Authors/Henning Scheunemann

Dedications, Prefaces, Postfaces

• Dedicatory Preface, 16 January 1594, Henning Scheunemann to Bernardus Hasenbein; Latin (Source: BP.Scheunemann.1594-01) (#5846)

from: Philip Harisson, Positiones de demonstratione quas in [...] Herbibolensi Academica, pro indipiscenda philosophiae laurea defendet, Würzburg: Georg Fleischmann, 1594

Scheuneman draws a parallel between his own journey and the biblical story of the Israelites leaving Egypt, who were instructed to take golden and silver vessels from their neighbors. He likens these vessels to the intellectual and cultural riches he has gathered, not for personal adornment but for the benefit of the Republic. Scheuneman references Boethius as an exemplar of Christian resilience and intellectual rigor, particularly in his fight against heresies. He admires Boethius for his ability to balance civic duties as a consul in Rome with his intellectual pursuits, especially in the field of logic. This balance, Scheuneman implies, is crucial for the advancement of society and the combating of heretical ideas. He also critiques the work of Petrus Ramus, a logician whose new interpretations of Aristotle he views skeptically. Scheuneman suggests that Ramus, in his attempt to innovate, actually removed many valuable aspects of traditional logic rather than contributing anything new. This criticism underscores Scheuneman's appreciation for classical learning and its enduring value. Scheuneman expresses a desire to share his intellectual pursuits, particularly in philosophy, with Hasenbein. He acknowledges Hasenbein's influence and guidance, not only as a godfather but also as a figure of intellectual and moral stature.

• Dedicatory Preface, 1 January 1608, Henning Scheunemann to Esaias Wulf; Latin (Source: BP.Scheunemann.1608-01) (#5852)

from: Henning Scheunemann, Paracelsia de morbo mercuriali contagioso, quem pestem vulgus nominat, Bamberg: Anton Horitz, 1608

Scheuneman acknowledges the physical and emotional pain Wulfius is experiencing, as mentioned in Wulfius's letter dated the 1st of December. He expresses relief that a remedy involving Tartar has alleviated Wulfius's hypochondriacal pains. Scheuneman advises Wulfius to continue his treatment, suggesting further refinement and sublimation of the remedy. He describes a process involving drying, mixing a new menstruum, distillation, and sublimation, likening the final product to camphor and hoping it serves as an effective cure (Αλεξίκακος). Additionally, Scheuneman touches upon the topic of the plague, which has become a concern both in Wulfius's vicinity and in his own area. He reflects on the uncertainty and danger posed by the plague, acknowledging that while common antidotes exist, their effectiveness is often uncertain. He emphasizes that any healing should be attributed to God, as salvation comes from Him. Scheuneman also delves into theological and biblical references, discussing how God uses natural remedies to heal, as illustrated in the stories of Tobias, Hezekiah, and Naaman. These references underscore his belief in the interplay between divine intervention and natural medicine. The letter concludes with Scheuneman offering a token of hospitality, love, and charity. He invokes a blessing for protection against various dangers and for God's perpetual guardianship over Wulfius, his sister, and their entire family.