of  the  will  might  be  mortal  sin,  and  so,  it 
would  follow,  must  be  all  natural  motions.  Bacon  leaves  the 
question  unanswered,  and  adjourns  it  to  his  "  third  treatise  ". 
He  then  returns  to  the  question  of  deliberately  imposed  signs, 
such  as  words  and  "the  mute  signs  of  monks  ".  All  words 
fall  within  this  class  except  interjections,  which  are  uttered 
without  "  perfect  deliberation  ". 

Chapter  II.  deals  with  "  the  signification  of  words  {signift- 
cata  vocis)  in  particular  as  regards  four  points  "  :  (i)  whether 
a  word  signifies  anything  before  imposition,  (2)  whether  any- 
thing  can  be  imposed  upon  itself,  and  signify  itself,  (3)  in 
what  way  it  is  imposed  011  things  without  the  mind,  (4)  what 
it  (i.e.  a  sound  so  imposed)  signifies. 

The  first  problem  amounts  to  this :  Is  the  signification  of 
words  arbitrary  ?  Bacon  contends  that  it  is.  The  first  argu- 
ment  against  his  thesis  is  the  suggestion  that  the  uttered  word 
has  its  "  species,"  or,  as  a  modern  might  say,  the  "  idea  "  of  the 
thing  (according  to  the  Thomist  doctrine  about  the  "inter- 
mediaries  of  sensation  ")  in  the  mind  of  the  speaker,  and  this 
"  species  "  is  its  physical  cause  ;  hence  it  must  be  a  sign  of  the 
idea/ and  belong  to  the  class  of  "  natural  signs  "  since  the 
effect  is  always  a  natural  sign  of  the  cause.  It  is  not  very 
clear  how  Bacon  means  to  reply  to  this  objection.  He  seems 
to  admit  the  point  as  far  as  it  goes,  but  to  contend  that, 
though  considered  as  an  effect  the  word  is  a  natural  sign  of 
its  cause,  the  cause  is  not  the  meaning  of  the  word.  He  goes 
on  to  meet  another  objection.  It  is  suggested  that  the  pro- 
position  buba  est  buba  may  be  safely  made  "  before  imposition," 
i.e.  without  settling  what  the  really  meaningless  sound  buba  is 
to  signify.  If  buba  is  a  significant  word,  the  thesis  that  words 
signify  "  before  imposition  "  is  established  ;  if  it  is  not  signifi- 
cant,  then  this  proposition,  "  buba  is  a  non-significant  word," 


INTRODUCTION  9 

is  itself  a  significant  proposition,  and  therefore  all  its  parts 
must  be  significant.  Consequently  buba  is  significant  before 
imposition.  Bacon  gives  the  obviously  right  reply :  Such 
propositions  as  "  buba  is  buba  "  are  neither  true  nor  false  ;  in- 
deed,  they  are  not  propositions  at  all,  but  meaningless  aggre- 
gations  of  words  {congeries  vocum),  until  it  has  been  settled 
what  buba  means,  e.g.  that  it  is  to  be  used  to  mean  the  word 
buba. 

The  second  problem,  or  questio  (referred  to  in  the  text  as 
the  third) ,  is  whether  a  word  can  be  imposed  upon  itself  and  so 
become  significant.  Bacon  answers  "  yes  ".  We  can  make 
judgements  about "  white  "  in  the  sense  of  the  word  "  white  "  as 
well  as  about  white  in  the  sense  of  a  white  thing,  and  the 
opinion  is  supported  by  authorities.  Thus  St.  Augustine  tells 
us  that  we  may  say  "  Tullius  is  a  dactyl,"  and  Tullius  does  then 
signify  something.  (Bacon  s  reply  to  a  subtle  objection  may 
be  passed  over.) 

The  third  problem  (here  mistakenly  described  as  the 
fourth  but  the  subject  is  so  treated  as  to  answer  the  fourth  also) 
relates  to  the  signification  of  words  when  applied  to  things 
outside  the  mind.  He  maintains  that  the  word  signifies  the 
external  thing  and  nothing  else.  Here  he  is  combating  the 
theory  which  his  opponents  based  on  the  Aristotelian  doctrine 
that  words  were  marks  of  passions  in  the  soul — the  theory 
that  names  represent  the  "  species  "  of  the  thing  in  the  soul — an 
opinion  which  recalls  the  view  of  Descartes,  Locke,  and  a  whole 
succession  of  later  thinkers,  that  we  know  immediately  only 
"  ideas  "  which  represent,  but  are  not  identical  with,  real  things. 
Bacon  contends  (as  Reid  would  have  done)  that  when  I  talk 
about  a  house  I  mean  the  real  house  outside  the  mind,  not  my 
idea  of  a  house — a  "  species  "  or  "  cognitive  habit  "  in  my  mind. 
When,  in  particular  cases,  the  word  "house  "  is  used  to  indicate 
the  house  in  my  mind,  as  when  Aristotle  says  that  the  house 
in  the  mind  is  the  cause  of  the  house  which  the  builder  builds, 
the  word  "  house  "  is  used  equivocally  :  there  has  been  a  "  new 
imposition  "  of  the  word.  The  objector  replies  by  appealing  to 
St.  Augustine's  doctrine  that  the  word  "  nothing  "  signifies  an 


io  INTRODUCTION 

affection  of  the  mind.  Bacon  replies  that  "  nothing  "  must 
from  the  point  of  yiew  of  the  mind  imposing  the  term  be 
considered  as  sufficiently  real  and  outside  the  mind  (sufficienter 
loco  reali  extra  animam  quantum  ad  intellectum  imponentem\ 
or,  as  a  modern  might  put  it,  that  it  is  reai  from  a  logical,  if 
not  from  a  metaphysical,  point  of  view  ;  that  it  has  its  own 
reality  in  the  world  of  our  thoughts,  if  not  in  the  world  of 
physical  things,  while  the  negations  in  our  thoughts  do  help  to 
express  the  true  nature  of  the  reality  outside  us.  He  goes  on 
to  note  the  ambiguity  of  the  statement  that  "  nonentity  " 
(non-ens)  can  only  exist  in  "the  conception  and  knowiedge  of 
the  intellect^'.  The  statement  may  mean  that  it  exists  only  in 
the  intellect  itself,  as  an  accident  in  a  subject,  or  it  may  mean 
that  it  is  a  "  thing  as  it  is  actually  conceived  and  considered  ". 
The  statement,  he  held,  is  true  in  the  latter  sense,  not  in  the 
former.  The  assertion  is  often  made  at  the  present  day  that  all 
Idealism  turns  upon  that  ambiguity  of  the  word  "conception  " 
which  is  here  exposed  by  Bacon  ;  the  word  may  be  used  to 
mean  either  the  act  of  conceiving  or  the  thing  conceived.  The 
Idealist  is  accused  of  supposing  that  the  things  we  conceive 
have  no  existence  outside  the  mind  because  our  conceptions 
of  them  clearly  exist  only  in  the  mind.  Bacon  is  not  here 
explicitly  arguing  the  metaphysical  question  of  the  independent 
existence  of  matter,  but  it  is  probable  that  he  had  some 
glimpses  of  the  metaphysical  problem  which  lies  behind,  and 
is  closely  connected  with,  the  logical  problem  as  to  the  "  im- 
port  of  propositions,"  or  "the  nature  of  judgement,"  which  he 
is  discussing.  Bacon  would  probably  have  taken  the  realistic 
side,  and  would,  perhaps,  have  sympathized  with  the  above  not 
very  intelligent  representation  of  the  Idealist's  position. 

Chapter  III.  is  "  on  things  connoted  and  co-intellected  by 
the  things  on  which  names  are  imposed  ".  Bacon  proceeds  to 
show  that  a  name  imposed  upon  a  thing  outside  the  mind  can 
signify  at  the  same  time  other  things  outside  the  mind  :  such 
things  are  said  in  Philosophy  to  be  "  co-intellected,"  and  by 
the  Theologians  to  be  "  connoted  ".  Everything  which  follows 
from  the  thing  "  by  natural  and  necessary  consequence  "   is 


INTRODUCTION  n 

said  to  be  co-intellected  or  connoted  by  it  ;  as,  when  we  say 
"  creature,"  we  imply  the  existence  of  a  Creator  ;  and,  when 
we  say  "  Creator,"  we  imply  God.  So  an  accident  implies  its 
subject  ;  "  risible  "  implies  "  man  "  (since  no  other  animal  can 
laugh),  etc.  It  is  objected  that  such  signification  cannot  be 
univocal,  because  a  word  cannot  signify  two  things  univo- 
cally  ;  nor  can  it  be  equivocal,  for  that  would  imply  a  "  new 
imposition  ".  The  answer  is  that  the  last  principle  holds  only 
of  names  imposed  at  pleasure  (ad  placitum),  and  has  no  appli- 
cation  to  cases  where  the  same  name  signifies  more  than 
one  thing  "  by  actual  concomitance  ".  It  is  objected  that,  if 
Socrates  implies  a  mind,  it  would  follow  that,  beca^ise  Socrates 
is  an  animal,  we  might  say  "  Socrates'  mind  is  an  animal  ". 
Bacon  replies  by  appealing  to  the  old  distinction  between 
natural  signs  and  signs  by  imposition  :  the  connoted  meanings 
cannot  be  substituted  for  the  primary  meaning  without  a  new 
imposition  ®f  the  term. 

The  question  of  connotation  suggests  a  problem  discussed 
by  Aristotle  and  Averroes  :  does  the  name  of  an  "  aggregate  " 
or  concrete  thing  "  signify  "  the  formal  cause  of  the  aggregation 
(i.e.  the  meaning  of  the  concrete  term)  or  the  constituent  ele~ 
ments  of  the  aggregation  ;  e.g.  does  the  term  "  house  "  signify 
the  shelter  which  enters  into  the  definition  of  the  term  {co- 
operimentum),  or  the  particular  stones  and  wood  of  which  the 
house  is  composed  ?  Aristotle's  answer  is  that  it  signifies 
both,  but  not  in  the  same  way.  To  Bacon  this  answer  is  too 
vague  :  he  supplements  it  by  saying  that  it  signifies  the  aggre- 
gate  "  primarily  and  principally,"  and  the  form  and  matter 
secondarily  or  mediately  (mediante  aggregato).  It  signifies  the 
a£gregate  by  imposition  :  the  matter  and  form  naturally.  This 
view  is,  however,  opposed  to  that  of  Averroes,  who  makes  such 
names  signify  the  form  primarily  (prius  et  dignius  et  princi- 
pa/ius),  and  the  aggregate  secondarily,  on  the  ground  that  a 
name  only  signifies  a  thing,  so  far  as  it  is  actual  (in  actu),  and 
the  cause  of  actual  existence  in  the  composite  or  concrete  thing 
is  the  form  ;  and,  when  two  things  (denoted  by  the  same  name) 
are  related  as  cause  and  efTect,  the  name  belongs  more  properly 


12  INTRODUCTION 

to  the  cause,  as  the  name  "  heat  "  belongs  more  properly  to  fire 
than  to  hot  things.  This  solution  Bacon  rejects  with  indigna- 
tion,  and  regards  as  destructive  of  the  philosophy  of  Aristotle. 
He  proceeds  to  argue  that  a  name  signifies  the  thing  on  which 
it  is  imposed  :  when  it  is  used  to  signify  the  form,  it  is  used  in  a 
different  sense  {nova  impositione)  and  equivocally.  Thus,  when 
I  say  "a  man  runs,"  this  is  not  true  of  the  form  of  man,  i.e. 
the  anima  rationalis.  This  is  so,  so  long  as  we  are  dealing 
with  words  as  signs  arbitrarily  imposed  :  he  admits,  however, 
that,  considered  as  a  natural  sign,  the  name  of  an  aggregate 
does  signify  the  form  and  the  matter  ;  i.e.  the  form  and  matter 
are  not  the  meaning  of  the  word,  but  we  may  infer  the  exist- 
ence  of  both  the  form  and  the  matter  from  the  existence  of 
the  thing  :  when  we  say  "a  man  runs,"  we  do  not  mean  "  his 
rational  soul  runs  "  ;  but,  if  we  know  that  it  is  a  man  who  is 
running,  we  know  that  he  must  have  a  rational  soul.  Bacon 
denies  that  the  name  signifies  the  form  "  more  worthily  "  ;  the 
form  has  not  more  "  dignity  "  than  the  aggregate  ;  on  the 
contrary  the  aggregate  has  more  dignity  than  the  form,  be- 
cause  it  has  more  being,  since  it  has  the  dignity  and  the  being 
of  matter  as  well  as  that  dignity  and  being  which  belong 
to  the  form ;  and  our  knowledge  begins  with  the  aggregate 
and  advances  to  the  form  and  the  matter.  Other  arguments 
follow,  tending,  as  it  were,  to  vindicate  the  dignity  and  im- 
portance  of  matter  against  the  Averroistic  exaltation  of  the 
form.  "  Matter,"  he  declares,  "  is  not  a  mere  nothing,  but  a 
real  nature  and  essence,  having  the  being  which  belongs  to  its 
own  essence  ;  and  so,  when  it  enters  into  the  essence  of  the 
composite  "  (i.e.,  the  real  particular  thing  made  up  of  iorm  and 
matter),  "the  essence  of  the  composite  and  its  being  depend 
essentially  upon  the  matter,  although  (it  may  be)  more  upon 
the  form  ".  He  describes  as  a  "  vile  sophism  "  the  argument  that 
the  name  of  an  aggregate  must  be  considered  primarily  to 
belong  to  the  form,  because  it  belongs  to  it  by  virtue  of  its 
actuality  (secundum  quod  est  in  actu),  which  is  caused  by  the 
form  ;  and  that,  when  a  name  is  applied  to  two  things  related 
as  cause  and  effect,  it  is  applied  more  properly  (magis)  to  the 


INTRODUCTION  13 

cause.  This  argument  assumes  that  words  are  natural  signs, 
instead  of  being  arbitrarily  imposed.  The  illustration  of  the 
word  "heat"  is  not  relevant,  since  heat  has  a  meaning  of  its 
own  before  it  is  applied  to  a  hot  thing :  in  other  words,  heat  is 
not  a  mere  "form"  like  humanity,  but  a  physical  reality. 
The  book  concludes  with  an  allusion  to  the  fourfold  meaning 
of  words  (allegorical,  etc.)  in  Scripture,  and  a  promise  to  deal 
with  the  subject  in  the  third  "  tractatus  ". 

In  Chapter  IV.  there  follows  a  discussion  of  two  theses  : 
(1)  that  a  word  cannot  signify  anything  common  to  an  "  ens  " 
and  a  "  non-ens,"  and  (2)  that  a  word  imposed  on  a  thing  can 
lose  its  significance  {cadere  a  sua  significatione).  Both  these 
are  asserted  by  Bacon,  and  he  traces  the  most  appalling  errors 
in  Philosophy  and  Theology  to  the  prevalent  denial  of  them. 

The  first  of  them  was  held  to  be  demolished  by  such 
propositions  as  "  Caesar  dead  is  a  man,"  "  a  dead  man  is  an 
animal,"  "  Christ  in  the  three  days  before  the  Resurrection  was 
a  man  ".  The  great  source  of  the  fallacies  which  he  proceeds  to 
expose  was  the  teaching  of  Richard  of  Cornwall,  who  was  con- 
demned  at  Paris  for  the  errors  maintained  there  during  his 
course  on  the  Sentences,  after  he  had  lectured  on  the  Sentences 
at  Oxford  in  1250.1  During  the  forty  years  that  had  elapsed 
between  that  year  and  the  date  of  the  present  work  these  errors 
had  been  prevalent,  especially  at  Oxford. 

Bacon  bases  his  refutation  upon  Aristotle's  doctrine  that 
nothing  can  be  common  to  the  past,  the  future,  and  the  pre- 
sent.  Since  the  past  and  the  future  have  no  real  existence, 
this  seems  to  Bacon  to  imply  his  doctrine  that  nothing  can  be 
asserted  univocally,  both  of  an  "  ens  "  and  a  "  non-ens".  The 
name  Caesar,  when  applied  to  the  dead  Caesar,  is  used  equi- 

1  As  to  the  Franciscan  Richard  of  Cornwall,  see  Little,  Grey  Friars  in  Ox- 
ford,  pp.  142-3  and  D.N.B.  He  seems  to  have  escaped  the  notice  of  the  his- 
torians  of  Philosophy.  The  Assisi  MS.  176  mentioned  by  Mr.  Little  as  containing 
a  Commentary  on  the  Sentences  ascribed  to  Richard  of  Cornwall  really  contains, 
as  he  informs  me,  Bonaventura's  Commentary  on  I.  and  II.  Sent.  The  Assisi 
Catalogue  of  1381  mentions  two  works  by  Richard  on  the  Sentences,  one  be- 
ginning  "  Quia  secundum  Hugonem,"  the  other  "Cupientes.  Totali  libro" : 
Alessandri,  Inventario,  pp.  104,  iog.     Both  are  missing. 


i4  INTRODUCTION 

vocally.  The  principle  is  supported  by  many  appeals  to  ac- 
knowledged  doctrines,  e.g.,  that  nothing  can  be  said  of  the 
Creator  and  of  the  creatnre  in  the  same  sense.  Since  the  dif- 
ference  between  an  "ens  "  and  a  "  non-ens  "  is  even  greater  than 
that  between  the  Creator  and  the  creature,  it  follows  a  fortiori 
that  no  name  can  be  applied  in  the  same  sense  to  an  "  ens  " 
and  a  "  non-ens  ".  Names  are  always  applied  to  an  actual 
present  thing.  He  then  examines  the  various  "  cavillationes," 
by  which  the  opponents  seek  to  evade  the  conclusion.  One 
of  them  is  found  in  the  doctrine  that  the  name  is  applied  to 
the  "essence"  of  the  thing,  abstraction  being  made  of  all 
distinctions  of  time.  This  seems  to  Bacon  fatuous,  since  men 
only  impose  names  upon  things  present  to  their  bodily  senses, 
as  for  instance  upon  children  at  Baptism,  and  so  they  do  not 
abstract  either  from  present  time  or  from  actual  being.  More- 
over,  the  word  "essentia"  implies  actual  being,  being  either 
identical  with  it  or  its  proprium  (propria  passio)  ;  hence  a  past 
essence  would  not  really  be  an  essence  at  all,  any  more  than 
potential  being  is  really  being.  Moreover  essence  in  com- 
posite  things  is  constituted  by  the  union  of  matter  and  form : 
hence,  when  matter  and  form  are  separated,  as  when  Caesar 
dies,  the  essence  of  Caesar  is  gone,  and  the  name  which 
(according  to  the  theory  under  examination)  denotes  the 
essence,  is  no  longer  applicable  univocally  to  the  dead  Caesar. 
Therefore  they  are  mad  who  talk  of  the  man  or  the  essence 
"ceasing,"  when  the  soul  (the  form  of  man)  is  separated  from 
the  body.  Bacon  means  that  this  would  involve  a  contradic- 
tion  in  terms  :  if  he  "  ceases,"  he  is  not  a  man;  while,  if  he  is 
still  a  man,  he  does  not  cease.  Another  cavil  is  to  say  that 
habit  (habituale  esse)  is  a  term  which  can  be  applied  to  both 
being  and  not  being  (since  a  man  is  said  to  have  a  habit  of 
doing  what  he  has  done  and  will  do,  as  much  as  if  he  were 
actually  doing  it).  Bacon  appeals  to  Aristotle  to  show  that 
habit  belongs  to  the  form ;  hence,  when  the  form  is  gone,  the 
habit  is  non-existent. 

Passing  over  some  additional  arguments  on  both  sides,  we 
come  to  a  "  cavillatio,"  which  Bacon  seems  to  think  worthy  of 


INTRODUCTION  15 

more  serious  attention.  It  is  founded  on  Aristotle's  doctrine 
that  "a  name  signifies  without  time".  The  reply  is  that  this 
is  true  as  to  signification,  not  as  to  reality  {quantum  ad  signi- 
ficandum,  non  quantum  ad  rem) .  This  means  substantialiy 
that,  though  the  name  Csesar  may  be  applied  both  to  the 
present  and  the  past  Caesar,  there  is  really  a  "new  imposi- 
tion  "  when  it  is  applied  to  the  latter ;  the  name  is  used  equi- 
vocally.  In  the  same  way  infmite  or  privative  predicates,  like 
the  term  "not-just,"  may  be  applied  alike  to  an  existent  or 
non-existent  person  :  from  the  privative  proposition,  "  the  man 
is  not-just  "  or  "  unjust,"  we  may  infer  the  negative  proposition 
"  the  man  is  not  just,"  but  from  "  the  man  is  not  unjust,"  we  can- 
not  infer  "  the  man  is  just,"  for  the  truth  might  be  that  the 
man  is  dead,  and  for  that  reason  is  neither  just  nor  unjust.  In 
such  cases  the  name  "  man  "  is  used  equivocally.  Then  Bacon 
attempts  to  deal  with  the  difficulty  noticed  by  Aristotle  as 
attaching  to  such  propositions  as  "he  is  being  made  beauti- 
ful "  :  this  contains  a  contradiction,  since  what  is  being  made 
beautiful  is  not  really  beautiful.  The  reader  may  before  now 
have  begun  to  suspect  that  Bacon  has  entered  upon  a  line  of 
thought  which  would  end  in  the  denial  of  the  possibility  of 
motion,  according  to  the  old  sophistic  contention  that,  if  a 
thing  moves,  it  must  move  either  where  it  is  or  where  it  is  not, 
and  yet  both  assertions  are  absurd.  Bacon  himself  now  begins 
to  feel  the  difficulty ;  if  only  the  present  exists,  he  asks,  how 
can  motion  and  time  exist,  when  it  is  of  their  essence  to  be 
ever  ceasing  to  be?  He  replies  by  drawing  a  distinction. 
There  are  two  kinds  of  becoming  (fierz).  A  thing<maybe 
said  to  be  becoming  (in  fieri)  when  it  tends  to  a  future  being — 
a  future  state  which  when  reached  will  be  permanent :  in  this 
case,  it  is  implied,  it  can  only  be  said  to  have  the  predicate  ex- 
pressing  this  state  potentially,  e.g.,  when  we  say  "  this  man  is 
becoming,  or  being  made,  beautiful  ".  The  other  kind  of  becom- 
ing  is  when  the  subject  wants  nothing  but  becoming  to  com- 
plete  its  being :  that  is  the  kind  of  becoming  which  is  proper 
to  time  and  motion,  and  such  becoming  is  sometbing  actually 
present  {tale  fieri  non  tollit  esse  debitum  talibus  rebus).     Bacon 


16  INTRODUCTION 

seems  to  feel  that  the  solution  is  not  quite  adequate,  and  pro- 
mises  to  deal  with  it  on  another  occasion.  Meanwhile,  from 
the  whole  discussion  he  concludes  that  it  is  not  possible  truly 
to  assert  "man  is  an  animal"  while  no  man  exists. 

The  last  remark  is  interesting,  as  it  suggests  the  real 
identity  between  these  difficulties  of  Roger  Bacon  and  the 
modern  controversies  about  the  nature  of  predication.  The 
position  of  Bacon's  opponents  reminds  us  of  the  modern 
contention  that  all  universal  propositions  are  really  hypo- 
thetical.  "Trespassers  will  be  prosecuted"  does  not  neces- 
sarily  imply  that  any  one  is  trespassing  at  this  minute,  or  even 
that  any  one  ever  will  trespass  ;  it  merely  asserts  a  universal 
connexion  between  these  two  universals — trespassing  and  be- 
ing  prosecuted.  The  opponents  of  that  doctrine  would  reply 
that  normally  the  categorical  judgement,  "  mastodons  are  ani- 
mals,"  would  imply  the  present  existence  of  mastodons — in 
any  case  it  would  imply  the  past  real  existence  of  such  ani- 
mals.  It  is  true  that  Bacon's  problem  is  the  meaning  of 
terms,  not  of  predication ;  but  since  he  holds  that  a  name 
always  means  a  thing,  the  two  controversies  run  into  one 
another.  I  do  not  of  course  mean  to  suggest  that  those  who 
maintain  that  categorical  propositions  affirm  the  real  existence 
of  the  subject  push  the  contention  (with  Bacon)  to  the  absurd 
length  of  asserting  that  the  real  existence  must  be  always 
existence  at  the  present  moment.  I  merely  touch  upon  the 
matter  to  show  that  Bacon's  difficulties  are  preeisely  the  diffi- 
culties  with  which  Logic^is  still  endeavouring  to  grapple. 

Chapter  V.  shows  that  "a  word  (vox)  can  fall  from  its 
signification  ".  The  argument  starts  from  the  two  principles  : 
(i)  a  word  means  nothing  when  there  is  no  existing  thing  which 
itsignifies  (Boethius),  and  (2)  when  one  of  two  correlatives 
is  destroyed  the  other  is  destroyed,  e.g.,  when  there  is  no  son, 
there  can  be  no  father.  The  sign  and  the  thing  signified  are 
correlatives :  hence  when  the  thing  signified  ceases  to  exist, 
the  sign  no  longer  means  anything.  Moreover,  the  meaning 
of  names  is  arbitrary ;  they  are  imposed  by  us  and  can  be 
changed  by  us.     Thus  obsolete  forms  such    as    "faxo"    (for 


INTRODUCTION  17 

"faciam")  or  ufaxi"  (for  "  feci  ")  used  to  mean  something, 
but  now  mean  nothing.  Or  again  a  circle  hung  outside  what 
was  once  a  tavern  meant  that  wine  was  to  be  had  within ;  but 
when  it  is  known  that  there  is  no  wine  within,  no  one  takes  it 
as  a  sign  ;  it  now  signifies  nothing.  This  shows  that  a  word 
may  lose  its  meaning.  To  this  a  "reasonable  objection  "  is 
made  :  in  such  cases,  it  may  be  alleged,  the  sign  may  still  have 
a  meaning  :  it  may  signify  that  the  thing  did  exist  in  the  past. 
Bacon's  reply  is  that  the  original  meaning  was,  as  always, 
some  present  and  actual  thing ;  and  that  meaning  it  has  no 
longer.  Another  objection :  there  may  be  names  of  non- 
entities,  e.g.,  a  vacuum  or  an  infinite,  or  the  word  "nothing" 
itself.  The  answer  is  that,  when  the  thing  has  ceased  to  exist 
and  become  nothing,  there  has  been  a  "  new  imposition  "  :  the 
name  receives  a  new  meaning.  The  same  holds  when  we  say 
"  Tullius  is  an  orator  "  (meaning  the  dead  Tullius)  or  "  Tullius 
is  in  the  Capitol"  (meaning  his  statue),  or  "Tullius  is  a  dac- 
tyl  "  (meaning  the  word  Tullius).  Again,  it  is  alleged  that 
the  proposition  "  Csesar  is  Caesar"  is  one  which  can  never 
lose  its  meaning.  The  reply  is  that,  if  there  be  no  Caesar  in 
existence,  the  word  means  nothing  at  all,  and  is  not  a  "  vox 
significativa  ad  placitum  ".  A  further  objection  :  "  You  have 
just  said  'Caesar  signifies  nothing'"  where  Caesar  must  mean 
the  same  as  it  did  before  Caesar's  death ;  or,  again,  at  the 
moment  of  a  man's  death,  we  may  say  "John  is  dead,"  in 
which  case  John  means  just  what  it  meant  when  John  was 
alive.  Bacon  replies  that  here  also  there  has  been  a  "new 
imposition"  by  the  tacit  consent  of  the  bystanders,  though 
they  may  be  so  much  absorbed  by  grief  as  not  to  be  con- 
scious  that  they  have  changed  the  meaning  of  the  word 
when  they  exclaimed  "John  is  dead".  The  objector  now 
returns  to  the  case  of  the  circle  outside  the  tavern,  and  suggests 
that  a  casual  traveller  may  be  taken  in  by  the  circle  outside 
the  empty  tavern.  Bacon  replies  that  even  here  there  has 
been  a  "  new  imposition " :  the  circle  now  stands  for  the 
imaginary  wine  in  the  traveller's  mind.  (Here  Bacon  will 
probably  find  no  modern  defenders  :  it  is  clear  that  he  con- 
VOL.   III.  2 


18  INTRODUCTION 

fuses  the  meaning  of  a  judgement  in  the  mind  of  a  person 
judging  with  the  question  of  its  objective  truth.)  He  con- 
cludes  with  a  diatribe  against  the  "  insanity  "  of  the  view  which 
he  has  been  refuting,  due  to  the  authority  of  its  inventor  (i.e., 
presumably  the  aforesaid  Richard  of  Cornwall). 

Chapter  VI.     On  the  modes  of  equivocation  and  analogy. 

Aristotle  has  often  spoken  on  the  subject,  but  he  has  never 
actually  brought  together  all  the  modes  of  equivocation  and 
analogy  :  Bacon  will  proceed  to  collect  these  from  his  writings. 
There  will  be  as  many  different  kinds  of  equivocation  as 
there  are  possible  diversities  of  signiflcation.  He  enumerates 
the  following  : — 

(i)  When  there  is  absolutely  no  identity  of  meaning  [con- 
uenientia)  between  the  two  things,  as  between  "  ens  "  and 
"  non-ens " — a  view  which  might  be  questioned  by  others 
besides  Hegelians. 

(2)  When  there  is  an  absolute  difference  between  the  two 
things  signified  but  some  identity  of  meaning,  as  between  the 
Creator  and  the  creature.  Here  there  is  nothing  absolutely 
common,  but  the  creature  may  be  compared  to  the  Creator, 
and  we  see  the  "  vestiges  "  and  effects  of  the  Creator  in  the  crea- 
ture.  In  this  sense  "  being,"  "  one,"  "  good,"  "  true,"  "  sub- 
stance,"  are  equivocally  applied  to  a  substance  and  to  an 
accident :  so  the  term  "  healthy  "  may  be  applied  formally  to  an 
animal,  ostensively  or  indicatively  to  urine,  effectively  to  medi- 
cine,  conservatively  to  food.  Other  instances  are  given,  and 
the  principle  is  laid  down  that  no  term  can  be  univocally 
applied  to  matter  and  to  form,  there  being  in  fact  no  "  perfect 
difference "  among  creatures  except  the  difference  between 
matter  and  form.  All  composite  substances  agree  at  least  in 
having  the  "  genus  generalissimum  "  {i.e.,  being)  predicated  of 
them  ;  but  being  (it  is  implied)  cannot  be  predicated  in  the 
same  sense  of  matter  and  form.  There  cannot  therefore  be  an 
absolute  identity  of  meaning  {convenientid)  between  them,  but 
there  may  be  a  relative  one,  since  each  of  them  implies  the 
other.  This  doctrine  involves  the  position  that  no  created 
substance  is  pure  form  or  pure  matter.     This  is  one  of  the 


INTRODUCTION  19 

most  significant  doctrines  in  this  tractate  ;  it  is  a  direct  attack 
upon  the  teaching  of  St.  Thomas  Aquinas,  who  held  that 
angels  were  pure  form.  Bacon  alludes  to  the  great  Theologian 
of  the  rival  order  as  "  one  of  the  pretended  authors  (or  auth- 
orities),  famous  though  he  be". 

(3)  The  third  kind  of  equivocation  is  when  there  is  a  lesser 
difference  of  meaning  combined  with  some  absolute  identity  or 
"  convenience,"  although  nothing  absolutely  common  a  parte 
rei  is  predicated  of  the  two  things.  In  this  way  "  substance  " 
may  be  predicated  both  of  the  form  and  of  the  matter  and  of 
the  concrete  thing  (compositum). 

(4)  The  fourth  kind  is  where  there  is  some  greater  absolute 
"  convenience  " — where  the  two  things  signified  agree  "  in  some 
radical  nature,"  although  that  nature  is  "varied,"  e.g.,  two 
things  related  to  each  other  as  the  horse  is  related  to  the  ass. 

(5)  The  fifth  kind  is  where  the  identity  is  still  greater — 
when  the  things  signified  are  the  same,  though  the  mode  of 
their  signification  is  different,  e.g,  "  amans "  used  as  a  noun 
("  amans  illius")  and  "amans"  used  as  participle  (" amans 
illum  "). 

(6)  When  the  difference  is  the  smallest  possible,  i.e.,  of 
grammatical  cases  or  other  accidents,  as  in  the  following  sophism 
where  the  word  " asini"  is  taken  as  genitive  singular  in  the 
minor  premiss,  and  as  plural  in  the  major  premiss  and  the 
conclusion  :  "  Quicumque  sunt  episcopi  sunt  sacerdotes,  isti  asini 
sunt  episcopi :  ergo  isti  asini  sunt  sacerdotes  ". 

There  is  no  "proper  "  equivocation  besides  these,  but  there 
is  an  "improper"  mode  of  equivocation,  i.e.,  when  a  word  is 
used  in  a  transferred  or  figurative  sense,  as  when  we  speak  of 
the  meadow  "smiling"  or  the  corn-fields  being  "joyous". 

Analogy  is  quickly  disposed  of.  All  the  modes  of  equi- 
vocation  are  really  modes  of  analogy,  except  the  first.  But 
there  is  one  kind  of  analogy  in  which  there  is  no  equivocation, 
as  when  the  word  "  ens  "  signifies  accidental  existence  or  when 
"  one  "  iunum)  is  used  in  the  sense  of  unity.  The  meaning  is 
apparently  that  there  is  only  an  analogy  between  the  meaning 
of  "is"  in  "Socrates  is  "  and  "  Socrates  is  hot ".     But  it  is 


20  INTRODUCTION 

difficult  to  see  how  there  can  be  said  to  be  no  equivocation  in 
such  a  double  use  of  the  term ;  but  I  forbear  to  enter  upon 
the  well-known  controversy  as  to  the  "  existential  import  of 
categorical  propositions  ".  The  passage  is  obscure,  and  further 
explanation  is  promised  in  the  following  chapters.  But  here 
the  tractate,  or  the  present  "  Distinction "  of  it,  somewhat 
abruptly  ends. 

A  few  words  may  be  added  on  to  the  general  importance 
of  the  opusculum.  Apart  from  the  preliminary  matter  on  the 
causes  of  error  (which  find  a  close  parallel  in  the  introduction 
to  the  Opus  majus  and  in  the  Metaphysicd)  very  little  of  the 
substance  of  the  present  treatise  is  to  be  found  in  Bacon's 
hitherto  published  writings ;  and,  unlike  these,  it  is  almost  en- 
tirely  occupied  with  the  discussion  of  points  of  scholastic  Logic 
and  Metaphysic,  and  not  with  contributions  to  Natural  Science, 
or  general  reflections  on  the  existing  state  of  knowledge  and  the 
methods  of  pursuing  it.  M.  Charles  and  others  have  pointed 
out  that  on  the  whole  Bacon's  originality  and  importance  as  a 
man  of  science  and  an  "anticipator  "  of  modern  discoveries  or 
inventions  has  been  exaggerated,  whereas  his  importance  as  a 
Schoolman  has  been  too  much  overlooked.  It  has  been  shown 
that  the  germs  of  both  the  great  later  schools  of  Franciscan 
Philosophy — that  of  Duns  Scotus  and  that  of  William  of  Occam 
— are  to  be  found  in  Bacon's  criticisms  upon  the  dominant 
Thomist  Philosophy .  A  perusal  of  the  present  treatise  strongly 
confirms  this  view.  I  will  point  out  some  of  the  most  important 
of  the  suggestions  which  bore  fruit  in  the  later  Philosophy  of 
Bacon's  Order,  which,  it  must  be  remembered,  orginated  for 
the  most  part  in  the  Oxford  convent.  The  Franciscan  house 
at  Oxford  was  the  original  home  of  all  that  was  most  important 
in  the  later  medieval  Scholasticism,  and  much  of  the  tradition 
which  was  there  handed  down  no  doubt  started  with  Bacon.1 

(i)  One  of  the  most  important  points  ofdifference  between 

1  See  Ehrle,  Beitrage  z.  Gesch.  d.  miltelalterlichen  Scholastik  in  Archiv 
f.  Kirchengesch.  des  Mittelalt.  V.  p.  603  sq.;  Rashdall,  Universities  of  the  Middle 
Ages,  II.,  526.  sq. 


INTRODUCTION  21 

the  teaching  of  St.  Thomas,  on  the  one  hand,  and  that  of  the 
early  Franciscans  such  as  Pecham  and  later  of  Duns  Scotus 
on  the  other,  relates  to  the  question  of  the  "  plurality  of  forms  ". 
St.  Thomas  held  that  an  individual  of  the  human  species  had 
in  him  only  one  specific  "  form  ".  Thus  in  man  the  "  anima 
rationalis  "  was  the  only  form  ;  the  one  rational  soul  exercised 
the  functions  which  in  the  lower  animals  are  discharged  by  the 
"  anima  sensitiva  "  and  those  which  in  plants  are  performed  by 
the  instinctive  soul.  The  Franciscans,  on  the  other  hand,  held 
that  each  of  the  "souls"  recognized  by  Aristotle — vegetative, 
sensitive,  intellectual — (though  Aristotle  himself  regarded  them 
as  only  logically  separable)  existed  in  man,  and  each  discharged 
a  different  function.  The  germs  of  this  doctrine  can  perhaps  be 
detected  in  Bacon's  assertion  that  the  "anima  sensitiva  facit  et 
dat  signa  "  not  only  m  the  lower  animals  but  in  those  motions 
of  children  which  "  precede  all  deliberation ".  The  child, 
according  to  Bacon  (and  therefore  presumably  the  adult  man) 
has  a  distinct  sensitive  soul  as  well  as  the  rational  soul. 

(2)  Another  characteristic  of  Scotism  closely  connected 
with  the  above  is  its  opposition  to  the  Thomist  doctrine  that 
the  "principium  individuationis  "  is  to  be  found  in  matter,  i.e.y 
that  what  makes  Socrates  differ  from  Plato  is  the  fact  that 
one  and  the  same  form  of  man  (i.e.,  the  anima  rationalis)  is 
stamped  upon  different  pieces  of  matter.  This  was  of  course 
the  doctrine  of  Aristotle.  The  Scotists,  on  the  other  hand, 
held  that  many  forms  might  be  present  in  the  same  in- 
dividual,  for  the  same  individual  might  be  at  once  man  and 
animal,  and  living  being,  and  possesses  therefore  a  distinctive 
generic,  as  well  as  a  specific  "  form  ".  A  logical  extension  of 
this  doctrine  maintained  that  even  when  you  come  to  differ- 
ences  below  those  which  constitute  the  "  infima  species," 
when  you  come  to  the  difference  between  one  individual  and 
another,  the  difference  is  accounted  for  by  an  individual  form 
called  the  "haecceitas"  or  "thisness"  of  the  thing.  The 
"principle  of  individuation "  is  therefore  form,  not  matter. 
The  doctrine  has  at  least  this  much  meaning  that  the  differ- 
ence  between   one  individual   and    another  is   an  intelligible 


22  INTRODUCTION 

difference,  while  pure  matter,  according  to  Aristotle,  is  unknow- 
able  :  it  cannot,  therefore,  be  matter  in  this  sense  {niateria  primd) 
which  enables  us  to  distinguish  one  individual  from  another 
individual  of  the  same  species.  The  difference  between  the 
two  schools  on  this  point  had  an  important  bearing  on 
their  Angelology.  St.  Thomas  held  that  an  angel  was  form 
without  matter.  This  involved  him  in  an  obvious  difficulty. 
If  individuality  came  from  matter,  whence  did  an  angel  get 
his  individuality  ?  The  difficulty  was  met  by  the  ingenious 
doctrine  that  each  angel  differed  from  every  other  "  specie  "  : 
each  angel  was  a  species  by  itself,  so  that  individual  differences 
were  not  required.  This  view  is  violently  attacked  by  Roger 
Bacon  who  indignantly  denies  that  any  being  except  God  can 
be  "  pure  form ".  The  reason  given  is  that  "  forma  acci- 
dentalis  requirit  materiam  subiectam,  forma  substantialis  simi- 
iiter".  The  germ  of  the  "haecceitas  "  doctrine  may  possibly 
be  detected  in  this  reference  to  the  "  forma  accidentalis," 
though  the  drift  of  the  argument  is  not  very  clear.  But  what- 
ever  Bacon's  reasons  for  the  position,  the  Scotist  opposition  to 
the  Thomist  doctrine  of  angels  is  fully  developed. 

