Robert Boyle Totally Explained

Everything about Robert Boyle totally explained

Robert Boyle was a natural philosopher, chemist, physicist, inventor, and early gentleman scientist, noted for his work in physics and chemistry. He is best known for the formulation of Boyle's law. Although his research and personal philosophy clearly has its roots in the alchemical tradition, he's largely regarded today as the first modern chemist, and therefore one of the founders of modern chemistry. Among his works, The Sceptical Chymist is seen as a cornerstone book in the field of chemistry.

Early years

Robert Boyle was born in Lismore Castle, in County Waterford, Ireland, as the seventh son and fourteenth child of Richard Boyle, 1st Earl of Cork. Richard Boyle had arrived as an entrepreuner in Ireland in 1588 and by the time Robert was born in 1627 he'd amassed enormous landholdings in Ireland. While still a child, Robert learned to speak Latin, Greek, and French. He was only eight and three quarters years old when, following the death of his mother, he was sent to Eton College in England, of which his father's friend, Sir Henry Wotton, was then provost. After spending over three years at the college, he went to travel abroad with a French tutor. Nearly two years were passed in Geneva. Visiting Italy in 1641, he remained during the winter of that year in Florence, studying the "paradoxes of the great star-gazer" Galileo Galilei. (Galileo was elderly but still alive in Florence in 1641.)

Middle years

Boyle returned to England from the Continent in mid 1644 with a keen interest in science. His father had died the previous year and had left him the manor of Stalbridge in Dorset, together with some estates in Ireland. From that time, he devoted his life to scientific research, and soon took a prominent place in the band of inquirers, known as the "Invisible College", who devoted themselves to the cultivation of the "new philosophy". They met frequently in London, often at Gresham College; some of the members also had meetings at Oxford, and in that city Boyle went to reside in 1654. Reading in 1657 of Otto von Guericke's air-pump, he set himself with the assistance of Robert Hooke to devise improvements in its construction, and with the result, the "machina Boyleana" or "Pneumatical Engine", finished in 1659, he began a series of experiments on the properties of air. An inscription can be found on the wall of University College, Oxford in the High Street at Oxford (now the location of the Shelley Memorial), marking the spot where Cross Hall stood until the early 1800s. It was here that Boyle rented rooms from the wealthy apothecary who owned the Hall.
   An account of Boyle's work with the air pump was published in 1660 under the title New Experiments Physico-Mechanicall, Touching the Spring of the Air, and its Effects.... Among the critics of the views put forward in this book was a Jesuit, Franciscus Linus (1595–1675), and it was while answering his objections that Boyle made his first mention of the law that the volume of a gas varies inversely to the pressure of the gas, which among English-speaking peoples is usually called after his name.
   However, the person that originally formulated the hypothesis was Henry Power in 1661. Boyle included a reference to a paper written by Power, but mistakenly attributed it to Richard Townley. In continental Europe the hypothesis is sometimes attributed to Edme Mariotte, although he didn't publish it until 1676 and was likely aware of Boyle's work at the time. In 1663 the Invisible College became the Royal Society of London for the Improvement of Natural Knowledge, and the charter of incorporation granted by Charles II of England, named Boyle a member of the council. In 1680 he was elected president of the society, but declined the honour from a scruple about oaths.
   It was during his time at Oxford that Boyle was a Chevalier. The Chevaliers are thought to have been established by royal order a few years before Boyle's time at Oxford. The period of Boyle's residence was marked by the reactionary actions of the victorious parliamentarian forces, consequently this period marked the most secretive period of Chevalier movements and thus little is known about Boyle's involvement beyond his membership.
   In 1668 he left Oxford for London where he resided at the house of his sister, Lady Ranelagh, in Pall Mall.

Later years

In 1689 his health, never very strong, began to fail seriously and he gradually withdrew from his public engagements, ceasing his communications to the Royal Society, and advertising his desire to be excused from receiving guests, "unless upon occasions very extraordinary", on Tuesday and Friday forenoon, and Wednesday and Saturday afternoon. In the leisure thus gained he wished to "recruit his spirits, range his papers", and prepare some important chemical investigations which he proposed to leave "as a kind of Hermetic legacy to the studious disciples of that art", but of which he didn't make known the nature. His health became still worse in 1691, and his death occurred on December 30 of that year, just a week after that of the sister with whom he'd lived for more than twenty years. He was buried in the churchyard of St Martin's in the Fields, his funeral sermon being preached by his friend Bishop Burnet. In his will, Boyle endowed a series of Lectures which came to be known as the Boyle Lectures.

