De masticatione 4

**Dissertationis hujus Argumentum**

Potentiæ occultæ in Natura.

* §. XXI aliud signum diaboli.
* §. XXII, XXIII, XXIV, Daemonibus spiritus medii abdicavit. Quam multa tribuere, idem est hic. Garmannus.
* §. XXV Pravas opiniones refutantur. Ruminant et mortui in sepulcris sapere?
* §. XXVI Antiqua Sarmatarum regione vicerunt. Vox animarum. Homerus. Diogenes Laertius. Lucianus. Sophoclis Antigona.
* §. XXVII Quam multa superstitione habebant can facere? Ubi de bangs est sub terra.
* §. XXVIII Argenteus Meteoron
* §. XXIX, XXX Populi imagination. Et horror. Et pulsanti mortuorum in sepulcris

**The argument of the dissertation**

Hidden Power of Nature

* §. 21 is another sign of the devil.
* §. 22, 23, 24, bad breath middle office. How much there is to distribute, willing inquiry is the same. Garmannus.
* §. 25 have a bad opinion are refuted. Chew the dead in their graves wise?
* §. 26 ancient Samaritans. The voice of souls. Homer. Diogenes. Lucian. Sophocles.
* §. 27 How many things that they had a can perform a self-imposed worship? When the bangs from beneath the earth.
* §. 28 Silver Meteorite
* §. 29, 30 people imagination. The horror. It will be dead in the grave

## 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.

## §. XXI.

Alterum momentum,quod nos commovet,ut Diabo A lo non audeamus adscribere prodigium, noftrum inde resultat, quod Diabolo nullum jus vitæ & necis in homines coinpetat. Deus fibi foli hoc ceu regale divinum reservavit. Ad suain enim imaginem cum homines formaverit, nemini jus aliquod in corum vitam & mortem coucesfit, nisi magistratui politico vices suas quafi gerenti. Hic folus gladium justitiæ super maleficos ftringere debet Quis vero Diabolo, illi de facie Dei detruso spiritui,qui ad æternas condemnatus est panas, tantam in homines per Dei Filium in gratiam redactos assignaret potentiam, eos pro lubitu & cnecandi & confervandi ? Extra ordinem interdum quidem Dcus ad puniendos homines mittit executores judiciorum suorum, sed Diabolum Gbi pro sua fanctitate in tali negotio deligere non consvevit. Legimus equidem dc Jobo aliisque viris fanctis in sacris literis, eos a Diabolo admoduni male tractatos virgisque & colaphis haud levibus çæsos fuisse. Vernm licentiam hanc, ctsi Diabolus nisi a suimmo non impetrare potuit Nunsine, ita. tamen accepit limitatam, ut in vitæ difcriinea istos vocare prorsus non potuerit. Unde itaque tanta ipfius in mortuorun malticatione potestas ? Dictu fane horrendum foret, Diabolumn intra septein dierum fpatiúm ad decem homines violenia morte e vita eripuille & adhuc plures erepturum esse. Permittit quidem fæpe Deus malo spi. ritui, ut apparitionibus fuis quibusdanı hominibus tantum horrorem incutiat, ut præ alteratione inortem subeant. Sed Diabolus mortis hujus caufa tantum occasionalis eft, non vero caufa efficiens, quæ tamen in masticatione mortuorum elle deberet, fi caufas hujuş Naturæ prodigii in Diabolo quæreremus.