(3)  It  is  a  curious  fact  that  the  germs  of  the  rival  schools 
of  the  later  Middle  Ages — the  thorough-going  Realism  of  Scotus 
and  the  Nominalism  of  Occam — can  both  be  detected  in  Bacon. 
We  have  noticed  the  germs  of  Scotism  in  the  present  treatise : 
the  tendencies  which  culminated  in  Occam  are  still  more  evi- 
dent.  The  doctrine  that  names  signify  primarily  the  concrete 
thing,  not  the  "  form,"  the  doctrine  that  a  name  is  always  given 
to  an  actually  present  thing  discernible  by  the  senses,  the 
indignant  denial  that  the  form  is  nobler  than  the  matter — these 
views  represent  a  tendency  towards  a  nominalistic,  common- 
sense,  if  not  materialistic  Philosophy — a  Philosophy  which 
found  reality  in  the  particular  thing,  not  in  the  universal.  So, 
too,  Bacon's  denial  that  the  name  signifies  the  "form"  or  uni- 
versal  or  anything  except  the  individual  thing  existing  out  of 
the  mind  paves  the  way  for  that  drastic  sweeping  away  of  the 
intelligible  and  sensible  species,  intervening  between  the  thing 
itself  and  the  act  of  knowing   it    which   is   one   of  the  most 


INTRODUCTION  23 

characteristic  features  of  the  teaching  of  Occam.  More  gener- 
ally,  in  the  careful  observations  about  the  "  signs  "  uttered  by 
animals  we  may  recognize  traces  of  the  attention  to  Psychology 
which  was  one  of  the  best  features  of  Occam  and  his  school. 

(4)  In  spite  of  the  strong  opposition  between  the  Scotist 
Realism  and  the  Occamist  Nominalism,  there  were  (as  might 
be  expected  from  their  common  origin)  many  teatures  which 
they  possessed  in  common — especially  in  their  Theology  as 
distinct  from  their  Philosophy.  One  of  these  is  the  disposition 
to  emphasize  the  freedom  of  the  Will  as  against  the  slightly 
veiled  Determinism  of  St.  Thomas,  and  to  minimize  the  idea 
of  original  sin.  The  beginnings  of  this  tendency  are  plainly 
visible  in  the  present  treatise — in  the  difficulty  which  its  author 
fmds  in  the  doctrine  that  a  "natural  motion  "  can  be  a  mortal 
sin,  and  his  strong  insistence  that  sin  can  only  arise  from  "  a 
motion  of  the  free  will ".  It  is  true  that  he  gives  no  positive 
solution  of  the  problem,  but  the  drift  of  his  mind  is  obvious. 
His  greater  caution  on  this  point  may  be  due  to  the  fact  that 
here  he  was  really  attacking  not  merely  St.  Thomas  but  St. 
Augustine  and  the  hitherto  accepted  Theology  of  the  Western 
Church  in  general. 

(5)  For  many  students  of  Bacon  the  chief  interest  of  this 
tractate  will  lie  in  the  historical  notices  which  it  contains  about 
the  history  of  Philosophy  in  his  time — particularly  in  Oxford 
— the  statements  about  the  influence  of  Richard  of  Cornwall, 
the  dates  at  which  various  Aristotelian  treatises  became  known, 
and  the  like.  As  the  most  conspicuous  of  these  have  been 
already  quoted  in  this  Introduction,  no  more  need  be  said  on 
the  matter,  but  it  may  be  well  to  add  a  word  of  caution.  What 
we  know  from  other  sources  makes  it  certain  that  there  must 
be  considerable  exaggeration  in  the  statement  that  "almost 
nothing  is  known  of  the  Philosophy  of  Aristotle".  What  we 
know  of  the  books  read  in  Paris  in  the  middle  of  the  thirteenth 
century  shows  that  he  must  have  exaggerated  the  number  of 
genuine  Aristotelian  treatises  which  were  untranslated  in  1292.1 
It  may  be  suspected  that  the  statement  about  so  little  being 

1  Rashdall,  Universities  of  Europe  in  the  Middle  Ages,  I.  pp.  358-61,  435"6- 


24  INTRODUCTION 

known  of  Aristotle  arose  partly  from  his  antagonism  to  the 
dominant  Thomist  school  of  Aristotelian  interpretation,  and 
partly  to  his  greatly  exaggerated  view  of  the  untrustworthiness 
of  the  existing  translations.  Bacon  was  no  doubt  somewhat 
inordinately  proud  of  the  little  Greek  which  he  knew,  and 
found  it  convenient  to  pretend  that  what  he  objected  to  in  the 
current  Scholasticism  could  not  really  lay  claim  to  the  great 
authority  of  Aristotle.1 

I  have  endeavoured  as  far  as  possible  to  give  references  to 
the  places  in  Aristotle  and  other  authors  quoted  by  Bacon.2 
This  has  been  a  task  of  no  small  difficulty,  since  Bacon  gives 
very  vague  references,  some  of  which  are  certainly  wrong. 
Sometimes  he  seems  to  be  writing  from  very  hazy  recollections 
of  Aristotelian  doctrine  rather  than  with  a  particular  passage 
before  his  mind. 

My  warmest  thanks  are  due  to  Mr.  A.  G.  Little,  the  editor 
of  the  senes,  who  has  compared  my  text  throughout  with 
the  MS.   and  has  given   me   a  great  deal  of  most  valuable 


1  The  statement  about  Aristotle  having  written  iooo  volumes  (below,  p.  33),  is 
repeated  in  Compendium  Studii  Phil.  (ed.  Bre  ver,  p.  473),  where  he  adds  that  he 
had  seen  fifty  books  of  his  "  de  Animalibus  ".  It  is  clear  that  he  must  have 
attributed  to  Aristotle  some  books  which  were  not  his. 

2  When  the  Latin  version  is  printed  in  the  works  of  St.  Thomas  Aquinas,  I 
have  added  a  reterence  to  the  "  Lectura". 

3  The  explanation  given  of  connotation  (see  below  p.  46)  is  of  some  im- 
portance  for  the  history  of  that  term.  It  will  be  obviously  out  of  place  to  at- 
tempt  a  discussion  of  the  subject  here. 

H.  Rashdall. 


ROGERI  BACON 

COMPENDIUM   STUDII    THEOLOGIE   [f.    78]. 

Incipit  Compendium  studii  Theologie  et  per  conse- 
quens  Philosophie,  et  potest  et  debet  seruire  Theologice 
facultati,  et  habet  duas  partes  principales.  Prima  [circa] 
liberalem  communicationem  sapientie  investigat  omnes 
causas  errorum,  et  modos  errandi  in  hoc  studio,  vt  vere 
cause  et  veri  modi  appareant  evidenter.  Secunda  pars 
descendit  ad  veritates  ipsas  stabiliendas,  et  ad  errores 
cum  diligentia  excludendos.1 

[Pars  I.] 

{Prologus]  Quoniam  autem  in  omnibus  causis  autoritas 
digna  potest  et  debet  valere  plurimum,  vt  ait  Tullius  primo 
libro  de  questionibus  Tusculanis 2  atque  Plinius  in  prologo 
naturalis  philosophie  dicit :  "  Benignum  arbitror  et  ingenui 
pudoris  fateri  per  quos  profeceris,"  propter  quod  primum  lib- 
rum  sui  voluminis  constituit  de  nominibus  auctorum  quorum 
sententiis  vtitur  in  omnibus  aliis  libris  xxxvi.  Ideo  saltem 
huius  operis  primordia  et  insuper,  ubicumque  iustum  fuerit, 
volo  dignis  autoritatibus  confirmare.  Et  quoniam  principalis 
occupacio  theologorum  istius  temporis  est  circa  questiones,  et 
maior  pars  omnium  questionum  est  in  terminis  Philosophie 
cum  tota  disputacione,  et  reliqua  pars  que  est  in  terminis 
Theologie  adhuc  ventilatur  per  autoritates  et  argumenta  et 
soluciones  philosophie,  vt  notum  est  omnibus  sufficienter  liter- 
atis  :  ideo,  vt  conformem  me,  aliis  autoritatibus  et  racionibus 

1  This  clause  and  all  the  clauses  below  printed  in  italics  are  rubrics. 

2  Disp.  Tusc.  i.  12  (not  exact).  Pliny's  Preface  merely  acknowledges  his 
indebtedness  to  various  "  auctores  ". 

(25) 


26  ROGERI  BACON 

philosophicis  vti  cupio  habundanter,  et  varia  introducam  ;  quia 
"nichil  est  iocundum  nisi  quod  reficit  varietas,"  *  vt  ait  Seneca 
libro  de  copia  verborum,  quia  ydemptitas  generat  fastidium 
et  mater  satietatis  ab  omnibus  comprobatur.  Etiam  causa 
specialis  me  mouet,  vt  excitem  lectorem  ad  querendum  libros 
autorum  dignos,  in  quibus  magna  pulcritudo  et  dignitas 
sapientie  reperitur,  qui  nunc  temporis  sicut  a  multitudine 
studentium,  sic  a  doctoribus  eius  quasi  penitus  ignorantur. 
Hec  autem  pars  prima  siue  libellus  primus  habet  capitula.  .  .  . 

Cap.  I. — Primum  est  de  communicacione  sapiencie  liberah. 

Sepe  igitur  et  multum  requisitus  et  diu  exspectatus  vt 
scriberem  aliqua  vtilia  theologie,  inpeditus  tamen  multi- 
pliciter  vt  notum  est  multis,  insuper  conscius  superflue  diffi- 
cultatis  que  non  potest  excludi  audiendo  et  legendo,  sed 
requiritur  multitudo  experiencie 2  et  longi  temporis  examinacio 
diligens,  tandern  fauens  amicis,  quantum  efficacius  potui  fes- 
tinaui,  considerans  illud  sapientis  Salomonis  "  spes  que  differtur 
affligit 3  animam "  :  sicut  secundum  Terentium  nil  grauius 
torquet  quam  spes  destituta ;  et  Ouidius  ait  "  spes  anxia 
mentem  Distrahit,  et  longo  consumit  gaudia  voto  ".4  Seneca 
etiam  septimo  libro  de  beneficiis  ait,  "gratius  venit  quod  de 
facili,  quam  quod  de  plena  manu,  sumitur "  ; 5  et  in  eodem 
dicit  "  ingratum  est  beneficium  quod  diu  inter  manus  dantis 
hesit".6  Et  adhuc  dicit,  "Cum  roganti  suffundatur  rubor,  qui 
hoc  remittit,  multiplicat   munus   suum "  : 7    quia  vt  in  eodem 

1  The  De  Copia  Verborum  is  the  "  Sententias"  attributed  to  Seneca  till  the 
time  of  Erasmus,  now  recognised  as  the  work  of  Publilius  Syrus,  where  the 
passage  occurs  in  line  270  ("  Jucundum  nil  est,"  etc,  ed.  Bickford-Smith,  p.  17: 
R.  '  reficitur  ').  The  De  Copia  Verborum  is  the  work  which  Seneca,  in  the  iorged 
letter,  sends  to  the  Apostle  for  the  improvement  of  his  Latinity  (Ep.  9  ad  Paulum). 
Cf.  Alanus  de  Insulis,  De  Planctu  Naturce  (Migne,  Patr.  Lat.,  t.  210,  p.  459). 

2  R.  experiencia.  3  R.  aftrigit ;  Prov.  xiii.  12. 

4  This  passage  is  from  the  Pseudo-Ovidian  poem  "  Vetula  "  :  see  Introduction, 
p.  2.  But  it  appears  to  have  been  stolen  by  the  writer  from  Statius,  Theb.  i., 
322,  where  the  ordinary  reading  is,  however,  '  Extrahit,'  not  '  Distrahit '.  See: 
Brewer's  note  on  Bacon's  Opus  Tertium,  p.  12. 

5  De  Beneficiis,  i.  7.  For  "sumitur"  the  ordinary  text  has  "datur"  and 
omits  "  de  ". 

6  De  Beneficiis,  ii.  1.  7  Ibid.  (curtailed). 


COMPENDIUM  STUDII  THEOLOGIE  27 

ait,  "nulla  res  gravius  constat  quam  que  precibus  empta  est".1 
Et  Salustius2  secundum  Jeronimum  autor  certissimus  dicit  in 
Jugurtino  "animo  cupienti  nichil  satis  festinatur":  quam 
sentenciam  Seneca  libro  de  copia  verborum  continuat,  dicens, 
"  Ipsa  etiam  celeritas  desiderio  mora  est  ".3  Sed,  licet  secundum 
has  sentencias  et  consimiles  ad  omnia  beneficia  debemus  esse 
prompti  secundum  possibilitatem  nostram,  tamen  promptissimi 
debemus  esse  ad  beneficia  sapiencie  talia  communicanda  si 
possumus,  quia  excedit  omnia  alia :  et  facillime  possumus  hoc 
adimplere,  et  secundum  quod  ait  Jeronymus  in  epistola  de 
correctione  Psalterii,4  "  In  hoc  beneficio,  quanto  5  plus  solui- 
mus,  plus  debemus "  ;  propter  quod  in  libro  sapiencie  dicit 
autor  "quam  sine  fictione  didici,  et  sine  invidia  communico,  et 
honestatem  illius  non  abscondo".15  Alexander  quidem,  magnus 
Aristotelis  discipulus,  requirens  Dimidum  (?) 7  regem  Brag- 
manarum  de  communicacione  sapiencie  ait :  "  Libera  res  est 
communitas  sapiencie,  et  nesciens  pati  dispendium  cum  in 
alterum  participata  transfunditur ;  sicud  ex  vna  luce  si 
lumina  plura  succenderis,  nullum  dampnum  principali  materie 
generabis,  que  quidem  accipit  facultatem  plus  lucendi,  quotiens 
causas  invenit  plus  prestandi."  8  Insuper  tante  dignitatis  est 
sapiencia,  vt  non  communicata  pereat,  et  in  auaro  defificit  pos- 
sessore.  Et  Seneca  libro  primarum  Epistolarum  sexta  dicit 
epistola  :  "Gaudeo  aliquid  discere  vt  doceam;9  nec  me  vlla 
res  delectabit,  licet10  sit  eximia  et  salutaris,  quam  mihi  vni 
sciturus  sum.  Si  enim  quod  cum  hac  excepcione  detur  mihi 
sapiencia,  vt  illam  inclusam  teneam,  nec  enuntiem,  reiiciam  : 
nullius   enim    boni    sine    socio    iocunda    est    possessio".     Et 

1  De  Beneficiis.     For  "  gravius  "  S^neca  has  "  carius  ".        2  Jugurth.  lxiv.  6. 

3  R.  sceleritas.     Pub.  Syr.,  Sent.,  l.c,  173,  p.  n  (no  'ipsa'). 

4  There  is  a  spurious  letter  of  Jerome  to  Damasus,  de  Emendatione  Psalterii, 
printed  in  Migne's  Edition,  vol.  xxx.,  Ep.  47,  c.  294,  but  it  does  not  contain 
these  words. 

5  R.  quanta.  6  Sap.  vii.  13. 

7  Cf.  Opus  Tert.,  p.  12.  The  same  passage  is  quoted  in  the  fragment  of 
Bacon  published  by  Abbot  Gasquet  in  Eng.  Hist.  Review,  vol.  xii.,  p.  500, 
where  the  King's  name  is  Dindemus. 

8Cf.  Metaphys.  R.  Bacon,  ed.  Steele,  p.  2. 

9  Epp.  i.  6.     R  reads  "  gaude  addicere  ".  10  R.  set. 


28  ROGERI  BACON 

Boecius  in  prologo  libri  de  hypoteticis  syllogismis x  ait : 
"  Nullum  quidem  bonum  est  quod  non  pulcrius  elucescit,  si 
plurimorum  noticia  comprobetur."  Sapiencia  enim  abscondita, 
et  thesaurus  invisus,  que  est  vtilitas  in  vtrisque,2  quod  dicit 
Salamon,  nulla  penitus  invenitur. 

CAP.    II. — Capitulum  secundum  de  causis  generalibus  humano- 

rum  errorum. 

Set  nisi  cause  generales  et  speciales  humane  ignorantie 
et  erroris  euacuentur,  persuasio  vana  est.  Primo  igitur,  de 
malicia  et  infectione  venenosa  causarum  generalium  loquens, 
dico  quod  tria  sunt  vidende  veritatis  ofTendicula :  fragilis  et 
indigne  autoritatis  exempla,  consuetudinis  diuturnitas,  sensus 
multitudinis  inperite.  Primum  inducit  in  errorem,  secundum 
ligat,  tertium  confirmat ;  de  quorum  trium  reprobacione,  etsi 
omnes  sapientes  consentiant,  Seneca  tamen  libro  secundarum 
Epistolarum  prope  finem  colligit  hec  tria,  scilicet  egregia 
autoritate  condempnans.  Dicit  igitur,  "  Inter  causas  malorum 
nostrorum  est,  quod  viuimus  ad  exempla ;  nec  racione  con- 
ponimur,  set  consuetudine  adducimur  ;  quod,  si  pauci  facerent, 
nollemus  imitari  ;  cum  plures  facere  ceperint,  quia  frequencius, 
quasi  honestius  id  facimus ;  et  sic  apud  nos  recti  locum  tenet 
error  ubi  publicus  factus  est  ".3  Consimilem  sentenciam  ponit 
Marcus  Tullius  in  prologo  tertii  libri  Tusculanarum  questionum 
dicens,  "  Simul  atque  postquam  editi  in  lucem  susceptique 
sumus,  in  omni  continuo  prauitate,  et  summa  opinionis  per- 
uersitate  versamur,  vt  pene  a  lacte  nutricis  errorem  suxisse 
videamur :  cum  vero  parentibus  traditi  et  magistris  redditi 
sumus,  tunc  ita  variis  imbuimur  erroribus,  vt  vanitati  veritas 
et  opinioni  confirmate  ipsa  natura  cedat  ".4  Accedunt  etiam 
poete  [qui]  addiscuntur  leguntur  et  mentibus  nostris  longa 
consuetudine   inherescunt.     Cumque   accedunt,  quasi   quidem 

1  De  Hyp.  Syll.  i.  (Migne,  vol.  64,  c.  831).  2  Ecclus.  xli.  17. 

3  Epp.  xx.  123.  "  Adducimur  "  should  be  "  abducimur  "  and  there  are  other 
variations. 

4  Tusc.  Disp.  iii.  1,  §  2.  I  have  corrected  some  mere  blunders  of  transcrip- 
tion.  The  usual  text  reads  "  parentibus  redditi  et  magistris  traditi,"  omits 
'  postquam,'  and  has  other  trifling  variations. 


COMPENDIUM  STUDII  THEOLOGIE  29 

magister,  populus  et  omnis  vndique  ad  vicia  consentiens  mul- 
titudo,  tunc  plane  tanta  opinionum  inficimur  prauitate,  et  a 
natura  discedimus,  vt  nobis  inuidisse  videatur.  Ouanta  vero 
discrecione  examinanda  est  autoritas,  Aristoteles  primo  Ethice 
testatur  dicens,  "  Duobus  existentibus  amicis  Platone  et  veri- 
tate,  magis  consentiendum  est  veritati  quam  amicitie  Platonis  ".1 
Et  secunda  translacio  dicit,  "  Duobus  existentibus  amicis  sanc- 
tum  est  honorare  veritatem  ".  Similiter  in  vita  Aristotelis  legitur 
Plato  dixisse,  "  Amicus  est  Socrates  set  magis  amica  veritas  ." 
Eciam  idem  dixit  Aristoteles  de  Platone,  sicut  scribitur  in 
eadem.  Set  pauci  uolunt  examinare  dicta  suorum  magis- 
trorum,  quod  reprobat  Boetius  libro  de  disciplina  Scholarium 
dicens,  "  Miserrimi  ingenii  est  semper  inventis  vti,  et  nunquam 
inveniendis,  stultiusque  est  ma[f.  78,  #]gistratus  oracionibus 
confidere  omnino ;  sed  primo  credendum  est  [donec  videatur] 
quid  senciat,  postea  fingendum  est  eundem  in  dicendo  errasse, 
ut  sic  reperire  queat  quid  commisse  [objiciat]  sedulitati  ".2 
Tullius  eciam  in  Ortensio  tales  reprobat  euidenter,  dicens, 
"  Multi  primum  tenentur  astricti  opinionibus,  antequam  quid 
verum  sit  iudicare  pot:uerunt,  obsecuti  amico  cuidam,  aut 
alicuius  quem  audierunt  oracione  capti,  de  rebus  incognitis 
iudicant;  et  ad  quamcumque  disciplinam  quasi  tempestate 
delati,  tamquam  ad  saxum  inherescunt  ".3  Consuetudinem 
vero   causam    magnorum    errorum    et    periculosam    ostendit 

1  Eth.  Nic.  i.  4,  p.  iog6,  a,  14-16  (Lect.  vi.).  The  text  of  the  ordinary 
"  Antiqua  Translatio "  is  "videbitur  autem  utique  melius  esse  forsitan  et 
oportere  et  pro  salute  veritatis  et  familiaria  destruere  .  .  .  Ambobus  enim 
existentibus  amicis  sanctam  prehonorari  veritatem  ".  ('  Sanctam '  should  of 
course  be  '  sanctum  '.)  The  first  translation  of  which  Bacon  speaks  isdoubtless 
that  made  by  (or  under  the  direction  of)  Robert  Grosseteste,  Bishop  of  Lincoln. 
The  '  secunda  translatio  '  is  the  revised  translation  (severely  condemned  by  Roger 
Bacon,  Opp.  Ined.  ed.  Brewer,  pp.  471-72)  made  by  Gulielmus  de  Moerbeka, 
used  by  Thomas  Aquinas  and  printed  with  his  Commentary.  See  Jourdain, 
Recherches  critiques  sur  les  anciennes  traductions  latines  d'Aristote,  Paris  1S43, 
p.  59  sq.  p.  67  sq. 

2[Pseudo-]Boethius,  De  Disc.  Schol.  cap.  5.  I  have  inserted  the  bracketed 
words  from  Migne's  text.     Migne  reads  "  docendo  "  for  "  dicendo  ". 

:;The  passage,  as  Dr.  J.  S.  Reidkindly  informs  me,  isreallyfrom  Academica 
II,  §  8  (not  exact),  a  work  often  in  the  Middle  Ages  confused  with  the  Hortensius 
or  De  Philosophia.  R  inserts  '  quod  '  before  '  quamcumque '  and  reads  '  sexum  * 
for  '  saxum'. 


3o  ROGERI  BACON 

Ieremias  propheta,  dicens,  "  Numquid  potest  Ethiops  mutare 
pellem  suam,  aut  pardus  varietatem  suam :  sic  non  potest 
homo  benefacere  cum  dedicerit  male  "^1  Et  Salamon, 
"  Adolescens  iuxta  viam  suam,  cum  senuerit  non  recedet  ab 
ea  ".2  Et  Salustius  ait  in  [Iugurtino]  "  Ubi  adolescenciam 
habuerunt,  ibi  senectutem  agunt".3  Et  propter  hoc  dicit 
Aristoteles  secundo  Ethice  "  Non  parvum  differt  sic  vel  sic 
assuesci  a  iuventute,"  4  quia  decimo  Ethice  dicit  "  Non  enim 
possibile  est  vel  non  facile  que  ex  antiquo  consuetudinibus 
comprehensa  sermone  transmutare  ".5  Et  alia  translacio 
planius  dicit  "  Inpossibile  enim  aut  non  facile  mutare  per 
sermonem  eum,  qui  iam  induratus  est  moribus  antiquis  tem- 
pore  longo  "  ;  propter  quod  adiungit  quod  iuvenes  consueti  ad 
errores  non  possunt  castigari,  nisi  per  penas  a  legibus  consti- 
tutas.  Aristoteles  eciam  primo  Metaphysicorum  asserit  con- 
suetudinem  esse  causam  errorum,  dicens  "  Tu  potes  videre 
quanta  mala  facit  consuetudo  in  ciuitatibus,  nam  apologi  et 
fabule  magis  recipiuntur  quam  veritates  ".6  Et  ideo  Tullius 
primo  libro  questionum  dicit  "  Magni  animi  est  cogitacionem 
a  consuetudine  reducere  ".7  Horum  autem  omnium  que  per 
consuetudinem  inducuntur  causa  est  quod  consuetudo  est 
altera  natura  secundum  Aristotelem  libro  de  memoria  et 
reminiscentia.8  Hoc  enim  alterat  naturam  :  et  primo  generat 
naturam  corruptam,  quia  Ypocras  dicit  "  Sub  molli  culcitra 
iacere  non  consuetis  fatigat  naturam,"  et  postea  "  Placet  nature 
quando    continuata   est,    vt   quilibet    experitur    in    se    multis 

1  Jer.  xiii.  23.  2  Prov.  xxii.  6  ('  etiam '  omitted  after  '  suam '). 

zJug.  85,  §4i- 

4  Eth.  Nic.  ii.  1,  p.  1103,  b,  24-5  (Lect.  i.  ad  fin).  The  printed  text  has 
"  sic  vel  sic  ex  iuuene  confestim  assuesci ". 

5  Ibid.  x.  10,  p.  1179,  b,  17  (Lect.  14).  The  words  are  quoted  exactly  as 
they  stand  in  the  "  Antiqua  Translatio"  used  by  St.  Thomas,  except  that  R. 
reads  '  non  impossibile  est'  for  'non  enim  possibile '.  It  is  possible  that  'alia 
translatio'  should  be  '  antiqua'.     See  above,  p.  29,  note  1. 

6Met.  A,  Z\a.TTov  (i.e.  the  Medieval  Bk.  II.  Lect.  5),  3,  p.  995  a  3-6  (a  free 
paraphrase). 

7  "  Magni  autem  est  ingenii  .  .  .  cogitationem  ab  consuetudine  abducere." 
Disp.  Tusc.  i.,  16. 

8  De  Mem.  et  Rem.  2,  p.  452,  a,  27  (Lect.  6).  "  Tanquam  enim  natura  iam 
consuetudo  est." 


COMPENDIUM  STUDII  THEOLOGIE  31 

modis".  Sensum  vero  multitudinis  et  testimonium  multorum 
Aristoteles  l  ponit  primo  metaphysicorum  causam  nostrorum 
[errorum]  ubi  (?)  dicit  Commentator  quia  opposita  princi- 
piorum  cum  fuerint  famosa  magis  recipiuntur  quam  ipsa  prin- 
cipia.  Propter  quod  Sanctus  Iohannes  Chrysostomus  super 
Mattheum  dicit :  "  A  veritate  se  nudos  esse  professi  sunt,  qui  in 
multitudine  se  armauerunt.  Multi  vero  sunt  vocati  ad  veri- 
tatem  Dei,  pauci  vero  electi ".  Secundum  quod  Plato  dixit  in 
Timeo,  "  Intellectus  paucorum  est  ".2  Tullius  eciam  prologo 
libri  secundarum  questionum  egregie  loquitur,  dicens  "  Phil- 
osophia  paucis  est  contenta  iudicibus,  multitudinem  ipsam  con- 
sulto  fugiens,  quia  ipsi  suspecta  3  et  invisa  "  ;  et  in  ipso  libro 
secundarum  quemlibet  alloquitur  dicens,  "  Te  autem,  etsi  sis 
in  oculis  multitudinis,  tamen  eius  iudicio  stare  nolim,  nec 
quod  ipsa  putet  idem  putare  pulcherrimum/'  4  et  paulo  post 
"  Quoniam  etiam  laudabiliora  videntur  omnia,  que  sine  populo 
teste  fiunt".5  Et  Seneca  libro 6  de  vita  beata  dicit,  "  Nulla 
res 7  nos  maioribus  malis  inplicat,  quam  quod  ad  rumorem 
conponimur,  optima  rati  que  magno  assensu  recepta  sunt "  :  8 
et  post  pauca,  "  Non  ita  bene  cum  rebus  humanis  agitur, 
vt  meliora  pluribus  prepateant  "  ; 9  et  ideo  concludit  dicens, 
"  Queramus  ergo  quod  optime  factum  10  est,  et  non  [quod] 
usitatissimum,  non  quod  vulgo  interpreti  veritatis  pessimo 
probatum  sit "  ;  et  ideo  dicit  sacer  textus  ;  "  Noli  sequi  turbam 
ad  faciendum  malum,"  n  quasi  eius  proprium  sit,  vel  quod  de 
facili l2  inclinatur.  Cum  igitur  hee  sentencie  sanctorum  et  aliorum 
sapientum  insuper  alie  innumerabiles  reprobant  has  tres  causas 
errorum  humanorum,  nequeo  satis  admirari  quod  omnes  faciunt 

1  The  passage  intended  would  seem  to  be  Met.  I,  3,  p.  983,  b,  3  sq.  (Lect.  4). 
It  would  seem  that  Bacon's  "  opposita  "  should  be  "  apparentia  ".  Averroes  was 
of  course  in  the  Middle  Ages  habitually  referred  to  as  the  "  Commentator  ". 

2  Kal  tov  fxeu  ■ndvra  dvSpa  fnr^x^lv  <pareov,  vov  5e  Oeovs,  avdpwirctiv  5e  yevos 
(Zpaxv  ti.     Tim.  p.  52. 

3  So  O. :  R.  has  "  suscepta  ".    "  Ipsam  "  shouldbe  "  ipsa  ".    Tusc.  Disp.  ii.  1. 

4  Disp.  Tusc.  ii.  26.  5  lbid.  6  R.  libre. 

7  "  Nulla  res  "  repeated  in  R.  8  De  Vita  Beata,  cap.  1. 

9  Ibid.  cap.  2.     The  usual  text  has  '  placeant '. 

10  The  usual  text  of  Seneca  has  "  factu  ".  u  Ex.  xxiii.  2. 

12  Possibly  we  should  read  "  de  reota  via  "  (or  '  de  virtute  ')  "  facile  ". 


32  ROGERI  BACON 

hec  tria  argumenta  pessima  ad  eandem  conclusionem,  "  Hoc 
exemplificatum  est,"  "  Hoc  consuetum  est,"  "  Hoc  vulgatum 
est,  ergo  tenendum  est " :  cum  in  pluribus  oppositum  con- 
clusionis  potest  stare  cum  premissis,  et  directe  sequitur  ex 
eisdem.  Quod  per  experienciam  quilibet  potest  probare  in  se 
et  in  aliis  euidenter :  omnes  enim  scimus  a  puericia  vsque 
in  finem  vite,  quod  a  parentibus  et  a  magistris  et  sociis  et 
aliis  pro  vno  exemplo  bono  et  veraci  ac  perfecto  recipimus 
quasi  infinita  exempla  inperfecta,  falsa,  et  vana,  inferentia 
nobis  ineffabilia  damna  tam  in  studio  quam  in  vita.  Et  iterum 
nouimus  omnes  quod  que  ab  ineunte1  etate  traximus  in  con- 
suetudinem  facilius  retinemus,  et  libentius  mala  et  falsa  et 
vana :  et  in  pluribus  bona  et  vera  et  vtilia  negligentes. 
Scimus  eciam  quod  multitudo  humani  generis  semper  errauit 
tam  in  philosophia  quam  in  sapientia  diuina.  Nam  de  diuina 
patet,  quod  pauci  homines  respectu  totius  multitudinis  mundi 
receperunt  legem  Dei,  vt  patriarche,i  prophete,  et  alii  iusti  eciam, 
ita  vt  non  solum  multitudo  totius  generis  humani  rebellis 
fuerit 2  legi  diuine,  sed  wlgus  Judeorum  quibus  lex  data  fuit 
repugnabat  Deo,  sicud  sacra  scriptura  multipliciter  contestatur. 
Et  cum  per  predicationem  apostolica  ecclesia  congregata  est, 
pauci  remanserunt  in  fide  vera,  et  adhuc  pauci  sunt  respectu 
multitudinis  mundi,  scilicet  illi  qui  Romane  ecclesie  sunt  sub- 
iecti ;  tota  reliqua  multitudo  errat 3  ut  pagani,  ydolatri,  Iudei, 
Sarazeni,  Tartari,  heretici,  scismatici,  respectu  quorum  cultores 
veri  Christiane  fidei  sunt  valde  pauci  :  et,  si  isti  diuidantur  in 
paucitatem  et  multitudinem,  multitudo,  licet4  fidem  habeat, 
tamen  informis 5  est,  et  sine  rectis  operibus  mortua  secundum 
sanctum  Iacobum  6  comprobatur.  Pauci  enim  probant  fidem 
suam  in  viuendo  :  quasi  multitudo  Christianorum,  licet  con- 
fiteantur  se  nosse  Deum,  factis  tamen  negant,  vt  ait  Apostolus  ; 
et  hoc  videmus  occulta  fide.  Et  si  illos  qui  fide  et  operibus 
dignis  vigent  dividamus  in  multos  et  paucos,  ipsa  multitudo 
est  nimis  inperfecta,  et  viam  perfectionis  paucissimi  appre- 
hendunt.      Similiter  possumus  videre   in  philosophia.     Nam 

1  R.  ineunta  est.  2  R.  fuit.  3  R.  erat. 

4  R.  set.  5  R.  informi.  6  Ep.  Jac.  ii.,  17. 


COMPENDIUM  STUDII  THEOLOGIE  33 

testante     Iosepho    in    antiquitatibus    et    Aristotele    in    libro 
Secretorum,1  Deus  a  principio  et  lapsu  temporis  paucis  dedit 
veritatem  philosophie,  scilicet  aliquibus  patriarchis  et  prophetis 
et  quibusdam  aliis  Ebreis  iustis,  antequam  Latini  et  Greci  et 
alie  nationes  habuerunt  philosophie  principium  ;  post  quos,  vt 
ait  Aristoteles,  secuti  sunt  viri  qui  vocati  sunt  philosophi,  qui 
ab  Hebreis    receperunt    principia    scienciarum    et    arcium,  ac 
maxime!Greci,  quia  "  magis  fuimus  studiosi,"  connumerans  cum 
aliis  semetipsum  :    set  isti  fuerunt  paucissimi  respectu  totius 
humani  generis  :    et,   si  istos 2  diuidamus  in   multitudinem  et 
paucitatem,  soli  Parypathetici  Aristoteli  consentientes  reman- 
serunt  in  veritate  philosophie,  quia  Putagoricos  et  Platonicos  et 
Stoicos  invenit  errantes,  et  omnes  sectas  philosophantium,  et 
euacuauit  errores,  et  mille  volumina  scienciarum  conscripsit,  vt 
legitur  in  vita  sua.     Et  Aristoteles,  vt  ait  Tullius  in  topicis, 
4(  Admodum,  id  est  valde,  paucis,  notus  fuit."  3     Nam  secundum 
ipsum  Tullium  quinto  de  questionibus   Tusculanis   et   quinto 
Academicorum  libro  quindecim   successores   eius  reliquit,4  et 
cum   illis  petiit  exilium  vt  iret  in  perpetuas  peregrinaciones, 
nunquam    ad    propria    reuersurus,    quatinus    cum    illis    paucis 
vacaret  sapientie  ;  quia  hec  vita  magis  est  similis  vite  Dei  et 
angelorum.     Vitauit  igitur5  multitudinem,  et  cum  paucissimis 
philosophatus     est,     sciens     multitudinem     ineptam    [f.     79] 
sapientie,  vt  in  presentibus  efficaciter  est  ostensum.      Tarde 
vero     venit     aliquid     de     philosophia    Aristotelis    in    usum 
latinorum,  quia  naturalis  philosophia  eius  et  methaphysica  et 
commentaria   Auerroys   et   aliorum   similiter  hiis    temporibus 
nostris   translata   sunt  :   et  Parisius  excommunicabantur  ante 
annum  Domini   1237  propter  eternitatem  mundi  et  temporis, 
et  propter  librum  de  diuinacione  sompniorum,  qui  est  tertius 
de  sompno  et  vigilia  et  propter  multa  alia  erronee  translata.6 

1  There  is  a  passage  very  vaguely  resembling  this  quotation  in  the  section  of 
the  Secreta  Secretorum,  "  de  conservatione  sanitatis  "  (Paris,  1520,  f.  xvii.).  The 
passage  in  Josephus  alluded  to  seems  to  be  Contra  Apionem,  also  called  de  Anti- 
quitate  jfudoeomm,  ii.,  16  sq.  2  R.  istis.  s  Top.,  i.  3. 

4  R.  reliquid,  Dis.  Tusc,  v.  107  (misunderstood).  •"»  R.  inserts  Dei. 

6The  reading  of  the  physical  and  metaphysical  books  of  Aristotle  was 
forbidden  in  1215,  and  the  prohibition  renewed  in  1231  with  the  reservation  "  until 
VOL.  III.  3  -  - 


34  ROGERI  BACON 

Etiam  logicalia  fuerunt  tarde  recepta  et  lecta.  Nam  Beatus 
Edmundus  Cantuariefnsis]  Archiepiscopus  primus  legit  Oxonie 
librum  elencorum  temporibus  meis :  et  vidi  magistrum 
Hugonem,  qui  primo  legit  librum  posteriorum,  et  verbum1 
eius  conspexi.  Pauci  igitur  fuerunt,  qui  digni  habiti  sunt 
in  philosophia  predicta  Aristotelis,  respectu  multitudinis 
latinorum,  immo  paucissimi,  et  fere  nulli  vsque  in  hunc 
annum  Domini  I2g2m,  quod  in  sequentibus  capitulis  copio- 
sissime  et  euidentissime  patefiet.  Et  tardius  communicata 
est  Ethica  Aristotelis  et  nuper  lecta  a  magistris  et  raro :  atque 
tota  philosophia  reliqua  Aristotelis  in  mille  voluminibus  in 
quibus  omnes  scientias  tractauit  nondum  translata  est,  nec 
communicata  Latinis ;  et  ideo  fere  nihil  dignum  de  phil- 
osophia  Aristotelis  scitur  ;  et  vsque  nunc  fuerunt  tres,  qui  de 
illis  paucis  que  translata  sunt  potuerunt  iudicare  veraciter  ; 
,sicut  statim  multis  modis  efficacibus  probabitur  diligenter. 

[PARS  II.] 

PrOLOGUS.  Incipit  prologus  de  Compendio  studii  Theologice 
facultatis  [secundi  libri.f  Determinata  parte  prima  huius 
compendii  de  studio  Theologie  in  qua  investigaui  omnes  causas 
errorum  et  modos  errandi  tam  in  substancia  studii  quam  in 
modo,  vt  stabiliantur  cause  veraces  et  modi  ueri,  nunc  sequi- 
tur  pars  secunda  in  qua  volo  descendere  ad  ipsas  veritates 
certificandas,  et  ad  errores  vacuandos  in  particulari  et  in  propria 
disciplina. 

Quamvis  autem  principalis  occupacio  studii  theologorum 
deberet  esse  circa  textum  sacrum  sciendum  est,  ut  probatum  est 
multipliciter  in  priori  parte,  tamen  a  quinquaginta  annis 
theologi  principaliter  occupati  sunt  circa  questiones,  quod 
patet  omnibus  per  tractatus  et  summas,  et  honera  equorum 
a  multis  composita,  non  sic 3  circa  sacratissimum  textum  Dei : 

they  shall  have  been  examined  and  purged  from  all  heresy,"  but  not  long  after- 
wards  the  principal  i  Aristotelian  treatises  were  freely  lectured  on  at  Paris.  If 
1237  *s  not  a  mistake  for  1231,  it  would  seem  that  we  have  here  the  date  (hitherto 
not  fixed)  at  which  the  prohibition  ceased.  See  Rashdall,  Universities  of  Exirope 
in  the  Middle  Ages,  i.,  p.  357  sq. 

1 1  conjecture  "  librum  ".  2  Added  in  margin  by  the  same  hand. 

