[In the following excerpt, Sighart surveys the writings Albert produced while he resided and taught in Paris and Cologne.]

Contemplation, prayer, and preaching were to [Albert] but the accessories of the greatest activity, the adornment, the joy of his life, a sweet recreation and an interior refreshment amid his more serious studies. The principal work to which he felt himself called was, besides teaching, his labours as a writer, especially as a philosophical writer. It is in this capacity that he truly merits a glory which nothing can tarnish. On this rock of science his greatness as an educator of the human race rests. And it was precisely during the years of his first professorship at Paris and Cologne that he brought to light the most important of his works on these matters. We have proof of this, not only in divers passages of his writings, but in a host of contemporary witnesses besides.

We shall give, in a brief analysis, a list of the works which may date from this period. We must first observe that all these writings of Albert are not entirely his own compositions on philosophical subjects: they are, on the contrary, for the most part paraphrases, that is to say enlarged translations of the writings of Aristotle. Albert completed, corrected, and Christianised this philosophy. It is true that in the preceding ages the Christian Apologists, such as Origen, Clement, the great Bishop of Hippo, and later Scotus Erigena, Anselm, as well as the School of St. Victor, set forth in their writings the true meaning, the beauty, and magnificence of the Christian Faith. Some had recourse to scholastic reasoning; others were content with a mystical exposition of the sweet and superabundant fruits which this same Faith germinates in souls. Yet this was done only in detail and very imperfectly, inasmuch as they were wanting in that clearness of form which is requisite in order to explain Christian dogma. To render the harmony which exists between religious faith and natural science obvious—to completely unlock the treasures of revelation, impressed with unity and admirable beauty, and containing nothing contrary to the requirements of human reason, it needed a system of natural science which might serve as a body to generate truth, in order to compare it with Christian truth and serve as a basis. Aristotle's Philosophy appeared suited to supply this want. It embraced, in effect, the whole range of the natural sciences; it presented great ingenuity of conception, an admirable clearness of exposition, and conclusions common to revelation. It was difficult, then, not to view Aristotle as the representative of natural science, and to adopt his forms and doctrines so as to render Christian truth as intelligible as possible. Hence the reason why the Schoolmen attached themselves to Aristotle, studied, commented on, and adopted his doctrines with such incredible ardour. This was especially the case with the new Orders called to the defence of the Church. But Albert the Great was the first who ventured to tread in this difficult path with full consciousness of his success, and of the immense labour which it would entail. He then offered to the Church of the West the doctrine of Aristotle and a complete exposition of it.

But in order to attain this end it was necessary to know the harmony and the references of all the the works of the Philosopher; it needed careful study to discover their meaning, to interpret and correct them. The Schools possessed only the Latin translations of the detached writings of the Stagirite, his works on Logic,according to Boethius, to which were afterwards added his Ethics, Rhetoric, and some others on Physics. But long before this period Aristotle became the object of veneration in Spain, where, under the Mussulman Empire, the sciences took a new flight. Won by the splendour of natural knowledge which filled these works, the distinguished savants, of Arabian origin, and for the most part belonging to the medical profession, acquired them in the East. They brought them into Spain, translated them into their own language, and made them the object of personal research and of extensive education.

The names of Avicenna (Ibn Badsches), Avenpace (Ibn Poschd), and Sercal are known as the most renowned translators and interpreters of the works of Aristotle. After these come the learned Jews, who also in Spain rose to great eminence in the culture of science. Finally, masters and Christian princes themselves flocked to the fountains of Mussulman knowledge, whence they procured Arabian manuscripts of Aristotle's works. They had them translated into Latin, in order to render their circulation more general, and forthwith adopted them as the subject of indefatigable study. It was especially the privilege of the members of the new Orders to introduce into their monasteries these treasures and precious helps to scientific progress. Hence it was that during Albert's residence in Paris there already existed a considerable number of Latin translations of Aristotle, which he doubtless procured or caused to be transcribed by the pen of copyists. He would with equal facility acquire translations of the same Philosopher from the Greek, which was at that time well known. He purposed to compose out of these materials a system of Aristotelian Philosophy. It was fitting therefore, above all, that he should reproduce the text, by adopting, among the numerous manuscripts at his service, those which appeared to him the most suitable. But he did not confine himself to this first effort; he was desirous to elucidate the obscure passages of these works, to supply what was wanting in them, by turning modern research as well as his own personal studies to profit, to correct the errors, and finally to connect and harmonise them as a whole.

Thus did the philosophical works of Albert receive their birth. They embody the Philosophy of Aristotle under a popular, detailed, and Christianised form; they represent to us the Prince of ancient Philosophy as a pillar of natural science, with the marvellous harmony which exists between the latter and Christian truth.

Such was the sublime task which was offered to the minds of the elite in Albert's day, and which he himself was able to accomplish, in great part, at this period of his life which we are now studying: an overwhelming task, the fulfilment of which was possible only to his own gigantic mind, his penetration, his unwearied application, his vast and profound erudition, and doubtless also to the robust health with which Divine Providence endowed him. We can hardly conceive how a man was capable of executing in so short a space of time a work which claims in our day the longest existence.

