Robert Boyle

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Robert Boyle

FRS
The Shannon Portrait of the Hon Robert Boyle.jpg
Born25 January 1627
Died31 December 1691(1691-12-31) (aged 64)
NationalityIrish
Education Eton College
Known for
Scientific career
Fields Physics, chemistry
Notable students Robert Hooke
Influences Katherine Boyle Jones
Influenced Isaac Newton [4]

Robert Boyle FRS [5] ( /bɔɪl/ ; 25 January 1627 31 December 1691) was an Anglo-Irish [6] natural philosopher, chemist, physicist, and inventor. Boyle is largely regarded today as the first modern chemist (a title some give to 8th century Islamic scholar Jabir ibn Hayyan), and therefore one of the founders of modern chemistry, and one of the pioneers of modern experimental scientific method. He is best known for Boyle's law, [7] which describes the inversely proportional relationship between the absolute pressure and volume of a gas, if the temperature is kept constant within a closed system. [8] Among his works, The Sceptical Chymist is seen as a cornerstone book in the field of chemistry. He was a devout and pious Anglican and is noted for his writings in theology. [9] [10] [11] [12]

Contents

Biography

Early years

Boyle was born at Lismore Castle, in County Waterford, Ireland, the seventh son and fourteenth child of The 1st Earl of Cork ('the Great Earl of Cork') and Catherine Fenton. Lord Cork, then known simply as Richard Boyle, had arrived in Dublin from England in 1588 during the Tudor plantations of Ireland and obtained an appointment as a deputy escheator. He had amassed enormous wealth and landholdings by the time Robert was born, and had been created Earl of Cork in October 1620. Catherine Fenton, Countess of Cork, was the daughter of Sir Geoffrey Fenton, the former Secretary of State for Ireland, who was born in Dublin in 1539, and Alice Weston, the daughter of Robert Weston, who was born in Lismore in 1541. [13]

As a child, Boyle was fostered to a local family, [14] as were his elder brothers. Boyle received private tutoring in Latin, Greek, and French and when he was eight years old, following the death of his mother, he was sent to Eton College in England. His father's friend, Sir Henry Wotton, was then the provost of the college.

During this time, his father hired a private tutor, Robert Carew, who had knowledge of Irish, to act as private tutor to his sons in Eton. However, "only Mr. Robert sometimes desires it [Irish] and is a little entered in it", but despite the "many reasons" given by Carew to turn their attentions to it, "they practice the French and Latin but they affect not the Irish". [15] After spending over three years at Eton, Robert travelled abroad with a French tutor. They visited Italy in 1641 and remained in Florence during the winter of that year studying the "paradoxes of the great star-gazer" Galileo Galilei, who was elderly but still living in 1641.

Middle years

Robert returned to England from continental Europe in mid-1644 with a keen interest in scientific research. [16] His father, Lord Cork, had died the previous year and had left him the manor of Stalbridge in Dorset as well as substantial estates in County Limerick in Ireland that he had acquired. Robert then made his residence at Stalbridge House, between 1644 and 1652, and conducted many experiments there. From that time, Robert devoted his life to scientific research and soon took a prominent place in the band of enquirers, known as the "Invisible College", who devoted themselves to the cultivation of the "new philosophy". They met frequently in London, often at Gresham College, and some of the members also had meetings at Oxford.

Sculpture of a young boy, thought to be Boyle, on his parents' monument in St Patrick's Cathedral, Dublin. Young Robert Boyle on monument St. Patricks.jpg
Sculpture of a young boy, thought to be Boyle, on his parents' monument in St Patrick's Cathedral, Dublin.

Having made several visits to his Irish estates beginning in 1647, Robert moved to Ireland in 1652 but became frustrated at his inability to make progress in his chemical work. In one letter, he described Ireland as "a barbarous country where chemical spirits were so misunderstood and chemical instruments so unprocurable that it was hard to have any Hermetic thoughts in it." [17]

In 1654, Boyle left Ireland for Oxford to pursue his work more successfully. An inscription can be found on the wall of University College, Oxford, the High Street at Oxford (now the location of the Shelley Memorial), marking the spot where Cross Hall stood until the early 19th century. It was here that Boyle rented rooms from the wealthy apothecary who owned the Hall.