3  The  original  text  was  perhaps  "  sxut  oportet ". 


COMPENDIUM  STUDII  THEOLOGIE  35 

propter  quod  proniores  sunt  theologi  ad  recipiendum  tractatum 
de  questionibus,  quam  de  textu.  Et  ideo  volo  deseruire  eis, 
primo  in  his  que  magis  diligunt  ;  quoniam  prima  pars  pru- 
dentie  est,  eius  cui  loqueris  estimare  personam.  Set  Palladius 
libro  de  Agricultura  asserit  eleganter  : x  "  Ceterum  maior  pro- 
funditas  sapientie  et  magnificentia  sine  conparacione,  et  ideo 
maior  difficultas,  est  exponere  textum  quam  in  questionibus  "  : 
et  secundum  Aristotelem  nata  est  nobis  via  cognoscendi  a 
facilioribus  ad  difficiliora,  et  ab  humanis  ad  diuina :  humana 
dico,  quia  maior  pars  questionum  in  studio  theologorum  cum 
tota  disputacione  et  modis  soluendi  est 2  in  terminis  philosophie, 
vt  notum  est  omnibus  theologis  qui  exercitati  fuerunt  ad  plenum 
in  philosophicis,  antequam  veniebant  ad  theologiam.  Et  alia 
pars  questionum  in  vsu  theologorum  que  est  in  terminis  theo- 
logie,  vt  de  Beata  Trinitate  et  lapsu  primorum  parentum,  et  de 
gloriosa  Incarnatione,  et  de  peccatis,  et  virtutibus,  et  donis,  et 
sacramentis  et  de  desideriis 3  et  pena,  ventilatur  principaliter  per 
autoritates  et  raciones  et  soluciones  tractas  ex  philosophicis 
consideracionibus :  et  ideo  quasi  tota  occupacio  questionum  4 
theologorum  est  iam  philosophica  tam  in  substancia  quam  in 
modo.  Propositum  igitur  meum  est  tradere  omnia  philosophica 
speculatiua  que  sunt  in  vsu  theologorum,  et  multa  que  necessaria 
sunt  eis,  quorum  vsum  non  habent,  et  certificare  omnia  per 
ordinem  a  primis  ad  ultima  ;  et  tunc  5  que  pertinent  ad  vnam 
materiam  exponere  in  suo  loco,  vt,  cum  quasi  infinicies  pre 
multitudine  questionum  vna  et  eadem  res  requiratur,  secundum 
consideracionum  diuersitatem  et  contradictionum 6  eius  ex- 
quiram  omnia  que  sunt  in  vno  loco  ;  vt  quod  infinitis  question- 
ibus  variatur  vno  loco  istius  libri  reperiatur  :  verbi  gracia,  cum  in 
tota  disputacione  reali  requiratur  ratio  terminorum  et  proposi- 
tionum  et  argumentorum,  hoc  suo  loco  reperietur  quicquid  in 
tota  rerum  disputacione  exigitur.  Similiter,  cum  racio  specie- 
rum  et  virtutum,  que  fiunt  ab  agentibus  in  hoc  mundo,  requiratur, 

1  R.  elegatum.     I  cannot  find  the  passage,  which  looks  as  if  it  came  from  a 
commentary. 

2  R.  et.  3  R.  desideria. 

4  R.  gon.     I  suspect  that  Bacon  wrote,  "  hodiernorum  "  or  "  modernorum  ". 

5  R.  inserts  "  aut "  after  "  tunc  ".  6  R.  condiccionum. 


36  ROGERI  BACON 

siue  fiat  mencio  de  actione  diuina  siue  angelica,  siue  celestium 
in  inferiora  siue  inferiorum  ad  invicem,  siue  fiat  actio  in  sensum 
siue  in  intellectum,  et  universaliter  de  tota  cognicione  cognos- 
centium  et  Dei  et  angelorum  et  intellectus  humani  et  sensus,  hoc 
in  parte  determinata  huius  libri  invenietur  quod  in  locis  dispargi- 
tur  infinitis.  Et  intelligendum  est  de  omnibus  in  hunc  modum. 
Melius  enim  est  simul  in  vno  loco  omnia  reperire,  quam  per 
innumerabilia  diuerticula  partes  minimas  et  singulas  per- 
scrutari.  Ouoniam  vero  tota  diflficultas  disputacionis  circa 
reales  veritates  dependet  ex  terminis  et  oracionibus  et  argu- 
mentis,  et  summa  prolixitas  et  maximi  errores  hic  multi- 
plicantur,  et  vanitates  innumerabiles  et  indigne  theologicis 
occupacionibus,  ex  quibus  per  totum  corpus  realium  questionum 
accidit  corrupcio  infinita,  prima  distinctio  huius  tractatus  circa 
questiones  demonstrabit l  quid  verum,  quid  falsum,  quid  dignum 
vel  indignum,  quid  vanum,  quid  vtile  fuerit  iudicandum.  Hic 
autem  requiritur  potestas  metaphysice  vsque  ad  undecimum 
librum  de  substantiis  separatis,  et  logice,  quia  Aristoteles 
dicit  "de  eisdem  est  metaphysica  et  dyalectica,  set  differunt 
in  regimine  vite " ; 2  hoc  est  secundum  Auicennam  primo 
methaphysice  in  modo  non  in  re,3  quantum  ad  substanciam 
consideracionis  utrobique.  Nam  4  qui  bene  scit  metaphysicam 
videbit  quod  primus  liber  docet  invencionem  scienciarum  via 
sensus,  memorie,  et  experiencie  ;  quam  logica  in  fine  libri  pos- 
teriorum  docet,  et  in  principio  illius  libri  posteriorum  et  in 
secundo  multa  tanguntur  de  origine  sciencie,  et  in  aliis  libris 
logice  hec  metaphysice  consortia 5  satis  patent.  Secundus 
liber  metaphysice  continet  fundamenta  magna  logice  in  diuersis 
locis,  de  quibus  postea  fiet  mentio.  Tertius  liber  est  totus 
logicus,  sicut  liber  topicorum,  quia  in  illis  disputat  per  argu- 
menta  dialectica  positiones  philosophorum.  Quartus  liber 
communicat  valde  cum  logica  propter  diuisionem  entis  et 
vnius,  et  propter  declaracionem  huiusmodi  principiorum  logice 
"  de   quolibet    afifirmacio    vel    negacio    et    de    nullo    ambo ". 

1  R.  demonstrabitur.  2  Met.  iii.  2,  p.  1004,  b,  22-5  very  free  (iv.  Lect.  4). 

3Avery  loose  representation  of  Avicenna,  Met.  i.,  cap.  2. 

4  R.  reads  "  falsam  "  for  "  nam  ".  5  R.  hc  mc  consoria  . 


COMPENDIUM  STUDII  THEOLOGIE  37 

Quintus  liber  totus  est  logicalis,  quia  ibi  distinguuntur  voca- 
bula,  vt  de  modis  per  se,  et  aliis  que  sunt  communia  logice  et 
metaphysice.  Sextus  liber  est  de  vero  et  falso,  et  de  veritate 
proposicionum  de  futuro,  et  de  ente  per  accidens,  que  sunt 
logicalia.  Septimus  et  octauus  sunt  principaliter  de  diffini- 
cione,  de  qua  docetur  sexto  topicorum  et  libro  posteriorum. 
Nonus  liber  est  de  potencia  passiua  et  actiua,  et  de  potencia 
racionali  et  irracionali,  de  quibus  docetur  fine  libri  peryermenias. 
Decimus  explicat  diuisionem  entis  et  vnius,  et  quatuor  genera 
opposicionum,  de  quibus  in  predicamentis  docetur.  Hoc  ideo 
dixi  ut  aduertatur  quod  metaphysica  in  decem  libris  eadem 
tractat  secundum  Aristotelem  et  Auicennam  in  substantia  que 
logica,  licet  in  modo  differat.  Et  licet  Aristoteles  in  secundo  et 
septimo,  et  alibi  aliqua  tangat  de  principiis  et  causis  rerum 
et  scientiarum,  tamen  hoc  facit  per  argumenta  dialectica, 
quod  dialectica  ad  omnium  methodorum  (sic)  viam  habet,  vt 
Aristoteles x  dicit  in  topicis.  Quoniam  vero  breuitati  quantum 
possibile  est  semper  insistendum  est,  docente  Oracio, 
"  Item  quid  precipies  esto  breuis  ;  vt  cito  dicta 

Percipiant  animi  dociles  teneantque  fideles  ; 

Omne  superuacuum  de  pleno  pectore  manat,"  2 
non  oportet  primo  ventilare  problemata  [f.  79,  U\  cum  magna 
ostentacione,  nec  corpus  problematum  cuiuslibet  per  argumenta 
ad  vtramque  partem  distendere :  set,  ubi  plane  declaratur 
veritas,  nec  indiget  contradictione,  cesset  multiplicatio  cauil- 
lacionum  inutilium :  et  ubi  propter  difficultatem  requiritur 
obuiacio  iusta  exposita  veritate  per  suas  raciones,  statim 
signentur  obicienda  in  contrarium  et  soluantur,3  quia  longe 
melius  sic  iudico  procedere,  eo  quod  exposita  veritate  suffici- 
enter,  multa  sophismata  inutilia  excluduntur ;  vt  sufficiat  reci- 
tare  ea  que  vim  habent,  et  breuiter  dissolvantur.  Quia  vero  hic 
modus  non  seruatur  in  scriptis,  detestanda  superfluitas  cumu- 
latur ;  et,  quoniam  hii  qui  virtutum  nominum  sunt  ignari  sepe 
par[a]logizantur  secundum  Aristotelem  in  Elenchis 4  et  paruus 

1  Top.,  i.  2,  p.  101,  a,  36.  2Ars  Poeiica,  335-37.  :!  R-  solvatur. 

4Soph.  Elench.,  i.  p.  161,  a,  17.       (Virtutum  means  4i  meinings  ".)     It  is 
difficult  to  say  what  is  the  passage  referred  to  as  being  in  chap.  3. 


38  ROGERI  BACON 

error  in  principio  est  magnus  in  fine  secundum  eundem  primo 
capitulo  et  tertio,  atque  magna  pars  errorum  circa  oraciones  et 
argumenta  oritur  ex  malo  intellectu  terminorum  ut  patebit, 
oportet  secundum  doctrinam  Boetii  libro  de  disciplina  Scolarium 
in  primis  tradi 2  cognicionem  integram  terminorum :  nam  qui 
minima  spernit  paulatim  decidet  secundum  Ecclesiasticum 
190  capitulo.2  Et  cum  multa  sint  consideranda  circa  terminos, 
primum  estimo  consideracionem  de  significacione 3  terminorum. 

Cap.  I. — Capitulum  [primum~\  igitur  est^  de  ratione  significandi 

generali} 

Ad  concipiendam  igitur  veritatem  signorum  oportet  pre_ 
mittere  racionem  signorum,  quia  aliter  nichil  dignum  nec 
certum  potest  sciri  de  significacione  dictionum  et  vocum.  Et, 
licet  antequam  vidi  librum  Beati  Augustini  de  doctrina  Chris- 
tiana,  cecidi  per  studium  proprie  inventionis  in  diuisionem  sig- 
norum,  quam  postea  inueni  in  principio  secundi  libri  de  doctrina 
Christiana,  dico  eius  autoritate,6  licet  explico  dicta  eius  racione  et 
exemplis,  quod  signum  secundum  [eum]  est  a  natura  vel  datum7 
ab  anima.  Signum  vero  naturale  oportet  quod  sit  duobus  modis 
vel  ex  concomitancia  naturali  respectu  sui  signati,  vel  ex  figura- 
cione  signi  ad  signatum,  per  quam  potest  naturaliter  representare 
signatum.  Primus  modus  variatur  per  concomitanciam  8  siue 
illacionem  et  consequenciam  naturalem  vel  probabilem.  Sig- 
num  vero  quod  representat  signatum  per  illacionem  seu  conse- 
quenciam  naturalem  et  necessariam  potest  esse  respectu  preteriti 
signati  vt  "  habet  lac,  ergo  peperit "  ;  vel  respectu  presentis,  vt 
"  habet  extremitates  magnas,  ergo  est  fortis  "  ;  [vel]  respectu 
futuri,  vt  "  aurora  est  signum  ortus  solis  cito  venturi ".  Si  vero 
sit  signum  naturale  per  consequenciam  probabilem,  tunc  potest 
esse  respectu  preteriti,  vt  "  terra  est  madida,  ergo  pluit";  vel 
respectu  presentis,  vt  "  est  mater,  ergo  diligit "  ;  vel  respectu 
futuri,  ut  est  "  rubedo  in  sero  est  signum  serenitatis  in  crastino," 
et  "  rubedo  in  mane  est  signum  pluvie  in  illa  die  "  ;  et  sic  univer- 

1  R.  tradidi,  De  Disc.  Schol.  cap.  1.  2Ecclus.  xix.,  1  (read  "modica"). 

3  R.  significatis.  4  R.  dest.         5  We  should  possibly  read  "  in  generali  ". 

6  De  doctrina  Christ,  ii.  cap.  2.  7  R.  dut.  s  MS.  concomitatiuam. 


COMPENDIUM  STUDII  THEOLOGIE  39 

saliter  currit  locus  a  communiter  accidentibus.  Secundus 
modus  signi  naturalis  est  quod  representat  per  configura- 
cionem  et  expressionem  similitudinis,  vt  vestigia  rerum  et 
ymagines,  et  ea  que  aliis  sunt  similia,  vt  vestigium  pedis  in 
niue  significat  illud  cuius  est,  et  ymago  Nicholay  vel  alterius, 
et  filius  similis  patri  est  signum  quod  genitus  est  ab  eo.  Et  sic 
omnia  artificialia  representant  artem  in  mente  artificis.  Set 
objicitur ;  signum  differt  a  causa  et  effectu,  ut  habere  magnas 
extremitates  nec  est  causa  fortitudinis  nec  effectus,  et  ideo 
dicitur  ab  Aristotele  signum  ;  scilicet,  habere  lac  est  signum 
partus,  non  causa  nec  effectus  et  sic  de  aliis  ;  ergo  cum  arti- 
ficialia  sint  opera  l  artis  et  effectus,  non  erunt  signa.  Et  dicen- 
dum  quod  artificiale  et  est  factum  et  opus  artis,  et  signum  ;  in 
quantum  est  opus,  sic  est  effectus  ;  in  quantum  vero  configuratur 
arti  et  conformatur,  sic  est  signum  representans.  Vnde  eadem 
res  potest  habere  diuersas  raciones,  et  sic  diuersimode  nominari. 
Secundus  modus  principalis  signi  est  signum  datum  ab  anima, 
et  hoc  est  duplex  ;  vnum  est  quod  dicitur  naturaliter  significare 
apud  Aristotelem,  vt  latratus  canum,  gemitus  infirmorum,  aliud 
ad  placitum  et  per  inposicionem  voluntariam,  ut  partes  oracionis. 
Sed  obicitur  quod  sic  latratus  canis  et  huiusmodi  erunt  signa 
naturalia  pluribus  modis.  Et  dicendum  quod  aliter  sumitur  hic 
natura  quam  prius,  quia  signum  naturale  priori  modo  dicebatur 
a  natura  que  est  rei  essencia  inferens  naturaliter  secundum  pro- 
babiliter  suum  signatum,  vel  figurata  ei.2  Sic  enim  essencia  rei 
dicitur  natura  secundum  Boetium  libro  de  duabus  naturis  : 3  sic 
hic  sumitur  natura  pro  virtute  dante  racionem  significandi  sine 
deliberacione.  Distinguendum,4  secundum  quod  Aristoteles 
secundo  Physicorum  diuidit,  agens  5  in  naturam  et  intellectum 
agentem  ex  proposito  et  deliberacione.  Si  ad  hoc  curialiter 
objiciatur  quod  artifex  operatur  ymagines  et  cetera  artificialia 
per  intellectum  agentem  ex  deliberacione  et  proposito,  ergo 
erunt  signa  data  ab  anima  agente  per  deliberacionem  ;  dicendum 
quod,  in  quantum  sunt  opera,  sic  sunt  facta  ab  anima  ex  pro- 

1  R.  opus.  2  I  suspect  that  these  words  should  be  "  sicut  figurata  arti ". 

?De  Persona  et  duabns  naturis,  cap.  iv.  ad  init,  ed.  Migne,  c.  1345. 
4  R.  Dce  (?).         "  Phys.  ii.  1  et  passim. 


40  ROGERI  BACON 

posito  et  deliberacione ;  set,  in  quantum  sunt  signa,  sic  dividun- 
tur  naturalia  ab  eorum  essencia  configurata  arti.  Si  dicatur 
quod  potest  statuere,  et  statuit  pro  signis,  vt  vult  ex  deliberacione 
quod  talis  ymago  sit  Nicholay,  et  talis  alterius  sancti ;  concedo 
quod  tunc  est  signum,  [set  signum]  dividitur  vno  modo  naturale 
ab  essencia  configurata  arti,1  alio  modo  ad  placitum  et  per  in- 
posicionem.  Hec  sunt  signa  naturalia,  ut  latratus  canis  signifl- 
cat  iram,  [que]  dici  possunt  esse  naturalia  a  natura  specifica  que 
est  communis  omnibus  individuis  vnius  speciei,  postquam  oper- 
acio  speciei  conuenit  naturaliter  individuis :  sic  enim  sumitur 
natura  in  quinto  Ethice  2  ab  Aristotele,  et  sic  est  de  vocibus 
omnium  brutorum,  quod  sic  significant  naturaliter,  et  multe 
voces  hominum  ;  et  universaliter  verus  gemitus  et  naturalis  non 
fictus  significat  dolorem  in  omni  homine,  et  multa  alia  similiter 
naturaliter  significant,  que  possunt  fieri  etiam  ab  intellectu  in 
quantum  naturaliter  agit  et  sine  proposito  deliberandi.3 
Beatus  tamen  Augustinus  libro  memorato  dubitat,4  an  huius- 
modi  voces  animalium  fiant  cum  ali[qu]a  intencione  anime, 
sed  mihi  videtur  quod  ex  intencione  fiant :  quia  animalia  in 
aliam  vocem  proferunt[ur]  in  vno  casu,  [in]  aliam  in  alio ;  vt 
gallina,  cum  docet  pullos  cauere  a  milvo,5  profert  aliam  vocem 
quam  quando  6  invitat  eos  ad  escam.  Non  solum  uero  anima 
sensitiua  facit  et  dat  signa,  et  voces  naturaliter  significantes, 
set  anima  intellectiua  que  proferuntur  sine  deliberacione,  set 
quodam  instinctu  naturali ;  et  sic  fiunt  voces  gaudii  et  letitie, 
et  doloris  et  spei  et  timoris,  tanquam  subito  ex  naturali  in- 
stinctu  sine  deliberacione.  Set  hec  consideracio  multum 
attendenda  est  in  originali  peccato,  et  in  primis  motibus  aliorum 
peccatorum  qui  motus  precedunt  omnem  deliberacionem  :  et 
similiter  de  motu 7  infra  vel  ante  deliberacionem  plenam. 

Ex  incidenti  volo  arguere,  non  dare  sententiam  contra 
opinionem  magistri  sententiarum  et  aliorum,  qui  estimant 8 
peccatum  originale  fieri  ex  maculacione  anime  per  carnem 
corruptam  ex  peccato  primorum  parentum,  et  ponunt  exemplum 

*  R.  alii.  2  MSS.  ente.     Eth.  Nic.  v.  10,  b,  25  sq.  [lect.  12]  (?). 

3  MSS.  deliberanti.  4  l.c.  ii.  cap.  3.  5  R.  muluo. 

s  R.  ante.  "'  MSS.  mora.         8  R.  est  iniuuat.    Cf.  Sent,  ii.,  Dist.  xxxi.,  3. 


COMPENDIUM  STUDII  THEOLOGIE  41 

de  pomo   proiecto   in    lutum,   quod   maculatur   ex  contagina- 
cione   luti.     Si   in  anima  sit  ex  vnione  cum  carne  maculata,1 
esset  macula  sue  substantie,  et  sui  exterioris,  non  sue  volun- 
tatis :  set   omne   peccatum   est  voluntarium.     Constat   eciam, 
quod  corrupcio  quam  traxit  caro  ex  primis  parentibus  non  est 
peccatum,   quia   caro   non   est  subiectum  peccati,   et   ideo   ex 
proprietate  corrupcionis  ipsius  carnis  non  sit  macula  peccati, 
nec  uoluntatis,  set  substantie  anime 2  cui  caro  vnitur  sicut  patet 3 
per   simile  quod   dicunt   de   luto.     Ex  quo   vlterius   arguitur, 
quod  peccatum  originale  videtur  fieri  ex  motu  pure  voluntatis. 
Si  igitur  non  fiat  per  deliberacionem  voluntatis,  fiet  ex  motu 
naturali  voluntatis  in  ventre  matris,  cum  vnitur  carni,  ante  de- 
liberacionem  ;  quia  constat  quod  anima  embrionis  non  deliberat, 
nec  etiam  in  natiuitate,  nec  cito  post  natiuitatem.     Ad  oppo- 
situm  est,  quod  peccatum  originale  est  mortale,  et  hinc  4  videtur 
quod  motus  naturalis  sit  mortalis  ;  tunc  enim  vid[f.  8o]eretur, 
quod    motus   omnis   voluntatis    in    hominibus   naturalis    esset 
peccatum  mortale,  quod  non  conceditur.     Sic  igitur  arguo  ad 
vtramque  partem  propter  motus  naturales  anime  intellectiue. 
Set  determinari  non  potest  sentencia  hic,  cum  difificillime  ques- 
tiones  sint  de  peccato  originali  et  motibus  naturalibus  anime 
rationalis,  qui  magis  ad  tertium  tractatum  pertinent,  qui  erit 
de  pure  theologicis.     In  hoc  quidem  secundo  tractatu  explicabo 
solum  principaliter  philosophica  que  sunt  in  vsu  questionum 
sumptarum  ex  philosophia,  licet  in  unico  materialiter,5  quomodo 
hec  que  tractabo  valeant  ad  puras  theologicas  questiones.    Habet 
autem  anima  racionalis  signa  ex  deliberacione  facta  et  a  pro- 
posito,  et  ab  Aristotele  dicuntur  signa  ad  placitum  ; (i  yt  voces 
que  sunt  partes  oracionis,  et  ipsa  oracio,  et  argumenta  et  nar- 
raciones,   et  similiter  nutus  mutorum  et  signa  monachorum  ; 
set  tamen  de  partibus   oracionis  distinguendum,  quod   omnia 

1  R.  macularetur. 

-The  argument  requires,  and  no  doubt  Bacon  wrote,  "  nec  substantie  anime 
.,   .  .  set  voluntatis  ". 

3  R.  ti :  "patet"  repeated. 

4  R.  here  and  in  teveral  places  below  seems  to  have  "  nunc  ". 

5  Mr.  Little  suggests  '  indico  '  for  '  in  unico  '. 
G  De  hiterp.  2,  p.  i6a,  19  (lect.  4). 


42  ROGERI  BACON 

preter  interieccionem  significant  ex  pura  deliberacione  et  per- 
fecta.  Interiectio  vero  non  significat  ex  perfecta  deliberacione, 
quia  significat  conceptum  ex  aliqua  deliberacione,  sed  tamen 
per  modum  affectus,  non  per  modum  conceptus,  sicut  eciam 
voces  interiectionum  inperfecte  sunt  et  abscondite.  Sic  igitur 
per  viam  certe  consideracionis,  et  narratione[m]  pure  veritatis 
expresse  sufficienter  per  autoritatem  et  exempla,  cui  nescio 
contradicere,  patet  intencio  sine  superfluitate  sophismatum  ad 
vtramque  partem ;  solum  inducens  et  soluens  quasdam  obiecti- 
ones  ;  quarum  soluciones  necessarie  fuerunt,  aliter  enim  fecissem 
magnum  tractatum  si  ad  vtramque  partem  singulorum  proces- 
sissem. 

Cap.  II. — Capituluni  secundum  de  significacione  vocis  in 
particulari  quoad  quatuor :  an  scilicet  vox  ante  inposicionem 
significet  aliquid :  secundo  an  sibi  possit  inponi  et  significare  se 
ipsum  :  tertio  quomodo  inponitur  rebus  extra  animam  :  [quartoj 
quid  significat. 

Circa  significata  vocis  in  speciali  multa  consideranda  sunt, 
et  primo  iuxta  sentenciam  predictam  "  que  spernit  minima 
paulatim  tendit  ad  ima  " *  exponam  tria  minima,  que  tamen  2 
multum  valent  ad  sequencia.  Et  primum  est  an  ante  in- 
posicionem  vox  significet  aliquid.  Quod  sic  probo ;  quia  vox 
prolata  habet  speciem  suam  in  anima  proferentis,  que  conse- 
quitur  ad  eam  consequencia  naturali,  ergo  significatiua  erit  3 
primo  modo  signi  naturalis.  Item  conformatur  arti  4  et  con- 
figuratur  ;  ergo  secundo  modo  signi  naturalis  significat ;  et 
[hec]  concedenda  sunt.  Si  vero  objiciatur  quod  signum  differt 
a  causa  et  effectu,  et  alia  est  racio  signi  et  cause  et  efifectus, 
et  vox  est  efTectus  proferentis,  ergo  non  erit  signum  ;  solucio 
patet  ex  predictis,  quia  idem  potest  esse  signum  et  effectus- 
diuersimode.  In  quantum  enim  vox  infert  suam  speciem 
naturali  consequencia,  vel  configuratur  arti,  est  signum  ;  set  in 
quantum  est  opus  proferentis,  sic  est  effectus.  Set  secundo 
queritur  an  aliter  significet  quam  sic  ante  inpositionenu 
Dicendum  est  quod  non.      Si  vero  caute  obiciatur,  quod  vere 

1  Ecclus.  xix.,  i  (loosely,  cf.  p.  38).  2  R.  tm.  3  So  O.     R.  eam. 

4MSS.  ei. 


COMPENDIUM  STUDII  THEOLOGIE  43 

potest  dici  quod  "  buba  est  buba,"  et  nulla  oracio  est  verior  illa 
in  qua  idem  de  se  predicatur,  ergo  est  pars  oracionis,  et  ita 
significat  ;  similiter,  cum  dicitur  "buba  est  vox,"  item  hec  vox 
buba  ante  inpositionem  non  considerata  significacione  naturali 
aut  est  vox  significatiua  aut  non  significatiua  :  de  quolibet  enim 
afifirmacio  vel  negacio.  Si  buba  est  vox  significatiua,  habetur 
propositum.  Si  non,  hec  oracio  erit  vera  "Buba  est  vox  non 
significatiua,"  ergo  hec  oracio  est  significatiua ;  ergo  partes 
omnes  eius  significant.  Dicendum  quod  hec  vocum  congeries 
non  facit1  oracionem  significatiuam  set  nichil  significat ;  quia 
prima  pars  huius  sermonis,  scilicet  "  buba,"  est  vox  non 
significatiua  ante  imposicionem.  Ergo  tota  oracio  est  non 
significatiua  ab  vna  parte  non  significatiua  :  sicud  si  scribantur 
hee  due  dictiones  "  est,"  et  "  vox,"  et  preponatur  eis  "  lapis  " 
vel  "  lignum  "  vel  "  pomum  "  in  eodem  pergameno,  in  quo  illa 
duo  vocabula  sequuntur,  tota  congeries  posita  in  pergameno 
nihil  significaret.  Sic  nec  cum  hec  vox  "  buba  "  scribitur2  vel 
dicitur  cum  hoc  verbo  "  est,"  et  cum  hac  dictione,  vox  erit 
oracio  significatiua.  Et  per  hoc  patet  aliud  ;  quod,  cum  dicitur 
buba  ante  inpositionem,  aut  est  vox  significatiua  aut  non 
significatiua,  de  quolibet  [enim]  aflfirmaciop  vel  negacio.  Dico 
quod  non  est  hic  afifirmacio  vel  negacio,  nec  alia  oracio  signifi- 
catiua,  nec  veritas  nec  falsitas,  sed  congeries  vocum  ad  invicem 
non  significatiuarum  :  ab  vna  enim  parte  non  significatiua  est 
tota  congeries  vocum  hec  non  significatiua.  Quod  non  possint 
tales  orationes  esse  vere  et  significatiue,  non  potest  fieri,  nisi 
post  inpositionem  huius  [vocis  3]  buba  sibi  ipsi. 

Et  tertio  4  queritur  an  vox  potest  sibi  ipsi  inponi,  ut  fiat 
significatiua  et  pars  oracionis  significatiue.  Ouod  sic  conceden- 
dum  est :  voces  sunt  ad  placitum  instituentis  ;  ergo  possunt 
inponi  sibi  sicut  aliis.  Item  dicit  Aristoteles  primo  Elencorum 
quod  album  et  res  et  nomen  est,5  volens  quod  nomen  et  album 
potest  significare  res  et  ipsas  voces.  Item  Augustinus  in  dia- 
lectica  sua  dicit  quod  hec  oratio  potest  esse  vera  "  Tullius  est 

1  So  O.     R.  faciunt.  2  R.  scribatur.  :!  So  O.     Not  in  R. 

4  This  is  really  the  second  question.  s  Soph.  Elench.  6,  p.  168,  b,  30  (?) 


44  ROGERI  BACON 

pes  dactilicus  "  ; *  ergo  partes  eius  oracionis  sunt  significatiue  ; 
ergo  Tullius  significat  ibi  aliquid.  Set  nichil  potest  significare 
nisi  vocem  habentem  longam  vnam  et  duas  breues  ;  ergo  potest 
significare  se.  Si  obiciatur,  quod  signum  est  quod  se  offert 
sensui,  aliud  relinquens  intellectui,  vt  communiter  affirmatur, 
ergo  vox  non  significabit  se  set  aliud  ;  iterum,  panis  in  fenestra 
non  est  signum  substantie  panis,  set  in  quantum  venalis,  et  ideo 
seruatur  alietas  signi  a  significato,  ergo  vox  non  significabit 
se  ipsam,  nisi  sub  alia  racione,  quam  non  contingit  dare,  ut 
videtur;  ad  hoc  dicendum  quod  alietas  in  substantia  non 
requiritur  hic,  set  in  modo  et  condicione,  et  hoc  sufficit,  sicut 
dictum  est  de  pane,  quod  significat  se  in  quantum  venalis  est, 
et  non  secundum  se  absolute.  Vnde  vox  considerata  vt  sensi- 
biliter  prolata  vel  audita  est  significatiua.  Vt  vero  concipitur 
ab  intellectu  per  speciem  suam,  potest  ex  libertate  intellectus 
fieri  nomen  sui  et  [sibi 2]  inponi  :  et  sic  sub  alia  proprietate 
est  signum  et  signatum. 

Set  quartum  non  est  de  minimis,  set  quasi  de  illis  que 
maximam  habent  prolixitatem  et  contrarietatem  opinionum  ; 
scilicet,  postquam  vox  inposita  est  rei  alicui  extra  animam, 
quid  per  vim  3  inpositionis  significet  principaliter  :  et  statim 
do  sententiam  levi  et  plana  racione,  cui  nullus  prudens  potest 
contradicere.  Dico  ergo  quod  vox  inposita  ad  significan- 
dam  rem  extra  animam  significat  solum  eam  rem  secundum 
racionem  inposicionis  :  nam  non  recipit  sic  racionem  nominis 
et  signi  nisi  propter  inposicionem  factam  tali  rei,  qua  propter 
solum  significabit  rem  illam  cui  inponitur,  quantum  est  de 
proprietate  inposicionis.  Si  obiciatur  secundum  Aristotelem 
quod  voces  sunt  note  passionum 4  que  sunt  in  anima,  et 
hee  passiones  sunt  species  rerum,  et  habitus  cognitiui,  et  non 
res  extra,  ergo  uox  significabit  tales  passiones  ;  dicendum 
est  quod  vox  inposita  rei  non  habet  conparacionem  ad  speciem 
et  habitum,  nisi  quia  inponitur  rei  ;  nec  racionem  nominis 
habet  nisi  propter  inpositionem  ;  set  non  inponitur  speciei 
nec  habitui,  set  solum  rei,  et  ideo  secundum  hanc  racionem 

1  Dialect.  cap.  10.  2  Inserted  in  O.  3  R.  viam. 

4  De  Interp.  i,  p.  16,  a,  6-7  (Lect.  2). 


COMPENDIUM  STUDII  THEOLOGIE  45 

nominis  non  significabit  ea  que  sunt  in  anima  :  set  quia 
species  rei  et  habitus  cognitiuus  de  re  sequuntur  naturali  conse- 
quencia  ad  rem  et  nomen  rei,  eo  quod  res  non  potest  intelligi 
sine  illis,  nec  nomen  reciperet  nisi  intelligeretur  ;  ideo  vox  rei 
inposita  conparatur  ad  speciem  et  habitum,  sicud  vox  signifi- 
catiua  naturaliter,  et  primo  modo  signi  naturalis,  non  sub  racione 
nominis  que  est  vox  significatiua  ad  placitum.  Et  sic  soluitur 
quod  Boytius  dicit  in  commentario  super  hunc  locum,  scilicet 
quod  vox  significat  speciem  rei  in  anima,1  set  non  per  inposi- 
tionem,  set  primo  modo,  et  ideo  illud  quod  dicit  prius  ;  "  Quid 
est  aliud  esse  partem  oracionis,  nisi  mentis  conceptum  signifi- 
care,"  et  pars  oracionis  significat  ad  placitum  et  per  inposi- 
tionem  :  Dicendum  quod  ibi  non  accipit  mentis  conceptum  qui 
est  habitus  cognitiuus,  set  mentis  [f.  80,  b]  conceptum,  id  est  rem 
conceptam  a  mente.  Cum  autem  dicit  Aristoteles  septimo 
Metaphysice,  quod  domus  in  anima  est  causa  domus  extra,2 
et  ita  hoc  nomen  "  domus "  significat  aliquid  in  anima  et 
per  inpositionem,  quia  est  pars  oracionis,  et  subiectum  in 
oracione  et  proposicione ;  dicendum  quod  sic  hoc  nomen 
domus  in  substantivo  significat  speciem  domus  in  anima  per 
inpositionem  et  ad  placitum,  set  equiuoce  et  noua  inpositione 
quam  facit 3  mens  ad  placitum,  sicud  inponit  vocem  rei 
extra.  Set  per  vnicam  inpositionem  factam  rei  extra  num- 
quam  fieret  domus  subiectum  in  oracione  tali,  nisi  iterum 
inponatur  speciei  domus  in  anima.  Cum  vero  dicat  Augustinus 
libro  de  Magistro,  quod  hec  dictio  Nichil  significat  afifectum 
animi,4  quia  nullam  [rem]  potest  significare  extra  animam  ut 
dicit,  dicendum  est  quod  inponitur  non  enti  secundum  quod 
nos  intelligimus  non  ens  per  prenomen  entis,  quia  quod  bene 
possumus  facere,  et  sic  inpositum  est  hoc  nomen  nichil,  et  est 
suflficienter  loco  reali  extra  animam  quantum  ad  intellectum 
inponentem,  et  quantum  ad  inpositionem.  Vnde  cum  dicit 
quod  significat  affectum  uel  affectionem,  sumit  afifectum  pro 

*De  Int.  I.  Lib.  i.  (Migne,  T.  LXIV.  c.  297).  According  to  Migne's  text 
4  speciem  '  should  be  '  similitudinem '. 

2This  seems  to  be  a  generalized  summary  of  lib.  vi.  cap.  7,  especially  p. 
1032,  b,  1-13  (vii.,  Lect.  6). 

3  So  O.     R.  fuit.  4  De  Magistro,  cap.  ii. 


46  ROGERI  BACON 

re  affectata  a  voluntate  inponente,  sicut  expositum  est  illud 
Prisciani,1  quod  pars  oracionis  significat  conceptum  mentis.  Et 
si  dicatur  quod  cum  non  ens  non  potest  esse  nisi  in  concepcione 
et  cognicione  intellectus,  tunc  erit  conceptus  mentis,  et 
dicendum  est,  quod  non  oportet,  quia  esse  in  consideracione 
et  concepcione  intellectus  potest  esse  dupliciter  vel  vt  species 
et  habitus  intelligendi  in  ipso  intellectu  existentes  sicud 
accidentia  in  subiecto  vel  [ut]  res  prout  est  actu  concepta 
et  considerata.  Sicut  enim  quodam  modo  est  in  intellectu,  et 
sic  non  est  solum  ens,  set  non  ens  potest  intelligi  et  esse  in 
cognicione  et  concepcione  mentis  :  set  que  sunt  illo  modo 
primo  in  cognicione  intellectus,  sunt  species  et  intellectus  : 
que  secundo  modo  sunt  intelligibilia,  siue  ens  siue  non  ens. 

CAP  III. — Capitulum  tertium  de  connotatis  [et  cointellectis per 
res  quibus  nomina  imponuntur]} 

Deinde  diligenter  considerandum  est  vlterius,  quod  nomen 
inpositum  alicui  rei  soli  extra  animam,  potest  multa  simul 
significare  extra  animam,  et  hec  vocantur  in  philosophia  coin- 
tellecta,  et  apud  theologos  connotata.  Omne  enim  quod  naturali 
et  necessaria  consequencia  sequitur  ad  nomen  alicuius,  cointel- 
ligitur  et  connotatur  in  eo,  quia  aliter  non  sequeretur  ad  ipsum 
necessario,  vt  "  creatura,  ergo  Creator"  et  "  Creator,  ergo  Deus  " 
quia  solus  Deus  creat.  Et  omne  accidens  proprium  connotat 
suum  subiectum,  ut  "risibile,  ergo  homo  "  ;  et  omne  vniuersale 
connotat  particulare  vagum  :  et  particulare  vagum  et  signatum 
connotant  speciem,  et  species  genus,  et  relatum  connotat  alterum 
correlativorum,  et  aggregatum  connotat  materiam  et  formam, 
et  sic  de  infinitis  aliis  est  quod  naturali  consequencia  concomi- 
tantur  alia ;  ergo  connotantur  et  (?)  cointelliguntur  per  ea, 
quapropter  nomen  significabit  ea.  Si  obiciatur  quod  non 
vniuoce  potest  significare  plura,  quia  vni  tantum  inponitur,  nec 
equiuoce,  quia  non  est  nisi  vnica  inposicio,  et  equiuocacio  non 
est   sine    pluribus   inpositionibus,   dicendum   quod   vniuoce  et 

*-Insi.  XI.  7(KeilII,p.  552.) 

2These  words  are  in  a  different  hand  in  R.,  but  "  et  cointellectis "  can  be 
discerned  in  red  under  the  new  writing. 


COMPENDIUM  STUDII  THEOLOGIE  47 

equiuoce  significare  referuntur  ad  modum  significandi  per 
inpositionem  et  ad  placitum,  et  sic  dictio  non  significat  nisi 
illud  cui  imponitur,  set  in  predicto  modo  significandi  per  con- 
eomitanciam  naturalem  est  primus  modus  significandi  natura- 
liter,  qui  prius  expositus  est.  Si  eciam  obiciatur  quod  nomen 
quodlibet  potest  poni  in  oracione  pro  significato  suo,  set  nun- 
quam  pro  aliquo  dictorum  que  uocantur  connotata,  ergo  l  non 
significabuntur  per  nomina,  quod  patet,  quia  cum  dicitur 
41  animal  currit,"  vel  "  Socrates  est  animal,"  non  potest  nomen 
stare  pro  anima  nec  pro  corpore ;  et  sic  de  aliis  dicendum  est 
quod,  cum  nomina  sunt  partes  oracionis,  et  pars  oracionis 
significat  ad  placitum,  et  hoc  est  solam  rem  cui  imponitur, 
nunquam  stabit  pro  alio,  et  ideo  non  pro  connotatis,  nisi  fiat 
eis  noua  inpositio,  quod  pluries  fit,  et  ideo  non  sequitur  nisi 
quod  pro  illo  cui  inponitur  stabit  in  oracione,  nec  significabit 
nisi  id  per  inpositionem :  set  tamen  alio  modo  significandi 
poterit  aliud  significare,  ut  eciam  multa,  ut  nomen  aggregati 
per  inpositionem  significat  illud  tantum,  simul  tamen  connotat 
materiam  et  formam,  et  proprium  [et]  accidens,  et  multa  alia 
que  intelliguntur  per  illud  naturali  consquencia,  set  tunc  est 
grauis  dubitacio  Aristotelis  in  8  metaphysice  et  grauior  Com- 
mentatoris  de  nomine  aggregati. 

Nam  Aristoteles  querit  vtrum  nomen  aggregati  significet 
aggregatum,  vel  formam  ; 2  vel  vtrum  hoc  nomen  domus  signi- 
ficet  cooperimentum,  quod  est  formale,  an  totum  conpositum 
ex  lapidibus  et  lignis  quod  est  aggregatum ;  et  vtrum  hoc 
nomen  linea  significet  duo  puncta  que  sunt  formalia,  an  3  totam 
longitudinem  terminatam  ad  illa  duo  puncta,  et  an  animal  (?) 
significet  aggregatum,  an  animam.  Et  Aristoteles  soluit  quod 
vtrumque  significat,  set  non  secundum  vnam  difHnicionem 
significacionis,  et  vnum  4  per  alterum  :  set  qualiter  diversimode, 
non  dicit,  nec  cui  nomen  debetur  per  alterum.  Et  dicendum 
quod  nomen  5  aggregato  inpositum  significat  ipsum  primo  et 
principaliter  ;  et  formam  et  materiam  mediante  aggregato.     Et 

1  MSS.  igitur  (as  often). 

2Met.  vii.,  3,  p.  1043  a>  29  SQ-  (*•«•  the  medieval  Bk.  viii.,  lect.  3). 

