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Speculum Finalis Retributionis |
The Mirror of the Final |
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egregii sacre theologie doctoris |
by the outstanding Doctor of Sacred Theology, |
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In
quo speculo diffuse elucidatur contemplatio penarum |
In which mirror
there is copiously elucidated |
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LIBER I. |
BOOK I |
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PARS II. |
PART II |
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CAP. II. |
CHAPTER II |
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Transcriptus ex pp. 18-24 de
manuscripto |
Transcribed from pp. 18-24 of the
manuscript |
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Editio
1495/Paris |
1495/Paris |
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SECUNDA POENA CORPORALIS EST FRIGORIS ACUTISSIMI |
THE SECOND CORPORAL PUNISHMENT IS DUE TO A MOST ACUTE COLD |
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Secunda poena est frigoris acutissimi. Math. xiii,1 « Ibi erit fletus et stridor dentium », scilicet, ex frigore vehementissimo. Glossa, "Stridor dentium de frigore solet excitari", quia ibi transibunt « ab aquis nivium ad calorem nimium », Job xxiiii.2 "Non", inquit Albertus Magnus in libro de Sacramentis "quia sit transitus de loco ad locum: sed quantum ad sensum, sicut febricitans primo torquetur frigore: postea calore in eodem loco et in eodem tempore: sic damnati secundum corpus quandoque patientur ardentissimum ignis dolorem: et transibunt ad acutissimum frigorem: et e contra". Sed quanto spatio stabunt in hac poena vel illa, et quam primo patiantur quando in corpore et anima concludentur in infernum: solus Deus novit ut estimo. |
The second punishment is due to a most acute cold. Matthew 13:42 (says),1 « There, there shall be weeping and gnashing of teeth », that is, from a most vehement cold. The Gloss (says), "The gnashing of teeth is usually excited from the cold", because there they shall pass over « from the waters of snows to very great heat », Job 24:17.2 "(It is) not", says (St.) Albert the Great, in his book On the Sacraments, "that there is a passing over from place to place: but as much as regards the sense, just as a feverish (person) first is tormented by cold, afterwards by heat in the same place and at the same time; so the damned according to the body, whenever they shall suffer the most ardent pain of fire, they shall also pass over to a most acute cold; and thence back again" [et e contra]. But for how much space (of time) shall they stand in this punishment and/or in that, and which do they suffer first, when in body and soul they are completely enclosed in Hell: God alone knows, as I estimate it. |
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Istud3 autem frigor differt a frigore huius mundi in quattuor. Primo in acerbitate. Unde Gregorius, "Quod ibi erit frigor intollerabile," unde imaginor quod sicut calor illius ignis excedit calorem ignis huius mundi, sic frigus inferni excedit istud quod hic sentimur. Sed quare non oderis in evangelio quod Dominus dicat in die iudicii, "Discedite a me maledicti in frigus aeternaum": sicut dicitur quod dicet « in ignem aeternum ».4 Dicitur, quia ignis est magis activus quam |
Moreover3 that cold differs from the cold of this world in four (ways). First in sharpness. Whence (St.) Gregory (says), "That there shall be an intolerable cold there", whence I imagine that just as the heat of the fire of that (place) exceeds the heat of the fire of this work, so the cold of Hell exceeds that which we here feel. But why do you not hear in the Gospel that the Lord says on the Day of Judgment, "Depart from me, you accursed, into the eternal cold"? just as there is said that He shall say, « into the eternal fire ».4 (This) is said, because fire is more active than |
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1 Hic ed. legit Math. xviii, in quo
non invenitur; minime errato, possit legi Math. xiii.. |
1 Here the text reads Matthew 18, in which this quote is not
found; assuming the smallest error, the text best reads Matthew 13. |
p. 19
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alia elementa et quia congruentius possumus sentire eius ardorem, quia et aestate et hyeme utimur igne, ideo Dominus poenam infernalem magis dicitur expressisse sub nominem ignis quam alterius elementi ut magis timeamus et illas poenas gravissimas incurrere valeamus comprehendere tamen intendens omnes poenas inferni sub nominem ignis. Sensisti ne aliquando frigus in digitis et dolorem illius: maxime quando appropinquasti illos igni? Credo quod sic. Considera illum dolorem nihil esse ad dolorem frigoris infernalis quanto magis ille dolor erit maior non solum in digitis: aut in manibus: aut pedibus: sed in toto corpore, et maxime cum erit transitus immediatus de tanto ardore ad tantum frigus. Unde et aquae illae dicuntur nivium quia prae ceteris dicuntur frigidiores. Sed quaeritur quomodo aqua frigidissima stabit cum igne ardentissimo? hoc statim dicetur in tertia differentia. |
