Dissertationis hujus Argumentum pt 4

**Dissertationis hujus Argumentum**

**Potentiæ occultæ in Natura.**

* §. XXXI. Num mortuus cibum in vestimenta.

* §. XXXII. XXXIII. Et ille caprum emissarium, comedere carnes. Etiam Judaica mus.
* §. XXXIV. Et Muhamedans. Angelus mortuus est. Et sub terra nito.
* §. XXXV. Quod spiritus Eurynomus idoli. Quod spiritus Asuiti. Pausanias.
* §. XXXVI. Habere poterant animalia. Hyæna.
* §. XXXVII. Et Striges, cruor-lactans aves.
* §. XXXVIII. In carne vescuntur angues Pressit, utrum ex homine crescere Marck. Wolffgang Franzius.
* §. XXXIX. A monumentum ut Mysnensis dyocesis.
* §. XL. Mortuus est, et ebibent mantilibus linteo.

**Hidden Power of Nature**

* §. 31. In vestimenta.§ dead meat. 32. 33. He was the goat to eat. The Jewish mus.
* §. 34. The Mohammedans. Angel died. The underground nito.
* §. 35. That spirit Eurynomus idol. That spirit Asui. Pausanias.
* §. 36. Carnivorous animals. Hyæna.
* §. 37. Screech, blood-sucking birds.
* §. 38. In the flesh eating snakes, whether the person grow Marck. Wolffgang Franzius.
* §. 39. A monument to the diocese dyocesis.
* §. 40. Died, and the robber towels linteo.

## 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.

## §. XXXI.

Quae vulgus superstitiosus venimus ad credulitatem senserint sapientes mandendo et mortuis atque damnamus hic error. Historia haec in eo quasi mortuos comedent vestimenta sua in hoc casu. Sed quis nota est quia dum usus est in proverbio, quod Theodotus vero huic compositioni cum Plutarcho, νεκρός οὐ δάκνει: et mors iam non est, quia naturalia post vinculum inter animam et corpus est confringetur: omnes actiones quae sunt inde unio tuam . Nos autem de his, qui vere mortuum esse et non sunt de his autem Epilepticis, Syncopticis, et Hystericis Ecstaticis, et omnes aliquando videntur esse mortuos et adhuc potest facere, quae propriae vitae ad hoc tempus. Est non Disputatio de tali here. Sapientes sunt plerumque mortium dabimus exempla supra funera constat comederunt comedit morte sua quantum possent in ore suo. Mirumque in exemplum Hungarn ex sola, quae in examine habemus hic apud nos, non quid nobis dabit hunc nuntium ex eo. Adhuc Plogojowitz effossam tunica eius. Hic est sanguis sola videtur in ore est quod creditur ducta per illud occidit. Ostende nobis quid vis ut in suo loco, solum ex eo cogitant.

### Prelim Translation:

We now come to another circumstance which the superstitious mob believes to have perceived when chewing and smacking the dead, and which we reject here as erroneous. It consists in pretending that the dead will eat their clothes in this case. But who is not familiar with the proverb that Theodotus has long since used with Plutarcho: νεκρός οὐ δάκνει: a death is no longer: Because after the natural bond between body and soul has been broken, all the activities that come from this union cease . But we are now talking about those who are truly dead, but not about those of Epilepticis, Syncopticis, Hystericis or Ecstaticis, who all sometimes appear to be dead, and yet can at that time do things that are peculiar to the living. There is no talk of such here. The examples we give above of the smacking deaths largely agree that the deaths, as far as they could reach with their mouths, had eaten and swallowed up their clothes. The very strange example from Hungary alone, which we have to examine here before us, does not give us any news of this fact. The excavated Plogojowitz still had his death clothes all. The only thing that seems to belong there is the blood that is found in his mouth, and which is believed to have been drawn by those killed by it. We want to show what to think of it alone in its place.

## §. XXXII.

Hodie Iudaeorum, Turcarum, et alia huiusmodi conati sunt ordinare plurimum de pastura sua sub terra mortuis cuius nos hic paulum vis ad operiendum. Quamvis non sibi adscribere mortuis subire iudicium contra malos facit veritatem confirmarunt nos contemnere. Daemones credunt et nota quatuor Judaei scelerati Sammael vocant, emissarium, Asahel et princeps-daemonium. Inter illos, qui est in caprum emissarium, cum ajornaman et Samchasai Usiel, cecidit e caelo et credebant in Lexicon talmudical esse patris gigantum. c. 1593. Iudaeorum quorum perinde ac simulare se illa quae conversa est in draconem primi parentes seducti sunt, et inscribendi, cui cum Dei maledictione damnata est, et edere, et pulvis terræ. Inde concludi postmodum post mortem carnis reliquias designatum fuisse cibos emittat. Sed haec etiam ingeniosum motibus simplicibus Judæorum Erubescunt serio proponat.

