De masticatione 3

**Dissertationis hujus Argumentum**

Potentiæ occultæ in Natura.

§.11. Singulare exemplum ex Hungaria. §.12. Traetationis ratio.§.13. Maflicatio mortuorum non miraculum divinum. §.14.15.16.17. Nec mere Diabolicum prodigium. §.18.19.20.21. Dæmones f. fpiritus intermedii explosi. Quid iis hic tribuendun). Garmannus.

**The argument of the dissertation**

Power is hidden in Nature.

§.10. Mastication of the dead; Examples. §.11. It is a singular example of this from Hungary. §.12. The treatment system. §.13. Mastication of the dead, not the miracle of the divine existence. §.14.15.16.17. The diabolical Nor is it merely a portent. §.18.19.20.21. The demons f. intermediate spirits exploded. What matters here alone. Garmannus.

## 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.

## §. XI.

Antequam vero mirum hocce Naturæ prodigium dilucidationibus nostris qualibuscunque subjicimus, nobis exempla in medium producenda sunt, quibus rei existentiam confirmamus. In genere conferendi hic sunt, SCHWIMMERUS in Curiosit. Philof. Secret. Diß. iv. s.12 feqq. Henr. KORNMANNUS de Mirae, Morta Part. VII.c.64. GARMANNUS de Mirac. Mort, Lib.I. Tit III. p.116.117. GEORG. PH. HARSDOERFFERUS in Theatr. Trag. cap. CXV. p.406. PHIL. ROHRIUS in. Diß. de Maflicat mort.c.I. Th.7. & VOIGTIUS in den Physicatischen Zeit -Vertreiber P.516. qui omnes multa de mortuorum maslicatione collegerunt exempla. Sinagularia vero exempla videre funt apod Megalandrum nostrum LUTHERUM in Calloqu commens. Tit. 24. fol. 211, 212. it. ANDR. MOLLERUM in Annal. Freiberg. 254. CONR. SCHLÜSSELBORGIUM in der grundl. Erklärung des XCI. PS conc: XII. p.155. MART. BOHEMUM von den drey Land- Pligen, Lonc. XVII. fol. 160. ÅDAM ROETHERUM in Concion, Pesfil. WENCESL HAGENECIUM in Chron. Bob. P. l. fol. 419. B. JUSTINUM ORTOIPH. MA ROLD. in Laemograph p.92 S99. MART. ZEILERIUM in Not. ad Riffet. Hift. Trag, p.32. HENR. ROTUINUM, Conc. fin. Br. 30. in additamintia von schinitzenden Todien. PITCHNINNUM in Lei. eben-Redner P. II. p. 850. IGNAT. HANIELEM de Pefle is Scbiefelbein, MART. FABRICIUM in Paradox. , hosu.p.123. ERASM. FRANCISCI, im Halliscben Pro. teus 17.28. p. 260.899. BELE RUM in fafc.diel. bibl. c IV.n.32. STIEFLERUM in Historien - Schatz P. II. p. 1918. HERCUĻ. SAX. c. XI. de Plica &c. Huc etiain : spectant, quæ Rev. P. GABRIEL RZACZYNSKI in Hi. ftor. Nar. Curios, Regni Polonis, quæ A. 1721. Sandomiriæ in 4. prodiit, refert, & quidein Tradi. XIV. Se&t. 11.  ubi de cruentationibus cadaverum agit, ubi de cruentationibus cadaverum agit, & hac occasione multa fimul profert de mortuis in tumulis adhuc voracibus & vicinos viventes spectrorum modo trucidantibus. Poloni speciali nomine Upiers & upierzyce appellant, de quibus dictus Autor authentica producit : documenta, ut nobis referunt ACTA ERUDIT.' A., M.DCC. XXII. M. Jan. p.17.

