Dissertationis hujus Argumentum pt 5

Dissertationis hujus ArgumentumPotentiæ occultæ in Natura. 
§. XLI. Quod animalia sub terra. Et mures inclusi essent.§. XLII. XLIII Serpentes in corpora humana. De mortis causa a mortuis.§. XLV. XLIV. Quod genus feminam. Et Rohrius Pitzschmann. Superstitionis causas. Key arce. Garmann.§. XLVII. XLVIII. Rememorando secum, et quod sapientes ex eo tempore mortua est plaga. Huius atrocitas tanta sit quanta. Rivinus. Helmont. Geyer.§. XLIX. Turci uero, ut nolite timere a plaga. Carl vom-Insecta Engel.§. L. LI. Putredinem corpus siue plaga? A Lapide.§. LII. Et sapientes, et cibum mortuorum, sive related erit in morte?§. LIII. Finis. Dissertatio medica promitto tibi de aliis. 
The argument of the dissertation
Power is hidden in Nature.
§. 41. The animals underground. The rats essent.§. 42. 43 snake into human bodies. The cause of death from mortuis.§. 45. 44. And this kind of a female. The Rohrer Pitzschmann. Superstitious reasons. Key castle. Garmann.§. 47. 48. Storing in his memory, and that at that time, is dead, being the wise men from the plague. The relentlessness of truth, as was. Rivinus. HELMONT. Geyer.§. 49. The Turks, however, so do not be afraid of that plague. Carl vom-Engel.§. 50. insecticide. §. 51. Putrefaction or stroke? A Lapide.§. 52. The wise, the meat of the dead, whether it be related to the death? §. 53. The end Dissertation promise yourself from others.
== Index ==
Coming Soon. Will be added once this is finished so I only have to code it once then copy it over. In the man time the main page is De masticatione mortuorum in tumulis.
== §. XLI. ==
Quid ergo dicemus ad haec et aliae similes sunt? Non possumus attribuere ergo id quod est vel diaboli qui mortuus est etiam quod non amplius. Illis attribuere voluerit subire subterraneis animantibus terrae quae est multitudo, non falleris. Includit mures aureos talpas et similia quae sciuntur cibum aridum ventrem implerent. Fertur per Georgium Agricolam murium dicentis: «Non solum fructum sed pane cibo piscium et Soups Breyer: cupidissimum edere butiri caseum quae si mandendum Quia hoc dicimus nuda corporis. Quia in morte sua totum corpus involvit in funere nisi facies manibus et colli nuda relicta. Quod ergo membra cetera manent in corpore graves. Quod injuria facile percipi manibus quoque ab eodem gressu quam etsi non velatur manet quod ne animalibus eiusdem speciei, ut supra praecipuum alimentum. Sed faucibus vultus quos cum pectori optimus Dulce et meaty pinguibus manducare propter naturam facilius iis mirdere rodere dentibus.
=== Prelim Translation: ===
What should we say about these and other similar things? We cannot attribute anything to the devil or to those who died even without further evidence. Whoever wants to attribute the cause of those subterranean animals, of which there is a large quantity in the earth, will not be wrong. It includes rats, mice, moles and the like, all of which are known to eat meat to fill their hungry stomachs. It is borne out by Georgius Agricola, who writes of the mice: “They not only eat fruit, but also bread, meat, fish, soups and Breyer: most eager to eat milk, butter and cheese, which if they chew it to make such a sound as a young swing. ”But, one would like to say, why is the eating in graves only perceived on the body's mouth and face when this is attributable to some carnivorous animals? We reply that this happens because these parts of the body are bare. Because the whole body is wrapped in some death clothes before the funeral, and nothing more than faces, neck and hands are left bare. Hence the fact that the other limbs of the body generally remain intact in the graves. That an injury is not easily perceived on the hands, too, is due to the same gait, which, although they are not covered, remains intact because they do not give the animals of the same kind, as we indicated above, any special nourishment. But the face and the throat, which, together with the breast, is the best and sweetest to eat because of its greasy and meaty nature, is most easily eaten and gnawed by their teeth.