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. [7] An account of Boyle's work with the air pump was published in 1660 under the title New Experiments Physico-Mechanical, Touching the Spring of the Air, and its Effects.

Among the critics of the views put forward in this book was a Jesuit, Francis Line (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 people is usually called Boyle's Law after his name. The person who originally formulated the hypothesis was Henry Power in 1661. Boyle in 1662 included a reference to a paper written by Power, but mistakenly attributed it to Richard Towneley. In continental Europe the hypothesis is sometimes attributed to Edme Mariotte, although he did not publish it until 1676 and was likely aware of Boyle's work at the time. [18]

One of Robert Boyle's notebooks (1690-1691) held by the Royal Society of London. The Royal Society archives holds 46 volumes of philosophical, scientific and theological papers by Boyle and seven volumes of his correspondence. Royal Society - Robert Boyle notebook.jpg
One of Robert Boyle's notebooks (1690-1691) held by the Royal Society of London. The Royal Society archives holds 46 volumes of philosophical, scientific and theological papers by Boyle and seven volumes of his correspondence.

In 1663 the Invisible College became The Royal Society of London for Improving 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.

He made a "wish list" of 24 possible inventions which included "the prolongation of life", the "art of flying", "perpetual light", "making armour light and extremely hard", "a ship to sail with all winds, and a ship not to be sunk", "practicable and certain way of finding longitudes", "potent drugs to alter or exalt imagination, waking, memory and other functions and appease pain, procure innocent sleep, harmless dreams, etc." They are extraordinary because all but a few of the 24 have come true. [19] [20]

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 early part of Boyle's residence was marked by the 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.

External audio
Nuvola apps arts.svg “The Almost Forgotten Story of Katherine Jones, Lady Ranelagh”, Distillations Podcast, Science History Institute

In 1668 he left Oxford for London where he resided at the house of his elder sister Katherine Jones, Lady Ranelagh, in Pall Mall. He experimented in the laboratory she had in her home and attended her salon of intellectuals interested in the sciences. The siblings maintained "a lifelong intellectual partnership, where brother and sister shared medical remedies, promoted each other’s scientific ideas, and edited each other’s manuscripts." [21] His contemporaries widely acknowledged Katherine's influence on his work, but later historiographers dropped discussion of her accomplishments and relationship to her brother from their histories.

Later years

Plaque at the site of Boyle and Hooke's experiments in Oxford Boyle-hooke.jpg
Plaque at the site of Boyle and Hooke's experiments in Oxford

In 1669 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 did not make known the nature. His health became still worse in 1691, and he died on 31 December that year, [22] just a week after the death of his sister, Katherine, in whose home he had lived and with whom he had shared scientific pursuits for more than twenty years. Boyle died from paralysis. He was buried in the churchyard of St Martin-in-the-Fields, his funeral sermon being preached by his friend, Bishop Gilbert Burnet. In his will, Boyle endowed a series of lectures that came to be known as the Boyle Lectures.

Scientific investigator

Boyle's air pump Boyle air pump.jpg
Boyle's air pump

Boyle's great merit as a scientific investigator is that he carried out the principles which Francis Bacon espoused in the Novum Organum . Yet he would not avow himself a follower of Bacon, or indeed of any other teacher.

On several occasions he mentions that 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, did not mean that he paid no attention to the practical application of science nor that he despised knowledge which tended to use.

Fig. 3: Illustration of Excerptum ex collectionibus philosophicis anglicis... novum genus lampadis a Rob. Boyle ... published in Acta Eruditorum, 1682 Acta Eruditorum - XI fisica, 1682 - BEIC 13349171.jpg
Fig. 3: Illustration of Excerptum ex collectionibus philosophicis anglicis... novum genus lampadis à Rob. Boyle ... published in Acta Eruditorum, 1682

Robert Boyle was an alchemist; [23] and believing the transmutation of metals to be a possibility, he carried out experiments in the hope of achieving it; and he was instrumental in obtaining the repeal, in 1689, of the statute of Henry IV against multiplying gold and silver. [24] 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 criticised 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 endorsed the view of elements as the undecomposable constituents of material bodies; and made 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. He 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 vivisections, though he knew them to be "most instructing".