### Prelim Translation:

The other reason that prevents us from being able to attribute the chewing and smacking of the dead to the devil is that there is no violence over human life and death. God has reserved this alone as a special shelf. Because he created people in his likeness, he has granted nobody any right over their life and death, except the authorities that take his place. This alone can draw the sword of justice over the malefactors. But who would want to allow the devil, the spirit rejected by God's face and condemned to eternal hell-punishment, so great a power over the human race brought to grace by God's son, to kill them at will, or to preserve them? Although God may send certain executors of his dishes to punish people, he is not accustomed to the devil, because of his holiness, which is inherent in him, to be easily chosen for this purpose. We read of Job and other salvation. Men in salvation. Writes that she was very badly beaten by the devil and was beaten with sticks and fists. Alone if the same license can be obtained from none other than the great god, it has always been so frightened that he cannot get them to life. Where should the great violence in chewing and smacking the dead come from? It is certainly quite appalling to say that the devil was supposed to have violently executed ten people within seven days, and that he wanted to do more of them. It does admit God to the evil spirit that his appearances are so terrifying to some people that they are before death's alteration. In this way alone, the devil is only a coincidental cause of death, but not a major cause, as would be the case of chewing and smacking the dead if one wanted to attribute such miraculous signs of nature to the devil.

## §. XXII.

Tertium, quod nos ab illorum sententia retrahit, qui \* Diabolo mortuorum inasticationem tribuunt, eft, quodoinnes circumstantiæ tantum caufas indicent naturales. Nulli quidem negainus,magos sagasque &omnes, qui sub propria servitute Diaboli fudant, rebus naturalibus, inprimis fæcibus & excrementis in artibus suis diabolicis uti ad infeftandos homines. Veruin sircumftantiæ, quie bus facere folent, ita feinper comparata funt, ut quilibet facile in iis Magiam deprehendat diabolicam. Hoc vera in nafticatione mortuorum observare non possumus. Ibi eniin talia se fiftunt phænomena, quæ contrarium palam testantur. Cadaver Hungaricun nec abnodatum nec mutilatum, sed integrum ac perfectum in tumulo depre. henditur ; excretiones e. gr.pili, barba, uogues &c. vcgetantes conspiciuntur,& homines, qui mortem pofthæcop.. petuat, nulla diabolicæ fascinationis præferunt indicia. Cæterum, fi etiam lamiis hic aliquid tribuendum veniret, non alias inde tamen oriundas elle credideriin operatio. nes, quam ejusmodi fascinationes, quæ valetudini quidem & integritati corporis nocivæ fint, nullo tamen modo vi. tæ periculum, ut taceam subitam mortem, causentur. Acu cedit, quod Diabolus pullum quoque hic finem habuerit ad ampliandam fuum regnum. Causata mors a Dei duntaxat voluntate pependit & damna corporis, quæ Diabolus interduin intendit, inde ne quidem fecuta elle legiinus.

### Prelim Translation:

The third reason that prevents us from attributing the chewing and smacking of the dead to the devil is that all circumstances indicate all natural causes. We do not deny that the wizards, witches and other fiends who serve the devil use natural things, especially the ejection and defilement of bodies in their diabolical arts to the detriment of man. The circumstances alone, with which it is history, are always such that one of them can easily recognize their devilish magic. But one cannot perceive this when chewing and smacking the dead. Because there are such circumstances that clearly testify to the contrary. The Hungarian body was neither cut nor mutilated, but found completely and completely in the grave. The natural Ejection of the body, for example, the hair, beard, nails, etc. have grown, and the people who have subsequently died have not given the slightest sign of devilish charm. In the rest, even if something could be attributed to the witches here, one cannot believe that something should result from it other than such charms, which are harmful to the health and integrity of the body, but in no way endanger life bring, let alone a quick death. The death caused is only from God's will and the damage to the body, which otherwise the devil sometimes intends, has not occurred once.

