Authors/Heinrich Nollius

From Theatrum Paracelsicum

Personal Bibliography

Dedications, Prefaces, Postfaces

from: Rudolph Goclenius, Themata ex philosophia deprompta pro ingenii sui modulo, Marburg: Paul Egenolff, 1601
Nollius expresses his admiration for the flourishing state of various disciplines in Germany during their era. He emphasizes his dedication to scholarly pursuits, undeterred by those who dismiss sciences as mere curiosity. Nollius argues that while philosophical studies might not directly contribute to practical inventions like milling machines, they play a crucial role in eradicating ignorance and sharpening the intellect. He draws a parallel between the pursuit of knowledge and the divine, suggesting that those devoted to learning are in alignment with the creator's intent. Nollius also reflects on the historical commitment of their forefathers to education and governance, highlighting the importance of passing down a legacy of learning and virtue. He acknowledges the personal challenges he faces, including worldly misfortunes that threaten his studies, but remains resilient in his academic endeavors. In a gesture of respect and hope for support, Nollius dedicates his intellectual work to Prince Maurice, seeking his patronage.
from: Heinrich Nollius, Prodromi logici tractatus tres, Hanau: Wilhelm Antonius, 1604
Nollius expresses his gratitude for the support in his studies since his youth. He discusses his journey from initially being resistant to Peripatetic (Aristotelian) logic to critically examining and finding flaws in Ramist Logic, which he initially followed. He argues that Ramist Logic, while popular and defended by its followers, lacks consistency and depth. He criticizes Ramus, the founder of this school of thought, for not providing a comprehensive and error-free philosophy but rather creating a sect for personal fame. Nollius also critiques the Ramist view of liberal arts as parts of philosophy, arguing that this view is both false and obscure.
from: Heinrich Nollius, Prodromi logici tractatus tres, Hanau: Wilhelm Antonius, 1604
Nollius emphasizes the importance of not just self-satisfaction in philosophical endeavors but also the approval and insights of wise and experienced scholars. He humbly requests them to review his logical work thoroughly and provide their honest feedback. Nollius expresses his eagerness to learn from their expertise, despite not having met Taurellus personally. He offers his friendship and shows great respect for their knowledge, acknowledging their ability to guide him, a young philosopher not yet 22 years old.
from: Heinrich Nollius, Prodromi logici tractatus tres, Hanau: Wilhelm Antonius, 1604
In the first preface, Nollius discusses the concept of 'art', noting its widespread recognition among both philosophers and the general populace. He observes that despite its common usage, the true nature of art has not been thoroughly explained. Nollius aims to delve deeper into the nature of art, distinguishing between principles of being and principles of knowing. He proposes a definition of art as a method of transforming something into a different use for human life. His goal is to clarify and expand the understanding of art through detailed exploration of its underlying principles.
In the seconde preface, Nollius reflects on his intellectual journey, particularly his engagement with the doctrines of Ramus in logic during his youth. He describes how his initial support for Ramist logic was challenged by exposure to Peripatetic philosophy and the works of other logicians like Keckermann. This led him to a deeper understanding and appreciation of Peripatetic logic. Nollius's narrative illustrates his evolving perspective on logic, highlighting his critical examination of different schools of thought and his eventual shift away from Ramist logic, driven by a quest for a more substantial logical foundation.
In the third preface, Nollius addresses the reader's potential surprise at his audacity to write about the complex art of logic as a young man. He shares his initial hesitation and his motivation to contribute to the field, driven by the challenges and needs of beginners in logic. Nollius emphasizes his commitment to making logic more accessible and understandable, particularly for those struggling with Ramist Logic. He outlines his intention to present a clear and concise overview of logic, aiming to inspire and guide beginners towards a deeper appreciation and understanding of the subject.
from: Heinrich Nollius, Prodromi logici tractatus tres, Hanau: Wilhelm Antonius, 1604
from: Heinrich Nollius, Methodus metaphysici systematis convenientissima, Frankfurt am Main: Zacharias Palthenius, 1613
Initially reluctant to publish due to its perceived imperfections and his busy involvement in Hermetic activities, Nollius was persuaded by learned men to release his findings. He outlines his motivations and the content of his work in four key points: 1. Distinction from Theosophy and Kabbalah: Nollius differentiates his metaphysical approach from Theosophy and Kabbalah. He argues that while Theosophy, involving the doctrine of intelligences and the human soul, belongs to the realm of Kabbalah and is based on faith that performs supernatural acts, his metaphysical study is distinct and more grounded. 2. Systematization of Metaphysical Canons: He addresses the scattered nature of metaphysical canons in philosophical works, expressing his intention to organize and clarify these canons systematically. 3. Doctrine of Principles: Nollius notes the lack of a comprehensive, systematic presentation of the doctrine of principles in existing literature, and aims to address this gap in his work. 4. Contribution to Metaphysical Literature: He acknowledges the shortcomings of common metaphysical texts and positions his work as a more inclusive and detailed contribution.
from: Heinrich Nollius, Systema medicinae hermeticae generale, Frankfurt am Main: Zacharias Palthenius, 1613
Nollius reflects on his challenging journey in the Hermetic School, focusing on his pursuit of a unique kind of medicine aimed at eradicating serious diseases, rather than transmuting metals into gold. Despite his intense efforts and considerable expense, Nollius admits to not achieving the desired success, attributing this to either personal shortcomings or possible deceit by collaborators. He references Crollius, who points out that arrogance, unbelief, and envy can impede such scholarly endeavors. Nollius initially misunderstood the concept of Mercury as referred to by philosophers, mistaking it for the common substance, which led him down an unproductive path. He later realized the significant difference between the philosophical Mercury and the common one, a distinction unanimously agreed upon by philosophers. Realizing the complexity of his quest for a universal remedy, Nollius decides to focus on specific discoveries in Hermetic medicine. Despite facing criticism and challenges, he finds comfort in the knowledge he has acquired. He has compiled a general system of Hermetic medicine, dedicating it to his parents.
from: Heinrich Nollius, Systema medicinae hermeticae generale, Frankfurt am Main: Zacharias Palthenius, 1613
Nollius expresses deep respect and gratitude towards Heimel, acknowledging him as a friend and patron. He recounts a recent encounter with a learned man, a headmaster and professor of Logic, who sought to understand the secretive aspects of their philosophy. Nollius obliged, guiding him through the concepts of natural generation, emphasizing that the foundation of their philosophy is deeply rooted in understanding this process as ordained by God. He argues that true knowledge of generation leads to the mastery of essential substances used in their philosophical practices, ultimately leading to the creation of noble medicines, not gold. Nollius criticizes those who pursue alchemy for material gain, particularly gold, stating that the true purpose of alchemy is far more profound and aligned with nature. He further explains that alchemy, based on the light of nature, is essential for complete medicine. It teaches how to purify and renew substances, drawing parallels between macrocosmic (larger, external) and microcosmic (human, internal) processes. Nollius emphasizes that understanding these alchemical processes is crucial for effective medical practice. The letter also includes references to the works of other philosophers and poets, reinforcing his arguments about the significance of alchemy in medicine and the pursuit of knowledge.
from: Heinrich Nollius, Systema medicinae hermeticae generale, Frankfurt am Main: Zacharias Palthenius, 1613
Nollius defends his inclusion of universal medicine as essential in the broader medical discipline and addresses his audience as philosophers rather than sophists, expecting them to understand his philosophical approach. He acknowledges his ongoing quest for profound medical knowledge, including various elixirs and the panacea of antimony, as discussed by Quercetanus. Although he has not yet achieved these goals, he remains hopeful for divine assistance. The author asks for the reader's patience and promises to share any significant findings honestly and openly in the future. He plans to continue working on specific remedies and to further develop his specialized system of medicine.