3  R.  ad.  4  R.  uni.  5  MSS.  nomini. 


48  ROGERI  BACON 

diuersus  est  modus  significandi ;  quia  nomen  aggregati  ipsum 
significat  ad  placitum  et  per  inpositionem  :  materiam  vero  et 
formam  primo  modo  significandi  naturaliter.  Set  quia  Aris- 
toteles  hoc  non  exprimit,  ideo  Commentator  conatur  exponere, 
et  dicit  contrarium  ei,  quod  non  dixi  propter  quod  necessarium 
est  discutere  illud.  Commentator  uero  docet  quod  forma  magis 
[est]  et  prius  et  dignius  et  principalius,  et  aggregatum  secun- 
dario  ;  et  ad  hoc  ponit  suam  racionem,  dicens  quod  nomen  [non] 
significat  rem  nisi  secundum  quod  est  in  actu,  et  causa  actus  in 
composito  est  forma ;  et  cum  duo  fuerint  quorum  alterum  est 
causa  reliqui,  illud  quod  est  causa  dignius  habebit  nomen  ;  quia 
illud  est  nomen  secundi  propter  primum,  vt  res  calide  partici- 
pant  nomen  caloris,  set  ignis  participat  nomen  caloris  proprius.1 
Hec  est  sententia  Commentatoris.  Set  in  prima  parte  huius 
operis  ostendi  universali  sermone,  quod  eius  doctrina  respuenda 
est  ab  omni  sapiente  propter  certissimas  causas,  et  quia  des- 
truxit  philosophiam  Aristotelis.  Nunc  vero  et  deinceps 
descendam  in  particulari  ad  eius  opiniones  eflficaciter  des- 
truendas :  et  ostendam  quod  illi  qui  adherent  ei  turpiter 
decipiuntur,  et  philosophie  nesciunt  veritatem.  Dico  ergo 
quod  nec  sentencia  principalis  eius  est  vera,  nec  verba,  nec 
raciones,  nec  exemplaque  inducit  sunt  vera,  nec  propria,  nec  ad 
propositum.  Prius  ideo  ostendo  quod  nomen  aggregato  in- 
positum  non  sit  forme.  Nam  nomen  est  vox  significatiua  ad 
placitum,  secundum  definicionem  nominis  datam  ab  Aristotele  ; 
et  hoc  est  quod  significat  per  inposicionem  rem  cui  inponitur 
ex  intencione  inponentis :  set  nomen  inpositum  aggregato  ea 
ipsa  inposicione  non  inponitur  forme,  licet  nova  inposicione 
possit  inponi  et  per  equiuocacionem  ad  placitum  inponentis : 
ergo  nomen  aggregati  non  est  nomen  forme  aliquo  modo,  cum 
nomen  non  sit  nomen  alicuius,  nisi  inponatur  ad  placitum  ei 
cuius  debet  esse  nomen.  Ideo  omne  nomen  potest  subici  et 
predicari  in  oracione  pro  eo  cuius  est  nomen,  vt  patet  inductiue  : 
set   nomen    inpositum    aggregato,    nisi    racionem 2    inponatur 

1  R.  per  prius. 

2  R.  ro'm  ;  O.  iterum.     There  is   some  corruption   here  ;   probably    Bacon 
wrote  "  nova  inpositione,"  or  "  iterum  ". 


COMPENDIUM  STUDII  THEOLOGIE  49 

forme,  non  potest  aliquo  modo  verificari  pro  forma,  vt  cum 
dico  "  homo  currit,"  non  verificatur  pro  anima  :  vnde  non  est 
sensus  quod  anima  currat,  vt  cum  dicitur  "Socrates  est  homo," 
non  verificat[ur]  pro  anima  ;  igitur  hoc  nomen  homo  non  est 
nomen  anime.  Item  nomen  aggregati  non  habuit  racionem  ad 
formam  in  significando  eam,  nisi  per  inposicionem,  et  post 
inpositionem  factam  aggregato :  ergo,  si  nomen  aggregati  est 
significatiuum  forme,  uel  nomen,  oportet  ad  minus  quod  sit 
primo  et  principaliter  aggregati  et  nomen  eius ;  quia  vnum- 
quodque  propter  quod,  illud  magis.  Et  hoc  allegat  pro1  se 
Aueroys,  licet  falso,  cum  dicit  "quando  duo  fuerint  quorum 
alterum  est  causa  reliqui,  illud  quod  est  causa  dignius 
habebit  nomen".  Dico  igitur  quod  nomen  aggregato  in- 
positum  non  est  nomen  forme,  quia  nomen  est  vox  signifi- 
catiua  ad  placitum,  non  naturaliter  :  set  concedo  quod 
significat  formam  et  similiter  materiam,  tanquam  signifi- 
cans  naturaliter.  Quia  primo  [modo]  signi  naturalis  nomen 
aggregati  significat  formam  et  materiam,  et  secundum  hoc 
non  est  nomen  quia  [f.  81],  nomen  est  vox  significatiua  ad 
placitum.  Et  per  hoc  vlterius  patet  quod  primo  et  princi- 
paliter  et  proposito  ac  principali  modo  significandi  in  vocibus 
et  nominibus  nomen  aggregati  significat  aggregatum,  et 
secundario  significantur  forma  et  materia  per  nomen  aggregati. 
Et  vt  verba  eius  reddantur  inpropria  et  falsa  cum  dicit 
"nomen  aggregati  est  dignius  forme,"  addo  quod  nomen 
cuilibet  rei  inpositum  dignius  est  eius  quam  alterius  cui  non 
inponitur,  vt  patet  in  omnibus  nominibus  :  et  etiam  dignius 
est  ut  aggregatum  habeat  nominacionem  propriam  quam 
alienam 2 :  quia  quicquid  dignitatis  est  in  forma,  aggregatum 
habet,  et  vltra  hoc,  materie  dignitatem 3 :  Vnumquodque 
sicud  se  habet  ad  esse  sic  ad  intellectum,  vt  Aristoteles 
dicit  primo  metaphysice,4  set  aggregatum  habet  verius  esse 
quam  forma  ;  quia  preter  esse  forme  habet  esse  materie  :  qua 
propter  verius  et  dignius  potest  intelligi,  quantum  est  a  parte 

1  MSS.  per.  a  R.  suam.     O.  formam. 

3  R.  adds  "  et "  and  leaves  a  blank  as  though  for  a  short  word. 

4  A  paraphrase  of  Met.  I.  2,  p.  982,  b,  32  sq.  (Lect.  2). 
VOL.  III.  4 


5o  ROGERI  BACON 

sua,  igitur  et  (?)  nominari.  Item  quantum  est  a  parte  nostra,  quia 
secundum  Aristotelis  priora  et  vt  experimur  nata  est  via  nobis 
cognoscendi  a  confusis  ad  distincta,  et  ideo  ab  aggregato  ad 
formam  et  materiam  :  ergo,  cum  facilius  et  citius  et  melius  in- 
telligimus  aggregatum,  facilius  a  nobis  et  verius  recipit  nomen 
quam  forma.  Item  cum  differentie  generales  rerum  sunt 
ignote  nobis,  vt  Aristoteles  dicit  quarto  metheororum,1  set 
hee  differencie  substanciales  sunt  forme  rerum  substanciales, 
[et]  longe  minus  note  sunt  forme  quam  aggregata.  Hec 
autem  omnia  convincunt  Auerroys  in  hoc  quod  dicit  quod 
nomen  dignius  est  forme  quam  conpositi  :  quia  non  solum 
mentitur  de  nomine  aggregati,  sed  de  nominacione  propria 
ipsius  forme  et  aggregati,  quia  dignius  est  aggregatum 
nominari  quam  forma  propria  denominacione,  quam  forma 
sua  propria  nominacione  :  et  ideo  multo  forcius  est  aggre- 
gatum  dignius  suo  nomine  quam  forma  nomine  aggregati  ; 
nec  Auerroyiste  inpedire  possunt  hec,  licet  sentiunt  cum  eo 
quod  forma  dat  esse  aggregato  :  nam  non  solum  forma  dat 
esse  aggregato,  set  materia,  licet  forma  plus.  Materia 
enim  non  nichil  est,  set  vera  natura,  et  essencia,  habens  esse 
sue  essencie,  et  ideo  cum  cedat  in  essenciam  conpositi,  essentia 
conpositi  et  esse  eius  dependent  essencialiter  a  materia,  licet 
forte  magis  a  forma.  Cum  autem  arguit  Auerroys  quod  nomen 
debetur  aggregato  secundum  quod  est  in  actu,  set  est  in  actu 

1  The  actual  words  cannot  be  found  in  this  book.  Bacon  is  probably 
thinking  of  p.  378,  b,  10-24  (Lect.  1)  and  p.  380,  b,  30  (Lect.  5).  In  the  first 
of  these  passages  Aristotle  is  speaking  of  the  difficulty  of  defining  the  four 
elements— heat,  cold,  the  dry,  the  wet.  We  do  so  indirectly,  he  says,  by  means  of 
their  effects  in  the  case  of  the  active  elements,  heat  and  cold,  and  by  the  changes 
they  suffer  in  the  case  of  the  passive.  In  the  second  passage  we  read  that  gold 
and  wood  are  only  metaphorically  said  to  be  "  boiled  "  (i.e.  smelted),  there  being 
no  proper  name  for  the  operation  (ov  yap  tceXrai  ouo/uaTa  rais  SiacpopaTs).  Aristotle^s 
doctrine  is  not  that  the  "  differentiae  "  of  the  elements  are  unknown,  but  that  they 
are  difficult  to  define  and  some  have  no  recognized  names.  Bacon  has  probably 
misunderstood  the  doctrine  of  Aristotle :  but  perhaps  he  means  merely  that  the 
ultimate  constitution  of  matter  (forms  in  the  sense  of  Francis  Bacon,  the  "  verae 
differentiae  "  of  things),  is  (at  present)  unknown  to  us  (he  does  not  say  "  un- 
knowable  ").  Since  Aristotle  is  disposed  to  assume  that  knowledge  consists  in 
definition,  Bacon  might  have  contended  that  he  ought  logically  to  have  admitted 
that  what  we  cannot  define  we  do  not  know. 


COMPENDIUM  STUDII  THEOLOGIE  51 

per  formam,  ergo  nomen  debetur  forme  et  magis,  quia 
est  causa  esse  actualis ;  nam  cum  aliquid  debetur  duobus 
quorum  vnum  est  causa  reliqui,  magis  debetur  cause  quam 
causato :  dicendum  est  quod  vile  sophisma  facit,  quia  non 
debetur  alicui  rei  propter  eius  esse  actuale,  nec  propter  causam 
illius  esse,  quia  tunc  naturaliter  significaret,  set  debetur  cuilibet 
rei  non  ex  se,  set  ex  uoluntate  instituentis,  quia  nomen  est  vox 
significatiua  ad  placitum  :  et  ideo,  licet  forma  sit  causa  rei,  et 
materia  similiter,  non  sunt  causa  nominacionis  conpositi,  nec 
nominacionis  proprie,  sed  liberum  arbitrium  inponentis  nomen 
secundum  sue  bene  placitum  voluntatis.  Quod  etiam  inducit 
exemplum  de  calido  in  igne,  et  in  aliis  calidis,  licet  exemplum 
verum  sit  secundum  se,  tamen  nichil  est  ad  propositum,  et  falso 
applicatur.  Concedendum  enim  est  quod  nomen  calidi  dignius 
et  principalius  dicitur  de  calido  in  igne  quam  de  aliis  calidis, 
quorum  caliditas  ignis  causa  est :  set  hoc  nichil  est  utile1  ad 
propositum  Commentatoris,  quia  nomen  aggregati  non  causatur 
a  forma,  set  a  bene  placito  instituentis  :  nec  hoc  nomen  habet 
conparacionem  aliquam  ad  formam  ante  inposicionem  factam 
aggregato,  set  solum  per  inpositionem  factam  aggregato  et 
secundario.  Propter  quod  forma,  si  participat  aliquo  modo 
nomen  aggregati,  habebit  hoc  ab  aggregato  et  non  e  con- 
verso ;  et  tamen  forma  non  participabit  nomen  aggregati 
vt  dicatur  nomen  eius  ad  placitum,  et  ideo  non  in  racione 
nominis,  quod  est  vox  significans  ad  placitum  ;  set  solum 
erit  eius  tanquam  vox  significatiua  naturaliter  primo  modo 
signi  naturalis,  ut  sepe  dictum  est.  Sic  igitur  patet  insania 
Auerroys  et  multiplex  eius  fatuitas,  que  stultos  cogit  multiplici- 
ter  in  errorem.  Nunc  in  fine  istius  capituli  innuo  et  excito 
lectorem,  vt  consideret  qualiter  vox  significet  multa  in  figura- 
tiuis  locucionibus,  quibus  maxime  sacer  textus  plenus 2  est ; 
cum  preter  sensum  literalem  potest  vox  significare  tres  alios 
sensus,  scilicet  allegoricum,  tropologicum,  et  anagogicum.  Set 
hec  consideracio  propria  est  in  tertio  tractatu  qui  appropriatur 
textui  sacro  :  similiter  quomodo  sacramenta  significant,  et 
alia  signa  sacri  textus  :  aduertat  tamen  prudens  considerator, 

1  R.  simile.  2  R.  plenius. 


52  ROGERI  BACON 

et    inveniet    quod    secundus    modus    signi    naturalis    in    hiis 
specialiter  operetur. 

Cap.  IV. — Capitulum  quartum  prime  distinctionis  duo  prin- 
cipia  logice  et  metapkysice  exponit ;  scilicet  quod  vox  non  potest 
significare  aliquid  commune  enti  et  non  enti,  et  quod  vox  inposita 
possit  cadere  a  sua  significacione. 

Hiis  predictis  annexa  sunt  principia  duo  communia  metha- 
physice  et  logice  maxime  neccessaria,  propter  quorum  igno- 
ranciam  grauissimi  errores  contingunt  in  tota  disputacione 
tam  theologica  quam  philosophica.  Primum  istorum  est 
quod  vox  non  potest  significare  aliquid  commune  vniuocum 
enti  et  non  enti,  licet  huius  contrarium  sit  wlgatum,  et 
obstinate  gaudeat  multitudo  studentium  hoc  errore.  Secundum 
est  magis  neccessarium :  scilicet  quod  vox  potest  cadere  a 
sua  significacione,  cuius  contrario  non  solum  obstinate  sed 
obstinatissime  omnes  fere  detinentur,  vt  fingant  non  solum 
errores  innumerabiles,  set  hereses  detestandas.  Ex  ignorancia 
istorum  duorum  problematum  tenet  multitudo  quod  Cesar 
mortuus  sit  homo,  et  quod  homo  mortuus  sit  animal,  et  quod 
Christus  in  triduo  fuit  homo,  et  alia  infinita  falsissima  et  stul- 
tissima  circa  restrictiones  et  amplitudines  in  proposicionibus» 
et  circa  necessitates  et  contingencias,1  et  alia,  de  quibus  omnia- 
bus  disputandum  est  per  ordinem  suis  locis.  Et  duobus  modis 
procedam  pro  veritatibus  stabiliendis ;  probando  scilicet  quod 
verum  est,  et  dando 2  oppositum  omnia  volo  soluere  que  possunt 
obici  in  hac  parte.  Nam  in  hiis  erroribus  maxime  vigent 
autoritas  fragilis  et  indigna  et  consuetudo  longa,  et  sensus 
dampnabilis  multitudinis  stulte,  que  sunt  cause  errorum  omnium 
in  vita  et  studio  sicud  copiose  et  eflficaciter  declaratum  est  in 
prima  parte  huius  operis  et  probatum  est ;  et  optime  noui 
pessimum  et  stultissimum  istorum  errorum  [autorem 3],  qui 
vocatus  est  Ricardus  Cornubiensis,  famosissimus  apud  stultam 
multitudinem ;  set  apud  sapientes  fuit  insanus,4  et  reprobatus 
Parisius  propter  errores  quos  invenerat,  [et]  promulgauerat 
quando    solempniter    legebat    sentencias    ibidem     postquam 

1  R.  contingendas.  2  Perhaps  "  refutando  ". 

3  So  O.     R.  errorem.  4  R.  insanis. 


COMPENDIUM  STUDII  THEOLOGIE  53 

legerat1  sententias  Oxonie  ab  anno  Domini  1250.  Ab  illo 
mccl.  igitur  tempore  remansit  multitudo  in  huius  magistri 
erroribus  vsque  nunc,  scilicet  per  quadraginta  annos  et  amplius, 
et  maxime  invalescit  Oxonie,  sicut  ibidem  incepit  hec  demencia 
infinita. 

Prologum  igitur  istum  premisi  ante  distinccionem  istorum 
problematum  cum  suis  correlariis  propter  maximas  stulticias 
non  solum  per  disputacionem  euacuandasy  set  prius  in  prohemio 
denuntiandas  fore  dignissimas  detestari? 

Primo  igitur  ostendo,  quod  nomen  non  potest  significare 
aliquid  commune  vniuocum  enti  et  non  enti,  siue  presenti,  pre- 
terito  et  futuro.  Aristoteles  enim  dicit  secundo  methephisice 3 
quod  nichil  est  commune  preterito  et  futuro  et  ei  quod  habet 
potentiam  iam  essendi,  hoc  est  rei  presenti ;  nec  aliqua  difinicio 
communis  est  eis.  Item  ubi  non  est  conueniencia  relata, 
inpossibile  est  quod  sit  absoluta ;  set  entis  ad  non  ens  non  est 
comparacio,  ut  Aristoteles  dicit  capitulo  de  vacuo  :  4  ergo  non 
conuenient  in  aliquo  absoluto  nec  communi  eis.  Item  illud 
commune  futurum  aut  est  ens  aut  non  ens,  quia  de  quolibet 
aflfirmacio  vel  negacio ;  si  uero  sit  ens,  non  conueniet  non  enti : 
si  uero  sit  non  ens,  non  conueniet  enti :  ergo  non  est 5  commune. 
Item  illud  commune  si  est  sic,  cum  declinat  in  [f.  81,  b\  preteri- 
tum,  non  est ;  similiter  cum  in  futurum  descendit,  non  est ; 
igitur  solum  [est]  dum  est  in  presenti,  quapropter  erit  tantum 
commune  presentibus.  Item  illa  que  distant  infinita  distancia 
et  diuersimode  non  possunt  conuenire  in  aliquo  ;  set  ens  et  non 
ens  sunt  huiusmodi,  quia  super[are]  hanc  distanciam  non  potest 
nisi  potencia  infinita,  vt  in  creacione  que  fit  a  nichilo  in 
aliquid  ;  ergo  etc.  Item  plus  conueniunt  omnia  encia  quam 
ens  et  non  ens  :    sed  nichil  potest  esse  commune   vniuocum 

1  R.  legeret. 

2In  R.  a  marginal  note  in  an  early  i4th  cent.  hand  reads  :  "  id  quod  hic 
scribitur  minio  et  litera  et  non  rubrica." 

1  Bacon  is  thinking  of  the  doctrine  that  there  can  be  no  common  eUos  when 
there  is  a  irp6repov  and  a  varepov  (Met.  II.  999,  a,  6),  which  of  course  really  refers 
to  logical,  not  temporal  priority.     Cf.  Eth.  Nic.  I.  4,  p.  1096,  a,  17-18. 

4The  passage  intended  is  probably  Phys.  iv.  8,  p.  215,  b,  ig-20  (lect.  14), 
6/xoiws  Se  kcu  rb  Kevbv  irpbs  rb  irkripes  ovSeva  oiovre  ex€lJ/  ^oyov. 

5  R.  '*  esse  ". 


54  ROGERI  BACON 

x  predicamentis  que  diuidunt  en[s  nisi]  equivoce  vel  analogice : 
ergo  multo  fortius  nec  poterit  aliquid  esse  commune  vniuocum 
enti  et  non  enti.  Item  plus  distat  et  differt  Creator  a  nichilo x 
quam  a  creatura  :  set  nichil  commune  vniuocum  est  Creatori  et 
creature :  ergo  nec  enti  et  non  enti.  Item  plus  conueniunt 
materia  et  forma,  et  conpositum,  quam  ens  et  non  ens :  set 
nichil  est  commune  vniuocum  istis  tribus  set  equiuoce,  scilicet 
hoc  nomen  substancia  quod 2  predicatur  de  hiis  tribus ;  cuius 
probacio  est  quod  substancia  predicata  de  hiis  non  est  genus 
generalissimum,  quia  illud  esset  conpositum  ex  materia  et 
forma,  sicud  Boycius  dicit  super  predicamenta,3  et  Augustinus 
similiter  in  commentario  suo  super  predicamenta  Aristo- 
telis,4  et  hoc  satis  patebit  inferius ;  ergo  multo  minus  erit 
aliquid  commune  enti  et  non  enti.  Item  quia  maxime  incon- 
uenienter  fingunt  quod  Cesar  significat  aliquid  commune  enti  et 
non  enti,  et  vniuoce,  et  vna  inposicione,  arguo  :  hoc  nomen  Cesar 
non  potest  significare  aliquid  commune  vniuocum  pluribus 
Cesaribus  5  existentibus  nec  vniuoce  nec  vniuoca  inposicione, 
set  pluribus  inposicionibus,  et  equiuoce,  vt  patet  omnibus  : 
ergo  multo  minus  erit  hoc  nomen  Cesar  commune  enti  et 
non  enti  vniuoce.  Sed  tamen  querunt  subterfugia  diuersa, 
et  loco  racionis  falsas  cauillationes  inducunt  dicentes  quod 
nomen  inponitur  essencie  rei ;  abstrahendo  ab  omni  differencia 
temporis.  Sed  hoc  patet  materialiter  esse  falsum,  quia  omnia 
nomina  que  inponimus  rebus  inponimus  vt  sunt  presentia 
nobis,  vt  de  nominibus  hominum  in  baptismo  et  similiter 
quando  inponimus  nomina  animalibus,  fertur  intencio  nostra 
ad  rem  presentem  nobis,  vt  manifestum  est  consideranti. 
Nunquam  enim  homines,  quando  inponunt  nomina  infantibus 
vel  animalibus  suis,  respiciunt  nisi  ad  res  presentes  sensui,  et 
ideo  non  abstrahunt  a  presenti  tempore,  nec  ab  esse  actuali. 
Preterea e  potest  obici  sicut  prius  querendo  an  sit  ens,  et  tunc 
non  conueniet  non  enti.  Item  essencia  preterita  non  est7 
essencia  sicud  nec  essencia  mortua,  vel  homo  mortuus  :  similiter 

1  R.  u'o.  *  R.  qui.  3  In  Categ :  lib.  i.  (Migne,  t.  lxiv.  c.  184  sq.). 

4  Categoriae,  cap.  9  (Migne,  t.  xxxii.  c.  1420). 

5  R.  Cesar  ibi  scilicet.  6  R.  ppa  (propterea  ?).  7  R.  esse. 


COMPENDIUM  STUDII  THEOLOGIE  55 

nec  essencia  futura  est  essencia,  sicut  nec  essencia  in  potencia 
vel  ens  in  potencia.  Quia  hoc  est  secundum  quid,  et  ideo  non 
monstrat l  essenciam  simpliciter  ;  ergo  sola  essencia  presens  sub 
esse  actuali  est  essencia  :  ergo,  si  nomen  significat  essenciam, 
significat  presentem  sub  esse  actuali.  Set  hoc  cauillant  dicentes 
quod  nomen  significat  rem  sub  esse  essencie,  que  non  est  esse 
actuale,  set  commune  presenti,  preterito  ac  futuro.  Contra 
quod  procedendum  sicud  contra  essenciam  quia  commune 2 
essencie  non 3  est  sine  essencia,  et  ideo  querendum  est  ab  eis 
an  res  sub  isto  esse  sit  aliquid  uel  nichil,  sicut  prius  ;  et  res 
sub  isto  esse,  si  est  preterita,  nichil  est  ;  si  est  futura,  similiter 
nichil  est  :  ergo  solum  erit  presens  si  est  quod  est  in  esse 
actuali.  Et  planum  est  quod  nomina  inponuntur  infantibus  et 
omnibus  sub  esse  presenti.  Et  eciam  esse  actuale  aut  erit  idem 
quod  essencia  vt  aliqui  concedunt,  aut4  erit  propria  passio 
essencie,  vt  alii  senciunt,5  quod  inpossibile  est  quod  essencia  sit 
sub  esse  essencie,  nisi  concomitetur  esse  actuale  et  presens  ; 
quia  si  est  idem  cum  essencia  aut  concomitans  illud  sicut  pro- 
pria  passio,  manifestum  est  quod  non  potest  essencia  sine  illo 
esse  manere,  et  ideo  essencia  semper  est  presens  sub  esse 
actuali.  Item  essencia  in  rebus  conpositis  fit  ex  vera  vnione 
materie  cum  forma,  vt 6  patet  in  homine  et  indiuiduis  eius,  et 
in  animalibus  et  aliis  similiter  :  ergo,  cum  non  sit  vnio  materie 
cum  forma,  non  est  essencia  conposicionis.  Quapropter,  cum 
anima  separatur  a  corpore,  uel  pereat,  non  erit  essencia  talis 
rei :  ergo  cum  in  morte  separatur  anima  a  corpore,  vel  in  brutis 
corrumpatur,  et  in  aliis  rebus  forma  corrumpitur  (szc),  non 
manebit  nec  erit  essentia  nec  esse  essentie  :  et  ideo  insaniunt 
qui  dicunt  Cesarem  7  esse  uel  hominem,  anima  a  corpore  separata. 
Sed  cum  mendacia  multiplicantur  semper,  et  iterum  fingunt 
vnum  esse  quod  nunquam  a  philosophia  nec  a  sapientibus  fuit 
inventum  nec  receptum,  et  dicunt  illud  esse  habituale,  et  hoc 
dicunt  esse  commune  presenti,  preterito,  et  futuro,  et  commuue 
enti  actualiter  et  non  enti  actualiter ;  nec  intelligunt  quid  dicunt, 

1  R.  msr  or  insr  (insuper  ?).  2  R.  communi.  J  R.  no.  4  R.  et. 

5R.  reads  "  senciunt  cor  quod,"  which  possibly  was  originally  "  alii  eorum 
sentiunt ". 

6  R.  et.  7  R.  cessarem. 


56  ROGERI  BACON 

nec  sciunt  dicere  quid  sit  hoc  esse,  set  ob  hoc  solum  fingunt  ut 
euadant  et  sermone  *  contradicant  veritati.  Arguendum  est 
igitur  contra  hoc  esse  futurum,  sicut  prius :  res  uel  essencia 
habens  tale  esse  aut  est  ens  aut  non  ens,  et  sic  ultra  sicut  prius. 
Et  iterum,  cum  est  preterita,  non  est  [futurum]  vel  presens  :  et 
ideo  solum  erit  ens,  et  artabitur  ad  ens  tantum  et  esse  actuale. 
Item  possumus  arguere  contra  eos  ex  propriis  philosophie,  et 
autoritate  Aristotelis  secundo  de  anima,  vbi  vult  quod  habitus 
est  actus  primus  et  forma ; 2  ergo  esse  habituale  est  a  forma 
presente  in  materia  ;  ergo  in  separacione  vel  corrupcione  forme 
a  materia  non  erit  esse  habituale ;  et  ideo  nec  homo  nec  Cesar 
habent  (sic)  esse  habituale  postquam  anima  separata  est  a  cor- 
pore.  Item  ad  hoc  insaniunt  contra  veritatem  dicentes  quod  ens 
per  quantumlibet  significet  esse  presens  et  esse  actuale  in  pre- 
terito,  tamen  ens  nomen  significat  abstracte  ab  esse  actuali  et 
cum  communitate  quadam  ad  ens  et  non  ens  actu.  Et  contra 
hoc  procedendum  est  sicut  prius ;  aut  illud  commune  est  ens 
aut  non  ens,  et  patet  processus.  Item,  si  illud  est  preteritum 
uel  futurum,  nichil  est ;  ergo  tantum  significabit  presens. 
Item  ex  participiis  3  potest  argui  contra  hoc  :  quoniam  nomen  et 
participium  non  differunt  in  re  significata,  set  in  modo  signifi- 
candi,  vt  dicit  Priscianus,  ut  amans  illius,  nomen  est,  [et] 
amans  illum  est  participium,4  et  ideo  eandem  rem  significant 
propter  quod  res  significata  per  hoc  nomen  amans  et  per  hoc 
participium  amans  idem  significat ;  et  ideo  sumitur  de  ente. 
Quapropter,  si  ens  participium  significat  rem  presentem  et 
actualem,  et  hoc  nomen  ens  similiter,  hiis  reprobatis  patet 
quod  esse  in  potencia  vel  in  aptitudine  non  possunt  allegari, 
licet  aliqui  stulti  euadant  verba  stultorum  ;  set  sapientes  sciunt 
quod  esse  in  aptitudine  non  est  esse,  vt  cecus  aptus  natus  est 
ad  videndum,  non  tamen  potest  dici  quod  videt,  set  eius  contra- 
dictorium  non  est  verum.  ■    Similiter  esse  in  potencia  vere  x  non 

1 A  short  space  in  R. 

2This  exact  statement  does  not  occur.  but  in  De  Anima,  II.  i  (p.  412,  a), 
Aristotle  implies  that  eVto-TTj/^,  which  is  a  e£is  (habitus),  is  a  irpc&rr)  evreKexeia 
and  says  that  the  eidos  is  the  ej/reAe'xeta.  Bacon  puts  the  two  statements  to- 
gether  and  extends  it  to  every  kind  of  habitus. 

3  R.  propriis.  4  Institutiones,  lib.  xi.  1,  5  (Keil,  Gramm.  Lat.  ii.  p.  550). 


COMPENDIUM  STUDII  THEOLOGIE  57 

est,  quia  indiget  producente  ipsum  in  esse ;  ut  filius  est  in 
potencia,  ergo  non  est.  Set  adhuc  cauellant  (sic)  de  esse  habitu- 
dinis  set  hoc  in  pronomine  habet  locum,  et  ideo2  destruetur 
postea,  cum  de  proposicionibus  fiet  sermo.  Mira  igitur  fatuitas 
est  puram  et  planam  veritatem  contempnere  gratis,  et  declinare 
ex  maxima  superbia  ad  stultissimas  falsitates.3 

Ad  oppositum  pro  eis  sunt  fantastice  eorum  predicationes  ;  4 
quod,  in  quantum  destructe  sunt,  pertinent  ad  priorem  partem 
problematis  ;  sed,  in  quantum  solute  sunt,  pertinent  ad 
secundam.  Set  tamen  alique  cauillationes  sunt  racionabiles, 
et  solui  possunt  veraciter.  Vna  est  quod  nomen  significat 
sine  tempore,5  vt  Aristoteles  dicit : 6  ergo  abstrahit  a  presenti, 
preterito  et  futuro.  Dicendum  quod  hoc  est  quantum  ad 
modum  significandi,  non  quantum  ad  rem,  ut  inpossibilia  7  [et] 
vacuum  et  infinitum  et  talia.  Sic  possumus  inponere  illis 
nomina,  set  alia  inposicione  et  alia  quam  illa  que  entibus  fit,  et 
equiuoce  ;  ut  Cesar  potest  per  nouam  inposicionem  significare 
Cesarem  preteritum  vel  futurum  vel  mortuum,  set  equiuoce 
enti  et  non  enti.  Item  Aristoteles  dicit  in  libro  Peryermenias  8 
quod  a  predicato  priuatiuo  vel  a  nomine  infinito  sequitur 
nomen  negatiuum,  ut  "  est  iniustum  vel  non  iustum,  ergo 
non  est  [iustum 9],"  licet  non  e  converso.  Ergo,  cum  dicit  quod 
bene  sequitur  "  hic  est  iniustus,  ergo  non  est  iustus,"  et  non 
sequitur  "homo  non  est  iustus,  ergo  est  iniustus  uel  non 
iustus,"  oportet  quod  hec10  sit  consequencia,  non  sicud  non  esse 
iustum  ;  vel  oportet  quod  consequencia  teneat,  "  homo  non  est 
iustus  [f.  82],  ergo  est  iniustus".  Racionalis  vero  est  hec  ob- 
jectio,  quam  cum  sequente  inveni  ante  quadraginta  [annos] u 
quando  diflficultates  12  huiusmodi  ventilaui.  Dicendum  est  igitur 
quod  duplici  de  causa  potest  intelligi  quod  non  sequitur  a 
negatiuo  predicato  ad  infinitum  vel  priuatiuum ;  aut  quia  talis 
subiectus  tali  predicato  negatiuo  sumitur  commune  enti  et  non 

*  R.  vera.  J  So  O.     R.  non.  *  So  O.     R.  falli.  4  R.  pdiccoe. 

5  R.  siue  rem.  6  De  Interpretatione,  ii.  p.  16,  a,  19-20  (Lect.  4). 

7  MSS.  inpossibilia  ut.  8  De  Interp.,  x.,  p.  20,  a,  31-40  (Lib.  ii.,  Lect.  2). 

9  Inserted  by  O.  10  R.  homo. 

11  R.  q.  .  .  .   (for  annos).  12  R.  difficultatis. 


58  ROGERI  BACON 

enti  vniuoce,  et  hoc  est  falsum  ;  vel  quod  subiectus  potest 
equiuoce  significare  ens  &  non  ens,  siue  quod  subiectus  talis 
potest  esse  ens  vel  non  ens  ;  quod  in  idem  redit,  quia  priua- 
tiuum  *  est  commune  enti  et  non  enti  propter  negacionem  esse 
sub  tali  predicato,  quia  negacio  plus  tollit  quam  affirmacio 
affirmet,  vt  "  non  esse  iustum  ".  Propter  quod  potest  dici  de 
Socrate  existente  quod  non  est  iustus  si  est  iniustus,  et  de 
Socrate 2  mortuo  quod  non  est  iustus,  sed  non  quod  sit  iustus. 
Similiter  de  homine  viuo  potest  dici  quod  non  sit  iustus,  si 
est  iniustus  ;  et  de  homine  mortuo  quod  non  est  iustus  ;  et 
ideo  si  hoc  nomen  homo  vel  Socrates  sumatur  equiuoce  pro 
homine  ente  et  non  ente;  vel  Socrates  oracio  est  multiplex, 
pro  ente  et  non  ente,  non  vniuoce  nec  vnica  inpositione. 
Quoniam  predicatum  necessarium  potest  verificari  de  subiecto 
aliquo  ente,  et  de  aliquo  non  ente  ;  nunquam  tamen  sequitur 
ex  hoc,  quod  de  eodem  subiecto  et  uniuoco  predicetur  quod  sit 
vniuoce  commune  enti  et  non  enti,  set  equiuoce.  Item  argui 
potest  sic  per  hoc  quod  Aristoteles  loquitur  de  subalternis  in 
libro  predicto.  Dicit  enim  "  aliquis  est  pulcer,"  "  aliquis  non 
est  pulcer,"  et  negatiuam  probat  dupliciter  dicens  "  si  enim  est 
fedus,  non  est  pulcer,"  et  quod  fit  pulcrum  non  est  pulcrum, 
quia  i  quod  fit  non  est.3  Similiter  aliquis  (stc)  fit  vt  domus  per 
artem,  ut  homo  vel  animal  in  generacione  naturali,  ergo  aliquid 
non  est ;  et  constat  per  aliquid  est,  ergo  hee  sunt  vere  "  aliquid 
est,  aliquid  non  est ".  Magna  videtur  perplexitas  eo  quod  hoc 
videatur  sequi  ex  dictis  Aristotelis ;  set  cum  non  dicit  hoc, 
nec  loquitur  de  hiis  subcontrariis,  "  aliquid  est,  aliquid  non 
est,"  set  videntur  posse  assumi  per  simile  ex  hoc  dicto,  "quod 
fit  non  est ;  set  aliquid  fit,  ergo  aliquid  non  est  ".  Et  ideo 
dicendum  quod  hec  est  falsa  "  aliquid  non  est,"  quia  aliquid 
sumptum  simpliciter  significat  ens  in  actu,  et  sic  non  significat 
ens  in  potentia,  et  ideo  similiter  hec  est  falsa,  "  aliquid  fit," 
quia  simpliciter  sumptum  dicit  ens  actu,  set  ens  actu  est  iam 
in  fisico  4  esse,  quapropter  falsa  est  hec  "  aliquid  non  est  ".      Si 

1  R.  patu.  2  R.  forte. 

3  These  exact  words  do  not  occur  in  the  De  Interpvetatione,  but  the  problem 
seems  to  be  suggested  by  cap.  12,  p.  20,  a,  35  sq. 

4  R.  in  sico. 


COMPENDIUM  STUDII  THEOLOGIE  59 

dicatur  quod  addiscens  aliquam  scienciam  non  solum  est  in 
potencia  sciens  sed  quodam  modo  actu,  vt  Aristoteles  vult 
nono  methaphysice,1  dicendum  est  secundum  partem  aliquam 
uel  aliquas  potest  habere  scientiam,  secundum  partem  set  non 
totam :  nec  denominabitur  sciens  talem  scienciam,  vt,  licet 
aliquis  puer  didicerit  alphabetum,  et  sciuerit  ipsum,  non  tamen 
scit  grammaticam  nec  dicitur  grammaticus,  set  dicetur  in 
potencia  scire  grammaticam.  Et  est  potencia  essencialis, 
que  indiget  agente  et  generante  scienciam  in  puero,  et  ideo 
non  dicetur  actu  grammaticus,  set  in  potencia ;  quia  est  in 
fieri,  et  quod  sit  hoc  modo  non  est  in  facto  esse,  nec  in  actu. 
Si  dicatur  quod  motus  et  tempus  sunt  vere  aliquid,  et  constat 
quod  non  sunt  aliquid  [nisi]  in  fieri,  set  quod  fit  non  est,  ergo 
aliquid  non  est ;  dicendum  quod  esse  in  fieri  est  dupliciter  :  vel 
quod  tendit  in  futurum  2  esse,  vt  sit  permanens  in  actuali  esse, 
et  sic  quod  fit  non  est :  aliter  dicitur  esse  in  fieri  quod  non 
requirit  aliud  esse  quam  fieri,  sicut  successiua  :  et  tale  fieri  non 
tollit  esse  debitum  talibus  rebus.  Set  de  hiis  rebus  est  multi- 
plex  difficultas ;  de  contrariis  non  est  ad  presens  inquirendum. 
Ex  hac  ergo  radice  patet  quod  non  potest  homo  esse  animal 
nullo  homine  existente,  nec  Cesar  poterit  esse  homo :  quia 
nomina  huiusmodi  significant  essencias  rerum  presentes  et 
actuales,  quia  nomen  significat  aliquid  commune  presenti, 
preterito  et  futuro.  Set  tamen  multas  alias  cavillationes 
fingunt  circa  huiusmodi  propositiones,  et  faciam  racionabiles 
[responsiones]  cum  veniam  ad  proposiciones  per  leges  neces- 
sariarum  proposicionum  et  per  se  uerarum  set  in  tantum  dictum 
sit  nunc  de  hac  radice. 

CAP.  V. — Capitulum  quintum  huius prime  distinctionis  de  Jioc 
quod  vox  potest  cadere  a  sua  significatione ',  quod  negant 3  cavil- 
lando  obstinatissime. 

