Opera omnia: Ex editione lugdunensi religiose castigata (vol. 37): Mariale; Biblia mariana; Paradisus animæ; Liber de adhærendo Deo; Libellus de alchimia; Scriptum super arborem Aristotelis

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Index begins on DjVu p. 329.

cf. these excellent syllogisms from the Mariale! St. Albert even asks of she knew logic (q. 102, DjVu p. 167)!

Charles de Koninck cites St. Albert's Mariale in his Ego Sapientia: The Wisdom that Is Mary (pp. 1 ff.).

As Fr. Benedict Ashley, O.P., mentions in the preface of his ranslation of St. Albert's The Strong Woman (De muliere forti) that the Mariale that asks such fantastic questions as whether Our Lady had red or black hair (q. 19 [pp. 42-44 // DjVu p. 48-50]) and whether she knew arithmetic and geometry, qq. 107-108 [p. 164 // DjVu p. 170]." But this shouldn't lead us to consider it's not authentically St. Albert's work, as is commonly held today (e.g., here). A German (likely Modernist) Redemptorist, Albert Fries, was the first to question its authenticity in 1954 (Die unter dem Namen des Albertus Magnus überlieferten mariologischen Schriften).

From St. Louis de Montfort's True Devotion to Mary (French):

I. Critical Devotees

93. The critical devotees are, for the most part, proud scholars, rash and self-sufficient spirits, who have at heart some devotion to the holy Virgin, but who criticize nearly all the practices of devotion which simple people pay simply and holily to their good Mother, because these practices do not fall in with their own humor and fancy. They call in doubt all the miracles and pious stories recorded by authors worthy of faith, or drawn from the chronicles of religious orders: narratives which testify to us the mercies and the power of the most holy Virgin. They cannot see, without uneasiness, simple and humble people on their knees before an altar or an image of Our Lady, sometimes at the corner of a street, in order to pray to God there; and they even accuse them of idolatry, as if they adored the wood or the stone. They say that, for their part, they are not fond of these external devotions, and that they are not so credulous as to believe so many tales and stories that are told about Our Lady. When they are told how admirably the Fathers of the Church praised the Blessed Virgin, they either reply that the Fathers spoke as professional orators, with exaggeration; or they misinterpret their words.1

These kinds of false devotees and of proud and worldly people are greatly to be feared. They do an infinite wrong to devotion to Our Lady; and they are but too successful in alienating people from it, under the pretext of destroying its abuses.

Older ed.: Opera omnia, ed. Jammy (Lyon, 1651), volumen 20 (a, p.1-156: Mariale ; b, p.1-462: De laudibus B. Virginis ; c, p.1-40: Biblia Mariana)