== §. XLII. ==
Sed tamen quis dubitat, qui de his quæ habebat mures in sepulcris manducans impleantur, id potius ad voluntatem et cogitationem ejus: et conversus est ad angues Pressit, a quo non potest invenire realis causa sub hoc cibo mortuis. Quia quamdiu in animalium cavernas sub terris habetur et comederit ex Aesers aperiam tumulos. Sensit in carne exsugantur Franzius alii acceperunt, non extrinsecus quasi aranearum ab intus. Inde patet quod nullum vestigium apparet eorum sepulchra aperuerunt. Habitant corporum figuris facierum omnem gentem foramina gulam. Ideo in dubium non pascebatis moram inter intestina subsequenter ossa parant. Quid ergo mirum si vis legendi, vides anniversary in theatr. Trag. p. 406. Quod per quaedam femina corporis Bohemiae civitatem A. 1345: Absorpta est mors in quo curvantur qui in veste gravis? Similiter cum Rohrius ejus investigasset corpore longe carissimus urbis Romae, A. MDCLXXII indicat quod Scharff judicem istam grandem Schleyer de ore bona defuncti tulit uxorem caput devoravit eum debet?
=== Prelim Translation: ===
However, anyone who still doubts about this eating of the mice in graves may reject it at will and prefer to turn his thoughts to the snakes, from whom he may find the real cause of this underground feeding of the dead. Because this kind of animals stays in the holes under the earth, eats meat from Aesers and is found in the graves to open. Franzius noticed among other things that they sucked out the meat they got, and not from the outside like the spiders, but from the inside. From this it seems to be clear why there is no trace of them when their graves are opened. They inhabit the bodies and in every way elude the faces of the people through the holes in the gullet. It is therefore no doubt that they do not feed on the intestines and should subsequently prepare a stay between the bones. So what is there to be surprised when reading, see anniversary in Theatr. Trag. p. 406. That a certain female body in a Bohemian city A. 1345. swallowed the helpers of his death dress in the grave? In the same way, when Rohrius was excavated by a body not far from our dear city of Leipzig, the A. 1672, it tells that the Scharff judge pulled a large Schleyer out of his mouth, which the deceased took from his wife's head and swallowed it up should?
== §. XLIII. ==
Quodsi verum nos animo angues tamen detraxeris et habitaverunt talibus corporibus intus fascias et vestes. Alii vicini propinqui fere sentire quod si et membra corporis cum separari vera comestio causa latet usque in hanc horam et maneat semper nisi denique masque superstitionis rei veritas inquiratur plenius. Quae posita est in praesenti de escis autem mortui inter nullatenus Prodigio Masticationis Um et mortuorum et signa sapientes ipsorum. Quia non est hic qui moritur animal, quod nobilissimum est. et tunc maxime mirum. Potest fieri in omnibus corporibus, quod cogitavi super causas sub pascit absque periculo animarum viventium quae alioqui per falsa opinione vulgi debet extet ex.
=== Prelim Translation: ===
If we are to tell the truth, we will keep in mind that the snakes, however, have inhabited these bodies and have pulled such shirts and scarves from the inside. Because the close relatives and other bystanders generally resent it if the limbs are to be cut with such a body, the real cause of this eating has been hidden until this hour, so it will always remain, if not finally the masque of superstition and the truth of this matter is examined in more detail. Alone what we put forward here and now about the eating of the dead must in no way be counted among the Prodigio Masticationis mortuorum or the miraculous signs of the chewing and smacking dead themselves. Because there is no cause here, which causes death to those living, which is the noblest one. in this case the most important and most remarkable circumstance. For it can be carried out with all its bodies, what we thought above of the causes of the underground feeding, and without any danger to the lives of those living, which otherwise, according to the wrong opinion of the rabble, should protrude from it.