### Prelim Translation:

Today's Jews, Turks and other such people have written a great deal about the underground eating of their dead, of which we want to cover a little here. Although they did not submit to the dead themselves ascribing the cause, they confirmed the truth of the cause with such bad causes that we disregard it. Jews are known to believe four main devils or villains, which they call Sammaël, Azazel, Asaël, and Archdemons. Among them, Azazel is the one who, with his journeyman Samchasai and Usiel, has fallen from the sky and is believed to be the father of the giants in Lexicon Talmudical. col. 1593. and of whom the Jews are supposed to pretend that he has turned into a snake and seduced the first parents, whereupon he was condemned by a divine curse to eat earth and dust. From this they subsequently concluded that the meat of Azazel and what was left of man after death had been chosen as food. But it is these simple-minded antics that even the clever Jews are ashamed to put forward in earnest.

## §. XXXIII.

* Note: This one I seem to be having trouble with. I think my OCR pen is having a seizure and jumbling this up.

Si vera licet dicere hoc carmen est a Iudaeis et Moraviae nostram scribit intellecta parum Rabbinic scripturas. Omne argumentum proponi posse videtur fi Synagoga Buxtorf. Ii. fuisse capta est ubique, ita et Heliae unum Gramaticus dicitur esse scriptum: "In Rabbi credit quam quod puer reliquit huius mundi, et non sepelientur: angelus mortis veniet et sedebit super inferna, quod simul in anima est in ea corpus sursum trahi illum angelus autem mors media catena ferrea sumet frigore Dimidium calidum percussit bis in ea omnia corporis membra ad primum ictum discerperetur; alio ictus attinet ossa cum encore demum tertio ictu corpus vertetur in favilla et cinere. " super sepulchrum angelus mortis sepultus sessum manducare, eodemque tempore anima in corpus ejusdem revertatur erigat & variis linguis, quodque tum iste angelus mortis ferream catenam sumens ex parte dimidia frigidam, dimidia ex parte calidam, corpus seu cadaver bis peracididem percidium quidum percidium percidium percidium percidium corporis omnium alia ab aliis disjecta dilabantur, percussione verò secunda ossa omnia dispergantur in percussione corollarii loco Tertia denique totum corpus in puluerem cineremq facta; convertatur. Solis Iudaeis credidit, quod vult probare se emittat qui cibo corpora mortuorum. Interea, qui sint clerici frequenter interrogavit ex Rabbinis et interrogavit quae concordare. Hoc est, quod apud gentem Judaicam mus, quod dicitur mordere corpora illorum qui mortuus est in funus ut quisque tam foede interemptos cito post cum gemitu doloris habent. Mandata haec coram carmine quamvis theologus D. Geyer narrat totum difficile scribit: "Iudaei scidisti vestimenta super sepulchrum omnes currunt in coemeterio magnis clamoribus iocus sic ut non audirent mortiferum murmurationis defuncti, qui sunt credere, ut sub terra esse dimisit cum percussi aspicerent sanabantur abominationem et murem: et quicumque non habet intra XXX dies necesse est mori. "

