This last expression and others like it which have been previously noted, together with the title, Experimenta Alberti, attest the experimental character of our treatise, which is to be classed as one of those “books of experiments” or “experimental books” which we have heard so often mentioned and of which our next two chapters will especially treat. This expression and its fellows further remind us—perhaps are intended to remind us—of Albert’s allusions to the personal experiences of himself or his socii in his undisputed works. If our treatise is not by Albert, there can at least be little doubt that it pretends to be a product of his experimental school among the Dominicans at Cologne.
De mirabilibus mundi is more theoretical.
The Marvels of the Universe contains more theoretical discussion of much the usual scholastic sort than the Experiments, and so approximates rather more nearly to the form of most of Albert’s works. As against the brief introductory paragraph of the Experiments, the Marvels enters upon a long and learned preliminary discussion of the validity, causes, and principles of magic before beginning its list of particular marvels.
How account for magic?
The author states that after he knew “that the work of the wise man is to make marvels cease” by scientific explanation of them, he searched the writings of authorities until he understood the causes of most marvelous works. One extremely marvelous thing, however, continued to puzzle him, yet its existence he regards as evident to all men, even the vulgar. This was the binding of men by incantations, characters, sorcery, words, and by many quite common objects. For this he could find no sufficient cause and it seemed impossible. But after he had puzzled long, he found a plausible statement by Avicenna in the sixth book of the Naturalia that there exists in the human mind a certain power of altering objects, and that other objects obey the human mind when it is aroused to a great excess of love or hatred toward anyone of them. In such circumstances manifest experience shows that the mind can bind and alter objects as it desires. The author, however, for a long time remained still incredulous. But when he came to read books of necromancy and images and magic, he found in them this same theory that the human soul can alter its own body or exterior objects, especially if its influence concurs with a favorable astrological hour. Moreover, men differ in their natural capacity to influence others or to be influenced by them. Some men cannot be bewitched; others cannot be freed from the power which another has established over them; still others can both be bewitched and set free from sorcery.
Action of characters explained.
The discussion then turns for a time from magical influence in general to that of characters in particular. Their force depends upon the power of the mind of the operator and the celestial virtue at the time of their construction. A distinction is made between characters written blindly in a frenzy and those constructed scientifically with some likeness to the object sought, as when embracing figures are placed in a love charm. Such scientific characters our author prefers as more rational and possessing greater virtue. He states that later he will list from various books particular characters and words for making or destroying this or that.
Incredible “experiments of authorities” upheld.
Resuming his more general discussion, the author defends “the many experiments of authorities,”—a phrase which should warn us against attempting sharply to distinguish between medieval trust in authorities and medieval experimental tendencies. Some deem these “experiments of authorities” incredible, but he supports them as “most certain science.” His argument therefor is the too subtle and ingenious plea that surely no philosopher would purposely write such apparent falsehoods, unless he were sure of their truth, since even an ignorant man does not willingly write what is manifestly false. Hence these seemingly incredible statements must be true.
Laws of nature and of magic.