### Prelim Translation:

Before we consider this strangely natural wonder, let us first of all give the examples that confirm the certainty of the matter. In general, swimmers in Curiosit deserve to be looked up here. Philos. secret. Diss. IV. §. 12. seqq. Kornmann de Mirac. Mortuorum Part. VII. C. 64. Garmann de Mirac. Mort. L. I. Tit. III. p. 116. 117. Harsdörffer in Theatr. Tragic. c. CXV. p. 406. Phil. Rohr in Diss. De Mastic. Mort. c. I. Th. 7. and Voigt in the Physical. Time-waster p. 516. Which are all eager to collect the examples of those who chew and smack the dead. Some strange examples but of this one can be found on the soul. Luthero in his table speeches tit. 24. fol. 211. 212. Andr. Mollern in Annal. Freiberg. p. 254. Conrad Schlüsselburgen in the thorough explanation of the 91st Psalm conc. XII. p. 155. Martin Bohemia from the Drey Land Plagen conc. XVII. fol. 169. Adam Röthern in plague sermons. Wencesl. Hagenecio in Chron Boh. P. 1. fol. 419. b. Just. Ortolph Marold in Loemograph. p. 92. sqq. Martin Zeilern in need. ad. Reset. Hist. Trag. p. 32. Heinr. Rothen Conc. funeb. 30. in the appendix of those smacking dead. Pitzschmann in funeral speaker P. II. P. 856. Ignat. Hanieln de Peste in boot leg. Mart. Fabricio in paradox. λοιμ. p. 123. Erasm. Francisci in the infernal Proteus n. 28 p. 260 sqq. Beers in fasc. dict. biblic. 4. n. 32. Stieflern in the historical treasure P. II. P. 1911. Hercul. Sax. C. XI. de Plica etc. This also includes what Father Gabriel Rzaczynsky in Hist. Nat. Curios. Regni Poloniæ, which book Anno 1721. came out of Sendomir in 4th, creates namely Tract. XIV. Sect. II. Where he deals with the bleeding of their bodies and, on this occasion, at the same time teaches many of the dead who are still eating in their graves and who kill the living in the neighborhood as ghosts. The Polacks call them Upiers and Upierzyca with a special name, of which the intended author gives very credible testimonials.

## §. XII.

Recentissimum, quod nobis innotuit & omnium maxime memorabile exemplum exhibet illa relatio ex Hungaria, quam ex Novellis publicis haud ita pridem compertum accepimus. Digna est, ut verbotenus ex Relat. publ. Lipsiensibus a. c. p. 503. feqq. hoc loco inferendum curemus & quidem in lingua vernacula:

Wien, vom 31. Julii. Man fichet in den hicligen Zeitungen oder sogenannten Diario einen Bericht, welchen der keiserlich. Provisor in dem Gradisker District in Hungarn an die keiserlich. Administration zu Belgrad, wegen einer befondern Begebenheit ergehen lassen, welcher unveraendert und ohne dariiber zu urtheilen, wie er sich gedruckt befinder, folgendes Innhalts ift: Nachdem bereits vor 10. Wochen ein in dem Dorff Kisolova, Rahmer District, gefessener Unterthan, Nahmens Peter Plogojovitz, mit Todten abgegangen, und nach Raetischer Manier zur Erden bestattetworden, hat sichs in ermeldetem Dorff Kisolova geäuslert, dass innerhalb 8. Tagen 9. Personen, so wohl Alte als Junge, nach überstandenier 24. stündiger Kranckheit also dahin gestorben, dass, als fie annoch auf dem Todten Bett lebendiglagen, fie öffence lich ausgefaget, dass obbemeldeter vor 10. Wochen versterben Plogojovitz zu ihnen im Schlaff gekommen, sich auf siel geleget und gewürget, dass sie nunmehro den Geist aufgeben müslen; Gleichwie denn hier über die übrigen Unterthanen sehr bestürtzet, in folchem noch mehr befärcket worden, da des verslorbenen Peter Plogojovitz Weib, nachdem sie zuvor ausgesagt, dass ihr Mann zu ihr gekommen, und seine Oppaki oder Schuhe begehret, von dem Dorff Kisolova weg, und sich in ein anderes begeben; finte mal aber bey dergleichen Personen (so fic Vampyri nennen) verschiedene Zeichen, als deflen Cörper unverweset, Haut, Haar, Barth und Nægel an ihm wachsend zu sehen seyn mülten, als haben sich die Unterthanen einhellig resolviret, das Grab des Peter Plogojovitz zu eröffnen, und zu sehen, ob sich würcklich obbemeldete Zeichen an ihm befinden; zu welchem Ende sie denn sich zu mir hieher verfüget, und nebft Andeutung vorerwehnten Cafus mich famt dem hiesigen Poppen oder Geistlichen ersuchet, der Besichtigung beyzuwohaen; und ob ihnen schon erstlich solches Factum reprobiret, mit Meldung, dass ein solches vorhero an eine löbliche Administration unterthänig gehorsamft berichten, und derselben hohe Verfassung hierfiber vernehmen mülte, haben sie sich doch keinesweges hierzu bequemen wollen, sondern vielmehr diese kurtze Antwort von sich gegeben; ich möchte thun, was ich volte, allein wofern ich ihnen nicht verstatten würde, auf vorherige Besichtigung und rechtliche Erkændnüs i mit dem Cörper nach ihrem Gebrauch zu verfahren, müften fie Hauss und Guth verlassen, weil bis zu Erhaltung einer gnädigsten Resolution von Belgrad wohl das gantze Dorff ( wie schon unter Türckischen Zeiten geschehen seyn solte) durch solchen üblen Geist zu Grunde gehen könte, welches sie nicht erwarten wolten. Da denn solche Leute weder mit guten Worten noch Bedrohungen von ihrer gefallen Resolution abhalten konte, habe ich mich mit Zuzichung des Gradisker Poppen, in gemeldetes Dorff Kisolova begeben, den bereits ausgegrabenen Cörper des Peter Plogojovitz bem fichtiget, und gründlicher Wahrheit gemäs folgendes befunden:

