Albert states that Plato, as well as Ptolemy and Galen, proved the influence of the stars upon human beings from the case of boys, who are still too young to make much use of free will against nature and the force of the heavens. For boys often display a special aptitude, due to celestial influence, for some one art and become perfect workmen if they are trained in it; but if they are forced into another occupation, never attain proficiency therein because of their natural ineptitude for it.[1947] This is of course the same point as was illustrated in the pseudo-Aristotelian Secret of Secrets by the story of the weaver’s son whose horoscope showed a predilection to govern, and the king’s son whose sole interest was in the mechanical arts.
The doctrine of elections.
Naturally Albert finds no difficulty in accepting the astrological doctrine of elections, by which the astrologer applies his knowledge of the movements and effects of the stars and their relationships to inferior bodies to the selection of a favorable hour for beginning a contemplated action.[1948] This doctrine of course implies and requires freedom of election and will, and shows that astrology is an operative as well as divining art. In another passage Albert mentions the famous and historic, as he regards it, royal example of eugenics, when Nectanabus, the natural father of Alexander, in having intercourse with his mother Olympias observed the hour when the Sun was entering Leo and Saturn was in Taurus, since he wished his son to receive the figure and force of those planets.[1949]
Influence of the stars on works of art.
If astrology is thus operative as well as divinatory by its power to select the proper and most advantageous moment for entering upon any course of action, and to harness so to speak the power of the planets, it becomes evident that it is or should be an all-important factor in all the arts. Albert well asserts therefore that a fundamental principle of this science is that all things which are made by nature or art are moved first by celestial virtues. He adds that no one doubts this concerning nature, and that it is also true of art, in which it is the influence of the stars which incites the artist to make something.[1950] The force of the stars is potent in alchemy, for example,[1951] for those who try to transmute metals and stones produce purer metals and stones when the moon is waxing and ascending, “and particularly the more skilful they are, not hurrying their operations, but awaiting the opportune time when the process is assisted by celestial virtue.”
Astrological images.
Of all the arts the most astrological is that of images, to which Albert devotes several chapters of his treatise on minerals.[1952] In it images of the stars are engraved on gems or metals at the favorable moment when the celestial force is strongest, “and marvels are worked by such images” because some force from the celestial figure flows into the work of art.[1953] Incidentally Albert remarks that “in the science of geomancy” the figures traced from the points are of no value unless they can be made to conform to such astronomical images. Albert mentions several particular astronomical conditions which must be observed in engraving such images. Gems from India are the best for this purpose. Some images engraved in antiquity are no longer efficacious. Albert gives a number of examples of the effects expected from these images.[1954] Stones engraved with Aries or Leo or Sagittarius are good for fevers, dropsy, and paralysis, and are said to make their possessors talented and fluent and highly honored. Stones carved with Gemini and Libra and Aquarius temper hot humors and promote friendship, justice, civility, and observance of law.
Discussion of fate in the Summa theologiae.
In the foregoing sketch of Albert’s attitude to astrology, based chiefly on his writings in the field of natural science, some allusion has also been made to his discussion of the subject in his Summa of theology, which occurs in the section On fate,[1955] “which those maintain who deny providence” and which is generally identified with the influence of the stars. I have in the main, however, reserved this section for separate treatment here, partly because it might be expected to show a more conservative and less favorable attitude to astrology than Albert’s scientific writings, since its authorities would presumably be the church fathers, while the scientific works reflect the views of Aristotle and other Greeks and Arabs. And partly for another reason, that I am inclined to question whether a supplementary passage at the close of this section is by Albert or added by another hand.
Attempt to reconcile the fathers with the astronomers.