Astrology crops out here and there in most of the spurious works extant under Aristotle’s name, just as it does in medieval learning everywhere. One section of a dozen pages in the _Theology_ discusses the influence of the stars upon nature and the working of magic by making use of these celestial forces and the natural attraction which things have for one another. It regards artificial magic as a fraud but natural and astrological magic as a reality. However, as in the original text of Plotinus which the _Theology_ follows, it is only the animal soul which is affected by magic and the man of impulse who is moved thereby; the thinking man can free himself from its influence by use of the rational soul. In the treatise, _De pomo_,[788] which seems not to have been translated into Latin until the thirteenth century under Manfred,[789] Aristotle on his death bed, holding in his hand an apple from which the treatise takes its title, is represented as telling his disciples why a philosopher need not fear death and repudiating the doctrines of the mortality of the soul and eternity of the universe. He also tells how the Creator made the spheres and placed lucid stars in each and gave them the virtue of ruling over this inferior world and causing good and evil and life or death. They do not, however, do this of themselves, but men at first thought so and erroneously worshiped the stars until the time of Noah who was the first to recognize the Creator of the spheres.[790] [Sidenote: _Liber de causis proprietatum elementorum et planetarum._] There are also attributed to Aristotle treatises primarily astrological. A “Book on the Properties of the Elements and of the Planets” is cited under his name by Peter of Abano at the end of the thirteenth century in his work on poisons,[791] by Peter d’Ailly in his _Vigintiloquium_[792] written in 1414, and by Pico della Mirandola, who declares it spurious, in his work against astrology written at the close of the fifteenth century. D’Ailly and Pico cite it in regard to the theory of great conjunctions; Abano, for a tale of Socrates and two dragons which we shall repeat later. It is probable that all these citations were from the paraphrase of and commentary on the work by Albertus Magnus[793] who accepted it as a genuine writing of Aristotle. We shall consider its contents in our chapter upon Albertus Magnus. [Sidenote: Other astrological treatises ascribed to Aristotle.]