Boycius  quidem  libro  diuisionum  dicit,  "  si  nulla 4  alia  sit  res 
quam  significet,  vox  designificatiua  esse  non   dicitur : 5    item 

1  Met.  viii.  6,  p.  1048,  a,  34-5  (Lect.  5). 

2  R.  factum.  3  MS.  nunc.  4  R.  nullam. 

5  De  Div.,  ed.  Migne  T.  lxiv.  c.  889.    Migne's  text  has  '  subjecta  '  for  '  alia  '» 


60  ROGERI  BACON 

perempto  vno  relatiuorum,  perimitur  et  relatiuum  [alterum]." 
Si  enim  non  est  pater,  non  est  filius,  nec  e  contrario  :  set 
signum  et  signatum  sunt  relatiua,  ergo  perempto  signato,  non 
erit  vox  significatiua.  Item  nichil  quod  venit  [ab]  extra  *  et 
ab  extrinseco  nec  de  natura  rei  potest  esse  necessarium  ei 
et  perpetuum  :  set  significacio  non  est  de  natura  vocis,  set 
accidit  ei  ab  extrinseco,  et  aliquando  [sine]  illa  2  habuit  suam 
materiam  et  formam  in  esse  completo  nature  sue  ;  ergo  signifi- 
cacio  non  est  ei  necessaria  nec  perpetua  ;  ergo  potest  deleri  ab 
ea.  Item  quod  solum  recipere  potest  aliquid  ad  placitum 
nostrum,  potest  ad  placitum  nostrum  perdere  illud :  set 
nomina  inposita  rebus  sunt 3  signa  ad  placitum  nostrum  ; 
ergo  possunt  amittere  racionem  signi,  cum  placeat  nobis  : 
et  hoc  patet  per  experienciam  quasi  infinitorum  nominum  et 
verborum  que  antiquitus  significabant,4  set  nunc  apud  nos 
nichil  significant :  que  si  quis  proferret,  reputaremus  voces 
non  significatiuas  nec  aliquid  intelligeremus  per  eas,  ut  si 
dicerem  "  faxo  domum,"  "  faxi  arcam,"  "  faxit  ecclesiam," 
nullus  nunc  in  vsu  communi  intelligeret ;  nec  alicui  signifi- 
carent  ista  verba  aliquid,  licet  antiquitus  "  faxo "  "  faxis," 
"  faxit  "  significabant  "  faciam,"  "facies,"  "faciet"  testante 
Prisciano,  et  sic  de  infinitis.  Item  hoc  possumus  videre  in 
aliis  signis  :  nam  quando  notum  est  hominibus  quod  vinum  est 
in  taberna,  circulus  expositus  pro  signo  tenet  racionem  signi 
vini ;  quoniam  (?)  quando  sciunt  quod  vinum  non  est  in 
taberna,  licet  exponatur  circulus,  nullus  tamen  recipit  cir- 
culum  pro  signo,  quia  illo  viso  non  intrent 5  pro  vino,  scientes 
quod  non  est  signatum  :  ergo  iam  cecidit  a  racione  signi 
eadem  voluntate  hominum,  qua  fuit  prius  signum  factum.  Set 
racionabiles  obiectiones  possunt  fieri  huiusmodi  :  licet  res  non 
sit  presens  cui  nomen  inpositum  est,  illa  tamen  eadem  est 
preterita  :  ergo  potest  significare  illam  adhuc,  set  vt  pre- 
teritam,  et  ita  idem  significabit  cui  inponebatur.  Dicendum 
est  quod  non ;  quia  non  inponebatur  nisi  sub  racione  6  pre- 
sentis    et    esse    actualis,    vt    patet    ex    priori    probacione ;    et 

1  R.  exin,  followed  by  a  blank  space.  -  R.  illo. 

3  R.  secundum.  4  R.  signabant.  5  R.  irent.  6  R.  re. 


COMPENDIUM  STUDII  THEOLOGIE  61 

ideo  cum  periit  res,  et  sic  non  est,  nomen  non  significabit 
illud.  Item  si  dicatur,  licet  preterita  res  non  sit,  et  ita x 
nichilominus  tamen  potest  esse  significatum  vocis,  vt  patet 
de  vacuo  et  infinito,  et  de  hoc  nomine  nichil,  et  de  nominibus 
infinitis  ut  vocamus, 2  et  aliis  huiusmodi ;  dicendum  est  quod 
vox  que  significabat  rem  presentem  per  inpositionem  ali- 
quando  non  significabit  rem  illam  preteritam  sub  eadem  inposi- 
cione;  set  bene  potest  inponi  ei  noua  inposicione,  licet  sit 
nichil ;  quia  possumus  per  priuacionem  entis  intelligere  non 
ens ;  et  sicut  intelligimus  non  ens,  sic  possumus  dare  nomen, 
set  noua  erit  inposicio,  et  equiuoce  respectu  prioris  signati. 
Si  obiciatur  illud  Augustini  in  dialectica : 3  cum  dico  "  Tullius 
est  orator,"  "  Tullius  stat  in  capitolio  deauratus,"  "  Tullius 
iacet  in  sepulcro,"  "  Tullius  est  pes  dactulicus  "  4  omnia  hec 
dicuntur  equiuoce ;  cum  igitur  transferunt  nomen  ad  statuam  5 
Tullii  et  ad  cadauer  et  pedem,  multo  fortius  ad  personam 
Tullii  cui  nomen  inponebatur.  Et  dicendum  quod  non  signi- 
ficat  illa  nisi  per  nouas  inpositiones ;  et  sic  concedendum  est 
quod  postquam  cecidit  vox  a  significacione,  propter  rem  cui  in- 
posita  fuit  mortuam,  sic  potest  inponi  illi  preterite.  Item  cum 
dicitur  "Tullius  est  orator,"  aut  stat  pro  eodem  significato  quo 
prius  in  vita  et  habetur  propositum,  aut  non,  set  pro  statua,  vel 
cadauere,  vel  persona  mortua,  et  sic  erit  oracio  tota  falsa.  Set 
Augustinus  dicit  quod  sit  vera.  Dicendum  est  quod  stat  pro 
persona  preterita :  et  similiter  orator  pro  oratore  preterito,  et 
aliter  non  habet  veritatem.  Si  dicatur  "  Cesar  est  Cesar,"  et 
"  homo  est  homo,"  est  semper  vera,  quia  nulla  proposicio  verior 
illa  in  qua  idem  de  se  predicatur ;  et  oracio  vel  proposicio  est 
vox  significatiua,  ergo  partes  eius  semper  significant  postquam 
semel  significabant,  ergo  siue  res  sit  presens  siue  preterita 
semper  significat ;  item,  cum  dico  "  Cesar  est  Cesar,"  hoc  nomen 
Cesar  est  pars  huius  oracionis,  et  oracio  est  vox  significatiua  ad 
placitum,  ergo  partes  eius  significant  ad  placitum :  dicendum 
est,  sicut  superius  [f.  82,  U\  dictum  est,  quod  vox  ante  inposi- 

1 A  word  seems  to  have  dropped  out :  possibly  '  futura  res  '. 

2  R.  noho.     O.  omits  the  whole  clause. 

3  Dialect.  10.  4  R.  dactulis.  5  R.  fortuam. 


62  ROGERI  BACON 

cionem  non  est  pars  oracionis,  quia  non  est  significatiua  ad 
placitum  ;  et  similiter,  cum  cadit  a  significacione  vel  per  volun- 
tatem  nostram  vel  per  hoc  quod  res  cui  inposita  fuit  non  est,  et 
ideo  tunc  nichil  significat  ad  placitum  nisi  casu  inponatur.  Et 
ideo  cum  hec  vox  Cesar  fuit  inposita  rei  presenti  et  sub  actuali 
esse  re  pereunte  manet  non  significatiua,  nisi  iterum  inponatur. 
Et  ideo  ante  inposicionem  renouatam  nichil  significat :  et 
propter  hoc  hec  vox  "  Cesar  est  Cesar  "  nichil  significabit,  nec 
est  oracio  nec  proposicio,  nec  verum  nec  falsum  significat,  quia 
ab  vna  vel  duabus  partibus  non  significatiuis  est  totus  sermo 
non  significatiuus.  Et  per  hoc  patet  secundum,  quod  talis 
oracio  non  est  vox  significatiua  ad  placitum  ;  quia  partes 
eius  nichil  significant.  Et  ideo  si  obiciatur  :  Cesar  est  vox 
significatiua,  vel  non  est  significatiua  ;  de  quolibet  affirmacio 
vel  negacio  ;  si  igitur  est  vox  significatiua,  habetur  propositum  ; 
si  non  est,  hec  oracio  est  vera  "Cesar  nichil  significat "  ; 
set  oracio  vera  est  vox  significatiua  ad  placitum,  ergo  partes 
eius  significant,  tam  subiectum  quam  predicatum.  Set  idem 
per  consimile  in  secunda  questione  primi  capituli  huius  distinc- 
tionis :  si  aliquis  in  morte  alicuius  nominans  eum,  exclamet 
pro  dolore  "  Johannes  est  mortuus,"  tam  ipse  proferens  quam 
audientes  intelligunt  vocem  sine  inposicione  noua,  quia  nullus 
dicit  "  inponatur  hoc  nomen  Johannes  cadaueri,  vel  preterito," 
ergo  significabit  sicut  prius.  Dicendum  est  quod,  licet  hec 
obiectio  maxime  occultet  veritatem,  tamen  considerandum  est 
quod  dupliciter  fit  inposicio  nominum — vno  modo  sub  forma 
inponendi  vocaliter  expressa,  vt  communiter  inponuntur  nomina 
infantibus  et  aliis  rebus,  et  sic  non  est  hic  inposicio  facta  :  sed 
aliter  potest  fieri  apud  solum  intellectum  cogitantem  de  voce  et 
significato,  et  sic  proferens  hanc  oracionem"  Johannes  est 
mortuus  "  inponit  nomen  rei  preterite  vel  cadaueri,  et  ideo  de 
necessitate  renouatur,  quam  recipiunt  audientes  sicut  proferens 
intelligit.  Set  [si]  contra1  dicatur  quod  nec  proferens  nec 
audiens  percipiunt  inposicionem  renouatam  nec  de  illa  cogitant, 
dicendum  quod  ante  oracionem  hanc  prolatam,  "  Johannes  est 
mortuus,"  necessario  datur  nomen  preterito  vel  cadaueri,  set  non 

1  "  hoc  "  is  written  in  the  margin  after  contra. 


COMPENDIUM  STUDII  THEOLOGIE  63 

percipitur  actualiter  in  illa  exclamacione,  quia  maior  occupacio 
animi  occultat  minorem,  sicut  maior  lux  occultat  minorem  visui 
ut  patet  de  luce  solis,  quod  occultat  lucem  stellarum  die,  et  ideo, 
cum  animus  proferentis  occupetur  principaliter  circa  sensum 
plene  oracionis  exprimentis  dolorem,  non  percipit  expresse 
renouacionem  inposicionis,  cum  omnibus  accidat,  et  quilibet 
experitur  quod  homines  faciant  vel  dicant  aliqua,  et  illa  non 
percipiunt  propter  fortiorem  animi  occupacionem,  ut  nimium 
gaudentes  vel  admirantes  vel  dolentes  [vel]  timentes  vel  studio 
magno  circa  aliquod  occupati  faciunt  et  dicunt  alia  circa  que 
iterum  occupati l  aliqua 2  non  advertunt  propter  maiorem  occu- 
pacionem  circa  alia.3  Si  eciam  obiciatur  quod  viator  extraneus 
videns  circulum  vadit  ad  tabernam  vini,  et,  licet  non  sit  ibi  vinum, 
tamen  circulus  fuit  ei  signum,  igitur  siue  sit  vinum  siue  non, 
circulus  remanet  in  racione  signi,  ergo  similiter  erit  de  voce  ; 
dicendum  est  quod  non  manet  eadem  significacio,  nec  inposicio, 
set  viator  ignorans  absenciam  vini  ymaginetur  vinum  in  taberna, 
et  vino  ymaginato,  licet  falso,  stat  sibi  circulus  4  pro  signo  noua 
institucione  sua ;  et  ideo  racio  signi  renouatur,  et  sic  est  de 
voce,  et  omnibus  signis.  Set  nunc  considerandum  est  quanta 
insania  feruntur  qui  negant  veritatem  istius  problematis,  auto- 
ritate  falsa  inuentoris  huius  mendacii  seducti,  et  tanquam  tem- 
pestate  delati  ad  saxum  inherescunt,  et  consuetudine  alteratam 
habentes  mentem  non  possunt  consentire  racioni,  et  a  veritate 
se  nudos  profitentur  qui  [in]  multitudine  pessima  interprete 5 
veritatis  se  armant.  In  prima  parte  huius  operis  per  sentencias 
declaratum  est  omnium  sapientum,  ex  quibus  causis  ducti 
fingunt  quod  non  discutiunt  nec  disputant  de  hoc  ad  utramque 
partem,  [et]  probant  quod  vox  non  potest  cadere  a  sua  signifi- 
cacione,  set  hoc  supponunt  tanquam  radicem  infinitorum  que 
estimant  verissima  cum  sint  falsissima,  ut  quod  homo  est  animal 
nullo  existente,  et  quod  Cesar  sit  homo,  et  quod  Christus  in 
triduo  fuit  homo,  et  alia  innumerabilia  erronea  ;  sicut  ex  prece- 
denti  radice  sua  falsissima  quod  nomen  significat  aliquid  com- 

1  R.  occupi.  2  R.  que.  3  R.  orca  aliquod. 

4  R.  scit  sibi  circulum. 

5  R.  interpreti.     The  reference  is  to  passages  from  Pseudo-Chrysostom  and 
Seneca,  quoted  in  Part  i.,  cap.  2. 


64  ROGERI  BACON 

mune  enti  et  non  enti  eliciunt  mendacia  pene  infinita,  quorum 
reprobacio  deinceps  per  totum  corpus  istius  libri  euidenter 
patebit. 

Cap.  VI. — Capitulum  sextum  huius  distinctionis  prime  de 
equiuocis,  et  analogicis,  scilicet  de  modis  equiuocationis  et  analogie. 

Expositis  difficultatibus  circa  vnuioca  quomodo  significant, 
in  hoc  capitulo  dicendum  est  de  significacione  equiuocarum  (sic) 
et  anologorum  (sic)  [et]  de  modis  eorum,  in  quorum  assignacione 
magna l  est  vtilitas  tam  in  theologia  quam  in  philosophia,  et 
maxime  difficultates  soluuntur.  Et  non  oportet  magnam  dis- 
putacionem  facere  ad  vtramque  partem,  quia,  certificata  veritate 
in  hiis  leui  declaracione,  excluditur  omnis  dubietas  simul  cum 
superfluitate.2  Aristoteles  autem  pluries  loquitur  de  equiuoca- 
cione  et  anologia,  set  nunquam  colligit  omnes  modos  simul, 
quamuis  ex  dictis  eius  in  diuersis  locis  sue  philosophie  eliciam 
omnia  hic  necessaria.  Scimus  igitur  quod  in  omni  equiuocacione 
est  diuersitas  significatiuorum  :  quot  modis  igitur  est  diuersitas, 
tot  modis  potest  esse  equiuocacio,  secundum  quod  dicit  in 
topicis  :  "  quamcumque  differenciamj3  invenimus,  manifestum  est 
quoniam  multipliciter  dicitur  ".4  Potest  igitur  diuersitas  inueniri, 
ubi  nulla  est  conveniencia  absoluta  inter 5  relata,  ut  inter  ens  et 
non  ens,  ut  probatum  est  in  capitulo  quarto.  Quapropter,  cu  m 
hoc  sit  maxima  diuersitas,  maxima6  est  equiuocacio,  et  ideo  hic 
est  principalis  modus,  et  principalis  equiuocacio.7  Secundo  con- 
siderandum s  quod  potest  esse  diuersitas  absoluta 9  penitus  inter 
aliqua,  et  tamen  est  aliqua  conueniencia  in  relacione,  vt  inter 
Creatorem  et  creaturam.  Nichil  enim  commune  absolutum 
participant,  set  tamen  creatura  habet  comparacionem  ad  Crea- 
torem,  et  est  vestigium  eius,  et  effectus  ;  et  sic  illa,  que  ponuntur 
de  Creatore  et  creatura,  ut  ens  et  vnum  et  bonum  et  verum  et 
substancia  et  essencia  et  huiusmodi  multa  dicuntur  isto  modo 
equiuoca.  Et  ad  hunc  modum  reducuntur  alia  exempla,  ut  illa 
que  dicuntur  de  decem  predicamentis,  scilicet 10  quedam  predic- 

1  R.  mangna.  2  So  O.     R.  has  "  firtate  ".  3  R.  differentia. 

4  Top.  I.  18,  p.  108,  b,  2-4  (?).  5  R.  ut.  6  R.  maxime. 

7  R.  equiuicacionis.  8  R.  consido.  *  R.  absoluto.  10  R.  sicut. 


COMPENDIUM  STUDII  THEOLOGIE  65 

torum,  ut  ens  et  vnum  et  aliquid  et  res  et  creatura  et  bonum, 
et  verum  et  finitum,  et  limitatum  in  natura,  et  huiusmodi,  quia 
x  predicamenta  conueniunt  in  aliquo  absoluto  communi  eis 
vniuoce,  set  tamen  ordinem  habent  ad  inuicem,  et  accidentia * 
sunt  efTectus  et  insunt  substancie,  et 2  ponuntur  de  ea,  et 
insunt  ei,  et  in  multis  modis  comparantur  ad  eam.  Et  sumo 
hic  ens  et  vnum  et  huiusmodi  pro  significatis  secundis,  scilicet 
pro  re  subtracta  vnitati  et  entitati ;  quia  primum  significatum  in 
hiis,  quod  est  vnitas  et  entitas,  sunt  communia  substancie  et 
accidenti ;  sicut  accidencia  sunt  communia  multis  subiectis, 
vt  album  et  nigrum  possunt  accipi  quantum  ad  qualitates 
ipsas  vel  quoad  rem  subiectam.3  Set  hic  est  difficultas  magna 
et  prolixitas  vehemens,  et  copiosa  discussione  [digna]  que  in 
sequentibus  capitulis  explicabuntur.  Sunt  eciam  alia  exempla 
istius  modi  equiuocacionis,  vt  in  equiuocacione  sani,  quod  forma- 
liter  dicitur  de  animali  ostensiue  vel  indicatiue  de  vrina,  effectiue 
de  medicina,  conseruatiue  de  dieta.  Et  sic  de  multis  que  dicuntur 
diuersis  modis,  ubi  omnia  referuntur  ad  vnum,  sicut  hic  tria 
referuntur  ad  primum,  et  sunt  diuersa  significata  secundum  se, 
sicut  in  omnibus  ubi  dicitur  aliquid  formaliter  4  vel  effectiue,  sicut 
homo  dicitur  calidus  formaliter,  set  piper  et  zin[f.  83]ziber  5 
effectiue,  et  alia  infinita.  Similiter  sol  dicitur  calidus  a  naturali 
potencia  in  secunda  specie  qualitatis,  et  ignis  calidus  dicitur  ab 
habitu  in  prima  specie  vel  tertia ;  et  similiter  homo  dicitur 
piger  formaliter,  et  tempus  turbidum  et  yemale  dicitur 
fixum  effectiue,  quia  facit  pigros,  saltem  occasionaliter ;  et  mors 
dicitur  pallida  quia  facit  pallorem.  Et  inter  cetera  vnitas 
dicitur  vna,  et  bonitas  bona,  et  veritas  vera,  set  homo  dicitur 
bonus  et  vnus  et  verax  sub  alio  sensu.  Vnum  tamen  ad  aliud 
reducitur  :  homo  enim  dicitur  vnus  formaliter,  vnitas  dicitur 
vna  quia  facit  vnitatem  in  rebus,  et  sic  de  aliis.  Si  tamen  alius 
sensus  possit  et  debeat  esse,  patebit  in  sequentibus  capitulis 
euidenter.  Adhuc  est  speciale  exemplum  de  voce 6  que  dicitur 
de  materia  et  forma :  inpossibile  enim  est  quod  aliquid 
sit   commune   vniuocum   illis,   quia  Aristoteles   dicit    secundo 


1  R.  accedentia. 

2  R.  et  et. 

3  R.  subtractam, 

4  R.  formatur. 

5  So  0.     R.  inziber. 

ti  R.  va. 

VOL.  III. 

5 

66  ROGERI  BACON 

metaphysice  :  materia  est  alia  ab  essencia  cuiuslibet  forme,1  et 
non  est  differencia  perfecta  2  in  creaturis  nisi  inter  formam  et 
materiam  :  omnes  enim  forme  accidentales  et  substanciales 
aliquo  modo  conueniunt  in  racione  generali  forme,  set  materia 
non  communicat  cum  aliqua  forma.  Et  omnes  alie  conposite 
substancie  communicant  in  genere  generalissimo,  et  ideo  solum 
est  perfecta  3  diuersitas  in  creaturis  inter  materiam  et  formam. 
Propter  quod  nulla  conueniencia  absoluta  potest  esse,  relat[iv]a 
tamen  conueniencia  est  inter  illas,  quia  materia  est  in  potencia  4 
ad  formam,  et  forma  est  actus  materie,  et  ideo  mutuo  ad  se 
referuntur,  et  inferunt  se  mutuo ;  vt  si  materia  est,  forma  est, 
et  e  contrario,  quia  nec  materia  potest  esse  per  se,  nec  forma 
aliqua  in  creaturis.  Nam  forma  accidentalis  requirit  materiam 
subiectam,  forma  substancialis  similiter ;  quia  nulla  substancia 
creata  est  pura  forma  nec  pura  materia,  vt  demonstrabitur 
inferius,  licet  aliquis  de  fictis  autoribus,  licet  famosus,  estimat 
substancias  spirituales  ut  angelos  et  animas  esse  puras  formas, 
cuius  posiciones  et  modi  ponendi  et  raciones  euacuabuntur 
posterius  suis  locis.5  Hii  ergo  duo  modi  equiuocacionis  pre- 
dicti 6  nullam  convenienciam  absolutam  habent,  licet  primus 
nec  habeat  conuenienciam  relativam,7  sicud  nec  absolutam  ;  set 
secundus  habet  convenienciam  relativam,7  vt  expositum  est. 
Possumus  inuenire  difTerenciam  minorem  cum  aliqua  8  absoluta 
conveniencia,  ubi  tamen  nichil  commune  a  parte  rei  predicatur 
vniuoce  de  significatis,  ut  substancia  predicatur  de  materia  et 
forma  et  conposito.  Conuenit  enim  materia  omni  conposito, 
et  forma  similiter,  quia  sunt  partes  eius,  et  de  sua  essencia  ;  et 
tamen  sola  vox  sine  aliquo  communi  predicatur  de  eis  et  con- 
posito  ;  quia  substantia  que  est  genus  generalissimum  predicatur 
de  conposito,  sed  non  de  materia  nec  forma,  quia  illud  genus  est 
conpositum  ex  materia  et  forma,  ut  probabitur  inferius.  Con- 
positum  vero  nomine  suo  non  potest  predicari  de  simplici,  et 
ideb  sola  vox  est  communis  conposito  et  simplicibus  partibus 

1  No   such  passage  in  this  book.     Bacon  seems  to  be  giving  the  general 
purport  of  Met.  vi.,  ad  init. 

2  So  O.     R.  perfida.  3  R.  persida.  4  R.  inpoa  (inposita  ?). 
5  The  reference  is  to  St.  Thomas  Aquinas.  6  R.  predicta. 

7  R.  relatam.  8  MSS.  alia. 


COMPENDIUM  STUDII  THEOLOGIE  67 

eius.  Solum  vero  est  vox  equiuoca  ad  partem  essencialem  et 
totam,  set  totum  universale  et  partem  subiectiuam,  hoc  eodem 
modo  equiuocacionis,  vt  relacio  eius  est  genus  generalissimum 
in  hoc  predicamento,  et  species  specialissima  opposicionis  dicitur 
relacio  :  et  inpossibile  est  quod  aliqua  res  communis  vniuoce  [sit 
generi]  generalissimo  et  alicui  speciei  ;  tunc  esset  aliud  genus 
generalius *  quam  sit  generalissimum,  quod  est  impossibile.  Et 
similiter  potest  esse  in  multis  aliis,  quod  voces  sunt  ad 
placitum.  Quarto,  possumus  videre  iterum  2  aliam  maiorem 
convenienciam  absolutam  quam  prius,  vt  latent  equiuocaciones 
in  genere,  sicut  Aristoteles  dicit  septimo  physicorum : 3  ubi 
significata  communicant  in  aliqua  natura  radicali,  licet 
illa  descendens  in  illa  varietur  secundum  esse  varia ;  vt 
essencia  generis  secundum  se  est  vna  radix  variabilis 
in  diuersas  species,  non  secundum  difterencias  4  accidentaliter 
conpletas,  set  etiam  antequam  intelligitur  in  illas,  vt 
essencia  similis  in  semine  equi  producta  et  in  semine 
asini  est  vna  radicalis  essencia,  set  tamen  esse  varia  habet 
antequam  deducatur  hec  essencia  in  differencias,  et  ita  esse  sunt 
essencialia;  propter  quod  essencialiter  variatur  hec  radicalis 
essencia  generis.  Quod  attendens  naturalis  philosophus  dicit 
quod  genus  est  equiuocum,  set  logicus  considerans  non  ita 
profunde,  quia 5  antecedens  relacio  radicalis  est  essencia 
absque  illa  essencia  varia,  dicit,  quod  genus  dicitur  vniuocum. 
Et  quintus  modus  quando  adhuc  maior  est  ydemptitas, 
quoniam  eadem  res  potest  significari  diuersis  modis,6  ut 
"  amans  illius  "  nomen  est,  "  amans  illum  "  participium  est 
docente  Prisciano  ;  set  constat  quod  eadem  res  significatur 
per  hoc  nomen  amans,  et  per  hoc  participium  amans,  et  per 
hoc  verbum  amo,  quia  partes  oracionis  cognate 7  significacionis 
non  distinguuntur  penes  significata,  set  penes  modos  signifi- 
candi,  vt  dicit  Priscianus,  sicut  ita  de  quo  exemplificatum 
est,    et   tamen    equiuoca    est,    quando    vox   eadem    significat 

1  MSS.  generalissimum.  2  MSS.  inter. 

3  Phys.  vii.  4,  p.  249,  a,  20-25  (Lect.  8).      But  perhaps  Bacon  was  also 
thinking  of  Anal.  Post.  ii.  13,  p.  gj,  b,  30. 

4  R.  secundum  per  differencias.  5  R.  set. 

6  R.  diuersi  modis.  7  R.  cognite. 


68  ROGERI  BACON 

participium  et  nomen,  quod  predicatur  per  sextum  modum 
equiuocacionis,  vt  maxima  est  ydemptitas  significatorum  que 
potest  esse,  quia  idem  nomen  potest  sumi  equiuoce  per 
casuum  diuersitatem,  vel  aliorum  accidentium,  quia  accidentia 
sunt  modi  significandi  accidentales,  vt  "  quicumque  sunt  episcopi 
sunt  sacerdotes  :  isti  asini  sunt  episcopi,  ergo  isti  asini  sunt 
sacerdotes  ".  Nullus  puer  qui  summulas  suas  audierit  ignorat 
quando  hic  est  equiuocacio  penes  casus :  si  ergo  potest  fieri 
equiuocacio  penes  modos  accidentales  significandi,  multo  fortius 
penes  modos  essenciales  significandi  ;  quia  maior  est  diuersitas 
penes  modos  essenciales  significandi,  per  quas  distinguntur 
partes  oracionis  ;  ergo  maior  racio  equiuocacionis.  Et  ideo 
inter  amans  nomen  et  participium  est  equiuocacio  in  quinto 
modo  equiuocationis.  De  modis  vero  equiuocacionis  inpos- 
sibile  est  quod  vlterius  inveniatur  alius  modus  proprius,  quia 
sextus  modus  minimam  habet  differenciam  que  potest  in- 
veniri  ;  et  ideo,  cum  minor  non  potest  esse  differencia,  non 
est  vlterius  equiuocacio :  et  hoc  est  vnum  de  modis  propriis 
equiuocacionis.  Potest  tamen  vnus  modus  esse  inproprius,  vt 
in  transitiue  2  positis  et  figuratiuis,  vt  "  pratum  ridet ".  Et 
"  quid  faciat  letas  segetes,"  ut  Georgica  Virgilii  incipiunt,2 
set  transponuntur  vocabula  ad  bonitatem  et  fecunditatem  et 
pulcritudinem  pascui  segetum. 

De  modis  vero  analogie  expediam  breuiter,  dicens  quod 
omnes  modi  equiuocacionis  sunt  modi  analogie  secundum 
primum  modum  equiuocacionis  ;  quia,  cum  analogia  grece  sit 
proporcio,  et  comparacio  latine,  ut  ait  Tullius  3  et  notum  est 
scientibus  aliquid  de  grece,  ideo  cum  in  primo  modo  equiuoca- 
cionis  non  sit  aliqua  comparacio  significatiuorum,  ut  expositum 
est,  non  est  aliquis  modus  analogie.  Set  cum  in  omnibus  aliis 
modis  est  comparacio  et  proporcio  significatiuorum,  ut  patet  ex 
dictis,  in  omnibus  illis  est  analogia.  Est  eciam  analogia  ubi 
non  est  equiuocatio,  ut  in  ente  et  vno  sumitur  si  considerentur 
secundum  significata  prima  ;  vt  significet  [ens]  existenciam  acci- 
dentalem,  et  vnum  vnitatem.     Nam  proprius  4  conveniunt  sub- 

1  R.  intransitive  positus  et  figuratus.  2  Georg.  i.  i. 

3Timaeus  13.  4  R.  per  prius  (and  below). 


COMPENDIUM  STUDII  THEOLOGIE  69 

stantie  quam  accidenti[ibus],  set  illud  patebit  in  sequentibus 
capitulis.1  Et  secundum  methaphysici  considerationem  in 
decimo  libro  omne  genus  dicitur  proprius  de  specie  nobiliori 
quam  de  alia,  ut  animal  de  racionali  quam  irracionali ;  [projprius 
dico  quantum  ad  dignius  esse  et  dignitatem  nature  ;  licet  secun- 
dum  naturalem  philosophiam  equiuocacio  est  similis  cum  hoc 
et  secundum  logicum  vniuocacio,  secundum  diuersas  eorum 
consideraciones.2 

1  R.  capituli. 

2  There  is  a  late  note  in  R.  "  Quaere  residuum,  p.  221  "  (p.  221  =  f .  113  of 
the  MS.).  The  treatise  referred  to  is  the  version  of  the  Communia  Naturalium  (?) 
beginning  '  Ostensum  est '  (see  Appendix). 


APPENDIX. 
ROGER  BACON'S  WORKS. 

ANYONE  who  has  attempted  to  compile  a  bibliography  of 
Roger  Bacon  will  be  inclined  to  echo  Leland's  saying,  "  that 
it  is  easier  to  collect  the  leaves  of  the  Sibyl  than  the  titles  of 
the  works  written  by  Roger  Bacon  ".  The  difficulty  is  partly 
due  to  Bacon's  habit  of  rewriting  his  treatises  "  four  or  five 
times  "  before  he  could  get  a  satisfactory  version,  and  to  his 
using  the  same  material  over  and  over  again  in  different  con- 
nexions.  The  same  works  recur  with  different  titles  and 
different  incipits,  and  different  works  with  the  same  title ;  and 
the  number  of  fragments  and  unfinished  works  is  enormous. 
Many  spurious  writings  are  attributed  to  Bacon,  and  some 
genuine  ones  are  hidden  under  other  names. 

The  following  bibliography  is  based  on  the  account  of 
Bacon's  works  given  in  The  Grey  Friars  in  Oxford,  pp.  195-21 1 
(1892).  I  have  endeavoured  to  incorporate  the  results  of 
recent  researches  so  far  as  they  are  available  in  print ;  and  I 
am  also  indebted  to  Mr.  Robert  Steele  for  valuable  information 
regarding  Bacon  MSS.  ;  to  Mr.  Gilson  for  the  use  of  the  proofs 
of  his  forthcoming  catalogue  of  the  Royal  MSS. ;  to  the  Rev. 
H.  M.  Bannister,  Father  Michael  Bihl,  Mr.  Madan  and  Father 
Ubald  dAlencon  for  notes  on  various  MSS.  I  should  be 
grateful  for  additions  and  corrections,  which  might  be  incor- 
porated  in  a  supplement  or  a  future  edition  and  make  this  iist 
of  Bacon's  works  more  complete  and  more  worthy  of  its  subject. 

A.  G.  LITTLE. 

RlSBOROUGH, 

Sevenoaks. 

(7i) 


72  APPENDIX 

la.   Quaestiones  super  libros  i.-v.  Physicorum  Aristotelis. 

Inc.  tabula :  ( Incipiunt  questiones  naturales  et  primo 
questiones  libri  Phisicorum  Aristotelis '.  Inc.  lib.  i.  : 
'  Questiones  primi  Phisicorum  Rogeri  Bachun. 
Quoniam  quidem  intelligere,  etc.  Hic  primo 
queritur  utrum  de  corpore  mobili.' 

MS.  :   Amiens  406,  f.  1  (sec.  xiv.). 

Described  by   Victor  Cousin  in  Journal  des  Savants, 
1848,  pp.  459-72. 
ib.   Quaestiones  super  libros  i.-vi.  Physicorum  Aristotelis .* 

"  Incipiunt  questiones  supra  librum  Phisicorum,  a 
magistro  dicto  Bacuun.  Quoniam  intelligere  et 
scire  circa  omnes  scientias  accidit,  etc.  Iste  liber, 
cujus  substantivum  est  corpus  mobile.  Queritur 
primo  utrum  de  naturalibus  possit  esse  scientia." 

MS.  :  Amiens  406,  f.  29-56,  63^-73  (sec.  xiv.). 

Described  by  V.  Cousin. 

2.  Quaestiones  super  librum  de  Plantis  (or  Vegetabilibus). 

"  Incipiunt  questiones  supra  librum  de  plantis,  a 
magistro  Rogero  Baccon.  Tria  ut  ait  Empedocles 
in  tota  rerum  varietate  principia,  etc.  Supposito 
quod  hec  scientia  de  corpore  mobili,  animato,  com- 
posito." 

MS. :  Amiens  406,  f.  57  (sec.  xiv.). 

Described  by  V.  Cousin. 

3.  Quaestiones  in  Aristotelis  Metaphysica. 

"  Incipiunt  questiones  supra  primum  Metaphysice,  a 
magistro  Rogero  Bacco.  Omnes  homines  natura 
scire  desiderant,  etc.  Dubitatur  de  ista  scientia, 
primo  de  substantivo." 

MS.  :  Amiens  406,  ff.  78-113,  74,  166-76. 

Described  by  V.  Cousin. 

Another  series  of  questions  on  books  1,  2  and  4  of  the 

1  Digby  MS.  150  (sec.  xiii.  ex.)  contains  two  treatises  ascribed  in  later  hands 
to  Roger  Bacon.  The  first  is  the  Summa  philosophiae  naturalis  of  Albertus 
Magnus,  the  second  is  an  analysis  of  the  eight  books  of  the  Physics  of  Aris- 
tot'e  (inc.  "  Naturalis  philosophie  principales  partes  sunt  viii "),  ascribed  to 
Bacon  in  two  hands  of  the  i5th  and  i6th  centuries. 


APPENDIX  73 

Metaphysics  is  contained  in  the  same  MS.,  f.  iy6v  seq.  : 
"  Hic  incipiunt  questiones  supra  primum  Metaphicice 
Aristotelis.  Omnes  homines  .  .  .  Queritur  hic 
primo  utrum  hec  propositio".  It  is  not  clear 
whether  these  are  by  Bacon. 
.4.   Quaestiones  super  librum  de  Causis. 

Inc. :  "  Supra  librum  de  causis.  Queritur  circa  influen- 
tiam  causarum,  utrum  omnis  agat  per  influentiam." 

MS.  ;  Amiens  406,  f.  114.  Incomplete :  a  quire  is 
missing  between  ff.  117  and  118. 

Described  by  V.  Cousin. 
5 .  Elementary  Treatise  on  Logic. 

"  Prima  petia  magistri  Petri  Bacun.1  Quoniam  ignoratis 
communibus  necesse  est  artem  ignorare." 

MS.  :  Amiens  406,  ff.  130-52. 

Described  by  Victor  Cousin  as  a  "  traite  de  logique  a 
1'usage  de  la  jeunesse  .  .  .  sans  aucun  titre  et  sans 
nom  d'auteur.  On  lit  seulement  en  tete :  Prima 
pecia  magistri  S.H." 

(Peterhouse  MS.  195  (sec.  xiv.)  at  Cambridge  formerly 
contained  'Logica  fratris  Rogeri  Bacon  \) 
■6.  '  Summa  M.  Rogeri  Bacon  de  sophismatibus  et  distinctionibus.' 

Inc. :  "  Potest  queri  de  difficultatibus  accidentibus  ". 

MS.  :  Bodl.  Digby  67,  f.  117  (sec.  xiii.) :  fragment. 

7.  '  Questiones  naturales  mathematice  astronomice,  etc! 

'Expliciunt  reprobationes  Rogeri  Bacon.' 

MS.  :  Paris:  Bibl.  Nat.  16089,  f.  93  (secs.  xiii.-xiv.). 

8.  Tractatus  ad  declaranda  quaedam  obscure  dicta  in  libro  Secreti 

Secretorum  Aristotelis.       Inc. :  "  Propter    multa    in    hoc 

libro   contenta   qui    liber    dicitur   Secretum    Secretorum 

Aristotelis  sive  liber  de  regimine  principum". 

MSS.  :  Oxford:  Bodl.  Tanner  116,  f.  1  (sec.  xiii.  ex.) ;  the 

same  MS.  f.   16,  contains  the  Secretum  Secretorum 

attributed   to   Aristotle    "  cum   glossa  interlineari  et 

notis  Rogeri  Bacon  ". — Corpus  Chr.   Coll.  149  (sec. 

xv.). 

1  Sic  in  E.  Coyecque's  Catalogue  (1893). 


74  APPENDIX 

Cambridge  :  Trin.  Coll.  1036  (sec.  xv.  ex.),  f.  i-20b^ 
f.  25-1304,  "  expl.  liber  secreti  secretorum  Arist.  .  .  _ 
qui  liber  intitulatur  liber  decem  scienciarum  cum 
quibusdam  declaracionibus  Fr.  Rogeri  Bacun  de  ord.. 
minorum  ". 

Cf.  Bridges,  I.  10,  note,  258,  note,  403,  note,  II.  64. 

9.  De  somno  et  vigilia  (tvvo  books). 

MSS.  Bodl.  Digby  190,  f.  77  (sec.  xiv.  in.).  Inc. :  'De 
somno  et  vigilia  pertractantes  Perypateticorum  sen- 
tenciam  potissime  sequemur '  (name  of  author  added 
in  hand  of  I7th  cent). 

Cambridge  :  Univ.  Libr.  Ii.  vi.  5,  ff.  85b-88  (sec.  xiii.), 
Roger  Bacon  de  somno  et  vigilia ;  Inc. :  *  Sompnus 
ergo  et  vigilia  describuntur  multis  modis'. 

{Tractatus  de  sompno  et  vigilia,  by  Roger  Bacon,  was 
contained  in  a  MS.  of  St.  Augustine's  Abbey,  Can- 
terbury,  No.  843,  ed.  M.  R.  James). 

10.  Computus  naturalium,  a  treatise  on  the  calendar,  in  three 

parts,   containing   respectively    21,    20,   and    8  chapters, 

written  A.D.    1263.      In:.  '  Omnia  tempus  habent,  etc,  ut 

Salomon  testatur.     Igitur  omnia  sive  sint  producta  \    Expl. 

1  ut  simplices  instructionem  et  sapientes  pluris  investiga- 

tionis  capiant  occasionem  '. 

MSS.   British   Museum  :    Royal  7   F.   viii.,   f.  99  (sec.  xiii. 

ex.)1 

Oxford :    Bodl.   Selden    supra    79,    f.  .150    (excerpta).. 

Univ.  College,  48  (sec.  xvii.). 

Douai  691,  §  2  (sec.  xvii.). 

Summary  printed  by  E.  Charles,  Roger  Bacon,  pp.  335-8. 

This  is  perhaps  the  work  mentioned  in  the  Catalogue 

of  the  Austin  Friars'  Library,  York,   No.    196,   as 

1  tractatus    Rogeri   bacon  de  tempore '    (ed.  M.    R. 

James,  in  the  Fasciculus  Joanni  Willis  Clark  dicatus)^ 

1  The  following  article  in  this  MS.,  f.  164,  is  a  "  Calendar  beginning  with 
September,  showing  lunar  conjunctions,  etc,  for  four  cycles  of  nineteen  yearst> 
beginning  1254.  The  canon  below  is  very  incorrectly  transcribed,  but  fixes  the 
date  as  1268.  Among  the  very  few  saints  inserted  are  SS.  Francis,  Denys  and: 
Germain  "  (Mr.  Gilson's  Catalogue). 


APPENDIX  75 

1 1.  De  termino  Paschali,  an  earlier  work,  to  which  Bacon  refers 

in  the  Computus  naturalium  (Charles,  p.  78  :  "  In  praece- 
denti  opere  ubi  de  termino  Paschali  inquisivimus,"  Com- 
putus,  cap.   iii.)  does  not  seem  to  be  extant. 

1 2 .  De  cometis. 

Inc.  "  Occasione  cuiusdam  comete  que  nuper  apparuit  ". 

MS.  Florence:  Riccardi  885,  f.  11 3-1 14. 
(Cf.  Bridges,  I.  385.) 

Cf.  a  passage  on  the  comet  of  1 264  inserted  in  Royal 
7  F.  vii.  f.  I09b  and  re-copied  in  Royal  7  F.  viii.  f. 
11,  intended  for  insertion  at  the  end  of  Part  I.  cap. 
ii.  of  the  De  Multiplicatione  Specierum.  Inc.  ' '  Deinde 
queritur  an  aliquod  agens "  :  expl.  "  spirituali  et 
corporali  "   (not  printed  by  Bridges,  II.   431). 

13.  Opus  Majus :  written  A.D.  1266-67  *•  7  paits.    Inc.  "Sapien- 

tiae  perfecta  consideratio  consistit  in  duobus  ". 
MSS.  of  the  whole  work  or  of  several  parts  : —  l 

British  Museum  :  Cotton  Jul.  D.  v.  f.  71-1 5 ib  (sec.  xiii. 

ex.),  injured  by  fire,  contains  Parts  L,  II.  (f.  83),  III. 