### Prelim Translation:

If it is permissible to say what is true of this, it is a poem and a Moravia that ours wrote to the Jews from the Rabbinic scriptures which are not quite understood. Because everything that can be put forward for proof seems from Buxtorf Fi Synagogue to be taken wherever Elias Gramaticus is supposed to have written: "The rabbi is of the opinion that when a Jew has left this world and is buried, the angel of death comes and sits on the grave, because at the same time his soul sweeps into the body and straightens him up; this angel of death will take an iron chain that is half cold and is half warm, and hit the body twice with it; at the first stroke the limbs of the body would all be torn apart; the other blow concerned the bones, and when the encore finally came with the third blow, the whole body would be turned into dust and ashes." The belief is Rabbis, and then as being one of the world left and was buried in the coming angel of death over the tomb, buried session is going at the same time is the same back to the body and establish itself, and then the angel is carrying a corpse, taking the chain to partially freeze, half of that from the side of a hot one, twice, or his dead body shall cut off the body of the same, and that the stroke of the members of the body, indeed, the first has been completed by other scattered drop out of all the other things, all things are scattered abroad among the bones of the smiting of the two is the second, the third, finally, by the striking of the deeds of the body, in place of the whole, in the dust of the Cinerama of a corollary; converted. Alone who wants to prove from this that the Jews believed in the Azazel that he was feeding on the bodies of those who were dead. In the meantime, those who are frequently asked by clergymen and rabbis are asked to agree. It is just that with the Jewish mouse, which is said to bite the bodies of those who have died so cruelly soon after their funeral that they have to scream with pain. We keep this in front of a poem, although the great theologian D. Martin Geyer tells the whole thing with great difficulty when he writes: “When the Jews have torn their clothes over the grave, they all run from the cemetery with great shouts and jokes , so that they may not hear the deadly screaming of the deceased, which they believe should be released under the earth when bitten by the mouse, and of whoever owns it within 30 days must die. "

## §. XXXIV.

Non es longe a Mahumedanis somnia, uanae superstitionis ut sustineam si corpus iacet per quadrantem horae, et animus Deo datis ab eis angeli faces in manibus, qui sub terribili figura quietem visa quondam pro vitae discrimine; Philippus Lonicerus gignit; sicut Regum narrat historia. Turc. L. I. p. 119. Alius scribers discrepat ista Sandes et Phil. Baldus munkar quod quandoque vocant nigri malevola Nakir interdum munkar Nakeer et nunc et Mungir Quoregner. Qui mortuus fuerit sub examen edo Pocokius monumentis si mortui responsa iuris dimiserunt dulciter soporis sin autem cruciant duris ictibus malleo ferreo inter quas ei aures quod audiri potest fabulam de mane usque ad vesperam. Johann C. Cornelio Driesch in historicis Verbi nuntium ex Constantinopoli Kaiser travels lib. I. cap. 8. p. 114. narrat fortuna huius: "Nam illi, et dixit, ut in sepulcris latiores nostrum et ex hac causa, ut mortuos ope bonum angelum Gebrai an Gabriel, quibus hi, instruite vas quoddam, in tumulo, eo magis arguitur quod facilius Aruth Maruth daemones appellant. " Sed cum aliud haud facile appareret nihil aliud pretending totum vulgus superstitiosus legenda.

### Prelim Translation:

The Mohammedans are not far from these dreams, as they hold out of a vain superstition that if a body lies in the grave for a quarter of an hour, God will both give him a new spirit and two angels will come to him who had burning torches in their hands and, under a terrible figure, examined the deceased for his guided life and change; if they now found that he was staining him with many vices, they beat him with fiery whips, but where he lived an inexcusable life, they would give him the shape of a beautiful angel and speak to him in the most friendly way. This Philip Lonicerus creates; in Chron. Turc. L. I. p. 119. But the other scribers disagree with this: Sandys and Phil. Baldus call these black and displeased spirits now Munkar and Nakir, sometimes Munkar and Nakeer, sometimes Mungir and Quoregner. Edo Pocokius tells the underground exam of those who died in graves: if the dead answers right, they let him gently sleep, but if not, they torment him with hard blows, which they give him with an iron hammer between his ears, that the crowd can hear from morning to evening. Gerhard Cornelius Driesch in the historical news of the K. Kaiser travels to Constantinople Lib. I. sect. 8. p. 114. tells the circumstances of this: "The Turks, he says, make their graves much wider than ours and from this cause, so that the dead with the help of the good angel Gebrai or Gabriel, to whom they instruct a certain container in the grave, the more can argue more easily with the evil spirits they call Aruth and Maruth ”. However, since he did not think of anything else, it is easy to see that this whole pretending is nothing else than a legend of the superstitious rabble.

