The attribution of the Speculum Astronomiae to Albertus Magnus became a controversial issue only recently, when the great neo-Thomist historian Pierre Mandonnet suggested -- without any antecedents -- that the author was Roger Bacon rather than Albert. Mandonnet's theses were refuted by Lynn Thorndike and have since then been the subject of widespread discussion. The present historiographical case-study considers this debate in the light of an analysis of texts by Albert himself, as well as other important authors, such as Bacon, Bonaventura, Thomas Aquinas, Witelo, Campanus of Novara, and others, which shows how widespread the general concept of the influence of the stars and other astrological ideas to be found in the Speculum were. Most of the scientific ideas of the Middle Ages were based on principles derived from the notion of celestial influence and its consequences. The Speculum drew the fundamental outlines of this discipline into a theoretical and bibliographical introduction -- no small achievement -- and was consequently greeted with great interest and used as a standard reference book for many centuries. Set against the background of discussions taking place in the 1260s, within the Dominican Order as well as in the Faculties of Arts, Zambelli removes all doubt that the Speculum was written by Albert, possibly with some collaboration.

Women’s Secrets provides the first modern translation of the notorious treatise De secretis mulierum, popular throughout the late middle ages and into modern times. The Secrets deals with human reproduction and was written to instruct celibate medieval monks on the facts of life and some of the ways of the universe. However, the book had a much more far-reaching influence. Lemay shows how its message that women were evil, lascivious creatures built on the misogyny of the work’s Aristotelian sources and laid the groundwork for serious persecution of women. Both the content of the treatise and the reputation of its author (erroneously believed to be Albertus Magnus) inspired a few medieval scholars to compose lengthy commentaries on the text, substantial selections from which are included, providing further evidence of how medieval men interpreted science and viewed the female body.

This is a translation of Albert the Great's mid-13th century treatise on living things, De Animalibus, considered to be one of the most valuable contributions to the history of science, ranking in importance with the writings of Aristotle and Linnaeus. The text covers human anatomy, reproductive theories, equine and canine veterinary medicine, folk remedies against household pests, advice on training a falcon, theories on whether an ostrich will eat iron, and cures for rabies and sterility.

Albert the Great (Albertus Magnus; d. 1280) is one of the most prolific authors of the Middle Ages, and the only scholar to be known as “the Great” during his own lifetime. As the only Scholastic to to have commented upon all the works of Aristotle, Albert is also known as the Universal Doctor (Doctor Universalis) for his encyclopedic intellect, which enabled him to make important contributions not only to Christian theology but also to natural science and philosophy. The contributions to this omnibus volume will introduce students of philosophy, science, and theology to the current state of research and multiple perspectives on the work of Albert the Great. Contributors include Jan A. Aertsen, Henryk Anzulewicz, Benedict M. Ashley, Miguel de Asúa, Steven Baldner, Amos Bertolacci, Thérèse Bonin, Maria Burger, Markus Führer, Dagmar Gottschall, Jeremiah Hackett, Anthony Lo Bello, Isabelle Moulin, Timothy Noone, Mikołaj Olszewski, B.B. Price, Irven M. Resnick, Francisco J. Romero Carrasquillo, H. Darrel Rutkin, Steven C. Snyder, Michael W. Tkacz, Martin J. Tracey, Bruno Tremblay, David Twetten, Rosa E. Vargas and Gilla Wöllmer

In a revisionist look at the seventeenth-century battle between ecclesiastical authorities and Galileo Galilei, Rowland provocatively challenges the prevailing view of the episode. The central issue for the inquisitors investigating Galileo's orthodoxy, insists Rowland, was never the sun-centered astronomy of Copernicus. No, much broader philosophical issues were at stake. And on these issues, Rowland argues, the church stood closer to the truth than did Galileo. The astronomer erred--in Rowland's judgment--not in his advocacy of Copernican theory but rather in his endorsement of a thoroughgoing mathematical empiricism. And while everyone now agrees with Galileo in accepting Copernicus, the doctrinaire empiricism Galileo deployed to advance Copernicanism looks as shallow and misleading to today's quantum physicists as it once did to the Renaissance theologians who forced Galileo to recant.

In order to attract readers, it was not uncommon for magical texts of the 16th century to take on the name of a notable figure. Such is the case with The Book of Secrets of Albertus Magnus, whose secrets are, in fact, a compilation from a number of different sources by an anonymous author who was, according to editors Best and Brightman, probably one of Albertus Magnus' followers.