Authors/Heinrich Nollius

Dedications, Prefaces, Postfaces

• Dedication, 15 June 1601, Heinrich Nollius to Maurice, Landgrave of Hesse-Kassel; Latin (Source: BP.Nollius.1601-01)

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.

• Dedication, 5 February 1604, Heinrich Nollius to Wigand Heimel and Simon Lucanus; Latin (Source: BP.Nollius.1604-01)

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.

• Preface, 5 February 1604, Heinrich Nollius to Rudolph Goclenius the Elder and Nicolaus Taurellus; Latin (Source: BP.Nollius.1604-01)

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.

• Prefaces, no date (1604), Heinrich Nollius to Rudolph Goclenius the Elder and Nicolaus Taurellus; Latin (Source: BP.Nollius.1604-01)

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.

Poems

• Poem, no date (1606), Heinrich Nollius to Justus Thilo; Latin (Source: BP.Nollius.1606-01)

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.

• Poem, no date (1626), Heinrich Nollius to Joachim Morsius; Latin (Source: BP.Morsius.1626-02)

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.