## §. XXXV.

Spiritus aut pagani vocant Eurynomon Euryonium tale esse videntur. Et sacerdotes, qui apud nos olim Delphis: apud prophetam eum in diis sub se simulabat et comedit carnem et ossa mortuorum et ille universa conplevit non est. Quo forma sistitur idolum terribilis. Dentes frendentes in eum quoniam ipsi atteritur, sedens in furrure vulpes in nigrum, et hyacintho color. Non relinquam illam in suo loco, utrum spiritus Dei Asuiti, cuius fuit in animo Saxo Grammaticus, erat eiusdem naturae. Nec potest ab eo

* Nescio, quo stygii Numinis ausu
* Missus ab inferis Asuiti spiritus,
* Recensere alipedem dentibus saevis,
* Infandoque canem ori praebuit;
* Nec contentus aequidistantes vel carnis esu,
* Rapidos mox in me transtulit ungues
* Discissaque gena sustulit aurem,
* Hinc laceri horret imago vultus,
* Inque vulnere sanguis emicat fero.

 D. i.

"Nescio quid infernus missi ab Spiritu Asuiti subterraneo numinis pias bos comedit saeva canum dentibus suam super inenarrabili faucibus. Iam non contentus viande sed praedatum mittit unguium laceratione se maxillam tollit et aurem mihi conspiceris posita est terribilis et scissa facie vides crudeli volnere sanguis. "

Quidquid sit, certum est hanc esse veram guzzling Persarum multum dubitatum est. Quia expresse dicit quod nec in Odyssea Homeri neque suasi Minyis sic dicitur neque hic dicuntur quae circa reditus (in quibus potissimum in infernum et terribilis terra est, negotiatores) non cogitatur aliquid de daemonium quod dicitur Euryomus. Nec scriptor carmina Homero de Ulixes, poetica, neque in terra, quæ est Minyas tanta et quibus dicitur, nec novissimis, cuius reditus opinatio defunctos, inter spirituum inscribitur: nescis enim quod creatum est ab Eurynom deos.

### Prelim Translation:

The pagan spirits whom they call Eurynomon or Euryonium also seem to be of this nature. The priests, who were formerly at Delphis, counted him among the underground gods and pretended that he ate the flesh of the dead so that he left nothing but the bones. The shape in which they depicted this idol was terrible. Because they ground him with bared teeth, sitting in a fox fur, in blue and black color. We leave it in its place whether the spirit of the Asuiti, of which Saxo Grammaticus was intended, was of the same nature. But there he can be heard from him:

* I wonder if I ventured Stygii
* Asui sent from the realm of the spirit;
* Steed cruel teeth;
* Abominable dog jaws;
* No horse or by eating flesh;
* Soon the swift nails
* Tearing my cheek lifted ear;
* Here slashed countenance picture
* The blood spurts in the ugly wound.

  D. i.

"I do not know what sent the spirit of Asuiti down from hell to an underground deity, who eats the feathered cattle with his cruel teeth and puts his unspeakable throat on the dogs. He is not once satisfied with horse meat, but puts his predatory claws in himself and after a torn cheek he takes an ear from me: There is a terrible look on the torn face and in the cruel wound you see nothing but blood. "

However, whatever it is, it is so certain that Persian even very doubted the true existence of this guzzling spirit. Because he speaks expressly: that neither Homer in his odyssey, nor in the poem, so Minyas is called, nor in the so-called latter, which deals with the return (in which all primarily about hell and those terrible things under the Earth is traded) something is thought of a demon, which is called Euryomus. Neither Homer's songs about Odysseus, poetry, nor the earth, which is the Minyae and which it was called, nor the last, whose income is inscribed between the deceased spirits, do not know a Euryomus that was created by the gods.

## §. XXXVI.

Ceterum volumus motibus ilia una parte causae magis ad aliquem subterraneum pascere animalia quaedam inveniuntur quae sentimus. Hic nulla mentio aliarumque hyaena poterant animalia, quae latissime tractat Garmannus. Totum corpus cognoscitur rapiat de monumentis comedesque modo fert Russi irae ipsius Adae olearius accuratius describitur. Nos quoque testimonium est salus. Chrysostomus enim in quodam loco scribit: 'Numquam vidi Hyaenis utramque per diem et per noctem semper, nunquam in lucem, sed semper in tenebris, talis ut mortuorum corpora fodit comedit; Nunc si temere cadaver obruit; fodit ea nocte illa secum comedit; ubi tantum atque ossa sepulcris, Hyaena est etiam maneat. "See apud Plinium, Hist. Nat. L. VIII. C. 30. Kornmann. de Mirac. Rec. P. X, c. 21 et de ROHRIVM Mastic. mortis antecessoris. c.2. th. 4th