Theological interests

In addition to philosophy, Boyle devoted much time to theology, showing a very decided leaning to the practical side and an indifference to controversial polemics. At the Restoration of the king in 1660, he was favourably received at court and in 1665 would have received the provostship of Eton College had he agreed to take holy 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.

Moreover, Boyle incorporated his scientific interests into his theology, believing that natural philosophy could provide powerful evidence for the existence of God. In works such as Disquisition about the Final Causes of Natural Things (1688), for instance, he criticised contemporary philosophers – such as René Descartes – who denied that the study of nature could reveal much about God. Instead, Boyle argued that natural philosophers could use the design apparently on display in some parts of nature to demonstrate God's involvement with the world. He also attempted to tackle complex theological questions using methods derived from his scientific practices. In Some Physico-Theological Considerations about the Possibility of the Resurrection (1675), he used a chemical experiment known as the reduction to the pristine state as part of an attempt to demonstrate the physical possibility of the resurrection of the body. Throughout his career, Boyle tried to show that science could lend support to Christianity. [25]

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. Boyle supported the policy that the Bible should be available in the vernacular language of the people. An Irish language version of the New Testament was published in 1602 but was rare in Boyle's adult life. In 1680–85 Boyle personally financed the printing of the Bible, both Old and New Testaments, in Irish. [26] In this respect, Boyle's attitude to the Irish language differed from the English Ascendancy class in Ireland at the time, which was generally hostile to the language and largely opposed the use of Irish (not only as a language of religious worship). [27]

Boyle also had a monogenist perspective about race origin. He was a pioneer studying races, and he believed that all human beings, no matter how diverse their physical differences, came from the same source: Adam and Eve. He studied reported stories of parents' giving birth to different coloured albinos, so he concluded that Adam and Eve were originally white and that Caucasians could give birth to different coloured races. Boyle also extended the theories of Robert Hooke and Isaac Newton about colour and light via optical projection (in physics) into discourses of polygenesis, [28] speculating that maybe these differences were due to "seminal impressions". Taking this into account, it might be considered that he envisioned a good explanation for complexion at his time, due to the fact that now we know that skin colour is disposed by genes, which are actually contained in the semen. Boyle's writings mention that at his time, for "European Eyes", beauty was not measured so much in colour of skin, but in "stature, comely symmetry of the parts of the body, and good features in the face". [29] Various members of the scientific community rejected his views and described them as "disturbing" or "amusing". [30]

In his will, Boyle provided money for a series of lectures 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 (see Boyle Lectures). [31]

Awards and honours

The 2014 Robert Boyle Prize for Analytical Science medal Royal Society of Chemistry - Robert Boyle Prize for Analytical Science - 2014 - Andy Mabbett - 01.JPG
The 2014 Robert Boyle Prize for Analytical Science medal

As a founder of the Royal Society, he was elected a Fellow of the Royal Society (FRS) in 1663. [5] Boyle's law is named in his honour. The Royal Society of Chemistry issues a Robert Boyle Prize for Analytical Science, named in his honour. The Boyle Medal for Scientific Excellence in Ireland, inaugurated in 1899, is awarded jointly by the Royal Dublin Society and The Irish Times. [32] Launched in 2012, The Robert Boyle Summer School organized by the Waterford Institute of Technology with support from Lismore Castle, is held annually to honor the heritage of Robert Boyle. [33]

Important works

Title page of The Sceptical Chymist (1661) Sceptical chymist 1661 Boyle Title page AQ18 (3).jpg
Title page of The Sceptical Chymist (1661)
Boyle's self-flowing flask, a perpetual motion machine, appears to fill itself through siphon action ("hydrostatic perpetual motion") and involves the "hydrostatic paradox" This is not possible in reality; a siphon requires its "output" to be lower than the "input". Boyle'sSelfFlowingFlask.png
Boyle's self-flowing flask, a perpetual motion machine, appears to fill itself through siphon action ("hydrostatic perpetual motion") and involves the "hydrostatic paradox" This is not possible in reality; a siphon requires its "output" to be lower than the "input".