the other elements and because we can more congruently feel its ardor, because both in summer and in winter we use fire, for that reason the Lord is said to have expressed the punishment of Hell under the name of fire rather than of the other element so that we may fear the more and prevail to comprehend that those are the most grave, however intending all the punishments of Hell under the name of "fire". Have you not at some time felt cold in your fingers and its pain? most of all when you have drawn them near to the fire? I believe you have. Consider that pain to be nothing in regard to the pain of the infernal cold; how much more shall that pain be the greater not only in your fingers, or in your hands, or in your feet, but in your whole body, and most of all since there shall be an immediate passing from such a great ardor to such a great cold. Whence even those waters are said to be of the snows, because before all others they are said to be more frigid. But one asks in what manner a most frigid water shall stand with a most ardent fire? This will be told shortly in the third difference. |
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Secunda differentia aquae frigidae secundum naturam suam ad illam aquam infernalem est in limpiditate. Nam haec aqua nostra est clara. Illa autem erit obscura et plena fumo sicut dictum est de igne, unde ibi erunt tenebrae exteriores. Tenebrae enim interiores dicuntur peccata, exteriores erunt tenebrae infernales. |
The second difference of frigid water according to nature to that infernal water is in its limpidity. For this water of ours is clear. But that one shall be obscure and full of smoke, just as has been said of the fire, whence there shall be exterior darkness. For interior darkness is said to be sins, the exterior shall be the infernal darkness. |
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Tertia differentia est in duratione in se et in sua frigiditate: quia aqua nostra possit calefieri et per calorem consumi, sed aquae inferni numquam calefient nec diminuentur, unde in inferno calor ignis non destruet: nec mitigabit frigus aquae nec e contra. Huiusmodi exemplum habemus in poenis factis Aegyptis. Sapientia xvi, ubi dicitur, « quod enim mirabile erat in aqua quae omnia extinguit plus ignis valebat vindex est enim orbis ».1 Interli.: "in elementa iustorum." Glossa: |
The third difference is in the duration in itself and in its frigidity: because our water can be heated and through heat be consumed, but the waters of Hell never shall be heated nor diminished, whence in Hell the heat of the fire shall not be destroyed, nor shall the cold of the water be mitigated, nor the other way around [nec e contra]. We have an example of this kind in the punishments wrought upon the Egyptians: Wisdom 16:17, where it is said, « For what was wonderful (was that) in water, which extinguishes all things, the fire was stronger: for it is the avenger of the globe ».1 The Interlinary Gloss (says), "unto the elements of the just". The Gloss (says), |
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1 V. 17, in quo Vulg. addit ad finem iustorum. |
1 Which the Vulgate ends by adding of the just. |
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"Nec mirum si grando et ignis mixta feruntur, quia ad creatoris voluntatem omnia consentiunt." Et sequitur eodem capitulo, « Nix autem et glacies sustinebant vim ignis et non tabescebant ».1 Sic dicendum videtur quod in inferno similis erunt ignis calidissimus et aqua frigidissima divina voluntate sic instituente ad punitionem damnatorum. Et Sapientia v, « Pugnabit pro illo orbis terrarum contra insensatos ».2 |
"Nor (is it) to be wondered at if hail and fire are produced mixed (together), because to the Will of the Creator all things consent." And there follows in the same chapter, « But snow and ice endured the force of the fire and did not melt ».1 Thus it seems that it must be said that in Hell there will be a similar, most hot fire and most frigid water by the Divine Will, thus instituting them for the punishing of the damned. Even Wisdom 5:21 (says), « There shall fight on His behalf the whole globe of the earth [orbis terrarum] against the insensate ».2 |