### Prelim Translation:

The very latest example that is known to us and seems very strange to others is the news from Hungarn, which we have recently read in the public newspapers. It is worthy of being read word for word from the Leipzig newspapers this year p. 503 seqq. copy and share here:

Vienna, July 31, 1725.

“Man sees a report in the local newspapers or so-called Diario, which the Käyserl. Provisor in the Gradisker District in Hungarn to the Käyserl. Administration to Belgrade due to a special incident, which is unchanged and without judging how it is printed, the following content: After 10 weeks ago a subject sat in the village of Kisolova, Rahmer District, name Peter Plogojowitz , left with death, and was buried to the earth in the Rätzian manner, in the reported village Kisolova stated that within eight days, 9 people, probably old as young, died after 24 hours of sickness, that, as, she was still lying alive on the death bed, she publicly testified that Plogojowitz, who had been announced 10 weeks ago and had fallen asleep, lay down on her and gagged that she would now have to give up her spirit; just as much as the rest of the subjects were greatly distressed, and even more so, since the late Peter Plogojowitz wife, after testifying beforehand that her husband came to her and wanted his oppanki or shoes, away from the village of Kisolova and move into another; sintemahl but with such persons, as they call Vampyri, various signs, as the body of which must be uninvited, skin, hair, beard and nails growing on him, as if the subjects had resolutely resolved to open Peter Plogojowitz's grave and to see if there are any properly announced characters on it; to what end she has come here to me and, along with a hint of the aforementioned case, me and the local pope or clergyman asked to attend the tour; and whether they tried to test such a fact for the first time, with the message that such a report ought to submit to a praiseworthy administration submissively and obediently and have the same high constitution about it, they did not want to make any effort to do so, but rather gave this short answer : I would like to do what I want, alone if I would not be able to do it for you, on prior inspection u. legal knowledge of how to use the body after its use, they must leave Hauß and Guth, because to preserve a gracious resolution from Belgrade all of Dorff (as should have happened under Turkish times) should bite through such an evil spirit Could go, which you did not want to expect. Since such people could not prevent their fast