Notices, Editorial Remarks etc.


from: Heinrich Nollius, Aphorismi miscellanei ex philosophia congesti, Jena: Tobias Steinmann, 1606
The poem, dedicated to a youth named Justus Thilo, praises the pursuit of knowledge and the arts over the conflict of war and physical strength. It encourages Thilo to continue his scholarly endeavors in the realm of the Muses, where truth triumphs over falsehood. The poem applauds Thilo's commitment to wisdom and defends the torch of truth he seeks to uphold. It concludes by promising that Thilo's efforts will be rewarded with honor, fame, and enduring praise.
from: Ευλογιαι [Eulogiai] in honorem magisterialem Dn. Michaelis Ziegenhornns, [Jena]: Johann Weidner, no date [1606]
This Latin poem celebrates Ziegenhorn's academic achievements and honors. Nollius praises the glory Ziegenhorn earned through his dedication to noble arts and learning. He mentions a laurel crown awarded by the Muses of Jena, symbolizing Ziegenhorn's scholarly success. The poem conveys respect for Ziegenhorn's hard work and intellect, acknowledging his deserved title of 'learned Master'. Nollius concludes by expressing his congratulations and the belief that Ziegenhorn's efforts are pleasing both to the world and to God.
from: Nuncius Olympicus, ed. Joachim Morsius, ‘Philadelphia’, 1629
This short poem emphasizes the distinction between true wisdom and worldly knowledge. Nollius suggests that a person who loves the material world and neglects God cannot be considered truly wise. True wisdom, according to Nollius, is achieved by those who are united with philosophers through nature, God, and long experience, and are grounded in truth.


Other Texts