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Quarta differentia est, quia aqua nostra suffocat et interficit homines sicut videmus quo multi submerguntur in aquis: sed aqua inferni non interficiet: nec submerget damnatos: immo sicut vivunt pisces in aquis, sic perpetuo homines vivunt in aquis inferni cum illis acutissimis doloribus. Aqua igitur illa, nec ratione sui, nec ratione frigoris interficiet hominem: immo cum illo frigore intensissimo damnati perpetuo vivent. O frigus horrendissimum, o aqua obscurissima et fetidissima, quantus stridor dentium erit ex te in damnatis immo in toto corpore horribilissimus tremor! Ubi erunt stuphae Alemaniae, ubi camini Franciae, ubi vestra pallatia et loca amoena huius mundi?3 iam non erunt in perpetuum nec ab illo frigido carcere numquam ullus exibit! |
The fourth difference is, that our water suffocates and slays men as we see where many are submerged in waters: but the water of Hell shall not slay; nor shall it submerge the damned; nay rather just as fish live in water, so perpetually shall men live in the waters of Hell with their most acute pains. Therefore that water, neither by its own reckoning, nor by the reckoning of its cold shall kill a man; nay rather with that most intense cold the damned shall live perpetually. O most horrid cold, o most obscure and fetid water, how great the gnashing of teeth shall be from thee among the damned! nay rather in the whole body (there shall be) a most horrible tremor! Where shall the cloths of Germany be, where the forges of France, where your palaces and the pleasant places of this world?3 Soon they shall not be, in perpetuity, nor shall anyone every go forth from that frigid prison. |
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Considera charissimae quantum dolorem et quantum frigus sufferes si sine morte stare posses in glacie huius mundi per noctem unam nudus, et si per septimanam adhuc plus et si per annum adhuc multo plus. Si igitur in perpetuum in frigore acutissimo inferni stent damnati quanta erit haec poena — cogitet qui possit. O si poenas istas attenderemus! non est poena in hoc mundo quam non libentius sustineremus ut non ad locum illum infernalem non descenderemus. Consideremus igitur has poenas ut possumus, quia scriptum est i. Regum ii, « Dominus . . . deducit ad inferos et reducit »,4 per considerationem illarum poena- |
Consider, dearest ones, how great the pain and how great the cold you would suffer if you could stand without death upon the ice of this world for one night, unclothed, and if for a week, yet more, and if throughout a year, yet much more! If, therefore, in perpetuity in the most acute cold of Hell the damned stand, how great shall this punishment be -- let him think of it, who can! Oh, would that you attend to the punishments of that (place)! there is not a punishment in this world which we would not more freely endure so as to not descend to that infernal place. Let us consider, therefore, these punishments, as we are able, because it is written in 1 Kings 2:6, « The Lord . . . lead them forth to the lower regions and lead them back »,4 through a consideration of those punishments . . . |
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1 V 22. Hic ed. legit tabescebat,
evidenter in omisso et contra Vulg. |
1 V 22. Here the edition has the final verb in the
singular, contrary to the Vulgate. |
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rum et reducit ad gaudia paradisi. Cum enim peccando usque ad portam inferni venit consideratione huiusmodi poenarum quae cuilibet peccato mortali debentur, licit non in aequali gradu poenitens, redit ad statum gratiae et sic reducitur ab inferno. Unde Job x, « Dimitte me, Domine,1 ut plangam paululum dolorem meam antequam vadam et non revertar ad terram tenebrosam et opertam mortis caligine terram miseriae et tenebrarum ubi umbra mortis et nullus ordo sed2 sempiternus horror inhabitans ». Unde Job de pluribus generibus poenarum quae sunt in inferno facit mentionem in hac auctoritate de paucis. |
He leads us back to the joys of Paradise. For when by sinning one comes up to the gate of Hell, by a consideration of the punishments of this kind which are due anyone for a mortal sin, though not being punished in a degree equal (to it), he returns to the state of grace and thus is lead back from Hell. Whence Job 10:2-21 (says), « Dismiss me, Lord,1 that I may bewail [plangam] for a little while my pain before I go and do not return to a land dark and covered with the gloom of death, a land of misery and of darkness, where (is) the shadow of death and no order, but2 a sempiternal, indwelling horror ». Whence Job makes mention of the very many kinds of punishments which are in Hell in this passage of few words [de paucis]. |