(f.   9ib),  and  a  large  portion  of  Part  IV.  (f.  io8b)  ; 

ends  "  et  ideo  philosophi  (universaliter  dampnant)," 

Bridges,  I.  241. — Add.  35253  :  a  photographic  copy 

of  Vatican  MS.  (see  below). 
Oxford  :  Bodl.  Digby  235  (sec-  xv.  et  xiv.),  containing 

Opus  Majus,  Parts  I.-V.,  Tractatus  de  Multiplicatione 

Specierum,  Opus  Majus,  Parts  VI.,  VII. 
Dublin  :  Trinity   College    381    (sec.   xvi.    ex.),  copied 

from  Digby  MS. 
Cambridge  :  Trinity  College   1294   (sec.  xvii.),  copied 

from  Dublin  MS. 
Rome  :  Vatican  4086,  f.  1-74  (sec.  xiv.  in.),  containing 

1  Renan,  Averroes  et  VAverroisme,  p.  263,  quotes  a  passage  from  Opus  Tert. 
cap.  23,  which  he  says  was  found,  in  almost  identical  words,  in  a  copy  of  the  Opus 
Majus  belonging  to  the  library  of  St.  Gregory  in  Clivo  Scauri.  (C/.  Archives 
des  Missions,  etc,  I.  377).  Father  Livarius  Oliger,  O.F.M.,  informs  me  that  no 
MS.  of  Roger  Bacon  is  mentioned  in  the  catalogue  of  the  St.  Gregory  MSS. 
which  are  now  in  the  Biblioteca  Nazionale  at  Rome ;  nor  is  it  ;it  St.  Gregory's. 
It  is  probably  identical  with  MS.  Bibl.  Nat.  n.  a.  Lat.  17 15,  which,  like  many 
of  the  St.  Gregory  MSS.,  came  originally  from  Venice. 


76  APPENDIX 

Parts  L,   II.,   III.  and  IV.   (except  the  astrological 
treatise  beginning    "  Post    locorum    descriptionem, " 
Bridges,  I.    376-403).       It  ends  '  principalem   scrip- 
turam  '  ;    Bridges,  I.    376.       This   closely   resembles 
Cott.  Jul.  D.  v.,  but  is  not  a  copy  of  it. 
Paris  :  Bibl.   Nat.  :   Nouv.  Acq.   Lat.    171 5    (sec.   xv.), 
a  copy  of  Vatican  MS.  (?) — Bibl.  Mazarine,  3488  (sec. 
xviii.). 
PRINTED  :    Parts  I.-VI.,  ed.  S.  Jebb,   London,    1733: 
reprinted  Venice,    1750.      Parts   I.-VIL,   ed.  J.    H. 
Bridges,  2  vols.,  Oxford,  1897,  with  a  (3rd)  supple- 
mentary  vol.,  London,  1900. 
MSS.  of  separate  parts  : — 

I.  On  the  four   general    causes   of  human  ignorance.      Inc. 

cap.   z.,  "  Sapientiae  perfecta  consideratio  ". 

MS.  Brit.  Museum  :  Cott.  Jul.  F.  vii.  f.  186-200  (sec. 
xv.).  The  leaves  have  been  misplaced  in  binding ; 
the  work  ends  with  the  words  '  facilius  adimplere  '  on 
f.  I96b  (Bridges,  I.  32,  III.  35).  Fol.  I97abegins: 
'  manifestis.  Quemadmodum '  (Bridges,  p.  6)  ;  f.  200 
ends  with  the  words  '  sicut  ipsemet  confitetur  et ' 
(Bridges,  p.  15). 

II.  On   the  connexion   of  philosophy   with   theology.       Inc. 

cap.  t.y    "  Relegatis  igitur  [in  infernum]  quatuor  causis  ". 

III.  On  the  study  of  language  or  De  utilitate  grammaticae. 
Inc.  cap.  i.}   "  Declarato  igitur  quod  una  est  sapientia." 

IV.  On  mathematical  science,  or  De  utilitate  mathematicae. 
Inc.  "  Manifestato  quod  multae  praeclarae  radices  sa- 
pientiae  ".x 

The  part  contains  several  sections :  (a)  Utilitas  mathe- 
maticae  in  physicis,  in  4  'distinctiones,'  Bridges,  I. 
97-174;  inc.  ut  supra.  (b)  Utilitas  mathematicae  in 
divinis,  Bridges,  I.  175-238;  inc.  '  Postquam  mani- 
festa  est  necessitas'.  (c)  Judicia  astronomiae,  Bridges, 
I.  238-269;  inc.  '  Manifestato  quomodo  mathematica 

1  In  Jul.  D.v.  and  Vat.  4086  the  transition  frora  Part  III.  to  Part  IV.  is  not 
clearly  marked.     See  Bridges,  III.  pp.  viii.,  ix. 


APPENDIX  77 

necessaria  est  \  (d)  Correctio  calendarii,  Bridges,  I. 
269-285;  inc.  '  Sed  haec  hactenus.  Nunc  vero  in- 
feram  secundum'  [cf  Op.  Tert.  cap.  68,  p.  274]. 
(e)  Geograpkia,  Bridges,  I.  286-376;  inc.  'Postquam 
declaratum  est  quomodo  mathematica  '.  (/)  Astro- 
logia,  Bridges,  I.  376-403  ;  inc.  '  Post  locorum  de~ 
scriptionem'.1 
MSS.  Brit  Museum :  Royal  7  F  vii.  f.  2  (sec.  xiii.  ex.): 
'Parsquarta  compendii  studii  theologie.'  Inc.  'Mani- 
festo  (sic)  quod  multe,'  etc.  Expl.  f.  62  '  principalem 
scripturam '.  Ibid.  f.  68,  '  Tractatus  de  corporibus 
celestibus '  (1 5th  century  title)  ;  inc.  '  Post  locorum 
descriptionem  '  (i.e.  Art.  /above). 

Cotton  Tib.  C.  v.  f.  49-1 19  (sec.  xv.) :  '  Incipit  4ta  pars 
maioris  operis  fratris  Rogeri  Bacon  in  qua  ostenditur 
potestas  mathematice  in  scientiis  et  rebus  mundi.' 
Inc.  '  Manifesto  (sic)  quod  multe  '.  Expl.  '  princi- 
palem  scripturam,'  Bridges,  p.  376. 

Cotton  Otho  D.  1,  f.  209-221  (injured  by  fire),  the 
section  '  Geographia,'  Bridges,  I.  286-376,  ending 
'  de  locis  et  gentibus  totius  habitabilis  '. 

Cotton  Julius  F.  vii.  f.  178-182  (sec.  xv.)  :  '  Declaratio 
effectus  vere  mathematice  in  4ta  parte  maioris 
operis  fratris  Rogeri  Bacon  distinctione  5ta  inter  alia 
sic  declarat.  Veri  mathematici  considerans  (?)  scitus 
et  loca  planetarum  '  (not  identified) :  '  De  moribus 
hominum  secundum  complexiones  causatas  a  con- 
stellationibus  supracelestibus  prout  allegat  doctor 
Rogerus  Bacon  in  quarta  parte  majoris  operis  .  .  .  ut 
in  fine  capituli  4li  et  in  principio  cap.  5".  .  .  .  Com- 
plexiones  locorum — maxime  a  juventute,'  Bridges,  I. 
1 37-1  39j  <et  nunc  ponam  unum  exemplum  ' — 'tam 
sanis  quam  infirmis,'  Bridges,  I.  139-143. 

JThis  section  (/)  is  not  found  in  Vat.  4086,  nor  in  Tib.  C.  \\,  but  occurs 
in  Digby  235.  The  substance  of  it  agrees  with  what  is  said  in  Opus  Tert. 
(Brewer,  96-9)  of  the  section  '  De  Caelestibus '  in  the  Opus  Minus,  for  which 
work  it  was  probably  written. 


78  APPENDIX 

Add.  8786  (sec.   xiv.),  f.   I2b-I3b,  containing  cap.   xv. 

and  part  of  cap.  xvi.  of  Dist.  iv.,  Bridges,  I.  167-172. 
Sloane   2629,  <f.   I7~53b  (sec.    xvii.)  :    '  Incipit  tractatus 

fratris     Rogeri      Bacon    de    utilitate    astronomie  \ 

'  Superius   quidem   dictum   est — plura   conscribere '. 

Bridges,  I.    377-4Q3-1 

Lambeth  Palace,  200  (sec.  xv.) :  De  arte  mathematica. 

Oxford:  BodL  :  Digby  183,  f.  49  (sec.  xiv.,ex.),  fragm. 
beginning  *  et  virtutis  a  loco/  and  ending  '  plane 
vel  concave  non,'  Bridges,  I.  pp.  111-156. — E. 
Musaeo  155,  p.  185  (sec.  xv.  in.)  :  ' Pars  quarta  in 
qua  ostendit  potestatem  mathematicae/  etc. — Laud. 
Misc.  674  f.  7  (sec.  xv.) :  *  Nota  de  correctione 
Calendarii  ex  Rogeri  Baconis  libro  ad  Clementem 
papam'. — Univ.  Coll.  49. 

Cambridge:  Corpus  Christi  Coll.  426  (sec.  xvi.)  :  Tract. 
fratris  Rogeri  Bacon  in  quinta  parte  mathematicae 
de  situ  orbis. — Peterhouse  277  (sec.  xv.),  f.  i85b  :  '  De 
utilitate  arismetrice  per  Rogerum  Bacon.  De  utilitate 
arismetrice  potest  sumi  per  infra  scripta '  (!) — '  io°  luna 
ii°  mercurius.  Et  sic  est  finis  huius  operis  Magistri 
Rogerii  bakonis  ut  patet  in  sua  summa  ad  Clemen- 
tem,'  Bridges,  I.  224-236. 

Paris  :  Bibl.  Nationale  7455,  A.  (sec.  xv.)  :  fDe  utili- 
tatibus  scientiae  mathematicae  verae.' 

Printed    by    Combach,    Frankfurt    16 14,    under   the 

title  :    Specula    mathematica  in  quibus  de  specierum 

multiplicatione  .  .   .  agitur,  etc,  as  far  as   Bridges» 

p.  174  (i.e.  §  a,  Mathematicae  in  Physicis  Utilitas). 

V.   Optics,  or  De  Scientia  Pei^spectiva.     Inc.  cap.  i.   "  Propo- 

sitis  radicibus  sapientiae". 

[In  some  MSS.,  and  in  the  edition  of  161 4,  this  part  be- 
gins  :  '  Cupiens  te  et  alios,'  a  preface  perhaps  to  a  later 
copy  of  the  Perspectiva,  addressed  to  some  person 
unknown,  not  to  the  Pope.      See  Bridges,  II.  1,  note.] 

^Cf.  Bale,  Index  Script.  Brit.,  p.  396:  Introd.  in  Astrologiam ;  inc.  '  Fusius 
■quidem,'  etc. :  '  fusius '  is  a  mistake  for  '  superius '. 


APPENDIX  79 

Divided  into  three  parts :  (i)  explains  the  general 
principles  of  vision,  and  has  ten  distinctiones :  inc.  ut 
supra ;  (2)  deals  with  direct  vision,  and  has  three 
distinctiones :  inc.  cap.  i.,  "  Et  quoniam  eadem  est 
scientia  oppositorum  "  ;  (3)  deals  with  reflected-and 
refracted  vision,  and  has  three  distinctiones :  inc. 
cap.  i.,  "  Habito  de  visu  facto  ". 

MSS.  :  Brit.  Museum : l  Royal  7  F.  viii.  (sec.  xiii.), 
f.  47  :  '  Tractatus  perspective  habens  tres  partes, 
prima  est  de  communibus '.  Inc.  '  Hic  aliqua 
dicenda  sunt  de  perspectiva.  Autores  quidem  multi 
tractant'  (i.e.  in  the  preface  beginning  elsewhere, 
"  Cupiens  te  et  alios  ")  ;  expl.  'non  posset  sustinere'. 

Cotton  Fragments  IV.,  f.  23-6  (sec.  xiv.) :  Inc. 
1  Sciendum  vero  quod  visio  '  :  expl.  '  speculo '  (i.e.y 
Bridges,  II.  148-63). 

Sloane  2156,  f.  I  (A.D.  1428):  '  Hic  incipit  tractatus 
perspective  .   .   .   Hic  aliqua  dicenda  sunt.' 

Sloane  2542,  f.  1-55  (sec.  xv),  imperfect. 

Harl.  80,  f.  6ob  (sec.  xv.)  :  "Tractatus  perspective 
habens  tres  partes  .   .   .   Propositis  radicibus." 

Add.  8786,  f.  84-107 :  '  Incipit  tractatus  de  modo 
videndi.  Quoniam  precipua  delectatio  '  (i.e.  Bridges, 
II.  p.  2,  1.  4). 

Oxford:  Bodl.  :  Bodley  874,  pp.   1-71  (sec.  xv.) :   Inc. 

'Cupiens  te  et  alios  ' ;    expl.    '  aliqualiter  sustinere'. 

— Digby  JJ,  f.   1   (sec.   xiv.)  :     Inc.   '  Cupiens  te  et 

alios'. — Digby   91    (sec.    xvi.). — Corpus    Chr.    Coll. 

223,  f.  3  (sec.  xv.). 
Cambridge  :  Magdalene  College,  Pepysian  Library,  1207 

(sec.   xv.).2 — Trinity  College   141 8,  f.  66  (sec.   xv.) : 

1  The  treatise  '  de  visu  et  speculis  '  in  Royal  7  F.  vii.  f.  64  (inc.  '  De  specu- 
lorum  miraculis  .  .  .  Nichil  ab  oculo ')  is  not  by  Bacon,  but  probably  by  Henry 
of  Southwark.  (Is  Assisi  MS.  673,  Pars  Perspective,  inc.  '  Prima  pars  perspective 
que  est  de  radio  directo,'  by  Bacon  or  Pecham  ?) 

2I  am  indebted  to  Mr.  S.  Gaselee,  Pepysian  Librarian,  for  the  following  notes 
on  this  MS.,  which  is  very  badly  written.  It  was  obtained  by  Dr.  Dee  at  Oxford 
in  1559,  and  was  perhaps  intended  as  a  working  copy  for  the  Oxford  schools. 


80  APPENDIX 

Inc.  '  Prepositis  iudicibus  (!)  sapiencie  ' ;  expl.  f.   g6h 
1  multum  (!)  nativitatis  sue  in  speculo,  etc'  (Bridges 

II.  163)- 

Paris:  Bibl.  Nat  2598,  f.  57  (sec.  xv.) :  Nouv.  Fonds 
Lat.  10260  (sec.  xvi.). 

Florence:  Riccardi  885,  f.  144-98  (sec.  xiv.).  Inc. 
'  Cupiens  te  et  alios '.  [Cf  Arch.  Franc.  Hist.  iii.  5  54, 
where  reference  is  made  to  a  1 5th  cent.  copy  of  this 
work  at  Toledo,  mentioned  in  Revista  de  Archivos 
Bibliotecas  y  Museos,  An.  III.  n.  6,  ser.  i.] 

Milan :  Ambrosiana,  R.  47  sup.  f.  61  (sec.  xiii.) :  Inc. 
'  Propositis  radicibus  \ 

Rome:  Vatican  Palat.  828,  f.  49  (A.D.  1349).  Inc. 
'Propositis  radicibus  sapientie'.  Vat.  Lat.  3102 
(sec.  xv.)  f.  1-27:  Inc.  'Nunc  aliqua  sunt  dicenda'. 
Cf.  Vat.  Lat.  2975  (sec-  xvi-)>  Tract.  perspect.  a  fr. 
Rog.  Baco :  Inc.  "Quoniam  inter  gradus  sapientiae'. 

Venice  :  St.  Mark,  Lat.  vi.  133  [Vol.  IV.  Cl.  xi.  Cod.  10] 
(sec.  xiv.)  :  Inc.  '  Cupiens  te  et  alios'.1 

PRINTED  by  Combach,  Frankfurt  16 14,  under  the  title 
Rogerii    Baconis     Angli  .    .    .    Perspectiva.        Inc. 
'  Cupiens  te  et  alios '. 
VI.   Experimental   Science.       Inc.    cap.    i.    "  Positis    radicibus 
sapientiae  Latinorum  ". 

MSS.  Brit.  Museum  :  Sloane  2629  (sec.  xvii.),  f. 
2-16:  'Tractatus  fratris  Rogeri  Bacon  extractus  de 
VI.a  parte  compendii  studii  theologie  quem  librum 
fecit  ad   instanciam   Clementis   et   est   tractatus   de 

Title  :  '  Tractatus  perspective  habens  tres  partes  :  prima  est  de  communibus  ad 
ceteras  2as :  secunda  pars  descendit  in  speciali  ad  visionem  rectam  principaliter 
3a  ad  reflexam  visionem.'  [Inc.  prol.] '  Nunc  igitur  ad  instanciam  tuam  quedam 
medullaria  '  [i.e.  in  the  letter  elsewhere  beginning  '  Cupiens  te '.]  [Inc.  Opus] 
1  Quoniam  precipua  delectacio  nostra  est  in  visu  '  [i.e.  Bridges,  II.  p.  2,  1.  4]. 
Expl. '  languide  conspicientibus  rem  visum.  Possunt  etc.  sicut  (?)  superius  habetur 
[cf.  Bridges,  II.  p.  159,  1.  1].     Explicit  perspectiva  fratris  Rogeri  Bakun.' 

1  The  same  MS.  contains  (f.  50-72)  Tractatus  de  velocitate  motuum ;  inc. 
1  Omnis  racionabilis  opinio  de  velocitate,'  two  treatises — (1)  algorismus  propor- 
tionum,  (2)  de  quibusdam  subtilibus  inferioribus  ex  praedictis.  Is  this  by  Bacon  ? 
or  William  de  Heytesbury?  (cf.  Bruges  MS.,  497). 


APPENDIX  81 

materia  prius  tractata  et  extrahitur  de  capitulo  quod 
intitulatur  de  scientia  experimentali :  et  si  quis  velit 
pleniorem  habere  doctrinam  et  responsionem  ad  diffi- 
cultates  que  possunt  in  contrarium,  querat  scripta 
principalia,  viz.  librum  vi  scientiarum  et  librum 
quem  intitulatur  compendium  studii  theologie  et 
inveniet,'  etc.  Inc.  '  Corpora  vero  Ade  et  Eve  post 
peccatum '  (Opus  Minus,  p.  373) — expl.  <  et  alibi 
multis  modis,  etc.'  (Opus  Mafus,  II.  204-13). 
Oxford  :  Bodl.  :  Can.  Misc.  334,  f.  53,  <  Alius  tractatus 
ejusdem  Fratris  Rogeri  extractus  de  sexta  parte 
compendii  studii  theologiae  '.  '  Corpora  vero — 
multis  modis  '  (ut  suprd). — Bodl.  438,  f.  29b-3ib  (sec. 
xv.),  and  Arch.  Seld.  B.  29,  f.  3915  (sec.  xiv.),  the 
same  extract. — University  College  49  (sec.  xvii.). 
Cambridge:  Trinity  College  1389  (sec.  xv.),  f.  3913 : 
'Alius  tractatus  eiusdem  fr.  Rogeri  Bakon  extractus 
de  sexta  parte/  etc.  '  Corpora  vero — multis  modis 
(ut  suprd).  (Ibid.  922,  f.  56b  (sec.  xv.),  contains  an 
English  translation  of  the  same  passage.)  Ibid. 
11 19,  f.  56b  (secs.  xvi.,  xvii.)  :  '  Here  followeth  the 
first  part  of  the  great  work  namely  the  experimental 
science  of  Roger  Bacon  written  to  Clemens  ye  Pope'. 
'  Now  that  I  have  set  forth  ye  votes  (!)  of  the  science 
of  knowledge  of  the  Latines  in  respect  of  toungs '. 
Ends  unfinished,  f.  6Sh. 
Douai,  691,  §  3  (sec.  xvii.). 

Rome  :  Vatican  4091  (sec.  xvi.),  contains  cap.  i.-vii.  (cf. 

Bridges,  III.  pp.  xii.  182).     Inc.  'Positis  radicibus  V 

VII.  Moral  Philosophy.     Inc.  "  Manifestavi  in  praecedentibus 

quod  cognitio  linguarum  ".      6  parts  :   (1)  duty  to  God,  to 

neighbour  and  to  self:   (2)   '  Secunda  pars  descendit  ad 

1  This  MS.  Vat.  Pal.  4091,  ff.  49-88,  copied  in  a  late  i6th  cent.  hand  '  ex  oper. 
perg.'  presents  a  curious  combination.  It  contains  Part  VI.  of  Opus  Magnum 
'  habens  4  distinctiones  et  i»  habet  7  capita '  (the  7th,  on  haloes,  differs  from 
Bridges,  cap.  vii.).  The  four  distinctions  are  :  f.  49  de  experientia  in  commnni :  f. 
62,  de  potestate  artis  et  natnrae  ;  f.  71  de  retardanda  senectute :  f.  88  de  mirabili 
artificio  quodfit  per  lapidem  magnetem.  (Cf.  Duhem,  Opus  Tcrt.  137-157). 
VOL.  III.  6 


82  APPENDIX 

leges  et  statuta  hominum  inter  se  '  :  (3)  '  De  regimine 
hominis  in  comparatione  ad  se  ipsum  '  :  (4)  '  consistit  in 
persuasione  sectae  fidelis  credendae  et  amandae  et  operi- 
bus  comprobandae  quam  debet  humanum  genus  recipere,' 
or  the  grounds  for  accepting  the  Christian  religion  :  [(5) 
'  Quinta  pars  est  de  sectae  jam  persuasae  et  probatae  ex- 
hortatione  ad  implendum  in  opere  et  ad  nihil  faciendum 
in  contrarium,  et  hic  exigitur  modus  praedicationis  :  (6) 
Sexta  vero  pars  moralis  philosophiae  est  de  causis  venti- 
landis  coram  judice  inter  partes  ut  fiat  justitia  :  sed  hanc 
solum  tango  propter  causas  quas  assigno  '.]  Parts  (5)  and 
(6)  are  unknown  ;  the  description  of  them  is  taken  from 
Opus  Tert.  cap.  xiv.  :  cf.  also  ibid.  p.  266,  304-8.  A 
brief  summary  of  them  is  contained  in  Prof.  Duhem's 
Op.  Tert.  (see  below).  The  last  part  (6)  was  never 
written :  '  excusavi  me  ab  expositione  istius  partis ' : 
Duhem,  p.   179. 

MSS.   Brit.   Museum  :  Royai  8  F.  ii.  (sec.  xv.),  f.  167. 
Inc.     '  Manifestavi,    etc. — eius    quod    est    post    se' 
(Bridges,  II.   275);  it  includes  Parts  (1)  and  (2)  and 
cap.  i.-v.  of  Part  (3). 
This    part,    omitted    by   Jebb,    was    first    printed   by 
Bridges,  II.  223-403.     It  was  not  printed  at  Dublin 
in   1860,  but  described  by  Dr.   Ingram  in  a  paper 
printed  in  Vol.  VIII.  of  the  Proceedings  of  the  Royal 
Irish  Academy. 
14.    Tractatus  de  Multiplicatione  Specierum.     Inc.  prol.  '  Post- 
quam  habitum  est  de  principiis  rerum  naturalium '.     Inc. 
opus :  '  Primum  igitur  capitulum  circa  influentiam  agentis 
habet  tres  veritates '. 

A  treatise  on  this  subject  was  sent  to  the  Pope  in  1 267  : 
e.g.  Op.  Tert.  p.  227,  'tractatus  de  radiis  quem  vobis 
misi  separatim  ab  Opere  Majori';  ibid.  230,  '  in 
tractatu  de  radiis  quem  Johannes  extra  principalia 
opera  deportavit' ;  ibid.  38,  '  sed  completiorem  trac- 
tatum  mitto  vobis  de  hac  multiplicatione  ' ;  ibid.  99, 
'  Tractatus  de  speciebus  et  virtutibus  agentium  quem 


APPENDIX  83 

dupliciter  misi  vobis,  et  tertio  modo  incepi  sed  non 
potui  consummare\  Either  at  this  time  or  later  it 
formed  part  of  a  larger  work.  At  the  beginning  of 
the  treatise,  as  printed  by  Jebb  (p.  358)  and  Bridges 
(p,  408),  are  the  words  : '  Recolendum  est  igitur  quod 
in  tertia  parte  hujus  operis  tactum  est,  quod  essentia, 
substantia,  natura,  potestas,  potentia,  virtus,  vis  sig- 
nificant  eandem  rem,  sed  differunt  sola  comparatione '. 
There  is  nothing  about  this  in  the  third  part  of  the 
Opus  Majus,  but  it  is  found  in  the  Communia 
Naturalium,  to  which  Bacon  refers  elsewhere  in  the 
same  treatise  (Bridges,  II.  424,  'ut  prius  in  Com- 
munibus  Naturalium  demonstratum  est').  The 
treatise  was  therefore  included  in  a  work  of  which 
the  Communia  Naturalium  formed  the  third  (or  a 
portion  of  the  third)  part.  This  was  the  Scriptum 
Principale  or  Compendium  Philosophiae  (see  below). 

The  versions  of  the  De  Mult.  Spec.  differ  considerably, 
and  the  treatise  is  divided  sometimes  into  six,  some- 
times  into  ten  parts. 
MSS. :  British  Museum  :  Royal  7  F.  viii.  (sec.  xiii.  ex.),  f. 
1 3-46^.  Inc.  '  Primum  igitur  capitulum  ' ;  expl.  '  re- 
ceperit  \  This  is  followed  by  a  passage  marked 
vacat,  which  Bridges  prints  at  the  end  of  the  treatise 
(pp.  551-52),  and  which  is  inserted  in  MS.  Royal  7 
F.  vii.  f.  109  ;  inc.  '  Sed  hoc  est  intelligendum  \  On 
the  same  leaf,  ioc/3,  is  a  passage  for  insertion  in 
Royal  7  F.  viii.  f.  16,  at  the  end  of  cap.  ii.  of  the 
De  Mult.  Spec,  and  recopied  in  7  F.  viii.  f.  11  (not 
printed  in  Bridges,  p.  431)  ;  inc.  '  Deinde  queritur  an 
aliquod  agens  ' :  expl.  '  spirituali  et  corporali '. — Add. 
8786,  f.  2ib-45b  (sec-  xiv.)  :  inc.  '  Postquam,'  etc. — 
Sloane  2156,  f.  40  (A.D.  1428)  :  inc. '  Postquam,'  etc. 

Oxford  :  Bodl.  Digby  235,  f.  153  (sec.  xv.)  :  inc.  '  Pri- 
mum  igitur,'  etc.  :  inserted  in  Opus  Majus. 

Cambridge  :  Trin.  Coll.   1294   (sec.  xvii.). — Magdalene 
Coll.,   Pepysian  Lib.    1207  (sec.  xv.) :  inc.   '  Species 


84  APPENDIX 

multiplicata   in    medio    aliunde    vocatur    similitudo 
agentis  et  ymago.'     {Cf  Bridges,  II.  p.  409,  1.  7.) 
Dublin  :  Trin.  Coll.  381  (sec.  xvi.  ex.),  in  Opus  Majus. 
Paris:  Bibl.   Nat.  2598,   f.    21    (sec.    xv.)  :  inc.   '  Post- 

quam,'  etc. — Mazarin  3488,  p.  239  (sec.  xvii.). 
Bruges,  490  (sec.  xiii.)  called  Philosophia  Baconis ;  inc* 

'  Primum  igitur '. 
Douai  691,  §  4  (sec.  xvii.). 
Milan :   Ambros.   R.   47  sup.   f.    1  :   De  generatione  (et 

corruptione)  specierum  :  inc.  '  Postquam,'  etc. 
Venice:  St.  Mark's,  Lat.  vi.  133  [vol.  IV.  Cl.  XI.  cod. 

10],  (sec.  xiv.):  inc.  'Primum  igitur'. 
Vienna:  Bibl.  Palat.  531 1,  f.  101. 
Printed  by  Jebb,  between  Part  V.  and  Part  VI.  of  Opus 
Majus  (pp.  358-445)  :  and  by  Bridges,  at  the  end  of 
Opus  Majus,  II.  407-552.     Extracts  from  the  pro- 
logue  in  Bridges,  III.  183-85. 
15.    Opus  Minus,  written  1 266-1 267,  was  both  an  introduction 
and  a  supplement  to  the  Opus  Majus.     It  seems  to  have 
consisted  of  the  following  parts  : — 

i.  Introduction  or  dedicatory  letter.  Bacon  describes 
this  in  the  Opus  Tert.  p.  7 :  "  Primo  igitur  in  Opere 
Secundo,  secundum  formam  epistolae  Marci  Tullii 
post  exilium  revocati,  .  .  .  recolens  me  jam  a  de- 
cem  annis  exulantem  quantum  ad  famam  studii  quam 
retroactis  temporibus  obtinui,  .  .  .  vestramque  sapien- 
tiam  admirans  .  .  .  ;  secundo  assurgens  vestrae  clemen- 
tiae,  exordium  sermonis  capiens,  post  pedum  oscula 
beatorum,  stylum  altius  elevando,  propter  vestram  celsi- 
tudinem,  sub  his  verbis  incepi  perorare  :  '  Cum  tantae 
reverentiae  dignitas  sapientiae  scaturiens  plenitudine,' " 
etc.  The  introduction,  therefore,  began  with  some  auto- 
biographical  reminiscences.  This  appears  to  be  lost ;  but 
perhaps  to  it  is  to  be  referred  the  passage  quoted  by 
Anthony  Wood  from  the  Opus  Minus  :  '  Praelati  enim  et 
fratres  me  jejuniis  macerantes  tuto  custodiebant,  nec 
aliquem   ad  me   venire    voluerunt,  veriti  ne  scripta  mea. 


APPENDIX  85 

aliis  quam  summo  pontifici  et  sibi  ipsis  divulgarentur  \* 
The  second  part  of  the  introduction,  beginning  with  the 
words  '  Cum  tantae  reverentiae,'  etc,  and  quoted  in  the 
Opus  Tertium,  is  probably  the  fragment  discovered  by 
Abbot  Gasquet2  in  Vatican  MS.  4086,  and  printed  in 
the  Eng.  Hist.  Rev.  The  earlier  portion  of  this  is 
almost  identical  with  Op.  Tert.  pp.  7-12.  The  latter 
part  is  occupied  by  a  brief  summary  of  the  Opus  Majus, 
the  sciences  being  treated  in  inverted  order  or  according 
to  their  dignity,  moral  philosophy  first. 

ii.  An  addition  de  notitia  caelestium  was  made  to  the 
section  on  Mathematics.  This  may  have  been  identical 
with  the  treatise  on  astrology  printed  by  Bridges  (I.  376- 
403)  at  the  end  of  Opus  Majus,  Part  IV.,  beginning  '  Post 
locorum  descriptionem  '  (see  p.  77  above).  This  treatise 
is  not  found  in  any  MS.  of  the  Opus  Majus,  except  the 
Digby  MS.  (sec.  xv.)  and  those  copied  from  it. 

A  treatise  on  the  same  subject  {De  Caelestibus)  is  in 
Digby  MS.  76,  f.  36  (sec.  xiii.).  This  seems  to  have 
formed  part  of  the  Compendium  Philosophiae  (see  below) , 
but  it  may  have  been  incorporated  first  in  the  Opus 
Minus  ;  on  fol.  42  are  the  words  :  "  et  est  nunc  temporis 
scilicet  anno  domini  1266  ".3 

iii.   Practical  alchemy.  'in  enigmatibus '. 

iv.  Notes  on  the  chief  points  in  Opus  Majus  to  which 
Bacon  wished  to  call  the  Pope's  special  attention,  be- 
ginning  with  moral  philosophy. 

v.  Treatise  on  the  seven  sins  in  theological  study. 

vi.  Speculative  alchemy  or  De  rerum  generatione  ex 
elementis,  inserted  in  the  sixth  peccatum. 

1  Wood,  Hist.  and  Antiq.  of  the  Univ.  of  Oxford,  ed.  Gutch,  I.  (1792),  p. 

338- 

2  Gasquet  considers  this  fragment  to  be  a  complete  introduction  to  the 
Opus  Majns,  distinct  from  the  Optts  Minus.  This  may  be  so,  but  I  incline  to 
think  it  is  part  of  the  Opus  Minus.  No  further  light  is  thrown  on  this  point 
by  the  part  of  the  Optis  Tertium  discovered  by  Prof.  Duhem  (see  below). 

3  Duhem,  p.  64,  thinks  that  part  of  this  treatise  in  Opus  Minus  is  preserved 
in  the  last  three  chapters  added  to  De  Caelestibus,  lib.  ii.  part  v.,  in  MS.  Mazarin, 
3576,  i.e.  Comp.  Philosophiae,  Vol.  III.  lib.  ii.  (see  below). 


86  APPENDIX 

vii.  Remedia  studii. 

The  fragment  edited  by  Brewer  Op.  Ined.  311-390, 
from  Digby  MS.  218,  includes  a  few  pages  of  Part  iii.,  all 
of  iv. ,  most  of  v. ,  and  part  of  vi. 

The  omission  in  Part  vi.  (Brewer,  p.  375)  on  the  pro- 
longation  of  human  life  may  be  partly  filled  in  from  Opus 
Majus,  Part  VI.  Exemplum  ii.  (Bridges,  II.  205)  where  the 
passage  '  Est  autem  .  .  .  curabit  et '  occurs  word  for  word. 
How  much  of  Opus  Majus  was  here  inserted  is  doubtful ; 
probably  to  the  end  of  Exemplum  ii.  :  '  et  alibi  multis 
modis'  (Bridges,  II.  213).  Several  MSS.  quote  the 
passage  beginning  'Corpora  vero  Adae  et  Evae'  (Op. 
Min.  p.  373),  and  ending  'et  alibi  multis  modis'  (Op. 
Ma/us,  II.  213).1  The  substance  of  some  of  the  lost 
part  of  the  De  rerum  gen.  is  contained  in  Libellus  de  re- 
tardandis  accidentibus  senectutis  (No.  26).  Cf.  also  the 
Breve  breviarium  below  (No.   23). 

MSS.    Rome:    Vatican  4086,    f.    75a-82a   (sec.    xiv.)  ; 
Part  i.  :  inc.    '  Sanctissimo    patri    Domino   Clementi 
.  .   .  Cum  tante  reverentie  dignitas '. 
Paris:  Bibl.  Nat.  Nouv.  Acq.  Lat.    171 5  contains  the 

same  letter  as  the  Vatican  MS. 
Oxford :  Bodl.  Digby  218  (sec.  xiv.),  f.  57,  imperfect : 
contains  most  of  the  work :  the  sixth  part,  on  specu- 
lative  alchemy,  begins  on  f.  65  :  title  in  later  hand, 
'De  rerum  generationibus ' :  inc.  '  Hic  autem  volens 
ponere  radicalem  generationem  rerum '. — Corpus  Chr. 
Coll.  255  (sec.  xvi-xvii),  'De  rerum  generationibus'.2 
[For  MSS.  of  Part  vi.  De  Caelestibus,  see  Opus  Majus, 

Part  IV]. 
PRINTED:  Part  i.,  Eng.  Hist.  Rev.  xii.  p.  494.     Parts 
iii.-vi.,   (incomplete),  in   Brewer,  Rog.    Bacon   Opera 
inedita,  pp.  313-89.       Part  ii.    (?)   in  Bridges,  Opus 
Majus,  I.  376-403. 

1  See  above  p.  81. 

2  This  MS.  (transcripts  of  Brian  Twyne)  also  contains  '  excerpta  ex  libro  ad 
Clem.  IV.  de  peccatis  theologorum'. 


APPENDIX  87 

Cf   Hody,  De  Bibliorum    Textibus,   Oxon.    1705,    pp. 

419-28  (extracts). 
Summary  in  Duhem,  Opus  Tert.,  p.  179- 181. 
[Trin.  Coll.   Cambridge  MS.    1363,   ff.    i-3b  (sec.   xv.), 
formerly  belonging  to  Dr.  Dee,  contains  a  passage 
which  I  have  failed  to  find  ;  it  may  belong  to  Opus 
Minus.    '  Bacon  in   Epistola  ad   Clementem   papam 
cap.  i.'     Inc.  '  Secundum  quod  sunt  4or  elementa  sic 
sunt  quatuor  corpora  quorum  quodlibet  componitur 
ex   elementis   sed   ex   uno  per  dominium '.       Expl. 
*  Et   quanto    magis   iste   ordo   iteretur  tanto   magis 
augmentatur  sua  claritas  et  virtus.      Expl.  tres  medi- 
cine  lapidis\       (But  cf.   note  to  Tract.  de  erroribus 
medicorum,  No.  31,  below.)] 
16.    Opus  tertium,  written  in  1267,  was,  like  the  Opus  Minus, 
both  an  introduction  and  a  supplement  to  the  Opus  Majus. 
As  edited  by  Brewer  it  contains   75    chapters  (but   the 
divisions  of  chapters  are  given  in  the  MSS.  in  a  modern 
hand).      Chapters  1  -2 1  deal  with  Bacon's  gratitude  to  the 
pope,  his  difficulties,  the  relative  importance  of  sciences 
and  their  relations  to  each  other,  with  special  reference 
to  the  Opus  Minus.     With  chapter  22  begins  the  com- 
mentary  on  the  Opus  Majus,  with  a  long  digression  on 
vacuum,  motion  and  space,  cap.  xlii.-lii.     The  remainder 
of  the  work  deals  with  the  utility  of  mathemattcs  in  rela- 
tion  to  secular  and  sacred  subjects,  as  treated  in  Part  IV. 
of  Opus  Majus. 

Here  the  treatise  as  edited  by  Brewer  ends.1  Professor 
Duhem  has  recently  discovered  the  remainder  of  the  work 
in  a  MS.  at  Paris  (Bibl.  Nat.  Lat  .10264,  sec.  xv.),  under 
the  name  of  Alpetragius  or  Al  Bitrogi  :  Liber  tertius  Alpe- 
tragii.  In  quo  tractat  de  perspectiva  :  De  comparatione 
scientie  ad  sapientiam.  De  motibus  corporum  celestium 
secundum  ptolomeum.  De  opinione  Alpetragii  contra 
opinionem  ptolomei  et  aliorum.       De  scientia   experimen- 

^There  is  no  analysis  of  the  latter  part  of  Op.  Maj.   part  iv.  i.e.,  of  the 
sections  on  geography  and  astrology. 


88  APPENDIX 

torum  naturalium.  De  scientia  morali.  De  articulis 
fidei.  De  Aikimia.  This  fragment  contains  (i)  summary 
of  Op.  Majus,  part  v.  :  (2)  excursus  de  motibus  corporum 
celestium  (inc.  '  Hic  in  fine  perspectivarum  volo  advertere 
aliqua  de  motibus  celestibus ')  with  a  comparison  of  the 
systems  of  Ptolemy  and  Al  Bitrogi ;  (3)  summary  of  Op. 
Maj.  part  vi.,  with  a  chapter  De  scientia  quinte  essentie  ; 
(4)  summary  of  Op.  Maj.  part  vii.  (5)  summary  of  Opus 
Minus.  (6)  De  Alchemia  [see  No.  17].  (7)  Magnus  Trac- 
tatus  et  nobilis,  De  rerum  naturalium  generatione  etc,  frag- 
ment.  Inc.  '  Hiis  habitis  volo  descendere,'  i.e.  Communia 
Natural.  Lib.  i.  pars.  ii.  Dist.  2  (Steele,  p.  65-8).  Pro- 
fessor  Duhem  argues  that  this  last  treatise  formed  part 
of  the  Opus  Tertium,  and  that  it  was  followed  by  a  treatise 
De  peccatis  et  remediis  studii  theologiae,  which  he  identifies 
with  the  Metaphysica  in  Comp.  Phil.  vol.  iv.  (see-No.  36 
below). 

Inc.  '  Sanctissimo  patri  ac  domino  Clementi  .  .  .  Vestrae 

[sapientiae]  magnitudini  duo  transmisi'. 

MSS.    Brit.    Museum  :  Cott.    Tib.   C.   v.    (sec.   xv.),    f. 

2-45b,    containing    cap.     1-75    in  Brewer's  ed. — Jul. 

F.  vii.   (sec.  xv.),   f.    183-85,   containing  cap.  59  and 

part  of  60. — Royal  7   F.  vii.   f.   106,  contains  a  pas- 

sage   for   insertion   at   the   end   of  Part   III.   of  the 

Communia  Nat>  which  corresponds  almost  verbatim 

with  Opus  Tert.y  cap.  46-49. — Add.  8786,  f.    I4a-I9a 

(sec.   xiv.),    cap.    41-51    (Brewer,   pp.    142-98),   with 

variants. 

