Authors/Joachim Morsius

From Theatrum Paracelsicum

Personal Bibliography

Dedications, Prefaces, Postfaces

from: Paulus Merula, Oratio posthuma. De natura Reip. Batavicae, ed. Joachim Morsius, Leiden: Jacob Marcus, 1618
Morsius marvels at finding the essence of humanity and virtue within Philip's court, likening it to an academy of piety, virtue, and learning rather than merely a royal court. He praises Philip's humane qualities, comparing him to the sun, the world's eye, for his unparalleled benevolence in any era. Morsius recounts a memorable day when he was allowed to engage with Philip's profound insights and explore his extensive library, rich with rare books and ancient coins. Grateful for Philip's generosity, including a precious gift of a golden coin, Morsius wishes he could show his deep gratitude and loyalty. He promises to send a work with historical coins of the Orders of Holland and prays for God to extend Philip's life for the benefit of many.
from: Ανονυμου εισαγογη ανατομικη [Anōnymu eisagōgē anatomikē], ed. Joachim Morsius, Leiden, no printer, 1618
Morsius addresses the consuls and senators of Amsterdam. He laments his inability to present a gift worthy of their stature, opting instead to offer a scholarly work: an Anatomy by an anonymous author, brought from France by his friend, the philosopher and physician Peter Lauremberg. Morsius has had this work translated by Lauremberg and published at his own expense, hoping it will be accepted into the city's public library. He sees this contribution as a step towards bringing more ancient anatomical texts to light.
from: Cornelis Drebbel, De quinta essentia Tractatus, ed. Joachim Morsius, no place, 1621
Morsius sends his greetings to Nollius, expressing his admiration for combining the study of public law, philology, and history with a deep understanding of Nature and Hermetic Medicine. Morsius acknowledges the late start to his studies in this field but is confident in the personal and public benefits derived, particularly crediting his recent journey to Britain. He promises Nollius a first glimpse of his progress through a learned Drebbelian pamphlet and hints at sending more gifts of similar nature in the coming months. Morsius emphasizes his reliance on Nollius's partnership in his intellectual endeavors, pledging his total allegiance and requesting Nollius to convey his regards to their esteemed colleagues, Guinand Rutgers and Clement Timpler.
from: Cornelis Drebbel, De quinta essentia Tractatus, ed. Joachim Morsius, no place, 1621
Morsius extends heartfelt greetings to Daniel van Vlierden, reminiscing about their meaningful discussion on Cornelius Drebbel before Morsius's trip to Britain. He shares that he has published Drebbel's significant work on quintessence, facilitated by Isebrand Rietvwyck, for those devoted to authentic chemistry. Morsius believes Drebbel, who has always been generous, will forgive this bold move made out of love for knowledge. Additionally, Morsius plans to include Drebbel's letter to King James about perpetual motion, a piece given to him by János Bánfihunyadi in London, dedicating it to van Vlierden. He expresses a deep bond with van Vlierden, wishing to share both intellectual pursuits and leisure, highlighting the profound connection and mutual respect between them.
from: Cornelis Drebbel, Tractatus duo, ed. Joachim Morsius, Hamburg: Heinrich Carstens, 1621
Morsius expresses deep respect and eternal gratitude to Schumacher. He praises Schumacher's noble character and recounts his warm reception and friendship, particularly highlighting Schumacher's humanity and kindness. He feels indebted to Schumacher and struggles to find a way to repay his exceptional affection. Morsius offers Drebbelian pamphlets as a modest token of his eternal obligation, mentioning that one was dedicated to Schumacher by Peter Lauremberg years ago. He requests Schumacher to continue valuing him and sends regards to Johann Adolph Tassius.

Morsius informs Culemann about the publication of a Catalog of Manuscripts, which Culemann had previously shown interest in during Morsius's visit to Rensburg. The catalog has been printed to facilitate its distribution among advisors and booksellers of Christian Kings and Princes, hoping to inspire generous patrons and diligent printers to publish such esteemed and valuable works. Morsius expresses a wish that rulers would redirect their resources from supporting aggressive and destructive military forces to fostering the pursuit of Theosophy, which battles against ignorance and impiety in the world. He contrasts two types of soldiers: those serving worldly kings through physical warfare and those engaged in spiritual warfare under divine guidance. The former are driven by various passions and desires, while the latter have renounced vices and live virtuously. Worldly soldiers seek personal glory and material gain, whereas spiritual soldiers aspire for eternal rewards and serve the common good. The text further elaborates on the characteristics of these two types of soldiers, emphasizing the inner stability and righteousness of spiritual warriors, regardless of external circumstances. Morsius highlights the importance of rulers who, guided by divine wisdom, can govern justly and equitably. He prays for the prosperity and well-being of the Danish and Holstein families and asks Culemann to commend his studies and endeavors to God.

Notices, Editorial Remarks etc.

from: Cornelis Drebbel, De quinta essentia Tractatus, ed. Joachim Morsius, no place, 1621
This notice is an appeal to the reader's goodwill and support for the author's literary and scholarly endeavors in the field of chemistry. The author promises to publish the unpublished works of renowned alchemists and philosophers, which have been suppressed by the envious. The author urges the reader not to slander but to follow their example of benefiting all and not causing harm.


from: Paulus Merula, Oratio posthuma. De natura Reip. Batavicae, ed. Joachim Morsius, Leiden: Jacob Marcus, 1618
The text depicts Merula's transcendence beyond earthly limits, observed by an envious figure. This envy is overcome by a moment of realization and shame upon witnessing Merula's dying visage, leading to an admission of guilt.
from: Anastasii Philareti Cosmopolitae Epistola Sapientissimae FRC Remissa, ‘Philadelphia’, no date [ca. 1619/20]
This text is a prayer of thanksgiving to the Triune God, expressing a deep sense of indebtedness and humility before divine generosity. The speaker acknowledges that everything they could offer to God already belongs to God, making their offerings essentially nothing. They recognize their own incapacity to give anything of true value or to claim any merit on their own, attributing all to God's grace.
from: Cornelis Drebbel, De quinta essentia Tractatus, ed. Joachim Morsius, no place, 1621
This text suggests that life is transient, like wind, and death provides a final refuge, leading to an eternal homeland in Heaven. The loss of ancient traditions and values is mourned, implying a disconnection from a once-held collective happiness. The text advocates for a profound, singular understanding of the universe, cautioning against the superficial acquisition of diverse knowledge. It concludes with the idea that true wisdom resides in the steadfastness of the heart, implying that inner constancy is key to understanding and living a meaningful life.


The letter is a deeply introspective and respectful communication to a group of wise men, whose writings he has recently discovered and studied with great diligence. The author, feeling divinely inspired, expresses his profound admiration for their wisdom and seeks their guidance. He reveals his background as a young man of about twenty years from Holstein, lacking extensive education but possessing a strong desire for knowledge and virtue. The author describes his life philosophy, which includes a commitment to the public good, a disdain for material wealth, and a pursuit of inner truth and virtue. He has chosen Theosophy as his guiding principle and hopes to align his life with its teachings. Despite his modest background and fortunes, he aspires to a life of intellectual and spiritual fulfillment, transcending his circumstances. The author expresses a readiness to meet and learn from these wise men, showing a willingness to embrace whatever life brings, guided by principles rather than personal desires. He concludes by affirming his disdain for the scorn of the uneducated and his dedication to living a life of honor, hoping for a response and keeping the wise men in his prayers.

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