resolution with good words or threats, I went with the Gradisker-Popen to Dorff Kisolova, visited the already excavated body of Peter Plogojowitz and found the following to be thorough truth: that at first from Such a body and its grave do not have the slightest, otherwise the dead have a common smell, the body, except for the noses, which have fallen off somewhat, completely fresh, hair and beard, yes also the nails from which the old ones have fallen, grown on him old skin, which was a little white, had worn away, and a new, fresh one had emerged from it, the face, hands and feet and the whole body were so made that they could not have been more perfect in his lifetime; It was not without astonishment that he saw some fresh blood in his mouth, which, according to the common statement, he had drawn from those killed by him; in Summa, there were all indicia which such people (as already mentioned above) should have in them. Now that the pope as I saw this Spectacul, but the rabble became more and more angry than dismayed, they all hurriedly pointed an arrow at all subjects to pierce the dead body with which Hertz had been put, since with such a puncture not only frequent blood alone, so fresh, also flowed through the ears and mouth, but also other wild signs (which are avoided due to high respect); They have finally burned frequently reported bodies to ashes in hoc casu, which they then want to bring to a highly laudable administration and want to obediently and submissively ask anbey that if a mistake should have been made here, it should not be me, but the fear of fear itself assigned mob. "

Kaiser. Provisional in the Gradisker District.

## §. XIII.

Tria nunc nobis momenta circa prodigium hoc explicanda veniunt. Cum enim tres nobis hic tantuin possibiles visæ sunt caufaruin classes, quas vel a Miracu: Tis divinis, vela Magia Diabolica,vel ab operationibus corporum sympatheticis petimus ; nobis demonstrandum incumbet 1. ) quod tales masticationes mortuorum non in miraculis divinis, nec 2.) in mcris Diaboli prodigiis, fed potius 3.) in occultis Natura operationibus sint collocandzei

### Prelim Translation:

There are three main circumstances that we have to consider in respect of this miraculous sign. Because no more than three genera of probable causes can take place here, either from God's omnipotence, or from a devilish magic art, or a natural one. If sympathy is taken from us, we are determined to show that such miraculous signs in nature are not to be counted among the divine miracle works, or even worse under the extraordinary works of the devil, but among the hidden wonders of nature.

## §. XIV.

Miraculum dicimus effectum illum divinum, qui exavto tra ordinein & supra omnes caufas naturales per influxum divinæ omnoipotentiæ producitur ad confir: mandam divinæ veritatis auctoritatem. Quæritur hind num etiam ad noftram ætatem miracula fpectent? Sinspliciter & in sensu latiori sunita nos non negamus, fed tantum stricte fic dicta, ut jam defcripfimis, quæ noftris teinporibus omnino ceffarunt. Spectant enim ad eccle: fiain tantummodo plantandam, ideoque ad discipulorum Christi ætatem. Hodie vero non amplius ifta expectare habenjas, cum divinæ veritatis auctoritas fatis fuperque nobis confirmata sit. 'Romana equidem Ecclesia nobiscum non unam eandemque inflat tibiain.. Gloriatur potius adhuc de fuis miraculorum donis. Sed ex Scri. ptura S. novimus, ea nil nili mendacia else. Quicquid igitur noftra ætate per extraordinarium Dei influxum supra Naturæ vires accedere folet, effectus sunt fingularis providentiæ divinæ, quæ in latiori duntaxat sensu miracula audiunt.

### Prelim Translation:

We call it a miracle godly. Impact that is extraordinary over the course of nature due to the immediate influence of the divine. Omnipotence is brought about, to confirm the reputation of the divine. Truth. So the question arises: Will the miracle works still take place in our day? If we take them broadly, we don't want to deny it entirely; Taken in a narrow sense, however, and as we are now describing it, it is certain that in our times it completely ceased. Because they only intend to plant the church, and consequently they belong to the times of the apostles and disciples of Christ. We no longer have to wait for such things today, because the reputation of the divine truth has already been sufficiently confirmed. The Roman Church does not agree with us on this. Rather, it boasts of miraculous gifts, as the first church used to do. We alone know from holy scriptures that such are nothing but lies. Therefore, what happens in our times through an extraordinary influence of God over the powers of nature are spices of a very bold divine providence, which are only called miracles in the broader sense.