## §. XXIII.

Cogitans quod huiusmodi, non est dubium quin omnes naturam. Hic causae. Hoc igitur modo dictum miraculum ex elementis. Sed quaeritur, quid pro quo? et quid ita? Sapientes sunt quidam qui dicunt quod angeli dicantur medios daemones inter summam celebritatem D. Rüdiger meretur. Distinguunt ab spiritibus inmundis qui alio nomine daemonum spiritus describere imperfecta circumdata corpus simplex, quae tamen habent sensus, memoria et scientia vecordes disceptatione. Spiritus in mundo, ut diceret se fore illis quae sunt mundi in ratione animalis in animalibus. Et inter omnem reliquam manes, et cum admiratione nimia perturbati sunt, aliud quae dicuntur fodinis, cobali, cerevisia et asinorum, et sicut dracones. Ab Hey den olim scripsit multus de daemonibus illis umbrae et spirituum ac nocte, et Hauss Polter spirituum, u etc. silva deos. d. G. dicitur. Fecerunt eos bonos (ἀγαθούς Gloria) Nihil agere quod non in specie terribilis. Theophrasti Paracelsi qui propter suspectam suspiciosa Zauberey expresse Benignus est spiritus, quod etiam Georgius Agricola, minuta atque devinctum Obstat immitibus malum.

### Prelim Translation:

When designing things like this, there is no doubt that not all of them are supernatural. Causes should be here. This miracle sign must therefore only be explained from the powers of nature. But now the question arises: from what in front of which? and what way? There are some among the wise men who claim the existence of their middle spirits or so-called daemons, among whom the well-known Mr. D. Rüdiger deserves the highest position. They distinguish them from the evil spirits, who are otherwise called devils, and describe them as imperfect spirits, surrounded by an elementary body, which, although they have a sensation, memory and knowledge, have no understanding or reasoning. In the spirit world, they say, they would be what the unreasonable animals in the animal world are. They count all the apparitions and ghosts that are otherwise called miners, goblins, beer donkeys, dragons and the like. The Heyden used to write a lot of these daemons and they shadows and night spirits, house and poltergeists, forest gods etc. u. d. G. called. They kept them from good spirits (Spiritus ἀγαθούς) which would do no harm and did not appear in a terrible shape. Theophrastus Paracelsus, who is thought to be very suspicious because of sorcery, expressly means the benevolent spirits, which Georgius Agricola also does, who names them and opposes them to fairy tales or evil ones.

## §. XXIV.

Quia haec omnia reprobamus medii rationem daemonum litteras nescit. Sed demones qui sentitur in monte domus saltus testatur malitia diaboli. Et optime litteratus et doctus, in Garmann, super Ioan. de Mirac. Rec. Lib. I. Tim. III p. 122. Iudex et recte, cum scribit: "Et non scivit simulacra P. generis vel saeva vel Thyræo qui non manes. Quae sunt eiusmodi crudelis postea et quae nunc crudele genus postea se ostendunt. Quia non carere bonis impietatem indole nocent. Qui oderunt nos, qui nescimus sequuntur mille artes, et potest transfigurentur in angelos lucis ardorem servavit. Vulgus quippe in proverbium num ita hic est ut alterum diaboli. Garmannus hoc modo dicit, sed non in Hungaria abjéctio plebis. Quod videtur secundum praedicta relatio signi etiam adscribi voluit mortem subire vel ingenio qui medii. Quia legitur, quod inter alia quae sunt contra imperatorem. Provisoriam expresse ipsi iudicio si velim relinquere domum inspectionem corporis corrupta exercita breviter eorum usu peribit enim metuendum est tam malus spiritus denique totam villam. Hoc etiam confirmat morituris diserte testatur qui in ea fuere proxima nocte corruit Plogojowitz suffocaverunt manibus interfecit. Sed quis velit ponere de benevolentia aromata talia ut spiritus et quis non scit ab his satis est ut imaginem inferni detractos leonis unguibus aureis dignam esse una, cum dicitur quod spiritus illi?