== §. XLIV. ==
Tertium salvis, quae habent refutare nuper, defunctus est: at sexus et dirigi sexus. Dimittenda conclusio omni pene scripsit manducationem et sapientes tantum feminam servatur corpora mortuorum. Ita hoc dicit sive id etiam ore fateatur Z.E. Rohrius simul quae sint, ut scribis, beyderley corpora inveniri, qui dicebantur esse defecerat hujuscemodi cibus: et alliduntur ad sepulcrum. Omnia cadavera virorum exempla Pitzschmann conatur quibus observatum fuisset huiusmodi dubium. Non solum credimus, hoc etiam videtur ortum religio. Fortasse quodam prima figura naturalis cognitionis quod mirandum accidere solet; Superstitionis causae statim ut aliquos theologos diabolo tribuit cui frustra fecere similiter femininum. Ii.pleni sunt genera. Haec sententia procul dubio radicem in cordibus illorum hominum fuit, qui non ita facile ut eas ab illis. Schlüsselburgus in Explic. Ps. Cn. p. 157 sq. Hanc causam "abolita est quod diabolus inimicus sexus, quia fortior illo qui natus pertinet ad honestatem hoc diligentius feminarum omnem pudorem. 'Adam Rotherus in Conc. 2. de peste. Phan. Bohemus Garmannus et qui addit quod simul secundum Strabbo testimonium mulieres auctores superstitionem magis diabolus temptat simia zizania ut fruges habere locupletior claudentur ut adferatur ad superstitionem pertinet.
=== Prelim Translation: ===
The third prejudice, which we have to refute recently, is directed at the deceased sex and sex. It is almost a foregone conclusion for everyone who wrote that the chewing and smacking of the dead is observed only on female bodies. So this Z.E. Rohrius claims whether he expressly admits at the same time that bodies of many scribes are to be found who were said to have chewed and smacked in the grave. Pitchman endeavors to draw all examples of male bodies, on which one would have noticed the like, into doubt. We alone believe that this opinion also arose from superstition. It may have happened once that the first examples, which became known of this natural wonder, happen to women; So superstition immediately gave some theological reasons why the devil, to whom they attributed it without cause, did the same with the female. Posh genders. This opinion is rooted in the hearts of those people in such a way that it was not easy to get them out of them. Schlesinger in Explic. Ps. XCI. p. 157. sq. gives this cause, “it is that the devil is a canceled enemy of the female sex, because from him the one who was stronger than he was born; therefore he applies all diligence to put the good name of women to shame in every way. ”Adam Röther, in Conc. 2. de peste. Mart. Bohemus and Garmanus, who at the same time added that because, according to Strabbo's testimony, women keep the originators of superstition, the devil tries to monkey people more to cause the weeds to have even richer fruits May bring superstition.
== §. XLV. ==
Non video cur praecipue contumeliam diabolo soli virgines enim minus multos servata semper Diss. Christus est natus ex femina, sed et species sumpta masculus masculum sexus. Nolo existimet praeferres posset calumniari potius diabolus quodammodo sexus et feminini minuitur. Solum quid vis ut expendas multum temporis speculando circuitum, quod est de re quae est extra controversia. Sunt exempla sapientes et mors utriusque sexus quos nuper ab eo qui reus merito summam Hungarn ubi mulier non homo subiectum Masticationis.
=== Prelim Translation: ===
We alone do not see why the devil should primarily slander women, since they have always been kept less than men without diss. Christ was born of a woman, but she took male form and male sex. I would therefore prefer to think that the devil would do better if he could slander the male sex in some way and make it less feminine. Alone, what do we want to stay a long time with many guesswork about, since it concerns a thing that is put out of dispute. For there are examples of the smacking deaths from both sides and sexes, among whom the one who was recently reported from Hungarian deservedly deserves the highest place, where not a woman but a man was the Subjectum Masticationis
== §. XLVI. ==
.In quarta firmis, quod ex superstitione vulgi sapientes colitur a mortuis de tempore, cum praesertim si sapiant corpora mortuorum in sepulcris. Communis opinio hoc tempore pestis. Solus omnium licet statim fateri nobis compertum exemplo tunc potest in causa pestis. Et plaga non habet potestatem dedit ei signum in hoc signum, et facti sunt magis nota fecit palam. Eo tempore capto plaga magna et universus populus qui navigat, saepe sinistra occisos sepelivit. Si autem gravi fossoribus, officia et sepeli die noctuque inter mortuos sapientes manducationem et quod mirum magis animadversum simul mortuorum. Potest indicare miraculis mortuorum quia numquam tam misero pestilentiam semper meliores. Interim, hoc dedit ratione credere quod rememorando secum et sapientes mortuorum non est solum causa contagio pestem, sed quod in eodem et in suo esse multiplicatae sicut donec causam uident ea concessa ornamenta faciunt nocivis crescente ipsa. Errat enim solus est et didicit homo aliquid inhonestum est, ut, si velit dare tale simplex est opinions Beyfall. Ratio vero est, quia aeque multa funera temporibus refunderet a plaga plaga quot scribis docent tantum tempus. Volumus autem, ut ad unum tantum exemplum Hungarica. Legitur quod talia non fieri tempore pestis causa malum nec cogitari licet alioqui non malos esse superstitionis probabitur.