## §. XV.

Asticationes mortuorum si itaque pro miraculis vendo ditare veliinus, vel miracala doctrine vel miracx la providentia fint, necelle est. Miracula doctrine du dum in ecclesia exspirasle jain diximus. Verum ponamus, dari adhuc existentiam eorum ; omges. tamen cir. cumftantiæ impedimeato sunt, ne faltem inortuorum masticationes miraculorum titulo accedant. Quod libet enim iniraculum divinum stricte. fic dictum 1.-) confirmat veritatis divinæ auctoritatem, :2. ) patratur. per Prophetam. velApostolum immediate a Deo Chria Roque missuin, &3.) convictos de sua veritate & inte. gritate reddit quoslibet id videntes & audieptes, Proy batione haud indigemus, cum necessitas harum propri. etatuin ex Scriptura S. jam nobis fatis fuperque ingo. Tescat.

### Prelim Translation:

If we wanted to count the chewing and smacking of the dead among the divine miracles, it would have to be either a miracle of teaching or a miracle of providence. We have already indicated that the miracles of teaching have long ceased to exist in the Church. Assuming that there are still such things, it can be concluded from all circumstances that at least the chewing and smacking of the dead should not be counted among them. Because an iedwedes divine miracle work, in closer understanding confirms 1) the reputation of the divine. Truth, 2) it is performed by a prophet or apostle sent directly by God and Christ, and 3) it convinces all who see and hear it of its truth and correctness. We do not need any evidence because the necessity of these properties from the holy. Writings can be shown sat.

## §. XVI.

Ir nobis de mortuorum mafticatione dicendum erit ? Nuin aliqua , quæso, ex his hic aninn Ba advertitur miraculi divini proprietas ? Nos .nullam de prehendimus. ' Deeft veritas divina hic confirmanda. Defunt Prophetæ & Apostoli per digitin Dei aliquid producentes. Deeft denique hominun convictio,quam Jeniper divina miracula de fua veritate in cordibus ope. Tantur. Cui itaque bono Deus tale in Natura excitaret iniracolum, fi plane nullus extaret finis? Finis Dei duplex eft, vel gloria sui nominis, vel falus hominum, Ad gloriam divini nominis tales mortuorum operationes nihil faciunt. ' Magis cam impediunt quam pro. movent. Confunduntur enim' vera iniracula cum fale fis, ex qua confusione magnum ipfis accrescit præjudi. cium, quod gloriæ Dei valde adversatur. Alter Dei fic nis in iniraculis falus homidum eft, quæ vel temporalis vel æterna eft. Ad utramque consequcndam requiritur fides aliqua in Deum & ejus promiffiones, quæ pec. miracula divina optime accendi debet. Sed ex mastica tionc mortuorum quæ nobis inde fides ? quæ nobisin de falus ? Subitam mortein homines nunquam inter fingularia Dei beneficia retulerunt,, inprimis violentam cam, quæ homines folet fubire in mallicatione mortu. orum. Fidein vero quod attinet, hinc inde expetan.' dain, nobis hic nil conftat. · Superstitio magis dicenda. foret quam vera fides, fi tale quippiain in cordibus anicularum operetur mortuorum voracitas. Fides noftra fatis confirmari poteft ex Mose & Prophetis, & hos si audire nolumus, nec credemus mortuis, fi vel maxime cx tumulis prodirent & ad nos' verba facerent.

### Prelim Translation:

How does the chewing and smacking of the dead come here? You will probably find a single one of these properties that God. Miracles take place here? We don't think so. You don't see what a god. Truth to be confirmed by it. The prophets and apostles who do something through God's fingers are missing. There is a lack of conviction of the truth that the divine miracle work wont always wield in people's hearts. To whom should GOD allow such a miracle to happen in nature, since no end purpose of it is known? The ultimate end of God is twofold, either the honor of His name or the salvation of men. In honor of the godly Such names have little or no effect on the deaths. They prevent them more than they promote them. Because it mixes the true miracle with the wrong one and causes such a confusion that the glory of God and the truth of the godly. Miracle is very detrimental. The other divine. The end purpose of the miracle is the salvation of people, which is partly temporal and partly eternal. In order to achieve salvation on both sides, the belief in God and his promises, which can best be awakened by the divine miracle, is required. But what should arise from chewing and smacking the dead before a belief? What should flow to us from salvation? People have never yet counted rapid death among the extremely strangely divine benefits, especially such violent ones as the like tends to affect people by chewing and smacking the dead. But we cannot say anything about the faith that is to be awakened by it. One might call it a superstition rather than a true belief if the dead were to indulge in delights in graves in which the hearts of the old women should be awakened. Our faith is sufficiently confirmed from the writings of Moses and their prophets, and if we do not want to hear them, we will not believe those who died if they came back from the graves and preached to us.

