If in his theological writings Albert thus distinguishes two varieties of magic, one good and one evil, one demoniacal and one natural, we need not be surprised if in his scientific treatises, where he is influenced mainly by Arabian astrology, the pseudo-Aristotelian treatises, the Hermetic literature, and other such writings rather than by patristic literature, he introduces yet a third conception of magic, which scarcely agrees with either of the others and yet has features in common with both. He nowhere in his commentaries on Aristotle or other works of natural science really stops and discusses magic at any length. But there are a number of brief and incidental allusions to it which imply that it is a distinct and definite branch of knowledge of which, although he himself does not treat, he gives no sign of disapproval. He also cites even enchanters and necromancers without offering any apology, and now seems to regard as sub-divisions of magic those occult arts from which we have just heard him exculpate the Magi.
Use of animals and herbs in magic.
In his treatise on animals Albert states that anointing a sleeper’s temples with the blood of a hoopoe makes him see terrible dreams, and that enchanters value highly the brain, tongue, and heart of this bird. He adds, “But we shall not discuss this matter here, for the investigation of it belongs to another science,”—presumably to magic.[1820] In his treatise on plants he says that certain herbs seem to have “divine effects”[1821] which those who study magic follow up further. Examples are the betony, said to confer the power of divination, the verbena, used as a love charm, and the herb meropis, supposed to open closed seas, and many other such plants listed in the books of incantations of Hermes the philosopher and of Costa ben Luca the philosopher and in the books of physical ligatures. “Enchanter” (Incantator), apparently the author or title of a book, is cited more than once for the virtues of herbs, and what enchanters in general say is also mentioned.[1822] “According to the testimony of the praestigia of the magi” the juice of a certain herb drunk in water makes a person do or say whatever the magician says or does.[1823] Students of magic believe that the seed of another herb extinguishes lust.[1824] Necromancers avow that betony indicates the future when plucked with an adjuration of Aesculapius,[1825] and students of necromancy say that a man invoking demons should have a character painted on him with the herb Jusquiam,[1826] and that gods invoked by characters and seals and sacrifices present themselves more readily if frankincense is offered them.[1827] Such passages seem to indicate that Albert regarded occult virtues as largely the concern of magic, but that at least in necromancy the invocation of gods and demons also enters.
Magic stones.
Many allusions to magic occur in Albert’s treatise on minerals, as the especially marvelous powers attributed to gems in antiquity might well lead us to expect. The magi, he tells us, make much use of the stone diacodos, which is said to excite phantasms but loses its virtue if it touches a corpse.[1828] But such things do not come within Albert’s present scope; he refers the reader for further information to the books of magic of Hermes, Ptolemy, and Thebith ben Chorath. The stone magnet is also stated in the magic books to have a marvelous power of producing phantasms, especially if consecrated with an adjuration and a character.
Magic images engraved on gems.
Albert twice assures us that the “prodigious and marvelous” powers of stones, and more particularly of images and seals engraved on stones, cannot be really understood without a knowledge of the three other sciences of magic, necromancy, and astrology.[1829] He therefore will not in this treatise on minerals discuss the subject as fully as he might, “since those powers cannot be proved by physical laws (principiis physicis), but require a knowledge of astronomy and magic and the necromantic sciences, which should be considered in other treatises.”[1830] For the reason why gems were first so engraved he refers his readers to “the science of the magi which Magor Graecus and Germa of Babylon and Hermes the Egyptian were among the first to perfect, and in which later wise Ptolemy was a marvelous light and Geber of Spain; Tebith, too, handed down a full treatment of the art.”[1831] And in this science it is a fundamental principle that all things produced by nature or art are influenced by celestial virtues. Thus we comprehend the close connection of astrology and magic. As for necromancy, the third “science” involved, Albert’s associates are curious to know the doctrine of images even if it is necromancy, and Albert does not hesitate to assure them that it is a good doctrine in any case. Yet in his theological writings he not only condemned necromancy, but declared the art of images to be evil “because it inclines to idolatry by imputing divinity to the stars, and ... is employed for idle or evil ends.”[1832]
Magic and alchemy; finding hidden metals.
Albert again refers to magic in his discussion of alchemy in the treatise on minerals, where he not only cites Hermes a great deal but refers to writings by Avicenna on magic and alchemy.[1833] Albert holds that it is not the business of a physical or natural scientist (physicus) to determine concerning the transmutation of metals; that is the affair of the art of alchemy, which thus seems to lie outside the field of natural science upon the borders of magic. Similarly the problem in what places and mountains and by what signs metals are discovered falls partly within the sphere of natural science and partly belongs to that magical science which has to do with finding hidden treasure. Albert perhaps has the employment of the divining rod in mind.
Fascination and magic.