=== Prelim Translation: ===
The fourth prejudice, which out of superstition of the rabble is cherished by the smacking dead, concerns the time when primarily the dead bodies should smack in the graves. It is a common opinion that this happens at the time of the plague. Alone, even if we immediately admit that most examples became known to us at that time, the cause of it cannot be found in the plague itself. The plague has only given the opportunity for this miracle sign to become more known and made public. Because at the time when the plague is raging in the whole country and the people are traveling in large numbers, the dead bodies are often left buried. If the grave-diggers now perform their duties day and night in the burial places and are in the midst of the dead, it is no wonder that the chewing and smacking of the dead was noticed the most at the same time. Because at no time can the miracles of the dead reveal themselves better than at such miserable plague times. In the meantime, this has given reason to believe that the chewing and smacking of the dead is not only a cause of the contagious plague, but that the same will continue to exist for as long as the cause has ceased to do the harmful worsening itself. Alone it is a mistake and something indecent to a learned man if he wants to give such simple opinions to all. There is no reason for the truth, because there are just as many examples of deaths smacked apart from the plague period as there are scribes who teach it only during the plague period. We want to refer to the one Hungarian example just now. For we read of such things that it did not happen at the time of the plague, nor was it thought of a cause of the plague, although the rabble there otherwise proved to be very superstitious.
== §. XLVII. ==
Sed primum causae et sapiant quae inducuntur a mortuis masticantes tempore pestis. Primum est ut horror sit Diabolus in tanta signa persequimur. Medicos qui credidimus ideo simulant horrorem pestilentia aliisque morbis contagiosis melius calefieri pestem, prout huiusmodi A.Q. Rivinus petat. Et quod diaboli est perfectus physicus, qui best multus of peritia a constitutione mundi. Hunc igitur terrorem probe quantum ad animos potuit. "Nam cum mens incipit, ut cogitet quod non aliquid contagionis mergens vel per aliquam dubitationem et maerore bibe (quod est plaga invisibilia), quae tune solicitudo mentis atque affectum generatim fere surgere in mundo spirituum, CONDITUS imagine ad producendum semen est quod producit plaga. "quod scholarium Dei, pro quo et malitiam diaboli cara est, ut animo praecipue, conveniunt fere in omnibus verbis et turbida terret imago; nisi sententiam confirmare conantur causis magis quam theologi. Nos ne uno-vicis iustus audire ad Martinum Geyerum, quis ergo poterit audiri "quod sit velle per tale unsels diaboli. Ut faciam signa autem eos qui timet mori, quo facilius a corruptione vitam juices. 'Sic etiam verba Damon ipse vult incutere metum huiusmodi signis infaustis hominibus, ut turbatis in humoribus corpora eo facilius triumphare devoret pulchritudinem posset.
=== Prelim Translation: ===
But the first case and the knowledge gained at the time employed by the dead pest. First of all, the devil is in the so many signs in it is horrible to gain for us. Physicians who believed that a dread disease and other illnesses pretended to be heated more contagious plague, as the same A.Q. Rivinus claims. And the devil is a perfect scientist, who has a lot of experience from the world's best. Him therefore I was able to influence the attitude of terror as much as well. "For when the mind begins to imagine that there is any pollution by sucking or some uncertainty and anxiety (what may become an invisible), which is then worrying and the mind in general, about the rise in the world, spicy picture to produce seed that produces a stroke. "the scholars', that of God, for which ye also the wickedness of the devil are dear to us, more than anything, do they belong, and in virtually all of the blurry image of the words; they try to causes that are more than that, except to confirm the opinion of the theologian. We even of a single-time just listen to Martin, and Meyers, then who is to be heard: "that it is the act of will were such a trick of the devil. In order to do these miraculous signs will accompany those who are afraid of dying, the moment more easily separated from the corruption of the life of the juices. 'So, too, the words of Damon himself wants to instill a fear of this kind, the signs of an ill men, to be thrown into confusion, because it is easier to have a triumph he may devour the beauty of the bodies could be in the bodily humors.