## §. XVII.

Alterum miraculorum genus excrit sese circa divi. mod pam Providentiain, quæ propterea miracula propiaqui propterea miracula dentie nuncupavimus, Sunt illa nil nisi rariora fingu" laris providentiæ divinæ cxempla, quæ præter consvetum Naturæ ordinem fieri solent ad conservandam vitam nostram & corporis integritatem. Exemplo nobis est puelo Jula illa, quæ haud ita prideın in Marchia Brandenburgica a rapacissiino lupo retrorsum faucibus quidem abrepta, fed mox a bestia fponte iterum fige ullo danno relicła fuit, prout nobis hoc ex Novellis publicis innotuit. Ta. lia miracula noftris adhuc temporibus quotidie fere ac. cidunt, sed semper ad vitæ noftræ temporalis conserva. tionem tendunt. Masticationem mortuorum his nullatenus annumerari pofle, in aprico est. Magis enim ista ad vitam hominis deftruendam facit quam conlervan. dam.

### Prelim Translation:

The other kind of true miracle works has to do with divine providence, which is why we call the provincial miracle works. They are nothing other than examples of the special stretchers gods. Providence, which tend to happen about the ordinary order of nature for the preservation and preservation of our body and life. An example of this is the maid who, less recently in Marck Brandenburg, was seized by a predatory she-wolf with her throat, but was soon put down and abandoned by the beast without any injury. The same miracles happen almost every day in our times, but they always aim at preserving our temporal life. It has been agreed that one cannot count the chewing and smacking of the dead here. For it serves such a purpose rather than to preserve human life.

## §. XVIII.

Vum nulla igitur ratione hocce Naturæ prodigium in Dei miraculis collocandum fit, nobis nunc nova fubnafcitur quæslio, num scilicet Diabolo & quas in corporibus interdum exercet , operationibus attribuendom venjat? Maxiına pars hominum ad sententiam af. firınativam prona deprehenditur. Cuin occultas eniin Naturæ potcntias ignorent & nil divioi ibidein videant, Diabolicæ omnino Magiæ adfcribendum putant. Nos apsos quondam in hanc fententiain transiille fatenur. Allutia infernalis hnjus fpiritus in decipiendis hominibus tantuplex & tanta est, ut nunquam fatis indagari nec crogitari poffit. Quid igitur mirum, fi in amplectenda hac sententia nos quavis quoque occafione olim facilli. mos præstitimos ? Verum enim vero cum potabileno. per illud maslicantis cujusdam defuncti exemplum nomi biscum paulo accuratius penfitaviinus, tria nobis obvenie ruar inomenta, quæ nos merito ad faciendam ex hac sententia discessionem perinoverunt. Obstat, enim nobis. - 1.) quod nullum phantasma hic occurrat, 2.) quod Diabolo nullum jus vitæ' & necis in homines competat, & 3.) quod circumstantiæ tantum causas indicent naturales.

### Prelim Translation:

Since this miraculous sign of nature can in no way be placed under the divine miracles, a new question arises: Is it not due to the devil and its spices that he puts into the natural body? Most of the people are inclined to affirm this. Because they do not recognize the hidden powers of nature, but do not perceive something divine in them, they know nothing else than to attribute it to devilish magic and the hidden vocation of Satan. We ourselves cannot deny that we should not have had this opinion before. The inferiority of this hellish spirit to cheat people is so great and so many that it can never be researched enough. What a miracle, then, if we are always inclined to accept this opinion? Alone since we were pulling the strange example of a chewing and smacking dead man into precise direction, we noticed three circumstances that moved us to depart from this opinion. Because we recognized that 1) there was no dazzle, 2) the devil had no power over people's death and life, and 3) the circumstances indicated all natural causes.

