is scant evidence that he personally performed alchemical experiments. According to legend, Albert is said to have discovered the philosopher's stone and passed it on to his pupil Thomas Aquinas, shortly before his death. Albert does not confirm he discovered the stone in his writings, but he did record that he witnessed the creation of gold by "transmutation." Given that Thomas Aquinas died six years before Albert's death, this legend as stated is unlikely. Astronomy Albert was deeply interested in astronomy, as has been articulated by scholars such as Paola Zambelli and Scott Hendrix. Throughout the Middle Ages –and well into the early modern period– astrology was widely accepted by scientists and intellectuals who held the view that life on earth is effectively a microcosm within the macrocosm (the latter being the cosmos itself). It was believed that correspondence therefore exists between the two and thus the celestial bodies follow patterns and cycles analogous to those on earth. With this worldview, it seemed reasonable to assert that astrology could be used to predict the probable future of a human being. Albert argued that an understanding of the celestial influences affecting us could help us to live our lives more in accord with Christian precepts. The most comprehensive statement of his astrological beliefs is to be found in two separates works that he authored around 1260, known as the Speculum astronomiae and the De Fato. However, details of these beliefs can be found in almost everything he wrote, from his early De natura boni to his last work, the Summa theologiae. His speculum was critiqued by Gerard of Silteo. Matter and form Albert believed that all natural things were compositions of matter and form, he referred to it as quod est and quo est. Albert also believed that God alone is the absolute ruling entity. Albert's version of hylomorphism is very similar to the Aristotelian doctrine. Music Albert is known for his commentary on the musical practice of his times. Most of his written musical observations are found in his commentary on Aristotle's Poetics. He rejected the idea of "music of the spheres" as ridiculous: movement of astronomical bodies, he supposed, is incapable of generating sound. He wrote extensively on proportions in music, and on the three different subjective levels on which plainchant could work on the human soul: purging of the impure; illumination leading to contemplation; and nourishing perfection through