== §. XLVIII. ==
Non possumus facere volo ut exsisto in hac omnino postulationem. Sed contra est quod Diabolus nos bonae praedicator fatemur imitatur hominum vita nimis multo etiam tribuunt honorem illi morbi contagiosi horrori. Sed ponamus quae etiam hic non agatur, non est mi male aliquid ad hoc ut sit nobis ex hypothesi. Solum hic quaestio, utrum Diabolus, per quod fecerat signum masticatio, in voluntatem habet, ita ut populus terruit, ut ab ea plaga non develop, aut si jam orta est, multo peius habent saevire? Quae supra diximus, nec oportet quod eodem modo tempore pestis manducatione audivi propter huiusmodi. Quod sapientes qui mortuus esset, timidum esse dicebant, quod esset ut ipse in plaga. Solum quando quaeritur: De quo est horror venit ex non? aliam causam afferre possumus quam superstitio quia putat timens mortuis manducationem et sapientes ex diabolo multo signum ruina. Si non puto animum timor esset. Posuit horrori sunt. Qui vult bonum ex hoc diabolus non sit causa ut tuta nobis horrore tanto potest moveri nisi a mentibus opinionem.
=== Prelim Translation: ===
We do not want to be entirely against this requirement. On the contrary, we admit that the devil is a good natural diver; we confess that it imitates people's lives very much; we also give honor to those who attribute much to the horror of contagious diseases. But we assume that everything is not going well here, or that it is contributing something to the upset of our hypothesis. The only question here is: whether the devil, through the miraculous sign of the mastication, has the will to make people so terrified that the plague will develop from it, or if it has already arisen, it will have to rage much worse? From what we thought above, nothing follows that the one and the same, sometimes at the time of the plague, because of the heard chewing and the like. The smacking of those dead could be frightened that he himself would get the plague. Alone if we ask: where does this horror come from? so we can cite no other cause than superstition, because a fearful person thinks that the chewing and smacking of the dead stems from the devil, and is a sign of a much stronger plague. If he didn't think so, his mind would be in no fear. Be put in horror. Who does not want to conclude from this that the devil is not as good as when we ourselves should be the cause of this dangerous horror, if the minds can be moved so violently from a preconceived opinion.
== §. XLIX. ==
Horror, ut ad ipsum, ibi quia non est eis multa in physicis, qui Rememdium illa numerare realis inter causas a plaga. Quod valde dolendum! qui nos docuit usus est in ea aliquid quod tactus est sordidus, ut se cum portat plaga. Per hoc quod illuminat saltem Kauffmanns-Güther talibus vestibus lanam linum tamquam murum. alia e sedibus suis se tendere. Praeterea, illud maxime exprimitur quod plerumque in regionibus illis, quae iacere in mane. Sunt hae regiones incolebant maxime Mahometani, fati necessitatem numerant inter doctrinam fidei oportet quod valde miramur pestis saevitia populis suis principiis patriae metuo plaga eademque religione minus contagione atque contagio. Herr patet per verba de Driesch testatur, cum cogitat, quod a Turcis depredata media plaga curare minus de eo. Inde patet quid existimari existimant Joh. I. Carlius a plaga. Commutans causa quicquam nostro contractum ex suo spiritu in mundo ita philosophatur: "Si anima humana horret Angelus a principle mundi et fluit ex loco superiore impetum magicae in dulce ridens suavitas, et dimisit eam metu ac timore misce in manibus levant putrescat. "auctor est nobis videntur parum dicere.
=== Prelim Translation: ===
As for the horror itself, there is not that much among those Medics and Physicians who count it among the real causes of the plague. Because unfortunately! experience has taught us that the plague carries with it something that is contagious to itself. It at least illuminates this from the fact that such by clothes, wool, linen wall and the like. other such things tend to be brought from one country to another. In addition, it generally expresses itself most in those countries that lie towards the morning. Since these countries are now largely inhabited by Muslims, who count the doctrine of the necessity of fate among their beliefs, one should be very surprised if the plague should rage there because the peoples of the people according to the principles of theirs Religion fear nothing less than the plague and the same contagion and contagion. Herr von Driesch testifies to this with clear words when he thought that the Turks in the middle of the plague paid little attention to it. From this it is evident what should be thought of the opinion that Joh. Sam. Carlius from the plague. He hollows out the cause of her contagion from the spirit world and thus philosophizes: "If the human soul is frightened by a principle flowing from the higher angel world and attacked with a penetrating magic, it releases its mixture of fear and terror fall in your hands and relieve internal rot. ”The author alone seems to have said little or nothing to us.