We shall content ourselves here with quoting Albert's books on philosophical subjects, and which date from this period.

We first meet with his Logical Treatises, which were no doubt his first composition, inasmuch as he ever regarded logic as a preparation and introduction to the other sciences. He leaves us here the different works of Aristotle in a translation in paraphrastic form, to which he adds, after reviewing them, the logical researches of former philosophers.

Then follow the numerous treatises on natural science, which are entitled, Physics. In his Preface Albert explains the motive which led to the production of this masterpiece, saying,

Our intention, in treating these questions of natural science, is to oblige as far as we can the brethren of our Order. For many years past they have asked us to write a book on the phenomena of nature which may supply them with a complete course of the natural sciences, and afford them suitable helps in studying the works of Aristotle. Although sensible of our incapacity for such an enterprise, we could not resist their entreaties. Overcome by the solicitations of some of them, we accepted this task. We have undertaken it above all for the glory of the Omnipotent God, the Source of wisdom, the Creator, Preserver, and king of nature, and also for the benefit of the brethren and of all who shall read this book and be desirous of acquiring the natural sciences.

Who can fail to recognise in these words the modest and truly Christian teacher, on whom the love of his neighbour imposes so laborious an undertaking, and who seeks in all things God's honour and the salvation of souls? It is thus that, walking daily in the footsteps of Aristotle, but perfecting him by his own additions, he cultivates thoroughly on a vast scale every branch of natural science.

By the side of these works stand the thirteen books of Aristotle's Metaphysics, which treat of the Immutable and Eternal, as physics treat of matters which are subject to change. As these researches are immediately connected with those on physics (in Aristotle they form but one and the same whole), and as they denote a work altogether similar, we may suppose that Albert published them also at this the most glorious period of his teaching. Here again Albert seeks to solve the most profound and difficult problems, by developing and analysing all anterior scientific researches. Had our indefatigable Professor but produced in this period of from ten to fifteen years these philosophical works (comprising five folios), we should admire his extraordinary zeal, his astonishing application, his fruitful and marvellous aptitude for science. But what we mention does not embrace all that he did as a writer at this period. He was, moreover, a Professor of Theology, and we observe that in treating the sublime mysteries of Divine science his pen is not less fruitful. It is well known that Albert, during Thomas of Aquin's first residence at Cologne, explained the books of Denis the Areopagite. These lectures, transcribed by his own hand, or dictated by him to a copyist are still extant.

As this work is of high importance by its relation to Albert's general acts, seeing that it becomes us to admire him here as a mystic, while elsewhere he passes as the representative of the Schoolmen, and as there is an ancient tradition attached to it, we cannot omit giving here some interesting details.

These works of Denis, which may be traced to the fifth century, were attributed, in the Middle Ages, to the famous Areopagite who was converted by the preaching of the Apostle St. Paul; they were, as such, the object of universal esteem and of deep study. They embodied the sublimest Mysteries of Faith blooming as so many beautiful flowers in this mass of doctrines sprung from Neoplatonism. It cannot be denied that they contained rich ideas, stamped with the impress of Christian orthodoxy. They moreover afforded food for devotion and meditation in a style that was racy and full of imagery. But they also frequently overshot the mark in matters of strict Catholic doctrine, inasmuch as they presented unbecoming ideas, arbitrary interpretations, and affirmations bordering upon error. The belief in the Apostolic origin of these writings strongly recommended in medieval times the doctrines which they set forth, and, despite the very obscurity and mystery that surrounded them, they had a secret charm for all. They were regarded as a sort of compliment to Biblical revelation, glimpses into God's kingdom in heaven and His image on earth.

It need not then surprise us to see the masterminds of that period imposing on themselves the task of penetrating, expounding, and translating these mystical writings. Albert, after the celebrated Hugo of St. Victor, the successor of Scotus Erigena, who had previously offered to the public a translation in paraphrastic form, wrote a vast commentary on these books, so universally esteemed, and discovered in them admirable thoughts in relation to the kingdom of God.

There is an ancient tradition connected with this work of the great master which we cannot pass over in silence. Rodolph speaks as follows:

When the Master was expounding the works of Denis, and had completed the book on the Divine Hierarchy, his courage failed him at the sight of the difficulties which the rest of the work contained. He resolved, as St. Jerome before him did in regard to the book of Daniel, to put aside the work, and leave it unfinished, when the faithful Master, Who permits not the labourers of His vineyard to be tried beyond their strength, sent to him, in his sleep, the Apostle St. Paul, who encouraged him to renewed ardour. The manner in which the preacher of the Gentiles appeared to Albert is thus related. A Religious, renowned for his learning and eminent virtues, whom many suppose to have been Thomas of Aquin, one day found a document in Albert's handwriting in which the following occurred: 'When I had completed with much toil the book on the Celestial Hierarchy, I began to explain the Hierarchy of the Church. I got through the first chapter, on the Sacrament of Baptism, with much difficulty. But when I entered on the second my courage failed me, and I despaired of being able to pursue it, when after Matins I had a vision. I found myself in a church where St. Paul was celebrating Mass.