### Prelim Translation:

We reject these and all such daemons and middle spirits because reason and script know nothing about it. But what is perceived by such fiends in the mountains, houses and forests, bears witness to the wickedness of the devil. The very well read and learned Garmann in Tract. de Mirac. Mort. Lib. I. Tit. III p. 122. Judge them rightly, when he writes: "I do not statuary with P. Thyræo no ghosts who are either kind or cruel. Which ones are now kind, they are cruel afterwards, and which ones are now cruel, they show themselves to be kind again afterwards. Because even those who are kind do not lack in wickedness, nor willpower and harm. Those who hate us, as devious spirits who know a thousand arts, can also disguise themselves as angels of light and take on the glow of the greatest kindness. The rabble's proverb applies here: it is a devil like the other. Garmannus says this now, but not the rabble in Hungary. Because, according to the above-mentioned relation, this also seems to attribute the cause of death with the miraculous sign to those who are not spirit or middle spirits. Because we read that among other things they are against the emperor. Provisional expressly said: they would have to leave the house if a judicial inspection was not carried out shortly and the body was destroyed after their use; for they worried that the whole village would finally perish with such a bad spirit. This corroborates even the dying, who have expressly testified that the late Plogojowitz fell on her as an incubus and night ghosts and choked her to death. But who wants to attribute such spices to a benevolent spirit, and who does not know enough of these claws to recognize the hellish lions if one deserves to be ascribed something to those spirits?

## §. XXV.

Omnia igitur quae non est ab rememorando secum animadvertit et mortuum esse sapientes corporis explicavit in mundum. Antequam quicquam in thesi vero posito quod homo imprimis ex superstitionis miraculo minime a natura vel ab opinione decepta vel imaginatione. Hoc includit 1.) Quod talia Cretam ruminat inmunda clara et sana, 2.) manducare vestes suas morti in ora, 3.) plerumque sunt ex sexu feminino, 4.) est tempus, praesertim in plaga: et 5), nec alios propinquior et occiderent. Quantum igitur ad primum, nuntium ad omnes sapientes conveniunt quod mortuus rodere dentes eorum in porcos, clara et sana sepulcris, unde nomen sapientes mortuis. In tardus exempli gratia, quam nuper accepimus a Hungarn, non refert, si hoc sus sapientes; inde patet quod sit carmen ex superstitione vulgi. Haec in sensu historico annos singulos libros multus of tales sonos et voces, ut qui in Dei agros, gravis cibum, et in funere effert se, in quibus domibus et aliis locis erant audivi sunt mihi, nisi quod verum est de materia ex parte voluntatis fere Moravia, olim in mulieribus. We do not volo ut exsisto tota in disputatione, quod Diabolus in quibus Dei agris potest interdum exercere plurimum violentiam si non negavit, sed historia est non aperta ad esse plerumque scriptum est, quod Deus protegit sepulcris de pie atque ex diaboli serva ridiculi vulnerari volunt inutile, et pacem habuit. In locis, ubi mortale ferit et in proeliis uti consuerunt, tamen non negant manes ut non videtur omnino, et quoniam sonitus descendens, ut audiri, ut sub voces et alius miserabili verba gemitibus may have been audivit, sed quod talia possunt et audiri in Kirch ulnas Deus agri quam in salute Si forte sumus uili negare.

### Prelim Translation:

Everything, therefore, that is to be noticed by the chewing and smacking dead must be explained from the physical world. Before we do anything in Thesis, however, we must first of all put aside what human superstition has made out of this miracle of nature either from a cheated imagination or from a prejudiced opinion. This includes 1.) that such deaths chew with a bright sound, 2.) eat their death clothes with their mouths, 3.) are generally of female sex, 4.) exist primarily during the plague period, and 5.) no others as the next of kin to cause death. As for the first, all the news of the smacking dead agrees that they chew their teeth in the pigs' graves with a bright sound, hence the name of the smacking dead. The latest example, which we recently received from Hungary, does not serve any of this pig-smacking; from which it is evident that such is a poem which arose from people's superstitions. In the historical year books a lot of such sounds and voices, such as those on God's fields, grave meals, even in the funerals themselves, in which houses and other places were heard, are told, but the truth of the matter mostly rests mostly on old women-Moravia. We do not want to be wholly in dispute that the devil on whom God's fields may sometimes exert a great deal of violence should not be denied, but history is not as open as is generally prescribed because God protects the graves of the pious and from the devil Want to preserve wickedness and ridicule. In the places where mortal strikes and battles take place, however, we do not deny that ghosts should not be seen at all, that noises may be heard, that underground voices and other pitiful words and sighs may have been heard, but that such things may also be heard in church yards and God fields than on salvation If it should happen, we cheaply deny it.