== §. L. ==
Alter usurpandi causa per hypothesin protulit hostes quaerit diabolus sapientes et concitari mala mandendo valere exhalationes ex mortuis resurgere a quo sepulchrum. Fingunt enim diabolus nititur promovere et sapientes mandendo excavation corpora mortuorum causa est quod venenum odore foeda sanguinem contagione morbi. Exempla tantum affirmare rem offerunt evincunt. Dic ergo z. C. Fortuna. Licetus in libr. De abrogant. antiq. c. 23. trium mortuorum sepulcris, quod fuisset mortua est in conspectu Dei subito fetor ut ex sepulchrum patens universi fortes. Sed quis vult concludere quod hoc est fieri in generali? Licetus addiderat si circumstantias rei praecipue ex eo morbo obiit sciremus subitae mortis causam. Et interim hoc tam certum est, quod plaga non quidem ex ea oriuntur. Potest fieri ut ostensum est per originate exempla ex ingenti foetore enim Aeser. Solum, non decurrant in singulos asses aeris plurimum valeant: tamen ex tot millibus, et inficiebat.
=== Prelim Translation: ===
The other cause which the adversaries put forward in asserting their hypothesis that it is the devil who seeks to excite the plague by chewing and smacking the dead is taken from the prevailing exhalations which rise from the open graves. For they pretend that the devil was trying to promote the excavation of the bodies by chewing and smacking the dead, for the cause, that their shameful smell should poison the blood with an infectious disease. The examples alone, which they give to affirm the matter, prove nothing. So tell z. E. Fortun. Licetus in Libr. De annul. antiq. c. 23. of three dead graves, which would have suddenly died in front of stink, so from an open grave. But who wants to conclude that this is happening in general? If Licetus had added the circumstances of the matter, especially in view of the sickness from which the person died, we might know the cause of this sudden death. In the meantime it is so certain that at least the plague did not arise from it. It can be shown with examples that they originate from the great stink of the Aeser. Alone, the prevailing exhalations have not united in the air, but from many thousands, and have infected them.
== §. LI. ==
Quare volumus et simillimus pareo Ambrosius docet credere quondam corpora humana multa coniecta in profundum puteum alterum 100 partum tanta foeditate odoris quietis impatiens tot milia Agenois mortuus est plaga in Gallia propter totum landscape. Igitur Caesar Ripa animadverti monumentis repertae sunt magis mortuos quam viventes ne corporibus putredinem. Nolumus autem clausa an ob causas a Lapide cadavera flagrabant, ut illis ne putredinem viventium pestis. Nos interim cotidiana de experientia in securitatem, qui dat nobis plus quam C exempla et monumenta aperta sunt absque ulla damnum. Talibus facile appareret non sufficit dicere quod diabolus temptat et sapientes mandendo minus pestilentia mortuos.
=== Prelim Translation: ===
We would therefore very much like to believe the Ambrosio Pareo when he tells us that once a very large number of human bodies have been thrown into a well, which was deep down to the 100th cubit, creating a shameful and stubborn smell that many thousands of people due to the whole landscape Agenois died of the plague in France. Cæsar Ripa therefore remarked that the graves were not invented for the dead rather than for the living, in order to prevent the stink of their bodies. We do not want to investigate whether Cornelius a Lapide is closed because of the reasons why the Romans burned their dead bodies, so that the stink of them would not cause a plague to those living. In the meantime we can safely rely on daily experience, which gives us more than 100 examples that the graves were opened without the slightest damage. With such things, it is easy to see that it is not enough truth to say that the devil tries to excite the plague by chewing and smacking the dead.