Lambeth  Palace,   200   (sec.   xv.),  containing  cap.  1-45, 

entitled  de  laude  S.  Scripturae. 
Oxford  :   Bodl.   E.   Musaeo   155   (sec.   xv.  in.). — Univ. 

Coll.  49  (sec.  xvii.).1 
Cambridge:  Trin.   Coll.   1036  f.  21-4  (sec.  xv),  "  Item 
capitulum   extractum  de  quodam   opere  quod   fecit 
idem  Fr.  Rogerus  de  ord.  min.  ad  mandatum  Clem- 

1  Cf.    Corp.    Chr.    Coll.,    Oxford,    260    (Bryan    Twyne),  p.   101,  '  Excerpta 
ex  praeambulo  Rogeri  Bacon  ad  opus  suum  majus  et  minus   ad  Clem.  IV. '. 


APPENDIX  89 

entis.     Et  valet  ad  exposicionem  dictorum  et  dicen- 

dorum  in  textu.     '  Sequitur  de  sciencia  experimentali 

que  est  dignior  omnibus  aliis  et  potencior.'  "     Ends 

f.  24b :   '  extra  terminos  aliarum  scientiarum  consistit 

in    duobus/    i.e.    Duhem    pp.    137-52. — Ibid.,    1294 

(sec.   xvii.),  transcript  of  Tib.    C.   v. 

Douai  691    (sec.  xvii.),  wanting  cap.   38-52  :  this  MS. 

has  been  described  by  Victor   Cousin,  Journal  des 

Savants,  for  1 848  (five  articles). 

Paris  :    Bibl.    Nat.   Lat.    10264   (sec.  xv.),  f.    186-226, 

described    by    Prof.    Duhem,    Arch.   Franc.    Hist.  i. 

238-40  (1908).     Inc.  'Postquam  manifestavi  mathe- 

matice  potestatem  aspiravi '. 

Printed,    cap.     1-75     in     Opera    Inedita    (R.S.),    ed. 

Brewer,  pp.  3-310.     The  latter  part  in  Un  fragment 

inedit  de  lOpus  Tertium  de  Roger  Bacon  precede '  dyune 

etude  sur  ce  fragment par  Pierre  Duhem  (Quaracchi, 

1909). 

17.    Tractatus  expositorius  enigmatum  alchemiae.      Bacon  sent 

to  Clement  IV.   four  treatises  on  this  subject :  two  were 

inserted  in  the  Opus  Minus,  a  third  was  sent  separately 

by  the  hand  of  John,  and  is  unknown.     The  fourth  has 

recently  been  discovered  by  Professor  Duhem  appended 

to  the  Opus  Tertium.      It  consists  of  three  chapters  :  De 

enigmatibus  Alkimie,  De  expositione  enigmatum  Alkimie, 

De  clavibus  alkimie. 

MSS.  Paris  :  Bibl.  Nat.  10264,  f.  222  (sec.  xv.) :  inc. — 

'  Quoniam  vero  non  expressi ' — expl.  '  convincere  frau- 

dulentum.' 

Cambridge  :  Univ.  Libr.   Ff.  iv.    12,  f.  319  (sec  xvi.)  : 

inc.      '  Determinata  quarta  parte  philosophie  moralis 

addidi  de  quinta  ' Y — expl.  '  convincere  fraudulentum  '. 

Printed,  in  DuhenVs  Op.  Tert.  p.  181-90. 

18.    Treatise  on  Astrological Judgements.     A  separate  treatiseon 

this  subject  was  sent  to  the  pope.     '  Et  si  vultis  copiosius 

videre,  jubeatis   Johanni   ut   faciat   scribi  de   bona  litera 

1  Duhem,  p.  178. 


90  APPENDIX 

tractatum  pleniorem  quem  habet  pro  vobis  ; '  Op.  Tert. 
(Brewer),  p.  270  ;  cf  Op.  Majus  (Bridges),  i.  393.  This 
does  not  appear  to  be  extant ;  a  passage  belonging  to 
it  may  be  preserved  in  the  De  laudibus  Mathematicae. 
Compare  also  '  Processus  fratris  Rogeri  Bacon  .  .  .  de 
invencione  cogitacionis '  (astrological  fragment).  Inc.  '  No- 
tandum  quod  in  omni  judicio  quatuor  sunt  inquirenda, 
scil.  natura  planete  '.  MS.  Bodl.  :  Digby  72,  f.  49b,  50 
(secs.  xiv.-xv.).  Probably  an  extract  from  one  of  Bacon's 
larger  works. 

19.  De  laudibus  mathematicae.     A  different  recension  of  matter 

which  occurs,  for  the  most  part  word  for  word,  in  Opus 
Majus,  Part  IV.  The  contents  are :  i.  Preface,  inc. 
1  Post  hanc  scientiam  experimentalem  '  :  ii.  Bridges,  p. 
175,  '  Et  cum  multis  modis ' — p.  180,  '  qualitatibus 
applicari  '  :  iii.  After  a  short  connecting  link,  Bridges, 
p.  239,  '  ideo  volo  in  praesenti — 245,  '  certiflcare  in  omni- 
bus '  :  iv.  A  passage  *  on  the  uncertainty  of  astrological 
judgements  not  found  in  Opus  Majus,  but  possibly  con- 
nected  with  the  separate  work  mentioned  in  Op.  Tert.  p. 
270,  and  in  Op.  Majus,  Bridges,  I.  393  ;  v.  Bridges,  p. 
246,  '  His  igitur  et  huiusmodi ' — p.  253,  '  veritati 
contradicit '  ;  vi.  after  a  short  connecting  link,  Bridges, 
pp.  180-81,  '  una  est  notitia  caelestium — sciunt  as- 
tronomi  quod  tota  terra  '.  Ends  incompletely.  It  is 
not  clear  to  what  scheme  this  work  belongs.  In  the 
Grey  Friars  in  Oxford,  p.  203,  it  was  suggested  that  it 
may  have  been  meant  as  a  preface  to  vol.  ii.  of  the  Com- 
pendium  Philosophiae ;  but  in  that  scheme  physics  follow 
mathematics,  and  not  vice  versd. 
MSS.  Brit.  Museum  :  Royal  7  F.  vii.  f.  72-77. 
Oxford  :  Bodl.  :  Digby  218  f.  98. 

20.  De  speculis  comburentibus .     Inc.  '  Ex  concavis  speculis  ad 

solem  positis  ignis  accenditur '. 
MSS.  Brit.  Museum  :  Add.  8786,  f.  49a-6ia. 

1  Beginning  f.  73b  i,  '  et  si[c]  astrologi  promittunt  se  certificare  non  est  eis- 
credendum '.     Ending  f.  7Gb  ii,  '  quas  videmus  in  sompnis  ex  illa  contingunt'. 


APPENDIX  91 

Oxford  :    Bodl.    874,    p.    71    (sec.    xv.)— Ashmole  440 

(sec.  xvi). 
Florence  :  Riccardi  885,  f.  200  (sec.  xiv). 
Cf.  Milan :  Ambrosiana  R.  47  sup.,  f.  150:   '  Inc.  liber 
de  speculis.     Visu  rectum  esse  .   .  .  (expl.)  ex  con- 
cavis    speculis    ad    solem    positus    ignis    accenditur. 
Expl.   liber  Euclidis  de  speculis.'      (34  chapters). 
PRINTED   at   Frankfurt,    161 4,    in  Combach's   Specula 
Mathematica, -pp.  168-204:  where  it  is  followed  by 
Notulae  de  Speculo :  *  Notandum  quod  quia  omnes 
axes  .   .   .   et   sic   de    omnibus    aliis    intellige '    (pp. 
205-7). 
Cf.  MS.  Bodl.  Can.  Misc.  408,  f.  48,  '  Speculi  Abnukefi 
compositio  secundum  Rogerium  Bacon  \    Inc.  '  Quia 
universorum  quos  de  speculis  ad  datam  distanciam  '. 
Brit.   Mus.  :     Tib.    B.    ix.    f.    227,    inc.    '  In  speculo 
concavato    concavitate   seccionis   (?)   Mukefi   omnis,' 
ascribed  to  Bacon  in  a  late  hand.      Vesp.  A.  ii.  f. 
1 40,  '  de  speculis  comburentibus  et  de  sectione  Mukefi ' 
(olim  Johannis  Dee).— Oxford,  Corp.  Chr.  Coll.  260, 
p.  147  (Twyne's  copy  of  Vesp.  A.  ii.). 
2 1 .   Epistolae  fratris  Rogerii  Baconis  de  secretis  operibus  naturae 
et  de  nullitate  magiae,  or  De  mirabili  potestate  artis  et 
naturae.     The  work  consists  of  ten  or  eleven  chapters, 
the  last  five  of  which  Charles  considered  doubtful,1  ad- 
dressed  perhaps  to  William  of  Auvergne  (died  1248)  or 
to  John  of  London,  whom   Charles  identifies  with  John 
of  Basingstoke  (died   1252).      Inc.  cap.   i.   <  Vestrae  peti- 
tioni  respondeo  diligenter.      Nam  licet' 

MSS.  Brit.  Museum  :  Sloane  2156,  p.  117. 

Oxford:    Bodl.  :  Digby    164,    f.    8    (sec.    xv.).—Cf 

Merton  Coll.   230,   f.    5  ib  (Sec.  xiv.). 
Rome  :  Vatican  4091,  f.  62  (extracts). 
PRINTED  at  Paris,    1542;    Oxford,    1594;    Hamburg, 
161 8  ;    in    Zetzner's     Theatrum    Chemicum,    1659; 

1  Apparently  merely  because  they  are  ■  enigmatic  '.     But  see  the  ingenious 
explanation  by  Lieut.-Col.  Hime,  Gnnpowder  and  Ammunition  (1904)  pp.  141-62. 


92  APPENDIX 

Manget's  Thesaurus  (1702),  i.  616,  and  by  Brewer 
in  Rog.  Bacon  Opera  Ined.  App.  I.  French  transla- 
tions,  1557,  1629;  English  translations,  1597,  1659. 

22.  Excerpta  de  libro  Avicennae  De  anima per  fratrem  Rogerum 

Bacon.     Inc.  ' In  illius  nomine  qui  major  est  '. 

MS.  Bodl.  :  Ashmole  1467  (sec.  xvi.)  [Cf  Charles, 
R.  Bacon,  p.  59.] 

PRINTED  at  Frankfurt,  1603,  under  the  title  Sanioris 
medicinae  magistri  D.  Rogeri  Baconis  angli  de  arte 
chymiae  scripta,  etc,  pp.  17-86  :  reprinted,  1620, 
under  the  title   Thesaurus  Chemicus,  etc. 

23.  Breve  breviarium,  or  De  naturis  metallorum  in  ratione  alki- 

mica  et  artificiali  transformatione,  or  Caelestis  alchymia, 
or  De  naturis  metallorum  et  ipsorum  transmutatione,  or 
Breviloquium  alkimiae}  Inc.  '  Breve  breviarium  breviter 
abbreviatum  sufficit  intelligenti '. 

MSS.  Brit.  Museum  :  Sloane  276,  f.  iv.  (sec.  xv.).     Inc. 
'  Ars  alkimie  duo  principaliter  considerat '  (2   parts, 
de  mineralibus,  de  vegetabilibus  et  sensibilibus). 
Oxford:   Bodl.,  E  Musaeo   155,  p.   513:   Digby   119, 

f.   64  (sec.   xiv.). 
Cambridge  :  Univ.  Library,  Kk.  vi.  30,  ff.  87-103  (secs. 
xv.,  xvi.)  ;  Gonville  and  Caius  Coll.    181,   pp.    189- 
208  (sec.  xv.). 
Paris  :    Bibl.    Nat,   Nouv.   Acq.    Lat.    1 1 5  3  ;  inc.  '  Ars 
alkimica  duo  '. — Ibid.  14007  (sec.  xv.),  f.  I  :  inc.  '  Ars 
alkimica '. 
Florence :  Riccardi  847,  Liber  de  Alchimia  :  inc.  '  Ars 
principaliter  duo  continet '. 

1  It  seems  to  consist  of  two  principal  and  two  subsidiary  parts  :  (i)  introduc- 
tory — speculative  :  inc.  De  compositione  metallorum.  '  Incipiamus  ergo  genera- 
tionem  metallorum  ostendere'.  (2)  Practical  :  Incipit  liber  secundus  de  Practica. 
'  Non  quidem  necessarium.  .  .  .  Deconsideratione  Alchymiae  et  auri  proprietate. 
'  Ars  ergo  Alchemiae  duo  principaliter  considerat.  .  .  .  '  This  deais  with  metals. 
(3)  Tractatus  de  vegetabilibus  et  sensibilibus  :  '  Executo  breviter  tractatu  de 
spiritibus  mineralibus  '.  (4)  Incipit  de  Salibus  :  '  Executis  igitur  duabus  princi- 
palibus  partibus  '.  Expl.  '  moribus  et  studiis  liberalibus  ad  plenum  eruditi '.  C/. 
the  treatises  on  alchemy  in  Opus  Minus. 


APPENDIX  93 

Rome:1  Minerva,  A.V.  9,  f.  89-113  (anon.). 
PRINTED,  1603,  as  above  (p.  95). 

24.  Tractatus  trium  verborum,  or  Epistolae  tres  ad  Johannem 
Parisiensem  :  namely  (i)  '  De  separatione  ignis  ab  oleo,'  or 
'  De  modo  projectionis  '  :  (ii)  '  De  modo  miscendi '  :  (iii) 
1  De  ponderibus  '.  Inc.  '  Cum  ego  Rogerus  rogatus  a 
pluribus '. 

MSS.  Brit.  Museum  :  Cott.  Jul.  D.  v.  (sec.  xiv.  in.), 
f.  152-58,  160-4). 2  Harl.  3528,  f.  174:  Sloane  1754, 
1  Mendacium  primum,  secundum  et  tertium  '. 

Oxford  :  Bodl.  :  Digby  119,  f.  82  (sec.  xiv.  in.)  :  Ash- 
mole  141 6,  f.  42-51  (sec.  xv.),  1433  (§ec-  xvi-)> 
1448,  pp.  1-25  (sec.  xv.). — Corpus  Christi  Coll.  125, 
f.  84b  :  University  Coll.  49. 

Printed,  1603,  as  above  (pp.  292-387). 

25.  Fragment  on  alchemy,  without  title. 

MS.  Paris:  Bibl.  Nat.  2598,  f.  138  (sec.  xv.)  :  inc. 
1  Licet  in  questione  qua  queritur  utrum  .  .  .  generatur 
aliquid  sit  (?)  principium  activum  non  credam  te 
aliquatenus  dubitare  '.  '  Explicit  de  subjecto  trans- 
mutationis  secundum  Rogerum  Bachonis  '.  It  prob- 
ably  occurs  in  one  of  his  larger  works. 

26.  Libellus  Rogerii  Bacon  .   .   .   de  retardandis  senectutis  ac- 

cidentibus  et  de  sensibus  conservandis  (11  or  12  chapters).3 
This  work  is  assigned  by  Charles  to  the  year  1276,  but 
it  is  referred  to  in  Opus  Majus  (Bridges  II.  209),  and 
hence  written  before  1267.  Inc.  Prol.  'Domine  mundi 
ex  nobilissima  stirpe  originem  assumpsistis  .  .  .  cogito  et 
cogitavi '.  Inc.  cap.  i.  (De  causis  senectutis)  '  Senescente 
mundo  senescunt  homines '. 

1  Vatican  Pal.  Lat.  4092,  '  Liber  fratris  Rogerii  de  naturis  metallorum  '  seems 
to  be  the  Libellus  Alchemiae  of  Alb.  Alagnus  :  inc.  '  Omnis  sapientia '. 

2  Jul.  D.  v.  f.  166a.-1.67b  has  anon.  letter :  "  Quesivisti,  fili  karissime,  de 
incantacione  et  adiuracione  colli  suspensione  si  quid  possent  prodesse,  et  sicut 
inveni  in  libris  grecorum  hec  qualiter  indorum  etiam  libris  invenirem,  tue  peticioni 
compendiose  in  hac  epistola  cogor  respondere.  Omnes  inquam  antiqui  in  hoc 
videntur  esse  concorditi  .  .  .  altitudinem.  Explicit."  Probably  the  letter  of 
Constantinus  Africanus  to  which  Bacon  refers  in  Dc  mirabili  potestatc  cap.  ii. 

3The  printed  editions  have  16  chapters. 


94  APPENDIX 

MSS.  Brit  Museum :  Sloane  2320,  f.  56.1 

Oxford:  Bodl.  211  (sec.  xv.);  Bodl.  438,  f.  1  (sec.  xv.); 

E.  Musaeo  155,  pp.  591-637  (sec.  xiv.-xv.)  ;  Canonic. 

Misc.    334,  f.    1   (sec.  xv.)  and  480,  f.   1  (sec.  xv.)  ; 

Selden  supra  94,  f.  1  (sec.  xiv.) ;  Arch.  Seld.  B.  29, 

f.  I  (sec.  xiv.).     Cf  Digby  202,  f.  87  (sec.  xvi.). 
Cambridge :  Univ.   Lib.   Dd.   v.  53,  p.   72;  Trin.  Coll. 

922,  f.  1  (sec.  xv.),  in  English ;  and  1389,  f.  106  (sec. 

xv.). 
Manchester  :  Chetham  Library  1 1366,  f.  1-32  (sec.  xiii.). 
Milan :  Ambrosiana  I.  210  inf. 
Rome :  Vatican  Pal.  Lat.  4091,  f.  71  (sec.  xvi.) :  ibid. 

11 80,  f.  332  (sec.  xv.),  and  Bibl.  Reg.  Sueciae,  1072. 
Printed  at   Oxford,  1590  (and   in   English,  London, 

1683). 

2J.  Antidotarius,  a  second  part  of  the  foregoing  work.  Inc. 
'Post  completum  universalis  sciencie  medicacionis  trac- 
tatum '. 

MSS.   Oxford:  Bodl.   438,  f.    I4b-2ib   (sec.    xv.);  Can. 
Misc.   334  (f.  2ib-25),  and  480  (f.   16):  E.   Musaeo 
155,  p.  645  ;  Selden  supra  94,  f.  133  ;  Arch.  Seld.  B. 
29,  f.  I7b.     Cf.  Can.  Misc.  480,  f.  38b-47. 
Manchester  :  Chetham  Library  11366,  f.  37b. 
Milan:  Ambrosiana  I.  210,  inf. 
28.  Liber  Bacon  de  serntone  rei  admirabilis,  sive  de  retardatione 
senectutis.     Inc.    '  Intendo  componere   sermonem  rei    ad- 
mirabilis  domino  meo  fratri    E.,  cuius  vitam  deus  pro- 
longet '. 

MSS.  Oxford:  Bodl.  E.  Musaeo  155,  pp.  655-666; 
Digby  183,  f.  45  (sec.  xiv.  ex.)  imperf.  :  Can.  Misc. 
334,  f.  25-31  ;  Arch.  Seld.  B.  29,  f.  20. 

1  On  f.  27-2gb  of  this  JVIS.  occurs  '  summaria  expositio  epistole  fratris  Rogeri 
Bacon  de  Retardatione,'  etc.  :  inc.  '  [Rjimatus  sum  moderno  tempore  omnia  fere 
armaria  latinorum  et  intellexi  per  interpretationem  quorundam  grecorum  arabum 
et  caldeorum  scripta  plurima  '  .  .  .  '  Expositio  primi  verbi  scilicet  Olei.  Incipia- 
mus  igitur  in  nomine  dei  .  .  .  verba  precedentis  epistole  vestre  sanctitati  et 
clementie  aperire  .  .  '. 


APPENDIX  95 

29.  De  universali  regimine  senum  et  seniorum. l    Inc.  '  Summa  re- 

giminis  senum  universalis  ut  dicit  Avicenna  \ 

MSS.  Brit  Museum  :  Sloane  2629,  f.  57. 

Oxford:  Bodl.  438,  f.  I2b-I4b:  Can.  Misc.  334,  f.  i8b- 
2ib;  and  480  (explicit,  f.  16);  E.  Musaeo  155,  p. 
638  ;  Selden  supra  94,  f.  H4b. 

Cambridge:  Trin.  Coll.  1389,  f.  1  (sec.  xv.). 

Manchester:  Chetham  Library  11366,  f.  32b-34. 

(This  short  treatise  generally  includes  De  balneis  senum 
et  seniorum  {inc.  '  Senes  sunt  balneandi ') :  and  De 
compositione  quarundam  medicinarum  in  speciali  que 
iuvant  sensum,  etc.  (inc.  :  '  Incipiamus  in  nomine 
domini '). 

30.  Degraduacione  medicinarum  [or  rerum\  compositarum.    Inc. 

1  Omnis  forma  inherens  '. 

MSS.  Oxford:  Bodl.   438,  f.   2ib-22b:  Can.  Misc.  334, 

f.  32;  480,   f.  (23b;  Selden  supra  94,  f.   187;  Arch. 

Seld.  B.  29,  f.  24b.     Cf.  Ashmole  1437,  f.   2-3  (sec. 

xv.). — Corp.  Chr.  Coll.  254,  f.  178^  (sec.  xvi.). 
Cambridge  :  Trin.  Coll.  1389,  f.  20. 
Manchester:  Chetham  Libr.  11366,  f.  45b. 

31.  Tractatus  de  erroribus  medicorum}     Inc.    '  Vulgus  medi- 

corum  \ 

MSS.  Oxford  :    Bodl.  438,  f.  22b-28  :  Can.  Misc.   334, 

f.   42;  480,   f.    30;    E.    Musaeo    155,    pp.  669-89; 

Selden  supra  94,  f.  194;  Arch.  Seld.  B.  29,  f.  31. — 

Corpus  Chr.  Coll.  127  (sec.  xv.). 
Cambridge  :  Trin.  Coll.,  1389,  f.  22. 
Manchester  :  Chetham  Lib.,  11 366,  f.  58. 

32.  Canones practici  de  medicinis  compositis  componendis  (thirteen 

chapters).     '  Cap  i.      Extractum  de  libro   septimo   Sera- 
pionis  qui  est  antidotarium  suum  et  est  theoricum  capi- 

1  Bacon  refers  to  this  or  a  treatise  with  the  same  title  as  though  he  were  not 
the  author :  Opus  Majus,  ii.  210,  213. 

2  Sloane  MS.  3744,  p.  71  (sec.  xv.),  contains  Errores  secundum  Bacon.  Inc. 
*  Scito  enim  quod  omne  corpus  aut  est  elementum  aut  ex  elementis  compositum  '. 
According  to  Charles  (p.  71)  this  is  the  Tract.  de  erroribus  medicorum.  (Cf.  last 
paragraph  of  No.  15  above.) 


96  APPENDIX 

tulum '.  Inc.  '  Necesse  esse  illi  qui  vult  componere 
medicinas  '.  '  Explicit  tractatus  de  compositione  medi- 
cinarum  per  fratrem  rugerium  bacon  editus.' 

MSS.  Bodl.  Canon.  Misc.  480,  f.  38^-47  ;  Selden  supra 
94,  f.  2$6b;  Arch.  Seld.  B.  29,  f.  43  (sec.  xiv.). 

33.  De  leone  viridi  (on  the  manufacture  of  mercury.  etc.) :  only 

the  summary  by  Raymund  Gaufredi  is  extant.  Inc. 
1  Verbum  abbreviatum  verissimum '.. 

MSS.    Brit.    Museum  :  Sloane   692,   f.    46    (sec.    xv.), 

followed    on    f.     112    by    '  finalis    conclusio    Rogeri 

Bacon'  (inc.  '  Sume  argentum  vivum ')  ;  Sloane  317, 

f.  92b. 
Oxford:  Bodl.  :  Digby  119,  f.   yyh  (sec.  xiv.  in.). — Cf 

Corp.  Chr.  Coll.  277. 
Florence  :  Riccardi,  847  (sec.  xv.) 
Rome:  Minerva  A.V.  9,  f.  185. 
PRINTED  at   Frankfurt,    1603,    Sanioris  medicinae,  p. 

264-85. 

34.  Grammatica  Graeca,  see  Compendium  Philosophiae,  No.  36. 

35.  Grammatica  Hebraica,  see  Compendium  Philosophiae,  No. 

36. 

36.  Compendium  Philosophiae,  or  Scriptum  Principale,  an  en- 

cyclopaedic  work  on  which  Bacon  was  already  engaged 
before  he  received  the  pope's  command,  and  which  if  com- 
pleted  would  have  formed  a  kind  of  revised  and  enlarged 
edition  of  the  Opus  Majus,  Opus  Minus  and  Opus  Tertium- 
Inthe  Communia  Naturalium  (ed.  Steele,  p.  1)  Bacon  gives 
a  sketch  of  his  plan.  The  work  was  to  consist  of  four 
volumes  and  to  treat  of  six  branches  of  knowledge,  viz. 
vol.  i.,  Grammar  and  Logic  ;  vol.  ii.,  Mathematics  ;  vol. 
iii.,  Physics  ;  vol.  iv.,  Metaphysics  and  Morals.  This 
Compendium  seems  also  to  have  been  known  as  Liber  Sex 
Scientiarum.  The  latter  title  is  found  in  the  collection 
printed  at  Frankfurt,  1603,  in  Bodl.  MSS.  Can.  Misc.  364, 
f.  49b  ;  480,  f.  33  ;  Selden  supra  94,  f.  24013 ;  Arch.  Seld. 
B.  29,  f.  37b;  and  E.  Musaeo  155,  p.  689  icf  Trin. 
Coll.    Camb.    922,  f.   53).      In  each  of  these  MSS.  the 


APPENDIX  97 

same  passage  is  quoted  as  follows  :  '  Dicta  fratris  Rogerii 
Bacon  in  libro  sex  scientiarum  in  30  gradu  sapiencie,  ubi 
loquitur  de  bono  corporis  et  de  bono  fortune  et  de  bono 
et  honestate  morum — (Inc.)  In  debito  regimine  corporis 
et  prolongatione  vite  ad  ultimos  terminos  naturales  .  .  . 
miranda  potestas  astronomie  alkimie  et  perspective  et 
scientiarum  experimentalium.  Sciendum  igitur  est  pro 
bono  corporis  quod  homo  fuit  immortalis  naturaliter  .  .  . 
(expl.)  ut  fiant  sublimes  operaciones  et  utilissime  in  hoc 
mundo,  etc' — Charles  identifies  the  Liber  Sex  Scientiarum 
with  the  Opus  Minus  ;  but  this  passage  does  not  occur  in 
the  extant  portion  of  the  Opus  Minus  which  deals  with 
the  same  subject  and  expresses  the  same  ideas  (Brewer, 
p.  370  seq.).  It  seems  probable  therefore  that  the  passage 
is  an  extract  from  the  section  on  Alchemy  in  vol.  iii.  of 
the  Compendium  Philosophiae. 

Vol.  I.     Grammar  and  Logic.     The  fragment  printed  by 

Brewer  under  the  title  Compendium   Studii  Philoso- 

phiae  may  be   a    portion   of  this    volume.     It  was 

written  in  1271,  and  contains  an  introduction  on  the 

value  of  knowledge  and  the  impediments  to  it,  and 

the  beginning  of  a  treatise  on  grammar.     Inc.  '  Qua- 

tuor  sunt  consideranda  circa  sapientiam  quae  volo  ad 

praesens  in  summa  et  sub  compendio  quasi  intro- 

ductionis  modo  tangere '. 

MS.  Brit.  Museum  :  Cotton  Tib.  C.  v.  f.  120-151  (sec.  xv.) 

PRINTED:  Brewer,  Op.  Ined.  p.  393-519. 

Other  treatises  on  Grammar  which  may  in  some  form  or 

other  have  formed  part  of  the  Comp.  Phil.  are  : — 
(1)  Greek  Grammar. 

MSS.  Oxford,  Corp.  Chr.  Coll.  148,  f.  1  (sec.  xiv.): 
'  Primus  hic  liber  voluminis  grammatici  circa  linguas 
alias  a  latino  qui  est  de  grammatica  graeca  habet 
tres  partes '.  Pars  I.  Dist.  i,  cap.  1:  inc.  '  Mani- 
festata  laude  et  declarata  utilitate  cognicionis  gram- 
matice  quatuor  linguarum,  scil.  grece,  hebree,  arabice 
et  caldee '. 
VOL.  III.  7 


98  APPENDIX 

Brit.  Mus.  :  Cotton  Julius  F.  vii.,  f.  175  (a  fragment  of 

one  leaf),  (sec.  xv.). 
Oxford,   University  College  47  (abbreviated   copy  of 

Corpus  Christi  MS.). 
Douai  691  (identical  with  Univ.  Coll.  MS.). 

(2)  Greek  Grammar. 

MS.  Cambridge  ;  Univ.  Lib.  Ff.  6,  13,  f.  67-69  (begins 
with  Greek  alphabet). 

(3)  Hebrew  Grammar. 

MS.  Cambridge:  Univ.  Lib.  Ff.  6,  13,  f.  66. 

These  three  edited  by  Nolan  and  Hirsch,  The  Greek 
Grammar  of  Roger  Bacon  and  a  Fragment  of  his 
Hebrew  Grammar,  Cambridge,  1902.1 
[(4)  Notes  or  Letters  to  a  friend,  chiefly  on  Hebrew  and 
Greek  grammar,  with  special  reference  to  the  Bible, 
described  by  Samuel  Berger  in  Quam  notitiam  linguae 
Hebraicae  habuerint  Christiani  medii  aevi  temporibus 
in  Gallia,  Paris,  1 893,  are  perhaps  by  Roger  Bacon, 
more  probably  by  William  de  Mara.2  Inc.  '  Quo- 
niam  quedam  glose  mencionem  faciunt  de  literis  et 
vocabulis  hebrais  et  grecis  '. 

MSS.  Toulouse  402,  f.  233  (sec.  xiii.). 

Florence :  Laurent.   pl.  xxv.  sin.  4,  f.  179-210  (sec. 
xiii.-xiv.),  'Compilacio  fratris  Guillelmi  de  Mara  .  .  .'. 
Einsiedeln  28,  f.  212  (extracts),  (sec.  xiv.)]. 
Attention  may  also  be  drawn  to  the  following  MSS.  : — 

Cambridge:  Peterhouse  191,  f.  30  (secs.  xiii.,  xiv.) : 
Rogeri  Bacon  summa  de  grammatica.  Inc.  (  Oracio 
grammatica  aut  fit  mediante  verbo  prime  persone ' : 
Expl.  f.  50b :  '  stabit  pro  die  dominica.  Explicit 
summa  de  grammatica  magistri  Rogeri  Bacon  \ 

Worcester  Cathedral,  Q  13,  f.  5-24  (sec.  xiv.),  anon. 
(same  as  Peterhouse  MS.) 

Brit.  Museum :  Cott.  Tib.  C.  v.  f.  46  (after  Opus  Tert.) : 

1  Cf.  Heiberg,  in  Byzant.  Zeitschrift,  ix.  479,  xii.  343. 

9  The  author  refers  to  his  lectures  on  Lamentations — '  cum  legerem  Trenos,' 
etc. — evidently  in  the  Univ.  of  Paris. 


APPENDIX  99 

'  Decem  et  octo  preposiciones  habent  greci  1 2  dissil- 
labas   6  monasillabas  :    prime   sunt  hec  :  apo,  ana,' 
etc.     Then  follow  explanations  of  words  beginning 
with  these  prepositions  (i   page) :  f.   47,    '  Lincolni- 
ensis  post   expositionem  prologi  angelice  Ierarchie. 
In  Greca  scriptura  sunt  due  chie  '  (2  pages). 
{The  Greco-Latin  Lexicon  in  College  of  Arms  MS.  Arun- 
del    IX.,  described    by    M.   R.    James  in   Melanges 
offerts  d  M.   Emile  Chatelain,  is  not  by  Bacon.) 
Vol.  II.   Mathematics ; x  6  books.     i.    Communia  Mathe- 
maticae.      ii.-vi.   Special   branches    of   mathematics. 
Inc.  lib.  i.    '  Hic  incipit  volumen  verae  mathematicae 
habens    sex    libros.       Primus    est    de   communibus 
mathematicae,   et  habet  tres  partes  principales  \ 
MSS.   Brit.  Museum  :  Sloane  2156,  f   74-97  (sec.  xv.), 

ending  in  the  second  part  of  the  first  book. 
Bodl.  :    Digby    76,   f.    48    (sec.    xiii.),    containing   the 
remainder  of  the  first  book  (?).     Inc.  '  Mathematica 
utitur  tantum  parte  '. 
EXTRACTS  printed  in  Charles,  p.  361-8. 
Libri  ii.-vi.     An  extant  fragment   of  a   commentary   on 
the  Elements  of  Euclid,  probably  by  Bacon,  may  have 
belonged  to  this  part. 
MS.  Bodl.  :  Digby  76,  f.  77-8  (sec.  xiii.). 
Vol.    III.     Physics.      4   books ;    i.    '  de   communibus   ad 
omnia  naturalia  ' ;    ii.   '  de  celestibus  ' ;  iii.    '  de  ele- 
mentis  et  mixtis  inanimatis '  ;  iv.  '  de  vegetabilibus 
et  animalibus  \     (Steele,  p.  1 .) 

Liber    1.    Communia    Naturalium,    divided    into 

4  parts. 

MSS.  Brit.  Museum  :  Royal  7  F.   vii.   f    84  (sec.   xiii. 

ex.):   'Hoc  est  volumen  naturalis  philosophie  in  quo 

traditur  sciencia  rerum  naturalium  secundum  potes- 

1  The  treatise  De  laudibus  mathematice  (No.  19)  cannot  (as  suggested  in 
The  Grey  Friars  in  Oxford,  p.  203)  have  been  intended  as  an  introduction  to 
this  volume,  as  it  begins  '  Post  hanc  scientiam  experimentalem,'  etc.  In  the  Com- 
pendium  Phil.  physics  follow  mathematics,  not  vice  versd. 


ioo  APPENDIX 

tatem  octo  scienciarum  naturalium  que  enumerantur 
in  secundo  capitulo,'  contains  Parts  L,  II. ,  III.,  and 
capp.  1-7  of  Part  IV.  Inc.  'Postquam  tradidi  gram- 
maticam  secundum  linguas  diversas :  expl.  terminus 
generacionis '. 

Cotton   Fragment  iv.,   f.   22,   contains  a  copy  of 
diagrams  on  ff.  9ib,  92,  of  the  Royal  MS.      (Steele, 

P-  87). 

Sloane  2629,  f.  56b,  contains  a  few  lines  on  moral 
philosophy  from  Com.  Nat.  p.  2. 

Oxford  :  Bodl.  :  Digby  70  (sec.  xv.  in.).  Inc.  '  Post- 
quam  tradidi  grammaticam  '.  Contains  the  same  as 
Royal  MS. 

Paris  :  Bibl.  Mazarine  3576.  f.  1-90  (sec.  xv.).  Inc. 
1  Postquam  tradidi,'  etc. 

Printed  :   Parts  I.  and  II.,  by  Robert  Steele,  Opera 
hactenus  inedita  Rogeri  Baconi,  Fasc.  II.1  (Oxf.  1909). 
Extracts  in  Charles,  pp.  369-91. 
Another  version 2  of  parts  of  the  same  work  is  contained  in 

MSS.  Brit.  Museum  :  Royal  7  F.  vii.  f.  1 1 3  (sec.  xiii. 
ex.).  Inc.  '  Ostensum  est  in  principio  cuiusdam 
tractatus  quod  necessarium  est  Latinis '. — Add.  SyS6y 
ff.  2-1  ob  (sec.  xiv.).  Inc.  '  Ostensum  quippe  (?)  in 
principio  huius  compendii  philosophiae  '.  Expl.  '  ter- 
minus  generationis '.     (Steele,  267). 

Oxford:  Bodl.  :  Digby  190,  f.  29>37b  (sec.  xiii.-xiv.), 
Rogeri  Bacon  Tract.  de  principiis  naturae.  Inc. 
1  Substancia  igitur  alia  est  .  .  .  Item  omne  genus ' 
(Steele,  p.  50).  Expl.  'terminus  generationis'. 
Libri  ii.,  iii.,  iv.  The  special  natural  sciences  were  treated 
in  three  books.  They  were  seven  in  number,  as 
Bacon  enumerates  them  in  Communia  Nat,  Part  L, 
cap.   2  (Steele,  p.    5) :    I.   Perspectiva.      2.   Astron- 

^Fasc.  III.,  containing  Parts  III.  and  IV.,  is  about  to  appear. 

2  It  is  possible  that  this  was  meant  to  form  part  of  the  Comp.  Studii  The- 
ologie  (see  No.  38).  Mr.  Steele  however  regards  this  treatise  as  the  first  part  of 
the  Communia  Metaphys.,  and  holds  that  it  was  in  existence  before  any  part  of 
the  Com.  Nat.,  was  written.     In  parts  it  is  identical  with  Com.  Nat. 


APPENDIX  ioi 

omia  judiciaria  et  operativa.  3.  Sciencia  ponderum 
de  gravibus  et  levibus.  4.  iUkimia.  5.  Agricul- 
tura.     6.   Medicina.      7.   Sciencia  Experimentalis. 

Liber  ii.  (1)  Perspectiveox  Optics1 — perhaps  a  version  of 
the  De  Mult.  Spec,  which  was  certainly  included  in 
the  Comp.  Pkil.  (see  No.  14).  An  amplified  version 
of  the  earlier  part  of  the  treatise  begins  :  '  Dato  pro- 
logo  istius  quinte  partis  huius  voluminis  quod  voco 
compendium  studii  theologie,  in  quo  quidem  com- 
prehendo  in  summa  intentionem  totius  operis,  extra 
partem  ejus  signans  omnia  impedimenta  totius  studii 
et  remedia,  nunc  accedo  ad  tractatum  exponens  ea 
que  necessaria  sunt  theologie  de  perspectiva  et  de 
visu '. 
MS.  Brit.  Museum :  Royal  7  F.  viii.  f.  2-12  (sec.  xiii.), 
including  dist.  i.,  capp.  1-5,  dist.  ii.,  capp.  1-2,  with 
references  to  the  remaining  parts  of  De  Mult.  Spec. 

(2)  Astronomy,  or  De  Coelo  et  mundo,  5  parts. 

MSS.  Paris:  Bibl.  Mazarine,  3576,  f.  91 a:  '  Incipit  2US 
liber  communium  naturalium  qui  est  de  celestibus 
uel  de  celo  et  mundo  cuius  hec  est  pars  prima. 
Cap.  I.  Prima  igitur  veritas'. 
Oxford :  Bodl.  :  Digby  j6,  f.  1  (sec.  xiii.),  Compendium 
Philosophiae.  Inc.  '  Prima  igitur  veritas  circa  corpora 
mundi  est  quod  non  est  unum  corpus  continuum  et 
unius  nature '.  Ibid.  f.  $6,  f  De  corporibus  coeles- 
tibus,  sc.  de  zodiaco,  sole,'  etc.  Inc.  *  Habito  de 
corporibus  mundi  prout  mundum  absolute  constit- 
uunt'. — Ashmole  393,  I.  f.  44  (sec.  xv.),  '  Veritates 
de  magnitudine  .  .  .  planetarum,  Tractatus  extractus 
de  libris  celi  et  mundi  nobilissimi  illius  philosophi  et 
doctoris  S.  theol.  R.  B.  qui  omnia  rectificavit  a  tem- 
pore  primorum  auctorum  astronomie  usque  ad  tempus 
suum  '.  f.  4415,  '  Sequitur  tractatus  alius  de  eisdem 
libris  celi  et  mundi  .  .  .  de  necessariis  circulis  in  celo 
ymaginatis  .  .   .   Primo  igitur  sciendum  quod  nullus 

1  See  Addenda. 


102  APPENDIX 

cirfculus]  secundum  veritatem  est  in  celo  nisi  gallaxa 
tantum.' * 

(3)  Gravity. 

[Cf  Tractatus  Trium  Verborum,  No.  24.] 

Liber  iii.      (4)  Alchemy. 

Cf  '  Excerpta  ex  libro  sex  scientiarum  '  in  Sanioris 
medicinae,  etc.  (Frankfurt,  1603),  p.  7,  8.  '  Quarta 
vero  scientia  non  modicum  habet  utilitatem  .  .  .  et 
est  Alchymia  speculativa,'  etc,  and  the  following 
passage,  pp.  9-16:  'Idem  Rogerus  libro  praedicto 
probat  quod  ex  his  cum  adjutorio  scientiae  experi- 
mentalis,'  etc. 