## §. XXVI.

Ut legitur de gentibus crediderunt senex valde id est sub terra sonis et vocibus, sed non sunt inter causas ad huius. Veteres attribuerunt videtur Sarmatas causam spiritibus subterraneis sonans. Sic dico quod Job. Athanasius in Epist. de relig. Borussia. ad Georg. Sabinus. et Ioan. Losicius, ut de sepulcris, spathis et extraxerunt est eis usque ad haec verba: Ey! packet spirituum vobis in tenebris cisternis. Graeci attribuitur causae in animabus illorum qui mortuus est, eos, qui crediderunt ei mercede effusi sunt, et post clinked reliquisset. Ergo est scriptor Homerus Iliados adhiberi potest. Lib. III. v. 100 edit. Cantabrig. p. 636. audivi a Patrocli de anima.

*Ψυχὴ τὲ κατὰ χθών ἠύτε κάπνος ᾤχετ 'τετριγυῖα.*

D. i.

Et ivit sub terra animam meam sicut equus et mulus quibus multi whizzes. Et rutila olido hac animas ille cogitassent alibi etiam si possit audiri

*Ταὶ δὲ τρίζουσαι ἕποντο. Ὥς, δ 'ὅτε νυκτερίδες μυχῷ ἄντρου θεσπεσίοιο*

*Τρίζουσαι ποτέονται, ἐπεὶ κέτις ἀποπέσησιν*

*Ὁρμαθοῦ ἐκ πέτρης, ἀνὰ τ 'ἀλλήσησιν ἔχονται,*

*Ὥς αἵ τετριγυῖαι ἅμ 'ἤϊσαν.*

D. i.

Hi whiz secuta. Propter quam Vespertiliones dissiliat dum QUERELA cavis voce eorum quae dependent deiectae uertice palis Irruens ergo ite sustentabatur. Diogenes Laertius de Hesiodi meam: Φησὶ δὲ Ἱερώνυμος κατελθόντα αὐτὸν εὶς ἅδον, τὴν μὲν Ἡσιόδου ψυχὴν ἰδεῖν πρὸς κίονι χαλκῷ δεδεμέννν. D. i. Eserzehlet Hieronymus Hesiodi animam alligatam loca subterranea adegit in columnam ferream et videret auras insonuit, vinculis adstrictam stridentemque vidisse. "Luciano cum Menippo et inde redit recuperat mutare: ἔνθα δὴ περιεπέτοντο ἡμᾶς τετριγυῖαι τῶν νεκρῶν αἱ ψυχαὶ: D. i. Non occurrit nobis et uirgulta sonantia siluae animabus mortuorum. Propter quod, Sophoclem decet animarum autem cum stridore vocales (ζομζέίν), sicut apes aliter possit audiri.

### Prelim Translation:

We read of the old pagans that they believed much of this underground sound and voices, but they never agreed on the causes of this. The ancient Samaritans seem to have attributed the cause of this underground gong to spirits. Because thus tell Joh. Meletius in Epist. de Relig. Borussia. ad Georg. Sabin. and Jo. Losicius, that they pulled the sabers over the graves and blew them up with these words: Ey! packet your spirits in your dark hollows. The Greeks attributed the cause to the souls of those who died, who they believed to have rushed and clinked after they had left. Homer's Iliad can therefore be used. Lib. XXIII. v. 100th edit. Cantabrigian. p. 636. heard from the soul of Patrocli.