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Considerans igitur huiusmodi poenas ait, « Dimitte, Domine, » in locum penitentiae et temporem condede. Da mihi, Domine, tempus ut possim me acquitare tecum per poeniae planctum antequam ad iudicium venias : quando non erit tempus poenitentiae per quam possint ista tormenta evadi. Sic quo pretio quo opere acquitat se homo cum Deo. Certe non ridendo, non corpori complacendo sive plorando. Isaias xxxviii dicit Ezechias, « Recogitabo tibi omnes annos meos in amaritudine animae meae ».3 Et hoc est quod dicit Job, « Ut plangam paululum dolorem meam ». Et hoc est quod dicit Ezechias cui infirmitanti dati sunt, xv anni ad vitam, "Non quaero spacium vitae ad ridendum, ad suaviter vivendum, sicut multi cum infirmantur spacium vitae desiderant non ut poeniteant, non ut fugiant poenas huiusmodi horrendas sed ut deliciose adhuc vivant et peccata peccatis accumulent; et sic poenas illas in maiori gradu post iudicium possideant, et ut in temporalibus filiis et filiabus provideant et non sibi;" unde tempus petunt ad peccandum non ad poenitendum. Job xxiiii, « Dedit ei tempus paenitentia et ille abutitur eo in superbiam ».4 Abutitur ergo qui in alios usus expendit. Sed posset quis dicere, "Oportet me esse multum in labore et dolore ad me acquitandum cum Deo"? Et dicit Iob quod non. Unde sequitur, « ut plangam paululum », quia quicquid in |
Considering, therefore, punishments of kind, he says, "Dismiss me, Lord, unto a place of penitence and grant me time. Give me, Lord, time that I may acquit myself with Thee by lamenting my punishment [per poeniae planctum] before Thou dost come for judgment:" when there shall not be time for the penitence through which those torments can be evaded. Thus by what a price, by what a work, does a man acquits himself with God! Certainly not by laughing, not by completely pleasing the body, nor by pleading. In Isaiah 38:15, Hezekiah says, « I shall rethink for Thee all my years in the bitterness of my soul ».3 And this is what Job says, « that I may bewail for a little while my pain ». And this is what Hezekiah says, to whom in infirmity there had been given fifteen years to live [ad vitam]. "I do not seek time to live [spacium vitae] to laugh, to live sweetly, as many when they are infirm desire time to live, not that they may do penance, not that they may flee horrendous punishments of this kind, but that they may live yet in a delightful manner and accumulate sins upon sins; and thus possess those punishments in a greater degree after the Judgment, and so that they may provide in temporal things for their sons and daughters and not for themselves, whence they ask for time to sin, not to do penance." Job 24:23, « He gave him time for penance and he abused it in pride ».4 Therefore one abuses, who expends in other uses. But who could say, "It is opportune for me to be much in labor and pain to acquit myself with God" ? And Job says that (it is) not. Whence there follows, « that I may bewail for a little while », because whatever you in |
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1 Iob 10, 2-21, in quo Vulg. ergo me pro me Domine. |
1 Here the Vulgate reads me, therefore, [ergo
me] instead of me, Lord, [me Domine]. |
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hac vita sustineres non solum parum, sed etiam paululum est respectu eius quod minimum est in inferno. Sequitur, « Antequem vadam et non revertar ». Quasi diceret, "Si non poenituero, oportet quod ad locum tormentorum vadam et illam infernalem poenam sustineam ignis et frigoris." Job vi, « Qui timet pruinam inruet super eum nix ».1 Pruina modica est et cito transit et de terra nascitur et significat paenitentiam quam homo voluntarie sustinet in hac vita, nix autem frigidior est et durabibilior, et de super descendit, et signficiat poenam frigoris aeternam quae maxima est et perpetua et a Deo inflicta, quasi diceret, "Qui poeniam temporalem evitat eternam incurret." Non enim diceretur iudex iustus si latronesve homicidas demiteret impunitos. Qualiter ergo credis quod iudex iustissimus cuiusmodi est Deo te non puniat in futuro? ex quo te non vis punire in hoc mundo, nec de peccatis dolere. Job xix, « Fugite a facie », scilicet sententiae futurae, « quoniam iniquitatum ultor est gladius ».2 Item, Job xx, « Fugiet arma ferrea et inruet in arcum aereum ».3 Arma ferrea vocat poenam temporalem secundum glossa, quia citius in rubigine consumuntur. Arcum aereum, quia durabilior est vocat aeternum supplicium quasi is diceret, "Qui poenam fugit temporalem quae brevis est, incurret aeternam quae durabilior est"; ideo consequenter dicit, « antequam vadam », quasi diceret, "Si non plangam, ibo." Cognosce igitur te offendisse Deum, si praecepta eius transgressus est, et age paenitentiam ne ad has gravissimas poenas ignis et frigoris descendas in corpore et anima, ex quibus qui ad illas ultima sententia iudicabuntur nunquam revertentur. Ideo dicit Job, « non revertar ». O quot homines ibunt ad illas poenas a possessionibus et divitiis terrenis a luxuriis et aliis peccatis et vitiis. Vis exemplum audire? |
