(1352), Chapter hall of convent of St. Nicholas,
Treviso, Italy|thumb|right Albert's writings collected in 1899 went to thirty-eight volumes. These displayed his prolific habits and encyclopedic knowledge of topics such as
logic,
theology,
botany,
geography,
astronomy,
astrology,
mineralogy,
alchemy,
zoology,
physiology,
phrenology,
justice,
law,
friendship, and
love. He digested, interpreted, and systematized the whole of Aristotle's works, gleaned from the Latin translations and notes of the Arabian commentators, in accordance with Church doctrine. Most modern knowledge of Aristotle was preserved and presented by Albert. Furthermore, Albert also effectively invented entire special sciences, where Aristotle has not covered a topic. For example, prior to Albert, there was no systematic study of minerals.
Alchemy Trading Card, 1929 In the centuries since his death, many stories arose about Albert as an
alchemist and magician. "Much of the modern confusion results from the fact that later works, particularly the alchemical work known as the
Secreta Alberti or the
Experimenta Alberti, were falsely attributed to Albertus by their authors to increase the prestige of the text through association." On the subject of alchemy and chemistry, many treatises relating to alchemy have been attributed to him, though in his authentic writings he had little to say on the subject, and then mostly through commentary on Aristotle. For example, in his commentary,
De mineralibus, he refers to the power of stones, but does not elaborate on what these powers might be. A wide range of Pseudo-Albertine works dealing with alchemy exist, though, showing the belief developed in the generations following Albert's death that he had mastered alchemy, one of the fundamental sciences of the Middle Ages. These include
Metals and Materials; the
Secrets of Chemistry; the
Origin of Metals; the
Origins of Compounds, and a
Concordance which is a collection of ''Observations on the
philosopher's stone; and other alchemy-chemistry topics, collected under the name of Theatrum Chemicum
. He is credited with the discovery of the element arsenic and experimented with photosensitive chemicals, including silver nitrate. He did believe that stones had occult properties, as he related in his work De mineralibus''. However, there 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.
Astrology Albert was deeply interested in
astrology, as has been articulated by scholars such as Paola Zambelli and Scott Hendrix. The most comprehensive statement of his astrological beliefs is to be found in two separate works that he authored around 1260, known as the
Speculum astronomiae and
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. File:Albertus Magnus – De meteoris, 1488 – BEIC 13302626.jpg|
De meteoris, 1488
Tides and the Moon Albert considered the tides to be influenced by the moon. Based on ancient Greek theories of light and
Abu Ma'shar al-Balkhi's astrological explanations, he proposed a mixed theory where the Moon doubly attracts the water by its intrinsic astrological humid nature and by the heat that the moonlight produces.
Matter and form Albert believed that all natural things were compositions of matter and form, to which he referred 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 contemplation. Of particular interest to 20th-century music theorists is the attention he paid to silence as an integral part of music.
Metaphysics of morals Both of his early treatises,
De natura boni and
De bono, start with a metaphysical investigation into the concepts of the good in general and the physical good. Albert refers to the physical good as
bonum naturae. Albert does this before directly dealing with the moral concepts of metaphysics. In Albert's later works, he says in order to understand human or moral goodness, the individual must first recognize what it means to be good and do good deeds. This procedure reflects Albert's preoccupations with neo-Platonic theories of good as well as the doctrines of
Pseudo-Dionysius. Albert's view was highly valued by the Catholic Church and his peers.
Natural law Albert devoted the last tractatus of
De Bono to a theory of justice and
natural law. Albert places God as the pinnacle of justice and natural law. God legislates and divine authority is supreme. Before his time, there had been no work specifically devoted to natural law written by a theologian or philosopher.
Friendship Albert mentions friendship in his work,
De bono, as well as presenting his ideals and morals of friendship in the very beginning of
Tractatus II. Later in his life he published
Super Ethica. With his development of friendship throughout his work it is evident that friendship ideals and morals took relevance as his life went on. Albert comments on Aristotle's view of friendship with a quote from
Cicero, who writes, "friendship is nothing other than the harmony between things divine and human, with goodwill and love". Albert agrees with this commentary but he also adds in harmony or agreement. Albert calls this harmony,
consensio, itself a certain kind of movement within the human spirit. Albert fully agrees with Aristotle in the sense that friendship is a virtue. Albert relates the inherent metaphysical contentedness between friendship and moral goodness. Albert describes several levels of goodness; the useful (
utile), the pleasurable (
delectabile) and the authentic or unqualified good (
honestum). Then in turn there are three levels of friendship based on each of those levels, namely friendship based on usefulness (
amicitia utilis), friendship based on pleasure (
amicitia delectabilis), and friendship rooted in unqualified goodness (
amicitia honesti;
amicitia quae fundatur super honestum). ==Cultural references==