*"He opened his arms towards him as he spoke and would have clasped him in them, but there was nothing, and the spirit vanished as a vapor, gibbering and whining into the earth."*

The soul went underground as a smoke with many whizzes. Of this whirring and clinking of souls, he thought of it in another place even more, if he can be heard:

*He opened his arms towards him as he spoke and would have clasped him in them, but there was nothing, and the spirit vanished as a vapor, gibbering and whining into the earth. Achilles sprang to his feet, smote his two hands, and made lamentation saying, "Of a truth even in the house of Hades there are ghosts and phantoms that have no life in them; all night long the sad spirit of Patroklos has hovered over head making piteous moan, telling me what I am to do for him, and looking wondrously like himself."*

But these followed with a whiz. Because how the bats fly out of their holes with a loud whine when one of them is thrown down from the rock on which they hang in piles: so they too go rushing in a row. Diogenes Laërtius writes of the Hesiodic soul: *Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea ; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable.* Eserzehlet Hieronymus, he drove into the subterranean places and tied Hesiodi's soul to an iron pillar, saw how it rustled and whizzed, bound in chains seen whistling. ”When Menippus comes back from hell with Luciano, he recovers to change: *Hieronymus, however, says that, when he had descended into Hades, he saw the soul of Hesiod bound fast to a brazen pillar and gibbering, and the soul of Homer hung on a tree with serpents writhing about it, this being their punishment for what they had said about the gods ; he also saw under torture those who would not remain faithful to their wives.* There we met the rustling souls of the dead. For this reason, Sophocles suits the souls with a buzz (ζομζέίν), as the bees can otherwise be heard.

## §. XXVII.

Quodsi quid putamus esse quod credimus in genere sub clamores et ebullit gones superstitio aut sonant aut falsa imaginatione. Quam multa superstitione careant, in animis hominum potest videri pars hac ab Hey den. Et scripsit et whiz usque ad animae defunctorum Non ob aliud nisi quia fremunt omne de statu animarum post mortem superstitiosis. Ni refovere ipsi tribuimus clamor gemitus audivi in ​​terra sub igne quam ut penitus summa iniquitate angustiis saxum hiatus et petrae foramina terribilis sonus tamquam ululantes ex ipso. Rugiet et de anima pulchra valde. D. Thoma in Ittig Præf. ad. P. Dan. p. 4. comparari tonitruum magnitudinis bettors nec non numeretur inter exercitii varietates tendebant ad deiecta. Hoc etiam facit quod Popping misellam glaciem soluit in Islandia rupes maris, sonum idem inconveniens superstitiosi Heyden damnatorum appropriatur, ita et Marinier Gesta testantur.

### Prelim Translation:

If we are to say what we think to be true of this, we believe that in general such underground noises, gushes and gones sound either from a superstitious opinion or from a false imagination. How much of the superstition in which people's minds we can recognize in this piece by the heathen. They wrote a whiz to the souls of the deceased and Humming for no other reason than because they had all kinds of superstitious opinions about the condition of souls after death. If they did not cherish them, they would have attributed the noise and sighs heard under the earth to the underground fire, rather than the one that penetrates the greatest force through the narrow stone gaps and rock holes and a terrible sound, like a howl of itself. Such a roar of the soul is very beautiful. D. Thomas Ittig in Præf. ad. Hist. Dan. p. 4. compared with the thunder bettors and even classified among the types of thunder. It also causes such a popping and bursting of ice when it hits the sea cliffs, as in Iceland, which sound with the same absurdity the superstitious pagans appropriated to the damned souls, as such Saxo language teaching and Mariner attest.