this life would endure is not only a little, but also a little while in respect of that which is the least in Hell. There follows, « Before I go and do not return ». As if he had said, "If I will not do penance, it is proper [opportet] that I go to the place of torments and endure that infernal punishment of fire and cold." Job 6:15,1 « He who fears hoar-frost, flings snow upon it ». Hoar-frost is a little thing [modica]: it both passes swiftly and is born from the earth; and it signifies the penance which a man voluntarily endures in this life. But snow is colder and more durable, and descends from above, and it signifies the eternal punishment of cold, which is the greatest, and perpetual and inflicted by God; (and hence it is) as if He said, "Who evades temporal punishment incurs the eternal." For a judge would not be said to be just if dismissed thieves and murders unpunished. How, therefore, do you believe that a most just judge, of the kind which belongs to God, will not punish you in the future? from which (it is evident that) you do not wish to punish yourself in this world, nor to grieve over your sins. Job 19:29 (says), « Flee . . . from the face », that is of the future sentence, « since the avenger of iniquities is the sword ».2 Likewise, Job 20:24 (says), « Flee iron arms and fling yourself upon a bronze ark ».3 He calls temporal punishment "iron arms", according to the gloss, because they are consumed more swiftly into rust. He calls the eternal punishment [aeternum supplicium] a "bronze ark", because it is more durable, as if he had said, "He who flees the temporal, which is brief, incurs the eternal, which is more durable"; for that reason he consequently says, « before I go », as if he had said, "If I do not bewail, I shall go." Recognize, therefore, that you have offended God, if you have transgressed His precepts, and set penance in motion [age paenitentiam], lest you descend to those most grave punishments of fire and cold, in body and soul, out of which those who shall be judged by the final sentence for them, never shall return. For that reason Job says, « and not return ». O how many men shall go to these punishments from their possessions and earthly riches, from their lusts and other sins and vices! Do you want to hear an example? |
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Legitur in miraculis sancti Bernardi de e- / -remita |
There is read among the miracles of St. Bernard (of Clairvaux) of a her- / -mit |
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1 V. 15; hic ed. legit Iob v in
errore. |
1 Here the text reads Job 5, erroneously. |
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e- / -remita qui fuerat deaconus ecclesiae Lingoni, qui cum fuisset .xxv annis in nemore ardanensi, post mortem suam appraruit cuidam episcopo lingoni in maxima gloria et dixit ei quod in hora mortis eius .xxx milia decesserunt de quibus ipse et beatus Bernardus statim ascenderunt in caelum et tres iverunt in purgatorium; et omnes reliqui in infernum. Nec est obiiciendum de parvulis baptizatis si forte tunc aliqui obierunt, quia non sunt de numero adultorum. Item post huiusmodi recitationem recitat Albertus magnus in libro de sacramentis: "Nuper," inquit, "quidam maximus clericus et in scientiam famosissimus in lecto mortis visitatus ab episcopo parisiensi et monitus ut in fine renunciaret pluribus beneficiis et unam praebendam retineret erubescens vel indignans facere contra opinionem quam tenuerat. "Temptabo," inquit, "si potest aliquis salvari cum pluribus praebendis." Post mortem suam apparuit episcopo eodem mense oranti hora tertia in habitu quo solebat uti et interrogatus quomodo se haberet. "Ego sum," ait, "in aeternum damnatus." "Et quae est," inquit episcopus, "causa damnationis?" "Nimia," inquit, "elatio mea damnat me." "Et quid dicis," ait episcopus, "de opnione plurimum praebendarum." "Nihil," inquit, "me adiuverunt." Et addidit, "Dic mihi si est aliquis adhuc vivens in saeculo," et ait episcopus, "Quomodo tu tantus clericus istam quaeris ut tam cito mundum finitum esse credas cum defuncti bona saltem naturalia1 non amittant." "Certo," ait "ex quo mortuus fui, tam infinita animarum multitudo corruit in inferunum quod non credebam tot esse viventes per totum mundum."" Unde si Iesus Christus in tota vita sua nil aliud praedicasset nisi exemplum de divite et lazaro, Lucae xvi,2 sufficere debuisset ad conversionem omnium peccatorum. Unde mirum est quod multi ita perversi sunt, quod cetera verba et facta domi- / ni |