== §. LII. ==
Est usque ad extremum quinto et salvis, quae habent, ut reponeres seorsum apud nos de hac re respondere tibi. Non est talis error in rememorando secum et quasi soli sapientes mortuorum praecessi in proximam sanguinis relatas mortem. Haec est sententia firmiter constabiliatur in cor abjéctio plebis. Prophetaverunt autem mortuum arctissimis amicis excipiebat. Videtur Kornmannus de Mirac superstitio est. Rec. VII. C. 64. Quia tale reddit causas, quae ducunt ad uti quando quis aliter interrogavit: Quid est hoc morbo, pars in plaga et aliis morbis infectiosis morte ad in rumpitur de toto genere nunc? Nunc autem non solum est ibi plaga ex Disputatio: sed ad conterendum cibum non est mortuorum, et sapientes, quod post salvis excogitari Kornmann tenet de quibus supra id quod est prius coniunctum ad pestem, et non vis ibi. Verisimile videtur idem se tamen et sapientes funera temporibus mandendo e protrusit totam substantiam. Nisi forte per accidens tantum, ut volumus pro pluribus. Nam, ut ostendam exempla, ut sunt ad domum non modo, sed tota mirifica tali villa Gagging necatae sunt. Hoc maxime illustrat Hungarorum creaturae diximus §. 12. ubi educari voluit relinquere omnia sua incolis ibidem totam villam anxius quia sicut ille est, tandem perire cum fores bothessiness agitur. Hoc est verum. Sed ad manducationem et mortuus entails sapientes illorum mors viventium. Sed quantum impedit propinquorum occisi qui magno cum ante mortem.
=== Prelim Translation: ===
There is still the fifth and final prejudice that we have to put aside on this matter. There is such a delusion as if the chewing and smacking of the dead only results in the next blood-related death. This opinion has become firmly established in the heart of the rabble. They prophesied that the dead man would catch up with the closest relatives and friends. Kornmannus has this superstition de Mirac. Mort. P. VII. C. 64. Because he cites such causes that one would otherwise use to lead when asked: Why in plague and other infectious diseases does one-piece death sometimes lead to the demise of a whole family? Alone there is now no talk of the plague, but only of the chewing and smacking of the dead, which the imagined Kornman holds after the prejudice discussed above before something that is linked to the plague, we no longer want to be there. The same seems to be very likely in itself, although the chewing and smacking deaths have at times pushed a whole family out of the living. Alone it only happened by accident, as we want to show in his place with several. For the examples that are used to show that not only a house, but a whole village were executed by such wonderful gagging. It particularly illuminates this from the Hungarian creation which we have discussed above §. 12. brought up wherever the inhabitants of the same place wanted to leave everything theirs because they are worried that the whole village, like the one before, would finally perish, since it was done under the doors of brotherliness. This is correct. However, chewing and smacking the dead entails their living death. But it does not affect the close relatives as much as those who had a great communion with the deceased shortly before their death.
== §. LIII. ==
Ad refutandas opinionum quinque praejudicari qui manducatis et alliduntur mortuis amplius habemus residui Phænomena signum naturae vegetatione corporis exprimitur mortales noxia. Non ergo debet facultatem temptare explicare secundum merita nostra haec fundatur in doctrina sana initial causis naturae. Quia defectus impedit loci servit talibus enim lector possit satisfacere desiderio nobis ante prandium. Et volebant ut hoc ipsum pro certo, quod in altera orationis, quod sit investigatione philosophica, quae, ut modo nobis velit ea implere, eum promittere. Gaudete autem iudicium ex foliis de bonitate sperare possumus.
=== Prelim Translation: ===
After refuting these five prejudged false opinions of those who chewed and smacked the dead, we have no more than two phenomena left of this miraculous sign of nature, the vegetation of the body and its harmful expression in living people. We should now try to explain these according to our ability based on the healthy initial reasons of nature teaching. Simply because the lack of space serves and prevents such things, the reader would forgive us for not being able to satisfy his desire before the meal. He wanted to keep himself assured that in the following other dissertation, which will be philosophical, we want to fulfill everything that we now promise him. Farewell, however, and judge from these leaves, as we can always hope from its kindness.Category:De masticatione mortuorum in tumulisCategory:Full Text: De masticatione mortuorum in tumulisCategory:Michael RanftCategory:ResourceCategory:Citations Page