### Prelim Translation:

However, we want to put these fool antics on one side, and turn to some of the more likely causes of this subterranean feeding, which we feel are to be found in certain animals. There is no mention here of the Hyæna and other such carnivorous animals, of which Garmannus deals very extensively. It is known that they tear whole bodies out of the graves and eat them in the manner of bears in Russia, whose anger Adam Olearius very nicely describes. We can also testify to the salvation. Chrysostom, who writes in a certain place: “The hyena is never seen by day, but always by night, never by light, but always in darkness; it is such that it digs up the bodies of the dead and eats them; now if someone buries a corpse carelessly; digs them up at night, carries them away and eats them; where there are only graves and bones, the Hyæna is also their stay. ”See PLINIUM in Hist. Nat. L. VIII. C. 30. KORNMANN. de Mirac. Mort. P. X. c. 21. and ROHRIVM de Mastic. mort. c.2. th. 4th

## §. XXXVII.

Et Delrio et aliis cruor-lactans de strigibus scribers dic aut noctis aves. Sic Ovidius describitur illis:

* Avidae sunt volucres, quae non Phineia mensis
* Guttura fraudabant: sed genus inde trahunt.
* Grande caput, stantes oculi rostra escendit apta rapinae,
* Canities pennis, unguibus hamus inest.
* Nocte volant, puerosque petunt nutricis egentes,
* Et vitiant cunis corpora rapta suis.
* Carpere dicuntur lactentia viscera matris,
* Et plenum poto sanguine guttur habent.
* Est illis strigibus nomen; sed nominis huius
* Causa, quod horrenda stridere nocte solent.

D. i.

'Volucres non sint esuriit, et cetera in magnis capitibus, oculis stans, rostrisque tridentibus aequor vim facerent causae sunt missi, griseo, et per pertinax atque unguibus aureis. Advolant noctem exspecto et parvulorum cunas arrodere. Dicunt: qui comedunt-dives lac, et ubera matres ad collum semper habere plenam sanguinis. Dicuntur igitur nomen Striges quia nox horrida sonitum faciunt. "Ex hoc solum sufficit comedens. Volunt ergo audire nos alio, quamvis iunior tantum poetae, quod Io. Stiegelius est, ut fiat a te audire Strigibus:

* Grande & illis triste caput, semperque micantes
* Igne ani: rostrumque odoratio timendum est capax,
* Venter iners, numquam sine sanguine guttur crudo:
* Maxima quidem uncique pedes, aptique rapinae,
* Corpora namque hominum intestina sugunt & rodunt,
* Humanoque gulam gaudent implere cruore.

D. i.

"Magnum habent tristes capite radiant semper praedatoria rostri inani ventre faucibus plenum recenti sanguine sunt peritos pervicax ungues eripere; et comedes in corporibus exsugunt intestinorum exasperatum est guttur eius repleti humanum sanguinem ".

Si ad hunc cibum et sapientes strigibus mortuorum non satis explicet ore in causa sanguinis praedicti defuncti plogoj iocus. Cum corpus nulla indicia dulcedinem sola coniectura si gravius ​​esset voluit indulgere stultum est. Volumus autem de avibus Histor Aristotelis De hujusmodi autem in bonam manus. Ps. L. IX. c. 30. Non dubito Scripturarum, lambent sanguinem vultis sinebat infantes ut eos possint; Nunc quoque investigandum esse nolumus lac uberibus ad filios rostris.

### Prelim Translation:

The Delrio and some other scribes tell us about the blood-sucking strigoi or night birds. So Ovid describes them:

* There are avid birds, not that of Phineia
* Cheated, but the kind of side effects.
* Heads are large, standing eye teeth fit pickup,
* Gray hair, feathers, claws hooked.
* They fly by night, and the servants, they ask for the nurse 's poor, yet making,
* The preservative bodies, snatched from his crib.
* They're said to infants with their mother;
* The blood they drink their throats are full.
* They're called screech, but his name
* The reason why the horrible screeching they usually make at night.

D. i.

"There are very hungry birds, etc. They have big heads, standing eyes, beaks that are sent to rob, gray feathers, and stubborn claws. They fly at night, look for the young children and rob them of the cradles. It is said that they eat the milk-rich breasts of the mothers and are always full of blood. They are called Strigoi and therefore have the name because they make a big noise on the dreadful night. ”From this alone it does not suffice that they eat meat. We therefore want to hear another, although much younger poet, which Io. Shtriga is, so let the Striga hear you:

* And a lowering their head, keeping the flickering
* Fire eye beak capable of smelling fear;
* Belly lazy, crude oil was never without blood, throat,
* The feet of the great things of the olive, being stamped with rapine,
* Bodies for human flesh and suck and gnaw
* Enjoy a complete appetite for human blood.