he- / -rmit who had been the deacon of the Church of Langres, who after having been for twenty-five years in the woods of the Ardennes, after his death appeared to a certain bishop of Langres in the greatest glory and said to him that in the hour of his death thirty thousand had died, of which he himself and blessed Bernard immediately ascended into Heaven and three went into Purgatory; and all the rest into Hell. Nor must one object concerning the baptized little ones, if perhaps some (of them) passed away at that time, because they are not of the number of adults. Likewise, after a recitation of this kind, (St.) Albert the Great in his book On the Sacraments recites (the following): "Not long ago," he says, "a certain cleric of the greatest position [maximus] and most famous in knowledge [scientiam] was visited on his death bed by the Bishop of Paris [i.e. Master Peter Lombard] and warned to in fine renounce his very many benefices and retain (but) one praebend; blushing and/or indignant that he had acted [facere] against the opinion that he had held. "I shall try to prove," he said, "if anyone can be saved with very many prebends." After his death he appeared in the same month to the bishop, as he was praying the hour of Tierce, in the babit in which he was accustomed to use and he was asked how he was [quomodo se haberet]. "I am", he said, "eternally damned." "And what is," said the bishop, "the cause of your damnation?" "My exceedingly great elation," he said, "damns me." "And what do you say," said the bishop, "of the opinion of many prebends?" "None of them [nihil]," he said, "have helped me." And he added, "Tell me is there is anyone still living in this generation?" and the bishop said, "How do you, such a great cleric, ask this, as (if) you believe that the world has so swiftly ended, since the departed, at least, do not loose their natural goods?"1 "Certainly," he said, "from the moment I died, such an infinite multitude of souls has flung itself into Hell that I no longer believed that there were so many living throughout the whole world." Whence if Jesus Christ in His whole life had preached nothing else but the example of the rich man and Lazarus, in Luke 16:19-31, it should have sufficed2 for the conversion of all sinners. Whence it is to be wondered at that so many have been perverted, that all the other words and deeds of the Lord |
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1 Scilicet, potentiae naturales discretionis. |
1 That is, one's natural powers of discernment. |
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domi- /-ni et sanctorum aut non credunt aut negligunt. Cur saltem istud evangelium non attendunt?" Haec Albertus. |
and of the Saints they either do not believe or neglect. Why do they not attend, at least, to that Gospel?" This far [haec] (St.) Albert. |
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Considerata igitur poena aquae tam frigidae exclamemus ad Dominum cum proposito nos emendandi dicentes illud psalmum, « Salvum fac me Deus quoniam intraverunt aquae usque ad animam meam ».1 Quasi diceremus, "Domine consideravimus in anima nostra poenam illuis aquae frigidissimae quam preprasti damnatis, nunc te favente te auxiliante volumus ad te converti, ut salvos facias nos. Scientiam viarum tuarum volumus," quia credimus quod « convertentur omnes gentes in infernum » etc.,2 quia scriptus est, « Ipsi vero non cognoverunt vias meas quibus iuravi in ira mea si introibunt in requiem meam ».3 Et hoc de secunda poena. |
Therefore having considered the punishment of water, so frigid, let us exclaim to the Lord with the purpose of emending ourselves, saying that psalm, « Save me, God, because the waters have entered up to my soul ».1 As if we were saying, "Lord, we have considered in our soul the punishment of that most frigid water, which Though has prepared for the damned; now with Thy favor, with They help, we wish to be converted to Thee, so that Thou may save us. We wish for the knowledge of Thy ways," because we do believe that « All the nations shall be completely turned unto Hell » etc.,2 because it is written, « But they do not know My ways, by which I have sworn in My wrath, lest they enter into My rest ».3 And this concerns the second punishment. |
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1 Ps 68,2; hic Vulg. legit salva me Deus
quoniam venerunt aquae usque ad animam. |
1 Ps 68:2; here the Vulgate reads save me, God,
since the waters have come up to my soul. |
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The Latin text is the most coherent reading of the 1495 typography. Spelling as been conformed, as rarely as possible, to standard lexicography. Punctuation is retained as much as possible. Capitalization is occasionally altered for names and proper nouns. Paragraph divisions and chapter headings have been retained. This new Latin text is hereby released to the public domain by its editor. |
The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the 1495 Edition. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English. |