Encyclopaediae seu orbis disciplinarum, tam sacrarum, quam prophanarum, Epistemon is actually the first treatise-dialog of the anthology that is usually cited under the above title. With a different title (Epistemonis catholici liher Primus) and with slight alterations ofthe text, Skalić published the treatise during his Catholic period as well. The subject-matter of the treatise-dialog (both Encyclopaediae ... , Basileae 1559 and Epistemonis catholici lih. 1-15, Coloniae 1571) matches the final treatise of the Encomium scientiarum antho- 10gy. Skalić thus begins and ends both anthologies with a survey of science. There are, nevertheless, certain differences. In the Encyclopaediae and Epistemonis catholici lib. 1 Skalić gives a detailed account of various philosophical doctrines, reducing them to a single true expression of things, outlines Protestant and catholic theological theses, and includes a characteristic cabalistic system of theses that he interprets as symbolic philosophy. However, in two short paragraphs - De ora/ione anacritica and De anacrisi, quid et quam latepateat, that both refer to the Encyclopaediae and defend it from objections - of another anthology (Miscellaneorum de rerum caussis et successibus .. , Coloniae 1570) from his Catholic period, Skalić describes philosophical research as something both divine and human, calling it anacrisis. There are several definitions of anacrisis - but it is basically a unity of science and method, beginning with an invocation of the One-Trinitarian God, that is also mediated by human action. In this sense,anacrisis becoms paradoxical. In the context of divine omnipotence, ali the philosophical interpretations are possible - yet there is no lack of awareness that the nature of the idea is paradoxical.