Consoled beyond measure, I hoped that he would enlighten me as to the meaning of Denis the Areopagite. When the Apostle had said the Agnus Dei, a multitude of people entered the church; the Apostle calmly saluted them and inquired what it was they wanted. "Behold," they all exclaimed, "we have brought to you one who is possessed, whom we implore you to cure by freeing him from the devil." Having cast out Satan, St. Paul communicated this man with a particle of the consecrated Host. I offered my services at the ablution of the fingers, and, with fear, said, "Sir, I have long wished to be instructed in the mysterious subjects contained in the book of St. Denis, but especially on the grace of true sanctity." He answered me, with much kindness of manner, "Come with me after Mass to the house of the Priest Aaron, which is on the other side of the river." I then followed the Apostle after Mass. When we reached the banks of the river, he without difficulty passed over. But it was otherwise with me, for I had scarce touched the water when it began to rise to such a degree as to render the passage impossible. The Apostle entered the house of Aaron, which he had pointed out to me; and while anxious as to how I should follow him, I suddenly woke. On reflection, I discovered the meaning of the dream. The first chapter explained by me treats, in effect, of the expulsion of Satan from the body of man by baptism, then his participation in the Sacrament of the Holy Eucharist. The following chapter leads him who receives the holy unction to the house of Aaron, for it treats of the chrism with which bishops are consecrated. The deep waters increasing so suddenly arrested my pen; but the Apostle, through God's grace, rendered the passage easy to me. I then commenced to write again, and accomplished, with God's help, what to my personal feebleness appeared impossible.'

From this we gather that it was in consequence of a dream that Albert was at length enabled to surmount the difficulties of this obscure book; what had for long days been the subject of his meditations, thoughts, and reading comes to him in sleep, in the form of a vision, and at the same time offers him a key to the solution. When awake, the powers of the soul often resemble dispersed troops; but in the depth of sleep they are collected together like a compact army, and are oftentimes capable of doing in that state what would have been impossible when awake. We can, then, view this dream as a natural phenomenon, seeing that it affords no direct proof of its being a Divine illumination. This is rendered all the more probable by the fact that other portions of the dream are reproduced in the same chapter on the Ecclesiastical Hierarchy: such as the walking towards the abode of the high-priest Aaron, and the difficulties that oppose him on the way. It is not for us to question whether Albert regarded this dream as a heavenly favour or not; for all that is good comes from on high, from the Father of lights, and every natural appearance should, in a general sense, be recognised as a message from and a providence of God, the Author of nature.

A second work, not less important, which Albert must have composed at this period, is his Commentary on the Sentences of Peter Lombard. Peter, born at Novara, a theological professor, then Bishop of Paris in 1164, provided by this work for an urgent want of the times. He wrote a book which contains a pithy outline of the whole of the dogmatic and moral teaching of the Church, based upon Scripture and the Fathers, and in which he sets forth and solves every possible objection. The most illustrious theologians made it the groundwork of their lectures, and enriched it with commentaries and expositions. It was in this way that Albert occupied himself when teaching at the Convent of St. James in Paris, and this was doubtless the origin of his splendid Commentary on the Book of the Sentences, which embraces three folios, and suprasses all other works of its kind in breadth and penetration. It is curious to see how unity appears under his pen in a work which is generally void of it. Witness the text on which this important work is grounded: "I came out of the mouth of the Most High, the First-born before all creatures: I made that in the heavens there should rise light that never faileth, and as a cloud I covered all the earth" (Eccles. xxiv. 5, 6). These words, according to our author, contain the different subjects of the work. I came out of the mouth of the Most High: here we have the first book on God Three in One. The passage, Before all creatures, represents all the creatures to whom reference is made in the second book. The words, I made that in the heavens there should rise light, indicate the subject-matter of the third book, where it treats of the justice of Christ, of grace, and precept. These words, As a cloud I covered all the earth, signify the Sacraments which are explained in the fourth book. It would be difficult, indeed, to imagine a more charming connection between the different portions of the Book of Sentences. What is still more worthy of note, is that Albert, in the fourth part of this work, deals with the faults against the holy virtue of chastity with a breadth and minuteness which was only surpassed, long afterwards, by the expositions of Suarez.

He treats especially of the conjugal life and endeavours, by turning to account the rich treasures of natural and medical knowledge, to distinguish between what is conformable to nature and is permissible, and that which is an abuse of nature, and which becomes matter of sin. One cannot deny the justice of his observations when speaking of these inquiries. "It is true," he observes, "we ought never to raise, and much less discuss these immoral questions, which we can scarce mention without shame. But the monstrous sins which are now-a-days brought to the holy tribunal unhappily too often oblige us to speak of them. They who seek to excuse their faults by saying that such acts are conformable to nature should be taught that they are, on the contrary, opposed to it." The great man, as we perceive, is not placed on such delicate ground, but that he can afford, in his charity and zeal for souls, to supply Confessors with excellent rules to be followed in the painful duty of directing consciences.

All these data should convince us that Albert during this period of his life was not only a Professor and a man of prayer, but that in his character of a writer he was like to a large and noble tree laden with fair and delicious fruit.