## §. XXVIII.

Gentilium superstitionum persuasione dici potest veterem antiquitus fieri potest hac in cordibus Christianorum. Et non agnoscis, plerumque ad causas sub terra bang, quae possunt esse plures, et sunt, qui statim ut audivit imaginari conterendum cibum et mallei percutientes mortuos in sepulcris. Sunt et satis causas available quae actu causat sonum in sepulcris, in qua vis numerare ac tantum tumultus loculum hii autem qui potest vix ire off sine strepitu ac rugiet. Est operae pretium erat, mirando meteoron quod fit, Gotha occurrit hic afferre. Me. Bernh. Valent haec narrat: "Homo quidam fecit sepulcrum, fodiens sepulcrum invenit: et putredo consumendus ox Quos verus tenuit, qui loculum hii autem nihil pedes mortuorum. Dum conatur ad tale latus audit vocem quasi incessus sibilaverunt et garriebam et simul animadvertit spuma pugno exierunt extremis ossibus tam foetorem quod iactavimus et nasum tuum, quo operitur. Qui sedet ex parte altera gravis et velit videre, quod mos eventually facti sunt ab ea. Non multo post tantam spumabant materiam praebet aliquid quasi crepitus pistol soluit dicto divertit fumus hyacinthina, quae in aere multo spumantem putredinem tumidus quam antea ut et mortuorum hominis gravis fuisset mortiferum in morte, si non dereliquit ex gravis nimium festinantem, abiit in domum suam et capta quaedam moles recordationem. "ex quo res non potest recte concludi, quod sunt tot, quot sunt naturales autem quae fiunt in sano data exsurgunt simules nemo alius quam supernaturalia plenum superstitionis.

### Prelim Translation:

What can apply to the old pagan beliefs of superstition in ancient times can still be done in the hearts of Christians this hour. They generally do not recognize the causes of the underground bang, which can be many, so they immediately imagine that they heard the dead chewing and pounding in the graves. There are sufficient natural causes available, which actually cause the roar in the graves, among which we want to count and only the incidence of the coffin, which can hardly go off without noise and roar occurred to cite here. Me. Bernh. Valentinus tells this: “A certain grave-digger made a grave and came across a rotten coffin that held nothing but the legs of the dead. When he tries to put such a thing on its side, he hears a sound as if a gait was hissing and chattering, and at the same time he noticed that a foam of a fist came out of the outermost of the bones, with such a stench that it mouthed and have to cover your nose. He sits down on the other side of the grave and wants to see what will eventually become of it. Not long afterwards, the foamed material gives off such a bang as if someone loosened a pistol, whereupon a blue smoke rose and turned up, which filled the air with a much stronger stink than the swollen foam had done before so that the dead man's grave would have been deadly in death if he had not left the grave in great haste, gone home and had taken a certain amount of mindfulness. " There are natural causes, which can result in a sound in which graves can arise, which no one else will pretend supernatural than that which is full of superstition.

## §. XXIX.

Tamen quantum ad posse attribuitur ad superstitionem hoc casu tantum posse attribuitur falsa imaginatione. Nos fateri quod verum sensum ex sensu, sed oportet integrum rectam et sanus. Nihil praedam prae metu territus, quae movet animum ad Ciceronis oratio. Multa acuta quasi hominibus qui sunt. Quod capit, ubi horror cor tuum, quod vehit sursum mentem amentes, cum animus implet frustra tot imagines, et non facit dubitationem plena errorem. Qui ergo vult peregrinari cum mulier plena horror, aut aliquis ex his in quibus infaustae strigis cimiteria, et Dei audire aliquid aliquando agros et pulsare subito impulsu nihil aliud est nisi quod falsa imaginatione. Possem multa exempla si quis vellet Paralipomenon libros per totum annum in Saxoniam inveniri potest civitas paene perditi. Praeter hos tantum dicitur pulsare Harburg quondam nobilis cuiusdam auditus gravis per aliquot dies. Nunc cum aperuero sepulchra loculum non animadvertit motus corporis vel signo. Sed quoniam in loculo in iterum et iterum facta quondam wet populus audivit eos sicut pulsans. Haec inducit eos ad sarcofagum aperire novam creaturam condendo, sed non modo invenitur aliquid modicum quod quasi priorem prandium mutavit in quae corpus mortuum.