Liber  iv.     (5)  Agriculture — '  Sciencia  de  plantarum  natura 
et  animalium  .   .   .   preterquam  de  homine '. 
[Cf  Breve  Breviarium,  No.  23.] 

(6)  Medicine. 

(7)  Experimental  Science. 

Vol.  IV.   Metaphysics  and  Morals. 

A  fragment  of  the  Metaphysics  only  seems  to  be 
extant.      This   was   written   in   or  before   1266  (see 
Preface   and   Appendix   to   Steele's    edition).       Inc. 
1  Quoniam  intencio  principalis  est  innuere  nobis  [or 
vobis]  vicia  studii  theologici '. 
MSS.    Oxford:    Bodl.  :    Digby    190,    f.    S6h    (fragment) : 
title:   'Metaphisica  fratris  Rogeri  O.F.M.   de  viciis 
contractis  in  studio  theologie'.2 
Paris  :  Bibl.  Nat.  7440,  ff.  38-40,  25-32. 
PRINTED,  in  Opera  hactenus  inedita,  ed.  R.  Steele,  Fasc.  I. 
Extracts  in  Charles,  p.  391-7. 
37.   "Baconin  Meteora"  (tit.  manu  sec.  xvi.  ex.).     Inc.  "Cum 
noticiam  impressionum  habendam"  (probably  part  of  the 
De  Caelo  et  Mundo  in  Comp.  Phil.) 

MS.  Bodl. ;  Digby  190,  f.  38  (sec.  xiv.  in.). 

1  C/.  Digby  183,  f.  38.  Alkindus  de  radiis  stellarum ;  '  Omnes  homines 
qui  sensibilia  sensu  percipiunt ' ;  with  marginal  note,  '  quod  est  extractum  de 
libro  Rogeri  Bakun  de  celo  et  mundo,  capitulo  de  numero  celorum '.  Cf.  Brit. 
Mus.  Add.  8786  f.  iob-i2b;  no  title.     Inc.  '  Numerus  sperarum  continentium'. 

2Duhem,  p.  33,  argues  that  this  formed  part  of  the  Opus  Tert. 


APPENDIX  103 

38.  Compendium  studii  theologiae,  Bacon's  last  work,  written  in 

1292.      In  3   or  more  parts.      Inc.   '  Quoniam   autem   in 

omnibus  causis  autoritas '. 

MSS.  Brit.  Museum :  Royal  7  F.  vii.  f.  78,  incomplete. 
(At  the  end  of  the  article  a  seventeenth  century  hand 
adds :  '  quaere  residuum,  p.  221/  referring  to  the 
version  of  the  Communia  Naturalium  already  men- 
tioned,  p.  100,  beginning  '  Ostensum  est '.) 
Oxford  :  Univ.  Coll.  47  (copied  from  Royal  MS.). 
PRINTED  in  this  volume, 

Extracts  in  Charles,  p.  410-15. 

Among  doubtful  works  are  : — 

39.  '  Liber  de  visu  Baconis  '  [sive  de  mensurandis  distantiis] 
10  chapters.  Inc.  '  Supponatur  ab  oculo  eductas  lineas 
rectas  '.     Expl.  '  videbitur  illud  non  latum  retrorsum  ferri  \ 

MS.  Milan  Ambrosiana  R.  47  sup.  f.  133. 

C/  MS.  Amiens  406,  f.  153,  fragment  of  a  treatise 
(anon.)  on  optics  in  the  form  of  qucestiones,  beginning 
cap.  iv.,  quaest.  9  :  '  .  .  .  ergo  natura  communis  per 
quam  perspicuum  inest  corporibus  partium  expansio ' : 
and  ending  with  cap.  xii.  entitled  :  '  De  radio  exeunte 
ab  oculo  et  de  eius  natura  et  quomodo  per  ipsum  con- 
tingat  videre  et  quomodo  non  [etc.J  .  .  .  in  oculo  qui 
est  corpus  parvum  et  figure  rotunde '. 

40.  Summulae  dialectices,  an  elementary  treatise  on  logic, 
characterised  by  Charles,  who  expresses  a  doubt  as  to  its 
authenticity,  as  very  dry,  unimportant,  and  intended  for 
lecturing  purposes.  Inc.  "  Introductio  est  brevis  et  apta 
demonstratio  in  aliquam  artem  vel  scientiam  ".  "  Expli- 
ciunt  sumule  magistri  Roberti  Baccun." 

MS.  Bodl.  :   Digby  204,  f.  48  (sec.  xiv.  in.). 

41.  '  Sincategreumata/ratris  Rogeri Bacon '  (tit.  manu  secunda). 
Inc.  "Parcium  orationis  quedam  sunt  declinabiles  "^1 

1  Cf.  Bale,  Index  Script.  Brit.,  p.  395  :  De  constructione partium  [orationis] ; 
inc.  '  Ad  completam  cognitionem  constructionis  '.  In  the  Syon  MS.  A.  4,  from 
which  Bale  took  this  entry  the  treatise  appears  from  the  catalogue  to  have  been 
anonymous. 


104  APPENDIX 

MS.  Bodl. :  Digby  204,  f.  88  (sec.  xiv.  in.). 

41.  Tractatus  de  signis  logicalibus.  Inc.  "  Signum  est  in  pre- 
dicamento  relationis  et  dicitur  essentialiter ".  Expl. 
"  Dicendum  est  quod  dupliciter  intelligitur  aliquid  in  alio  ". 

MS.  Bodl. :  Digby  55,  f.  228.  (The  ascription  of  this 
to  Roger  Bacon  is  in  a  later  hand.) 

Many  works  on  alchemy  are  attributed  to  Bacon  er- 
roneously  or  without  probability.  A  few  of  the  following  may 
however  be  genuine. 

42.  Speculum  alchemiae  (de  transmutatione  metallorum).  Inc. 
'  Multifariam  multisque  modis  .  .  .  (cap.  1).  Inantiquis 
philosophorum  libris '  (7  chapters). 

MSS.  Brit.  Museum:  Addit.  8786,  f.  62;  15,549,  f. 
101  (with  the  introductory  letter)  ;  Sloane  3506  f.  42, 
(English) ;  Sloane  692,  f.  1  (sec.  xv.). 

Oxford:  Bodl.  :  Ashmole  1416,  f.  101. — New  Coll.  294 
(French). 

Cambridge:  Univ.  Libr.  Ff.  iv.  12,  f.  39,  called 
'Rosarium  Johannis'. — Trin.  Coll.  915,117;  cf.  ibid. 
11 20,  III.,  f.  28b,  'Bacon  in  Speculo  alkymie;  Inter 
cetera  que  dixi '. 

PRINTED  at  Niirnberg,  1 541  ;  in  Zetzner's  Theatrum 
Chemicum  (1659),  vol.  ii.  pp.  377-433.  Manget's 
Thesaurus  (1702),  i.  613  ;  etc,  etc.  French  transla- 
tion,  1557  *.;  English  translation,  1597,  and  in 
Salmon's  Medicina  Practica  (1707),  p.  621. 

43.  Speculum  Alchemiae  (perhaps  by  Arnald  de  Villeneuve  ?) 
Inc.     '  Speculum  alchemie  quod  in  corde  meo  figuravi '. 

MS.  Brit.  Mus.  :  Harl.  3528,  f.  185. 

Another  Speculum  Alchemiae,  which  Nasmith  suggests 

may  be  by  Bacon,  is  in  Corp.  Chr.  Coll.  Cambridge. 

MS.  99,  p.  189:  inc.   'Sciendum  est  quia  philosophi 

per4orverba'  (Cf.  MS.  Ashmole  1416,  f.  37,  libel- 

lus  alchemicus  de  quatuor  verbis). 
Another  '  Spec.  Alchemiae  '  is  in  Cambridge  Univ.  Lib. 

^Reprinted  1612,  1627,  under  the  title  Miroir  de  maistre  Jean  Mehun. 


APPENDIX  105 

Ff.  iv.  12,  f.  267-271  (anon.)  and  in  Sloane  MS.  692, 

f.  1 1 5-7  :   '  Inc.  tract.  sciencie  naturalis  sive  de  lapide 

philosophorum    .    .    .    secundum    fratrem    Rogerum 

Bacon — Salutem    [quam]    tibi    amice    karissime   et 

speculum  '. 

44.   Speculum  Secretorum,  or  Liber  Secretorum  de  spiritu  occulto. 

Inc.     '  In  nomine  Domini  .   .  .  ad  instructionem  [instan- 

tiam]  multorum  '. 

MSS.  Brit  Mus:  Sloane  513,  f.  178^,  i88b,  ■  Expl. 
semita  recta  alkemie  secundum  mag.  Rog.  Bakun  \ 

Oxford:  Bodl.:  Digby  28,  f.  61  ;  119,  f.  90b;  Ashmole 
1467,  f.  2o8b;  1485,  p.  117. — Corpus  Christi  Coll. 
125,  f.  86  (anon.). 

Cambridge:  Univ.  Lib.  Ff.  iv.,  12,  29813,  followed  by 
'Cedula  declarativa  Magistri  Rogeri  Bacon':  inc. 
'Quia  diximus  in  speculo  secretorum.' * 

Florence  :  Riccardi  390,  f.  133,  followed  by  Liber  clari- 
tatis  Rog.  Bacon,  (inc.  '  De  libro  claritatis  totius  artis 
alchimie '. 

PRINTED  at  Frankfurt,  1603  (pp.  387-408). 
.45.  Secretum  secretorum  naturae  de  laude  lapidis  philosophorum. 
Inc.  '  Secretum   secretorum  naturae  audiant  secreti  quae 
loquor  \ 

MS.  Oxford  :  Bodl.  :   Digby  119,  f.  80  (sec.  xiv.  in.). 

PRINTED  at  Frankfurt,  1603  (pp.  285-291). 

Cf.  Paris:  Bibl.  de  1'Arsenal  2872,  f.  401  (sec.  xiv.): 
'  Ci  commence  le  testament  des  nobles  philozophes  \ 
Inc.  '  La  distincion  des  secres  des  sages  '  (with  a  note 
at  the  end  about  Roger  Bacon  and  '  frere  Raymon 
Joffray  ' ;  i.e.,  Raymond  Gaufredi,  cf.  De  leone  viridi 
No  33). 

Tanner,  Bibl.  p.  64,  mentions  a  MS.  of  Roger  Bacon  de 
philosophorum  lapide  at  Pembroke  College,  Cam- 
bridge  :  it  does  not  appear  to  be  there  now.  Cf. 
Digby  133  (sec.   xvi.)  Ashmole   141 8,  f.  47-60  and 

lCf.  Ashmole  1478,  f.  39-40  (sec.  xvi.),  '  Cedula  declarativa  Baconis.    Amice, 
in  istis  consistit  difficultas  operis  nostri '. 


106  APPENDIX 

Sloane  1799  ;  Radix  mundi,  a  treatise  of  the  work 
ofthe  philosophers'  stone  by  R.  Bacon,  15  chapters, 
translated  by  Rob.  Freelove,  of  London,  mercer,  16 
Feb.  1550.  Begins  '  The  bodies  of  all  things  being  '. 
Printed  in  Salmon's  Medicina  Practica  (1707),  p.  585, 
(14  chapters).  Cf  St.  John's  Coll.  Oxford,  MS.  172,, 
fol.  31  ib  (sec.  xv.):  Tractatus  alchemicus  de  lapide 
philosophico,  '  Omnium  corpora  constancium  tam  per- 
fecta  quam  imperfecta  ' :  (anon.)  19  chapters,  of  which 
1-13  correspond  generally  to  ch.  1-13  of  the  printed 
English  version. 
46.   Editio  super  Geberem  Y  de  tribus  ordinibus  medicine  a  Rogero 

Bacon.     Inc.  '  Tres  sunt  ordines  medicinarum  secundum 

Geberem  '.     Expl.  '  Et  ista  duo  S.  capitula  sunt  pars  cedule 

speculi '. 

MS.  Cambridge :   Univ.    Libr.   Ff.  iv.    12,  f.   294^-298. 

(A.D.    1528-1529).       [Cf    Oxford,   Corp.   Chr.    Coll. 

226,   f.   34,   Joh.  Pauper   de   lapide  philosophorum : 

inc.  '  Testatur  Gebar  .   .   .   quod  tres  sunt  ordines '.] 2 

47«  '  Compendium  Alkymie  secundum  eundem  Magistrum  Rog. 

Bacon    ut   estimatur!       Inc.     '  Amice    accipe    artem    in 

brevibus  '. 

MS.  Cambridge:  Univ.  Lib.  Ff.  iv.  12,  f.  306^-311. 

48.  '  Epistola  de  spiritu  occulto  '  in  sulphure  etarsenico.  Inc.  '  In- 
terrogationi  vestre  de  secretis  nature  taliter  vobis  scribo  \ 

MS.  ibid.  f.  311-319  (andMS.  Oxford,  Ashmole  1467, 
f.  213-215). 

49.  Tractatus  de  quibusdam  aquis  Alkimicis  inventus  in  antiquo 
exemplari  compilacionis  fratris  Rogeri  Bacon.3  Inc.  '  In 
principio  dicamus  de  dissolucione  fermenti '.  Expl.  '  et 
deveniet  quoddam  citrinum  \ 

1 1.e.,  Jabir  ibn  Haiyan.  Some  of  his  works  on  alchemy  were  printed  at 
Venice  1475  (?)  together  with  poems  ascribed  to  Friar  Elias;  and  at  Berne  1545 
with  the  '  Spec.  Alchemiae  R.  Bachonis '.  Cf.  Cambridge,  Corpus  Chr.  Coll. 
MS.  99,  §§  9,  10 ;  Ashmole  MS.  1445,  §  iv.,  f.  1-5.  On  Geber  and  Pseudo-Geber 
see  Berthelot,  La  Chimie  au  moyen  dge,  I.  343,  III.  126. 

2  English  version  in  MS.  Ashmole,  1418,  f.  i3b-2ob. 

3  Perhaps  from  the  Semita  Recta  Alchemiae ;  see  No.  53. 


APPENDIX  107 

MS.  ibid.  f.  326-333- 

50.  De  oleo  stibii.     Inc.  '  Stibium  secundum  philosophos  com- 

ponitur  ex  nobili  sulphure  minerali '. 

PRINTED  in  Currus  triumphalis  antimonii  fratris  Basilii 
Valentini  (Toulouse,  1646),  p.  1 16-126. 

51.  De  consideratione  quintae  essentiae,1  3  books.      Inc.  *  Dixit 

Salomon  Sap.  cap.  vii.,  Deus  dedit  mihi  horum/  written 
by  a  Franciscan  who  entered  the  order  at  Toulouse, 
perhaps  Joh.   de  Rupescissa.2 

MSS.   Brit.   Mus.  :  Sloane  2320  (sec.  xv.-xvi.),  f.   73  ; 

75  (sec.  xv.),  338  : 
Oxford:  Bodl.  :  Can.  Misc.  334,  f.  59b-94b,  'secundum 
fr.    Rog.    Bacun':    E.    Musaeo    155,    pp.    431-507, 
'  secundum  mag.  Rogerum  Bacon  '  :  Digby  43  (anon.). 
— St.  John's  Coll.   172  (sec.  xv.). — Corp.  Chr.  ColL 
124  (sec.  xv.),  anon. 
Cambridge  :  Trin.  Coll.  1389,  f.  45b. 
Paris:  Bibl.  Nat.  71 51,  etc. 
PRINTED:  Basel,  1561,  1597. 

52.  De  expulsione  veneni.     Inc.  '  Ista  subscripta  sequerentur  post 

capitulum  de  hiis  que  expellunt  venenum '. 

MS.  Bodl.  E.  Musaeo  155,  p.  507:  not  expressly 
ascribed  to  Bacon  :  it  follows  the  De  Consid.  quintae 
essentiae  in  the  MS.,  and  is  perhaps  a  part  of  it. 

53.  Semita  recta  alchemiae  (or  Liber  duodecim  aquarum),  also 

attributed  to  Albertus  Magnus.  Inc.  '  Talentum  mihi 
creditum  '. 

MSS.  Brit.  Mus. :  Sloane  513,  f.  155-178  (sec.  xv.)  : 
'  Explicit  semita  recta  alkemie  Alberti '  (in  English) : 
Sloane  276,  f.  21  (anon.) ;  cf.  Sloane  316  (Alb.  Mag- 
nus);  633  (sec.  xvii.)  in  English,  attributed  to  both 
Roger  and  Albert. 
Cf  Bodl.  :  Ashmole  1485,  pp.  173-88  (sec.  xvi.), 
1  Liber  Aquarum  ' :  Ashmole  1490,  ff.  92,  93. 

54.  Thesaurus  Spirituum,   four  treatises   on  the  influence  of 

1  Also  called  '  De  famulatu  philosophiae  '  ;  e.g.  Sloane  1080,  a,  f.  6  (sec.  xv.). 

2  Cf.  Charles,  Roger  Bacon,  p.  76. 


io8  APPENDIX 

planets,  etc.     Inc.  '  Hec  est  doctrina  omnium  experimen- 
torum  '. 

MS.  Brit  Mus.  :  Sloane  3853,  f.  3-40  (sec.  xv.)  :   'Hec 
est  tabula  libri  sequentis  .  .  .  a  quodam  viro  vene- 
rabili  ordinis  Minorum  summa  composita  et  ordinata, 
et    a    diligencia    M.     Rogero    (sic)    Bakon    ordinis 
Minorum  nuper  recognita,'  etc.      '  Explicit  liber  qui 
secundum  Robertum  Turconem  et  Rogerum  Bakon 
fratrem  minorum  Thesaurus  spirituum  nuncupatur.' 
Cf  MS.  Sloane  3850,  f.  I29b,  De  nigromantia,  extracted 
from  the  above :    and  Sloane    3884,   f.   44b,  Necro- 
mantiae  Rogeri  Bachon,  inc.  '  Debes  mundare  manus 
et  pedes  \ 
55.  Rogerina  major1  etminor,  two  medical  treatises,  neither  by 
Roger  Bacon  ;  one  is  by  a  Roger  Baron. 

MSS.  Sloane  342,  f.   146   (sec.  xiii.),  Bodley  786,  etc. 

Cf  Charles,  Roger  Bacon,  p.  75. 
Printed:  Venet.  1498. 


56.  De  intellectu  et  intelligentia,  and  De  nutrimento,  ascribed  to 

Bacon  in  the  Old  Catalogue  of  the  Bodleian  MSS.  are  by 
Albertus  Magnus. 

MSS.  Digby  55,    f.    119   (anon.)  ;  67,  f.   107  (anon.). 

PRINTED  in  Opera  Alb.  Magni  (ed.  Paris,  1890,  etc), 
vol.  ix. 

57.  Philosophia  Pauperum,  or   Summa  philosophiae  naturalis 

(inc.  *  Philosophia  dividitur  in  tres  partes '),  ascribed  to 
Bacon  in  Old  Catalogue  of  Bodl.  MSS.,  is  by  Albertus 
Magnus. 

MS.  Digby  150. 

58.  Kalendarium,  wrongly   attributed   to  Bacon,  made  by  a 

Minorite  (?)  at  Toledo,    1292  or   1297. 
MSS.  Brit.  Mus  :  Cott,  Vesp.  A.  ii.,  f.  2. 
Bodley  464,  f.  58-72  (sec.  xiv.). 

1  Inc.  '  Sicut  ab  antiquis  habemus  auctoribus '.     Cf.  Gottingen  Univ.  Lib. 
Hist.  Nat.  12,  f.  49-96. 


APPENDIX  109 

59.  De  Magnete.     Inc.  '  Amicorum  intime,  quandam  magnetis 

lapidis  ' — by  Peter  de  Maricourt.1 

MS.  Bodl.,  E.  Musaeo  155,  pp.  414-26  (anon.). 

But  cf.  MS.  Munich,  Bibl.  Reg.  10275  (sec.  xvi.), ' Rog. 
Bacon  de  virtutibus  magneticis/  and  10749  (sec. 
xvii.).  Rome,  Vatican  Pal.  Lat.  409] ,  f.  88  (sec.  xvi.) 
1  de  mirabili  certificio  quod  fit  per  lapidem  magnetem  \ 

60.  De  Musica.      Inc.  in  verbis :    '  Consequenter  de   numero 

aliquantulum  similiter  prout  ad  principale  intentum  suf- 
ficienter  explicemus ;  et  primo  interpretando,  secundo 
difrlniendo,  tercio  dividendo,  sicut  prius  fecimus,  proce- 
damus'. 

MS.  Milan :  Ambrosiana,  R.  47  sup.  f.  43  (sec.  xiii.).2 

61.  De  sacrae  scripturae  profundis  misteriis  authore  Rogero 
Bacon. 

MS.  London:  Gray's  Inn  17  (sec.  xv.);  the  title  is  in 
a  later  hand.  The  work  consists  of  an  alphabetical 
arrangement  of  certain  words  occurring  in  the  Scrip- 
tures  with  their  symbolical  meanings.  The  first  two 
leaves  of  the  first  quire  are  wanting,  and  the  text 
begins  :  '  id  est  secretorum  sacre  scriptura  profunda 
misteria/  the  word  commented  on  being  Abissus. 
The  last  word  discussed  is  Zona.  Perhaps  the 
expositiones  vocabulorum  of  Roger  '  Compotista,'  monk 
of  Bury  St.  Edmund's,  or  the  Distinctiones  fratris 
Mauricii,  certainly  not  Bacon. 

1  Charles,  Roger  Bacon,  18 ;  and  paper  by  Silvanus  P.  Thompson  read 
before  the  Brit.  Academy,  28  Nov.  1906.     (Proceedings  of  the  Brit.  Acad.  II.). 

2  The  treatise  is  anonymous,  but  is  in  a  volume  containing  some  of  Bacon's 
works  and  is  attributed  to  him  in  Montfaucon's  Catalogue.  Mr.  Steele  kindly 
lent  me  his  facsimile  of  the  MS.,  and  I  agree  with  him  that  the  work  is  not  by 
Bacon.  The  author  was  a  physicist  with  some  knowledge  of  alchemy.  His 
general  philosophical  position  may  be  inferred  from  the  following  extracts  : 
<  Iterum  forma  est  principium  individuandi  et  ab  aliis  distinguendi  .  .  .  forma 
est  principium  cognoscendi  et  sic  originandi  in  anima  veritatem  .  .  .  forma  ultimo 
est  principium  operandi '.  The  treatise  De  valitudine  {yalore}  musices  (inc. 
'  Secundum  Boethium  et  ceteros  autores  musices ')  ascribed  to  Bacon  by  Bale 
Index  Script.  Brit.,  p.  395,  is  probably  an  extract  from  Opus  Tert.,  ed.  Brewer^ 
p.  296. 


iio  APPENDIX 

62.  Extracts : 

Ashmole   346,  f.  94b-96  (sec.  xvi.),  1426  f.   43,  1485 

(sec.  xvi.),  1492,  1494,  etc. 
Sloane  238,  f.  2i4b-2i6b  (sec.  xv.),  de  fistula,  '  secun- 

dum  Rogerum  Bacon  ut  habetur  in  libro  qui  dicitur 

Thesaurus  pauperum '  (a  medical  work  attributed  to 

Petrus  Hispanus  and  to  Arnold  de  Villa  Nova). 
Sloane    2629,    f.    55-6:    '  quatuor    sunt    sapientie   in- 

imica    maxime  :    primum    est    presumptio    humani 

cordis  .  .  .  '. 
Sloane  2208,  'the  ancient  work  of  Roger  Bacon  as  it 

was  used  by  the  fryer  of  Glassenburie '. 


ADDENDA. 

(i)  The  Bibliotheca  Angelica  at  Rome,  MS.  1017  (sec.  xiv.), 
contains  fols.  76-92  (according  to  Narducci's  Catalogue)  : 
[Pars  quarta  cuiusdam  tractatus  Theologiae]  ;  inc.  '  Conpletis 
4or  partibus  3"  libri  de  compendio  studii  theologie  sequitur 
4a  pars  istius  libri  que  est  de  perspicacia  (!)  que  fundatur  in 
actionibus  agentium  et  virtutibus  eorum  que  infiuunt  in  ma- 
teriam  mundi '.  This  is  evidently  by  Roger  Bacon,  and  may 
be  a  version  of  the  De  Mult.  Specierum  intended  for  the  Com- 
pendium  Philosophiae.  (Cf.  Bale,  Index  Brit.  Script.,  p.  394, 
Leges  multitdicationum  :  inc.  '  Expletis  quatuor  partibus  tertii 
libri,'  from  MS.  formerly  at  Peterhouse,  Cambridge.) 

(ii)  Speculum  Astronomiae ;  inc.  '  Occasione  quorundam 
librorum,'  generally  ascribed  to  Albertus  Magnus,  and  printed 
among  his  works  {Opera  Omnia,  Lugd.  1621,  vol.  v. ;  Paris, 
1891,  vol.  x.),  is  ascribed  to  Roger  Bacon  by  Mandonnet, 
who  maintains  that  it  was  written  in  1277  :  Revue  Neo-Scolas- 
tique  de  Philosophie,  xvii.,  pp.  313-335  (August,  1910).  Cf. 
MSS.  Digby  81,  f.  102  ;  228. 

(iii)  Tractatus  de  incarnatione  sive  de  secretis  philosophiae,  or 
De  probatione  fidei  Christianae per  auctoritates  paganorum,  or  De 
adventu  Christi  secundum  carnem :  inc.  '  Quoniam  occasione 
cuiusdam  sermonis  quem  ad  clerum  feceram/  generally  ascribed 
to  John  of  Paris  O.P.  (surnamed  '  Qui  dort '),  is  ascribed  to 
Roger  Bacon  by  Father  F.  Delorme,  who  is  preparing  an 
edition  of  the  work.  Cf.  Archivum  Franc.  Hist.,  April,  191 1  ; 
Archiv  f.  Lit.  v.  K.  Gesch.,  iv.,  312-339. 

MSS.  Oxford:  Bodl.  Can.  Eccl.  19  (sec.  xiv.) — Lincoln 
Coll.  81  (sec.  xv.). 

Paris:  Bibl.  Nat.  Cat.  13781— Bibl.  de  1'Arsenal,  78. 

(iii) 


ii2  ADDENDA 

Laon,  275. 

Cf.  Bateson,  Cat.  of  Syon  Monastery,  O  60  (p.  148),  K  18 

(P.  2  59> 

(iv)  Posteriora — inc.  'Dictum  est  de  syllogismo  in  uni- 
versali ' — ascribed  to  Bacon  by  Bale,  Index  Script.  Brit.,  p.  394. 
Unknown. 

(v)  Deforma  resultante  in  speculo — inc.  '  Queritur  de  forma 
resultante  in  speculo ' — ascribed  to  Bacon  by  Bale,  ibid.  Un- 
known. 

(vi)  De  fiuxu  et  refluxu  maris  Anglici — inc.  l  Descriptis  his 
figuris  circa  mod.' — ascribed  to  Bacon  by  Bale,  ibidn  p.  395. 
Probably  by  Walter  Burley :  cf.  MS.  Digby  103. 

(vii)  A  copy  of  the  Spec.  Alchemiae,  No.  42,  is  in  a 
Phillipps  MS.  sold  at  Sotheby's,  April  24,  191 1,  Lot  7,  f.  169 
(sec.  xv.):  inc.  '  Multipharie  multisque  modis'  (anon.). 


INITIA  OPERUM  IN   PRAECEDENTI   CATALOGO 
CITATORUM.1 

Ad  completam  cognitionem,  41  n. 

Ad  instructionem  [instantiam]  multorum,  44. 

Amice  accipe  artem  in  brevibus,  47. 

Amice  in  istis  consistit  difficultas,  44  n. 

Amicorum  intime,  quandam  magnetis,  59. 

Ars  [ergo]  alchemiae  duo  principaliter  considerat,  23. 

Ars  principaliter  duo  continet,  23. 

BREVE  breviarum  breviter  abbreviatum,  23. 

COMPLEXIONES  locorum,  13  [Op.  Maj.y  iv.). 

Cogito  et  cogitavi  .  .   .   Senescente  mundo,  26. 

Completis  quatuor  partibus,  Addenda. 

Corpora  vero  Ade  et  Eve,  13  (Op.  Maj.,  vi.,extract).      Cf.  15. 

Cum  ad  notitiam  impressionum,  37. 

[Cum  de  ponderibus  utilis  est  distinctio,  24,  iii.  {Sanioris  Med.).] 

Cum  ego  Rogerus  rogatus  a  pluribus,  24. 

[Cum  promisi  tibi  mittere  duas  schedulas,  24,  ii.  {Sanioris  Med.).] 

Cum  tantae  reverentiae  dignitas,  15. 

Cupiens  te  et  alios,  13  (Op.  Maj.,  v.,  1). 

Dato  prologo  istius  quinte  partis  huius  voluminis,  36,  iii. 

[De  anima  secundum  seipsam,  56  (Alb.  Mag.,  De  nutrimento).] 

Decem  et  octo  prepositiones,  36,  i. 

Declarato  igitur  quod  una  est  sapientia,  13  (Op.  Maj.,  iii.). 

Deinde  queritur  an  aliquod  agens,  122,  14  (fragment). 

De  libro  claritatis  totius  artis  alchemie,  44. 

1 A  few  initia  of  separate  parts,  not  expressly  mentioned  in  the  catalogue  of 
works,  have  been  added  in  this  index.     They  are  enclosed  in  square  brackcts. 

vol.  iii.  (113)  8 


U4  APPENDIX 

Descriptis  his  figuris,  Addenda. 

De  somno  et  vigilia  pertractantes,  9. 

Determinata  quarta  parte  philosophie  moralis,  17. 

[Dicto  de  efficiente  et  ejus  influentia,  36,  iii.  (Com.  Nat.,  lib.  1, 

pars.  2,  Steele).] 
Dictum  est  de  syllogismo,  Addenda. 
Dixit  Salomon  .  .  .  Deus  dedit,  51. 
Domine    mundi    .    .    .    Cogito    et    cogitavi    .  .  .    Senescente 

mundo,  26. 

Et  quoniam  eadem  est  scientia  oppositorum,  13  (Op.   Maj\ 

v.  2). 
Et  si  astrologi  promittunt,  19. 
Ex  concavis  speculis  ad  solem,  20. 
Executis  igitur  duabus  principalibus,  23. 
Executo  breviter  tractatu  de  spiritibus  mineralibus,  23. 
Expletis  quatuor  partibus,  Addenda. 

FusiUS  quidem  dictum  est,  13  (Op.  Maj.,  iv.,  n.). 

Habito  de  corporibus  mundi,  36,  iii. 

Habito  de  visu  facto,  13  (Op.  Maj.,  v.,  3). 

Hec  est  doctrina  omnium  experimentorum,  54. 

Hic  aliqua  dicenda  sunt  de  perspectiva,  13  (Op.  Maj.,  v.,  1). 

Hic  autem  volens  ponere  radicalem  generationem  rerum,  15 

(De  generatione  reruni). 
Hic  incipit  volumen  verae  Mathematicae,   36,  ii.  (Communia 

Mathem.). 
Hic  in  fine  perspectivarum  volo  advertere  aliqua  de  motibus 

celestibus,  16. 
Hiis  habitis  volo  descendere,  16. 

In  antiquis  philosophorum  libris,  42. 

Incipiamus  ergo  generationem  metallorum,  23. 

Incipiamus  in  nomine  dei,  26  n. 

Incipiamus  in  nomine  domini,  29. 

In  debito  regimine  corporis  et  prolongatione,  36,  extract 

In  nomine  domini  .   .   .   ad  instructionem  multorum,  44. 


INITIA  OPERUM  115 

In  illius  nomine  qui  major  est,  22. 

In  principio  dicamus  de  dissolucione  fermenti,  49. 

In  speculo  concavato  concavitate  sectionis,  20. 

Intendo  componere  sermonem  rei  admirabilis,  28. 

Inter  cetera  que  dixi,  42. 

Interrogationi  vestre  de  secretis  naturae,  48. 

Introductio  est  brevis,  40. 

Ista  subscripta  sequerentur  post  capitulum,  52. 

La  distinction  des  secres  des  sages,  45. 
Licet  in  questione  qua  queritur,  25. 

Manifestata  laude  et  declarata  utilitate,  34,  36,  i. 
Manifestato  quod  multae  praeclarae  radices  sapientiae,  1 3  (Op. 

Maj.,  iv.). 
Manifestato  quomodo  mathematica  necessarium  est,    13  (Op. 

Maj.,  iv.  c). 
Manifestavi  in  praecedentibus,  13  (Op.  Maj.,  vii.,  1). 
Mathematica  utitur  tantum  parte,  36,  ii.  (Communia  Mathem.). 
Multifarium  multisque  modis,  42. 

Naturalis  philosophie  principales  partes,  \b  n. 

Necesse  est  ille  qui  vult  componere  medicinae,  32. 

Non  quidem  necessarium,  23. 

Notandum  quod  in  omni  judicio  quatuor,  18. 

Notandum  quod  quia  omnes  axes,  20. 

Now  that  I  have  set  forth  the  votes  (roots)  of  the  science,   13 

(Op.  Maj.,  vl). 
Numerus  spherarum  continentium  omnes  motus  stellarum  sunt 

viii.,  36,  iii.  n. 
Nunc  aliqua  sunt  dicenda  de  perspectiva,   13  (Op.  Maj.,  v.). 
Nunc  igitur  ad  instanciam  tuam,  13  (Op.  Maj.,  v.,  n.). 
[Nunc  tempus  est  ut  fiat  descensus  ad  species  motus,  36,  iii. 

(Com.  Nat.,  lib.  i.,  pars.  4,  Steele).] 

OCCASIONE  cujusdam  comete,  12. 

Occasione    quorundam    librorum    apud    quos    non    est     radix 
scientiae.     Addenda. 


n6  APPENDIX 

Omnes  homines,  etc.      Dubitatur  de   ista   scientia    primo    de 

substantivo,  3. 
Omnes  homines,  etc.      Queritur  hic  utrum  hec  propositio,  32. 
Omnes  homines  qui  sensibilia,  36,  iii.  n. 
Omnia  tempus  habent  .   .   .    Igitur  omnia  sive  sint  producta,. 

10. 
Omnis  forma  inherens,  30. 

Omnis  rationabilis  opinio  de  velocitate,  sub  13  n. 
Omnis  sapientia,  23  n. 
Omnium  corpora  constantium,  45. 
Oratio  grammatica  aut  fit  mediante,  36  i. 
Ostensum  est  in  principio,  36,  iii. 

PARTIUM  orationis  quedam,  41. 

Philosophia  dividitur  in  tres  partes,  57. 

Positis  radicibus  sapientiae  Latinorum,  13  (Op.  Maj.,  vi.). 

Post  completum  universalis  scientie  medicacionis,  27. 

Post  hanc  scientiam  experimentalem,  19. 

Post  locorum  descriptionem,  13  (Op.  Maj.,  iv.  /.).     Cf.  15. 

Postquam  declaratum  est  quomodo  mathematica,  13  (Op.  Maf., 

iv.  e). 
Postquam  habitum  est  de  principiis  rerum  naturalium,  14. 
[Postquam  in  prima  parte  huius  libri   primi  de   communibus 

naturalium,  36,  iii.  (Com.  Nat,  lib.  1,  pars.  3,  Steele).] 
Postquam  manifesta  est  necessitas,  13  (Op.  Maj.,  iv.  b). 
Postquam  manifestavi  mathematice  potestatem,  16. 
Postquam  tradidi  grammaticam  secundum  linguas,  36  iii.  (Com. 

Nat.). 
Potest  queri  de  difficultatibus  accidentibus,  6. 
Prima  igitur  veritas  circa  corpora  mundi,  36,  iii. 
Primum  igitur  capitulum  circa  influentiam  agentis,  14. 
Primus  hic  liber  voluminis  grammatici,  34,  36,  i. 
Propositis  radicibus  sapientiae,  13  (Op.  Maj.,  v.,  1). 
Propter  multa  in  hoc  libro  contenta  qui  liber  dicitur  secretum 

secretorum,  8. 
[Protraxi  hanc  partem  tertiam,  13  (Op.  Maj.,  vii.,  4  :  Bridges).] 


INITIA  OPERUM  117 

QUAERITUR,  etc.      Vide  Queritur. 

Quarta  vero  scientia  non  modicum  habet,  36,  iii. 

Quatuor  sunt  consideranda,  36,  i. 

Quatuor  sunt  sapientie  inimica,  62. 

Queritur  circa  influentiam  causarum  utrum  omnis  agat,  4. 

Queritur  de  forma  resultante,  Addenda. 

Queritur  primo  utrum  de  naturalibus  possit,  \b. 

Quesivisti  fili  carissime  de  incantatione,  24  n. 

Quia  diximus  in  speculo  secretorum,  44. 

Quia  universorum  quos  de  speculis,  20. 

Quoniam  autem  in  omnibus  causis  auctoritas,  38. 

Quoniam  ignoratis  communibus,  5. 

Quoniam  intelligere  et  scire.   .   .   .   Iste  liber  cujus  substantivum 

est  corpus  mobile,  \b. 
Quoniam  intentio  principalis  est  innuere,  36,  iv.  (Cotn.  Metaph.). 
Quoniam  inter  gradus  sapientiae,  13  (Op.  Maj.,  v.). 
Quoniam  occasione  cuiusdam  sermonis.      Addenda. 
Quoniam  precipua  delectatio,  13  (Op.  Maj.,  v.,  1). 
Quoniam  quedam  glose  mentionem  faciunt,  36,  1,  (4). 
Quoniam  quidem  intelligere,  etc.      Hic  primo  queritur  utrum 

de  corpore  mobili,  \a. 
Quoniam  vero  non  expressi,  17. 

RELEGATIS  igitur  [in  infernum]  quatuor  causis,  13  (Op.  Maj.,  ii.). 
Rimatus  sum  moderno  tempore  omnia  fere  armaria,  26  n. 

SALUTEM  [quam]  tibi  amice  karissime,  43. 

Sanctissimo   patri.   .   .   .  Vestrae   sapientiae    magnitudini    duo 

transmisi,  16. 
Sapientiae  perfecta  consideratio,  13  {Op.  Maj.,  i.). 
Sciendum  est  quia  philosophi  per  4°r  verba,  43. 
Sciendum  vero  quod  visio,  13  [Op.  Maj.,  v.). 
Scito  enim  quod  omne  corpus  aut  est  elementum,  3 1  n. 
Secretum  secretorum  naturae  audiant  secreti,  45. 
Secunda  pars  descendit  ad  leges,  13  (Op.  Maj'.,  vii.,  2). 
Secundum  Boethium,  60  n. 
Secundum  quod  sunt  quatuor  elementa,  15  n. 


u8  APPENDIX 

Sed  haec  hactenus.     Nunc  vero  inferam    secundum,   13  (Op. 

Maj.,  iv.  d). 
Sed  hoc  est  intelligendum,  14  (fragment). 
Senescente  mundo  senescunt  homines,  26. 
Senes  sunt  balneandi,  29. 
Sequitur  de  scientia  experimentali,  16  n. 
Sicut  ab  antiquis  habemus  auctoribus,  55- 
[Sicut  a  principio  istius  operis,  56  (Alb.  Mag.,  De  Intellectu).] 
Signum  est  in  predicamento,  42. 
Somnus  ergo  et  vigilia  describuntur,  9A 
Species  multiplicata  in  medio,  14. 
Speculum  alchemie  quod  in  corde  meo,  43. 
Stibium  secundum  philosophos,  50. 

Substantia  igitur  alia  est.  .  .  .   Item  omne  genus,  36,  iii. 
Sume  argentum  vivum,  33. 
Summa  regiminis  senum  universalis,  29. 
Superius  quidem  dictum  est,  13  (Op.  Maf.,  iv.  /.). 
Supponatur  ab  oculo,  39. 

TALENTUM  mihi  creditum,  53. 

[Tertia   vero   pars    scientiae   moralis,    13  (Op.    Maj.,   vii.,    3: 

Bridges).] 
Testatur  Gebar  .   .  .   quod  tres  sunt  ordines,  46. 
The  bodies  of  all  things  being,  45. 
Tres  sunt  ordines  medicinarum,  46. 
Tria  ut  ait  empedocles.   .   .   .   Supposito  quod  hec  scientia  de 

corpore  mobili,  2. 

VERBUM  abbreviatum  verissimum,  33. 

Veri  mathematici  considerans  (?)  scitus  et  loca,  13  (Op.  Ma/., 

iv.  (?)). 
Veritates  de  magnitudine,  36,  iii. 

Vestrae  petitioni  respondeo  diligenter.      Nam  licet  naturae,  21. 
Vestrae  sapientiae  magnitudini  duo  transmisi,  16. 
Visu[m]  rectum  esse,  20. 
Vulgus  medicorum  non  cognoscit  suam  simplicem  medicinam, 

31. 


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