The following are some of the more important of his works:

Among his religious and philosophical writings were:

See also

Related Research Articles

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Boyle's law, also referred to as the Boyle–Mariotte law, or Mariotte's law, is an experimental gas law that describes how the pressure of a gas tends to increase as the volume of the container decreases. A modern statement of Boyle's law is:

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<i>The Sceptical Chymist</i> 1661 book by Robert Boyle

The Sceptical Chymist: or Chymico-Physical Doubts & Paradoxes is the title of a book by Robert Boyle, published in London in 1661. In the form of a dialogue, the Sceptical Chymist presented Boyle's hypothesis that matter consisted of corpuscles and clusters of corpuscles in motion and that every phenomenon was the result of collisions of particles in motion. Boyle also objected to the definitions of elemental bodies propounded by Aristotle and by Paracelsus, instead defining elements as "perfectly unmingled bodies". For these reasons Robert Boyle has sometimes been called the founder of modern chemistry.

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<i>Leviathan and the Air-Pump</i> book by Steven Shapin

Leviathan and the Air-Pump: Hobbes, Boyle, and the Experimental Life is a book by Steven Shapin and Simon Schaffer. It examines the debate between Robert Boyle and Thomas Hobbes over Boyle's air-pump experiments in the 1660s. In 2005, Shapin and Schaffer were awarded the Erasmus Prize for this work.

<i>Experiments and Observations on Different Kinds of Air</i> book by Joseph Priestley

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<i>The Christian Virtuoso</i>

The Christian Virtuoso (1690) was one of the last books published by Robert Boyle, who was a champion of his Anglican faith. This book summarised his religious views including his idea of a clock-work universe created by God. Boyle was a devout Anglican, and with the rise of science and reason during his lifetime, was troubled by increasing atheism. This spurred him to write about his belief of science and religion supporting each other.

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I have often suspected, that there may be in the Air some yet more latent Qualities or Powers differing enough from all these, and principally due to the Substantial Parts or Ingredients, whereof it consists.