### Prelim Translation:

However, as much can be attributed to superstition in this case, so much can be attributed to false imaginations. We admit that we sense the truth through the senses, but they must be intact, healthy and correct. But nothing can spoil them any more than fear and terror, which according to Ciceronis utterance can move the mind. Many things appear as if they were spicy, and they are not. Because when horror takes heart, it drives the mind crazy, fills the mind with many vain images, and makes it full of error and uncertainty. So who wants to be surprised when a woman full of horror, or someone else from this screech on whom churchyards and God's fields sometimes hear something knocking and rushing, which is nothing but a false imagination. One could cite a large number of examples if we wanted to go through all the year books and chronicles that can be found in our Saxony almost from an abandoned city. To mention only one of these, it is said that once at Harburg a knock was heard in the grave of a certain noble lady for a few days. Now that you have opened the grave as the coffin, you have not noticed the slightest sign of life or movement on the body. However, since the coffin was put in again, it once again made people wet as if they heard throbbing. This induces them to open the coffin of new ones, but they have just as little found anything in the dead body that has changed as the previous meal.

## §. XXX.

A mirumque esse mortis exemplum de perseverabat pulsans nuntiatum est Joseph a George Dominus in funus speaker p. # 886 Quod haec forma: A. 1701. In Silesia Bunzlau per buried cuiusdam senis, cum in terris suis post mortem in dies quartus Ordinarius ceremoniis iungerentur. Nec longo post pyre, cum audit a pulsamus in monumento habentem. Hoc parum luit, intrat stabulum solito u. dices ad eos quidam fratres medicandi sedebat cum eo. Et monent ut auctoritates referunt ad urbem aliquam vitam habent, quoniam defunctus adhuc cum illis. Pyre, et facit illud. Urbem adit magistratus, monet quid habet movet ut erueret illum mórtuos. Quantae exemplo pateat iniuriae facilem animum cogitatio non prodidit. Non ergo videtur, ut non falso dicere ad Cassium contra pro Plutarcho: Ἡμέτερος, ὦ Βροῦτε, λόγος. ὡς οὐ πάντα πάσχομεν ἀληθῶς, οὐ δ 'ὁρῶμεν, ἀλλ' ὑγρὸν μέν τε χρῆμος καὶ ἀπατηλὸν αἴσθησις. D. i. "Animalia bruta, ut opinio nostra est, , tamquam a vera causa potissimum erat posuit in oculum evidenter. Dic ergo nobis quid sit quod ille vult pulsandi ab sapientes, et mortuus est: sed tamen illos omnino negare. Quoniam qui hoc volunt audire de ipsa decepta vel ex quâ superstitione ducti imagination.

### Prelim Translation:

A very strange example of a knocking death is told by Mr. George Gottlob in the funeral speaker p. 886. The following form: At Bunzlau in Silesia A. 1701. a certain old man was buried on earth the fourth day after his death with ordinary ceremonies. Not long after, the gravedigger hears a knock in the grave. This, who pays little attention, goes to the inn as usual, u. tell some of them to the brewing brothers sitting with him. They admonish him to report it to the city authorities because the deceased may still have some life with them. The gravedigger does it. He goes to the city magistrate, tells him what he owns, and moves him to order to dig up the dead again. Just by opening the grave, there is nothing else to be found inside it other than that the ceiling of the coffin collapsed due to the excessive load of the earth thrown at it, which made such a sound as if it knocked or knocked. This example shows how open and easy people's minds can be betrayed by the wrong imagination. It therefore appears that Cassius did not wrongly speak to Plutarcho: Ἡμέτερος, ὦ Βροῦτε, λόγος. ὡς οὐ πάντα πάσχομεν ἀληθῶς, οὐ δ ’ὁρῶμεν, ἀλλ’ ὑγρὸν μέν τε χρῆμος καὶ ἀπατηλὸν αἴσθησις. D. i. "Brute, that's our opinion; That not everything we feel or see is true, but it is a slippery and deceitful thing with the senses. ”The sensual things that are felt once are pressed into the mind in such a way that they can no longer be eradicated , as if the real cause had been put most clearly under the eye. It may therefore tell us what he wants from the knocking and smacking dead, but we still deny them entirely. Because people who want to hear about it have been cheated out of either superstition or imagination.