D. I.

"They have a big, sad head, sparkling eyes at all times, a predatory beak, an empty belly, a throat full of fresh blood, and stubborn claws, so skillful to rob; they suck out human bodies and eat the same intestines; her throat is filled with human blood. "

If we were to attribute this Strigoi to the chewing and smacking of the dead, we could very well explain the reason why blood was found in the mouth of the above-mentioned deceased Plogojowitz. Since there were no indications of a sweetness in the same body alone, it would be a foolish conjecture if we seriously wanted to indulge in it. We want from Aristotle's history that birds of this kind are in good hands. Anim. L. IX. c. 30. Do not doubt the scriptures, we also want to allow them to suck the blood of the little children if they can get them; We do not want to investigate now that they should also milk the breasts of the children with their beaks. But it is so certain that it has happened many times that such birds have been the cause of the feeding that one wants to perceive on the chewing and smacking dead, especially when the graves have not been adequately kept and covered.

## §. XXXVIII.

Plures huiusmodi animalia quae comedere carnes comedunt facili fiunt et corpora in sepulcris. Hic imprimis meretur serpentibus vescuntur optime cognita volucrum et quadrupedum dulcique et praecipue eorum. Et quoque amant loca calidum, sicut Dei agros, quod esse naturaliter frigida. Igitur motus videtur serpentibus i.e. utrumque et colere eos gyros habitabili umbrae umbram dici quod semper sub umbris arborum et antra petunt moram. Potest ergo negavit se esse non debet nisi manducaveritis carnem mortuorum angues edunt. Sunt quidam, qui creavit focum angues nundinari solent quaedam dici de quia Plinio in tergum Marck humani corporis, qui etiam Plutarchus, Lev. Lemnius, de occultis Nat. Me. L. IV. C. Jn 12. Bapt. Porta, per Mag.Nature. L. II. C. 2. Quintilianus, Institutio oratoria Camerarius, defendenda. Licetus, M. Aur. Severius, Pythia de vipera c. X. Athan. Kircherus et aliis dici. Haec opinio refellitur ex toto solam esse diligentia ab Sennerto, Sperlingo et Redi investigationes Francisco. Non est in loco nostro nunc ad adepto involved in Jerusalem. Ergo non tantum volunt tantum ut denuo id affirmari quod interdum corpora hominum sunt in dracones et vasis suis manducare carnem, secundum quod bene notum est Syria dicens: Et cum ille mortuus, coepit vermibus atque ictibus personant comedent illum. Domine. X. 13. Confirmatur ex testimonio Wolffgang Frantzius modo sed aliquando etiam addit monumentis homo creatus angues si dubitabunt hoc fieri vult corpus medullam.

### Prelim Translation:

There are more animals of this kind, which eat human flesh, and which easily come to the graves and can gnaw the bodies in them. The first place here deserves the snakes, which are known to feast very well on the sweet flesh of birds and four-footed animals and, in particular, on their people. They also love warm places, like God's fields, because they are naturally cold. They therefore seem to be the movement of the snakes, i.e. wrap them, and cultivate coils of shadows to have been called those inhabited shadows because they are always in shadows and bushes and seek their stay in underground caves. It can therefore not be denied that the snakes should not eat the flesh of the dead eaters. There are some who claim with the Plinio that certain snakes are created in the back of the human body, which also Plutarchus, Lev. Lemnius, de occultis Nat. Me. L. IV. C. 12. Jo. Bapt. Porta, in Mag.Nature. L. II. C. 2. Ovidius, Camerarius, Fort. Licetus, M. Aur. Severius, de vipera Pythia c. X. Athan. Kircherus and others claim. Alone this opinion has been refuted with all diligence by Sennerto, Sperlingo, and Francisco Redi. It is not our place now to get involved in disputes. Therefore we only want to reaffirm so much that the snakes in human bodies sometimes have their containers and eat their flesh, according to the well-known saying of Syria: When man is dead, the blows and worms eat him. Sir. X. 13. Wolffgang Frantzius not only confirms this through his testimony, but also adds that the snakes in the human graves can sometimes also be created, whether he does not want to admit that this must be done from the marrow of the human body.