Scientific investigator

Boyle's great merit as a scientific investigator is that he carried out the principles which Francis Bacon preached in the Novum Organum. Yet he wouldn't avow himself a follower of Bacon, or indeed of any other teacher. On several occasions he mentions that in order to keep his judgment as unprepossessed as might be with any of the modern theories of philosophy, until he was "provided of experiments" to help him judge of them, he refrained from any study of the Atomical and the Cartesian systems, and even of the Novum Organum itself, though he admits to "transiently consulting" them about a few particulars. Nothing was more alien to his mental temperament than the spinning of hypotheses. He regarded the acquisition of knowledge as an end in itself, and in consequence he gained a wider outlook on the aims of scientific inquiry than had been enjoyed by his predecessors for many centuries. This, however, didn't mean that he paid no attention to the practical application of science nor that he despised knowledge which tended to use. He himself was an alchemist; and believing the of metals to be a possibility, he carried out experiments in the hope of effecting it; and he was instrumental in obtaining the repeal, in 1689, of the statute of Henry IV against multiplying gold and silver. With all the important work he accomplished in physics - the enunciation of Boyle's law, the discovery of the part taken by air in the propagation of sound, and investigations on the expansive force of freezing water, on specific gravities and refractive powers, on crystals, on electricity, on colour, on hydrostatics, etc.- chemistry was his peculiar and favourite study. His first book on the subject was The Sceptical Chymist, published in 1661, in which he criticized the "experiments whereby vulgar Spagyrists are wont to endeavour to evince their Salt, Sulphur and Mercury to be the true Principles of Things.". For him chemistry was the science of the composition of substances, not merely an adjunct to the arts of the alchemist or the physician. He advanced towards the modern view of elements as the undecomposable constituents of material bodies; and understanding the distinction between mixtures and compounds, he made considerable progress in the technique of detecting their ingredients, a process which he designated by the term "analysis". He further supposed that the elements were ultimately composed of particles of various sorts and sizes, into which, however, they were not to be resolved in any known way. Applied chemistry had to thank him for improved methods and for an extended knowledge of individual substances. He also studied the chemistry of combustion and of respiration, and conducted experiments in physiology, where, however, he was hampered by the "tenderness of his nature" which kept him from anatomical dissections, especially of living animals, though he knew them to be "most instructing".
Besides being a busy natural philosopher, Boyle devoted much time to theology, showing a very decided leaning to the practical side and an indifference to controversial polemics. At the Restoration he was favourably received at court, and in 1665 would have received the provostship of Eton, if he'd have taken orders; but this he refused to do on the ground that his writings on religious subjects would have greater weight coming from a layman than a paid minister of the Church. As a director of the East India Company he spent large sums in promoting the spread of Christianity in the East, contributing liberally to missionary societies, and to the expenses of translating the Bible or portions of it into various languages. He founded the Boyle Lectures, intended to defend the Christian religion against those he considered "notorious infidels, namely atheists, deists, pagans, Jews and Muslims", with the provision that controversies between Christians were not to be mentioned. In 2004, the Boyle Lectures were resurrected in London . In person Boyle was tall, slender and of a pale countenance. His constitution was far from robust, and throughout his life he suffered from feeble health and low spirits. While his scientific work procured him an extraordinary reputation among his contemporaries, his private character and virtues, the charm of his social manners, his wit and powers of conversation, endeared him to a large circle of personal friends. He was never married. His writings are exceedingly voluminous, and his style is clear and straightforward, though undeniably verbose.

Important works

The following are the more important of his works:

1660 - New Experiments Physico-Mechanical: Touching the Spring of the Air and their Effects
1661 - The Sceptical Chymist
1663 - Considerations touching the Usefulness of Experimental Natural Philosophy (followed by a second part in 1671)
1663 - Experiments and Considerations upon Colours, with Observations on a Diamond that Shines in the Dark
1665 - New Experiments and Observations upon Cold
1666 - Hydrostatical Paradoxes
1666 - Origin of Forms and Qualities according to the Corpuscular Philosophy
1669 - a continuation of his work on the spring of air
1670 - tracts about the Cosmical Qualities of Things, the Temperature of the Subterraneal and Submarine Regions, the Bottom of the Sea, &c. with an Introduction to the History of Particular Qualities
1672 - Origin and Virtues of Gems
1673 - Essays of the Strange Subtilty, Great Efficacy, Determinate Nature of Effluviums
1674 - two volumes of tracts on the Saltiness of the Sea, the Hidden Qualities of the Air, Cold, Celestial Magnets, Animadversions on Hobbes's Problemata de Vacuo
1676 - Experiments and Notes about the Mechanical Origin or Production of Particular Qualities, including some notes on electricity and magnetism
1678 - Observations upon an artificial Substance that Shines without any Preceding Illustration
1680 - the Aerial Noctiluca
1682 - New Experiments and Observations upon the Icy Noctiluca
1682 - a further continuation of his work on the air
1684 - Memoirs for the Natural History of the Human Blood
1685 - Short Memoirs for the Natural Experimental History of Mineral Waters
1686 - A Free Enquiry into the Vulgarly Received Notion of Nature
1690 - Medicina Hydrostatica
1691 - Experimentae et Observationes Physicae

Among his religious and philosophical writings were:

1648/1660 - Seraphic Love, written in 1648, but not published till 1660

1663 - an Essay upon the Style of the Holy Scriptures

1664 - Excellence of Theology compared with Natural Philosophy

1665 - Occasional Reflections upon Several Subjects, which was ridiculed by Swift in A Meditation Upon a Broom-Stick, and by Butler in An Occasional Reflection on Dr Charlton's Feeling a Dog's Pulse at Gresham College

1675 - Some Considerations about the Reconcileableness of Reason and Religion, with a Discourse about the Possibility of the Resurrection

1687 - The Martyrdom of Theodora And DidymusFurther Information

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