## §. XIX.

Primum, quod nobis perluftrandum incumbit, momentuin versatur circa externa prodigii hujus phænomena, quæ nullam præstigiarum fpeciem præ fe ferunt. De spectris eniin & Diabolicis apparitionibus fatis cognitum est,istas nil nisi phantasmata esse. Putamus quidem, nos revera aliquid videre, & locum fi accedimus, nil deprehendimus. Sic etiam cum auditu comparatuin est in tumultibus, quos fpectra interdum in collis & culi nis excitant, ita, ut omnia in mille ruinas corrucre videantur, quæ poftea tamen in loco suo prorsus non mutata ioveniuntur. Non inirom hoc est. Diabolus tanquam spiritus purus in alterius imaginatione facile ideas figura. rum & fenfionum imo etiam vocum excitare valet, quanquam extra hominem revera nil adfit, quod in cernendi fenfum cadat. Patet huc ex iis apparitionibus, quæ uni foli tantuin fiunt, etiamfi multi proxime fimul adftantes nil pcrcipiant. Interduin quidem apparitio quoque ex. tra hominem accidere folet, quando nimirum fpiritus in aëre phantasticum aliquod induit corpus. Verum ita id femper comparatain est, ut accedente luce clariorispon, te in nihilum diffluat.

### Prelim Translation:

The first reason is that the external circumstances of this miraculous sign do not reveal any appearance of some diabolical fraud. The ghosts and devilish apparitions are known to be nothing more than a fool. We think we can see something, and when we get closer we don't notice anything. So it is with hearing that the ghosts sometimes make in kitchens and cellars, as it may seem as if everything was going to a thousand beats, since afterwards everything can be found intact in its place. This is not surprising. The devil, as a perfect spirit, can easily awaken all kinds of ideas of educated, equal, felt and heard things in another imagination and imagination, although there is actually nothing tangible that falls into the senses. It illuminates this from those phenomena that happen to you alone, since many who are there do not note anything. It is true that the appearance of man also falls into the external senses when the spirit in the air takes on a body that only has the appearance of it. Alone it is always made in such a way that if you approach it with a light, it disappears from itself.

## §. XX.

Maficationem mortuorum fi fub examen vocamus,in 1 ea nil nobis se liftit de tali phantasmate. Cucis,ca. pillus, barba, ungues & cætera corporis membra a quolibet in fupra dicto Hungarico Cadavere manibus attrectari potuerunt. Nec ulla quoque ratione Diabolus, vel quisquis ille spiritus fuerit, qui ex erronea opinione vulgi peristius cadaveris masticationem tantam in domibus hominum edidit ftragern, fe spectrorum more manifestum reddidit iis, qui ipfum in fuis operationibus turbatum convenerunt, id quod tamen plcruinque fieri folet. Legi. mus quidem in Hungarica ista relatione, defunctum Plo: gojovitium ad homines in fomno venisse, sein eorun corpus dedisse, iisdemque gulam ita interftrinxisse, ut morte denique occubuerint; legiinus quoque præter hæc ipsum etiain uxorem suam accefliffe, & calceamenta fua ab ea poftulasse. Verum quid de hisce circumstantiis sentiendum fit, ulterius declarabimus. Hocjaın dixisse sufficiat, quod a rei imaginatione ad rei existentiam non valeat consequentia , alias quoque ephialtem & alios morbos imaginarios Spiritibus adscribendos efle duxcrim.

### Prelim Translation:

If we look at the chewing and smacking of the dead, we will not be aware of such a blend. Skin, hair, beard, nails and all other limbs of the Hungarian body described above could somehow be touched by someone. It was also the devil, or who was the ghost who, in the mistaken opinion of the rabble, caused such a great death by chewing and smacking the imaginary body in people's houses, in no way as a ghost to those who care for themselves Oppositions opposed, revealed, which otherwise usually happens in general. We read in the Hungarian relation that it was the late Plogojowitz who came to the sleepy, lay down on their bodies, and choked them so that they must be over it; we also read that he came to his wife and asked for his shoes from her. We want to show below what should be thought of these circumstances alone. So much may be enough to say that the imagination of a thing cannot be said to have its existence, otherwise the alp and other illnesses that exist in the imagination should also be attributed to spirits.