## §. XXXIX.

Est tanti honoris promerendae ad monumentum: et ostendit Mysnensis dyocesis urbem in ecclesia South Africa. Et idem est in memoria dicitur esse fabricata de maxime nobilis, nomine Wolffgang de Schleinitz cum incremento per buried pulchritudo quae in MDXXIII. Depositus est mentio nulla vitae. Tamen post mensem postquam exigere debet esse effodienda humus forma qua invenirentur. Cum igitur corpus inter serpentes. Circumfusa serpens collum bracchia circum binos pedes. Corpus inventum saxo exsculpta etiam quamvis titulus cernantur usque ad diem hanc. Hic narrat Hilscherus, Laur. Et in Faustius Camerarius Hor. Lib. l. p. 73 Nos autem non vis, ut ostenderet quod non de aliis putavit; Vide Wolffg. FRANZIVM de interpretis sui. Ita contigit. S. p. 868. eam. OCT. PFEIFFERUM in operari. Evang. P. II., Pp. ME et 268.484. SACHSIVM in alph.Hist. P. IV. V. 636. Est haec exempli gratia sufficient, ut bene explicat quod sapientes mortuus cibum in sepulcris.

### Prelim Translation:

It is worth earning the honor mention and monument that the city of Meissen shows in the church of S. Africa. The same is said to have been built up in memory of a certain nobleman, the name of Wolffgang von Schleinitz, with the increase in beauty that was buried there in 1523. It could in no way be talked into being ground down in his life. However, he demanded that after his death it should be exhumed after a month and ground in the form in which it would be found. When this happened, his body was found among the snakes. A snake was wrapped around the neck, two around the arms, and just as much around a foot. As one now found the body, it was also carved out of stone, which monument is still visible until this hour. This Hilscherus tell, Laur. Faustius and Camerarius in Hor.subsec. cent. l. p. 73. We do not want to show what others thought of it now; See Wolffg. FRANZIVM de interpreter. Script. S. p. 868. it. AUG. PFEIFFERUM in Delic. Evang. P. II. P. 268,484 and ME. SACHSIVM in alph. Hist. P. IV. P. 636. it is sufficient that this example does well to explain the fact that the smacking dead eat in graves.

## §. XL.

Unde si exempla corporum apparentibus quantum devorasse mors sua ipsorum pervenire potest facile causam praedictam. Totum quod nolumus negari quod multi affirmant quod vidimus oculis corpora lino diam trahi non ipsi, sed sibi illud. Quid ergo dicimus de sola linteo testimonium? Legitur quod comedit escam ipsorum. Quod sit ex hac anima. Non Lutheri temporibus factum est, ut M. George Rorer nuntiavit cuiusdam corporis, quod dicitur ad se intestinis et intestinis et comedi Kirch in fabula. Hohndorff narrat exemplum est similis mulieri: qui comedit se defuncti sunt in inferna. Et si credere Harsdörffern sumus, et quoque dat an example of a corpore masculus, qui non solum in Moraviam devorant eum paulo sudariola per Moraviam in mulieribus iacentem, sed etiam in inferna, et sicut cum eo. dicitur quantum ad comedi cibum eorum. Vide KORNMANNUM cum compluribus de Mir. Rec. P. VI. c. LXIV.

### Prelim Translation:

Hence, if it can be attained by the example of their own bodies, which are seen as much as it is easy to have swallowed in the death of the cause mentioned above. All that He would not be denied, that many bodies are clothed with a linen in diameter not to be drawn, they affirm that they have seen with our eyes, but it to themselves. What do you say about that testimony linen? It is written that they ate their food. It is from this soul. It is not done in the times of Luther is to say, the return of Marcus, George Rorer and told her of one of the body, and his inwards, and his inwards, and I did eat, which it is said, to the Kirch himself in the play. Hohndorff example, tells a similar woman who ate the dead man in the grave. And if we believe Harsdörffern, and also gives an example of a male body that not only in Moravia consuming him little handkerchiefs in the Moravia to women lying but also the grave, and I like it. is said to be the food of them, amount of food eaten. See Kornmannus with several of Mir. Rec. 6 grams. c. 64.

## References & Further Reading

1. ↑ 1.0 1.1 http://latindiscussion.com/forum/threads/discissaque-gena-sustulit-aurem.31502/