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References

  1. Vere Claiborne Chappell (ed.), The Cambridge Companion to Locke, Cambridge University Press, 1994, p. 56.
  2. Marie Boas, Robert Boyle and Seventeenth-century Chemistry, CUP Archive, 1958, p. 43.
  3. O'Brien, John J. (1965). "Samuel Hartlib's influence on Robert Boyle's scientific development". Annals of Science. 21 (4): 257–76. doi:10.1080/00033796500200141. ISSN   0003-3790.
  4. Newton, Isaac (February 1678). Philosophical tract from Mr Isaac Newton. Cambridge University. But because I am indebted to you & yesterday met with a friend Mr Maulyverer, who told me he was going to London & intended to give you the trouble of a visit, I could not forbear to take the opportunity of conveying this to you by him.
  5. 1 2 "Fellows of the Royal Society". London: Royal Society. Archived from the original on 16 March 2015.
  6. "Robert Boyle". Encyclopædia Britannica. Retrieved 24 February 2016.
  7. 1 2 Acott, Chris (1999). "The diving "Law-ers": A brief resume of their lives". South Pacific Underwater Medicine Society Journal . 29 (1). ISSN   0813-1988. OCLC   16986801 . Retrieved 17 April 2009.
  8. Levine, Ira N. (2008). Physical chemistry (6th ed.). Dubuque, IA: McGraw-Hill. p. 12. ISBN   9780072538625.
  9. "Encyclopædia Britannica". Britannica.com.
  10. MacIntosh, J. J.; Anstey, Peter. "Robert Boyle". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy .
  11. O'Connor, John J.; Robertson, Edmund F., "Robert Boyle", MacTutor History of Mathematics archive , University of St Andrews .
  12. Works by Robert Boyle at Project Gutenberg
  13. "Catherine Fenton", Family Ghosts, retrieved 9 June 2011
  14. McCartney, Mark; Whitaker, Andrew (2003), Physicists of Ireland: Passion and Precision, London: Institute of Physics Publishing
  15. Canny, Nicholas (1982), The Upstart Earl: a study of the social and mental world of Richard Boyle, Cambridge: Cambridge University Press, p. 127
  16. See biographies of Robert Boyle at , "Archived copy". Archived from the original on 16 May 2008. Retrieved 6 May 2008.CS1 maint: archived copy as title (link), "Archived copy". Archived from the original on 13 April 2008. Retrieved 6 May 2008.CS1 maint: archived copy as title (link) and .
  17. Silver, Brian L. (2000). The ascent of science. New York: Oxford University Press. p. 114. ISBN   978-0-19-513427-8.
  18. Brush, Stephen G. (2003). The Kinetic Theory of Gases: An Anthology of Classic Papers with Historical Commentary. History of Modern Physical Sciences Vol 1. Imperial College Press. ISBN   9781860943478.
  19. "Robert Boyle's prophetic scientific predictions from the 17th century go on display at the Royal Society". Telegraph.co.uk. 3 June 2010. Retrieved 24 February 2016.
  20. "Robert Boyle's Wish list". Telegraph.co.uk. Retrieved 11 October 2016.
  21. DiMeo, Michelle (4 February 2014). "'Such a Sister Became Such a Brother': Lady Ranelagh's Influence on Robert Boyle". Philadelphia Area Center for History of Science. Retrieved 5 February 2014.
  22. Hunter, Michael (2003). Robert Boyle Reconsidered (Reprint ed.). Cambridge University Press. pp. xvii. ISBN   9780521892674.
  23. More, Louis Trenchard (January 1941). "Boyle as Alchemist". Journal of the History of Ideas. University of Pennsylvania Press. 2 (1): 61–76. doi:10.2307/2707281. JSTOR   2707281.
  24. MacIntosh, J. J.; Anstey, Peter (2010). "Robert Boyle". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy (Fall ed.). note 4.
  25. Wragge-Morley, Alexander (2017). "Robert Boyle and the representation of imperceptible entities". The British Journal for the History of Science: 1–24. doi:10.1017/S0007087417000899. ISSN   0007-0874.
  26. Baines Reed, Talbot (1887), A History of the Old English Letter Foundries, pp. 189–90. Also Greenslade, S.L, ed. (1963), The Cambridge History of the Bible: The West from the Reformation to the Present Day, pp. 172–73.
  27. Hastings, Adrian (1997). The Construction of Nationhood: Ethnicity, Religion, and Nationalism. Cambridge: Cambridge University. p. 86.
  28. Boyle, Jen E. (2010). Anamorphosis in early modern literature : mediation and affect. Farnham, Surrey, [England]: Ashgate. p. 74. ISBN   1409400697.
  29. "Experiments and Considerations Touching Colours (1664) (ebook)". www.gutenberg.net. Gutenberg Project. pp. 160–61. Retrieved 11 October 2016.
  30. Palmeri, Frank (2006). Humans And Other Animals in Eighteenth-Century British Culture: Representation, Hybridity, Ethics. pp. 49–67.
  31. "The Boyle Lecture". St. Marylebow Church.
  32. "RDS–Irish Times Boyle Medal for Scientific Excellence". RDS.ie. Retrieved 11 October 2016.
  33. "The Robert Boyle Summer School" . Retrieved 11 October 2016.
  34. Arthur W. J. G. Ord-Hume (2006). Perpetual Motion: The History of an Obsession. Adventures Unlimited Press. ISBN   1-931882-51-7.
  35. Cf. Hunter (2009), p.147. "It forms a kind of sequel to Spring of the Air ... but although Boyle notes he might have published it as part of an appendix to that work, it formed a self-contained whole, dealing with atmospheric pressure with particular reference to liquid masses"
  36. Acott, C. (1999). "A brief history of diving and decompression illness". South Pacific Underwater Medicine Society Journal. 29 (2). ISSN   0813-1988. OCLC   16986801 . Retrieved 17 April 2009.

Further reading

Boyle's published works online