Speculum finalis retributionis -- Lib. I, P. II, Cap. IV

Speculum Finalis Retributionis tam bonorum operum quam malorum	The Mirror of the Final Retribution for both good works and evil ones
egregii sacre theologie doctoris Fratris Petri Reginaldeti de ordine fratrum minorum	by the outstanding Doctor of Sacred Theology, Friar Peter Reginaldette of the Order of Friars Minor
In quo speculo diffuse elucidatur contemplatio penarum et gaudiorum eternalium	In which mirror there is copiously elucidated the contemplation of eternal punishments and joys
LIBER I.	BOOK I
PARS II.	PART II
CAP. IV.	CHAPTER IV
Transcriptus ex pp. 35-41 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 35-41 of the manuscript conserved in the National Library of France and distributed in PDF format by Gallica
Editio 1495/Paris Stephan Jehanot pro Claudio Jaumar	1495/Paris Stephan Jehanot for Claudio Jaumar
QUARTA POENA CORPORALIS FUMUS ABSQUE EVACUATIONE	THE FOURTH CORPORAL PUNISHMENT IS SMOKE WITHOUT DISSIPATION
Quarta poena erit fumus absque evacuatione. Non erunt enim in inferno fenestrae: aut fracturae terrae per quas iste fumus exire possit, immo omnibus concludetur ille fumus undique terra absque quocumque meatu. Considera charissime quarta poena esset hominem esse in fumo unius camini igne magno succenso, etiam si tantum sibi per horam staret, et major poena si per diem et adhuc si per septimanam. O quarta poena erit esse in fumo carceris inferni perpetuo. Unde considero quod ex illo fumo erunt in damnatis poenae quattuor videlicit.	The fourth punishment shall be smoke without dissipation [evacuatione]. For in Hell there shall not be windows: or fractures of the Earth, through which that smoke could go forth, nay rather that smoke shall completely close in all, on all sides, as a land without any pathway [meatu]. Consider dearly (beloved), that the fourth punishment would be that a man was in the smoke of one forge, enkindled from below [succenso] by a great fire, even if (this smoke) would be upon him [sibi staret] throughout only an hour: an even greater punishment if throughout a day, and still more if throughout a week. Oh the fourth punishment! it shall be that one is in the smoke of the prison of Hell perpetually! Whence I consider that from that smoke there shall be four punishments for the damned, namely.
Primo capitis perturbatio. Secundo occupatio. Corporum denigratio. Inferni obscuratio.	First, a thorough disturbance of one's head. Second, the occupation. (Third), the denigration of bodies. (Fourth), the obscurement of Hell.
Erit igitur iste fumus capitis perturbatium. Math. xiii, « Ibi erit fletus et stridor dentium. » Unde sanctus Thomas iiii li. contra gentiles, c. ix., "In corporibus damnatorum post resurrectionem nihil prohibet corporaliter fletum et stridorem dentium intelligi ita tamen quod per fletum non intelligatur lacrimarum deductio, quae	Therefore that smoke shall be the thorough disturbance of one's head. Matthew 13:42, « There there shall be weeping and grinding of teeth. » Whence St. Thomas in his Summa Contra Gentiles, Bk. IV, ch. 9, (says), "In the bodies of the damned after the resurrection nothing shall corporally prohibit weeping and grinding of teeth, to be understood thus, however, that by 'weeping' there is not understood the deduction of tears, which

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ab illis corporibus resolutio nulla fieri potest, sed solum dolor cordis conturbatio oculorum et capitis prout in fletibus¹ esse solet." Haec illis. Multi enim flent qui non emittunt lacrimas, sed perturbantur et dolent communiter caput. In inferno igitur ex tali fumo horribili erit maxima capitis perturbatio, et dolor vehementissimus. Secundo talis fumus non solus caput turbabit, sed omnes sensus occupabit sicut vides in homine existente in fumo et in illis qui comburuntur, quod fumus intrat os, nares, oculos et aures. Sic ibi fumus ille intrabit os et ceteros meatus damnatorum . Haec erit poena gravissima ipsis oculis, sicut experimur quando fumus multum nocet oculis, iuxta illud " a fumo stillante domo neque muliere te remove." Tria sunt quae possunt valde nocere. Haec poena erit illis qui per oculos peccando viderunt et concupierunt huius mundi delectabilia, aurum et argentum, vestes castra etc. mundi concupiscibilia. Mulieres non suas cum quibus actum luxuriae complere desiderant etiam et si non fecerint, quia non solum actus est peccatum tali punitione dignum, sed etiam visio ad concupiscendum. Sicut dicit Christus, Math. v, « Qui viderit mulierem ad concupiscendum iam moechatus est in corde suo. » O quam plures peccant in talibus visionibus qui non credunt se peccare. Per oculos enim et alios sensus intrat mors peccati ad animas nostras. Unde Johannis de Pechano li. de oculi morali, ait "Oculus corporis est ianitor cordis. Si quis pudicus fuerit quicquid indecens noverit esse excludit. Natura leonis haec esse dicitur quod si quis iuxta leonem transit, et leonem non respicit illesus evadet. Si autem leonem respicit ipsum leo devoraturus invadit. Sic interdum ex aspectu mulieris incauto invadit hominem temptatio carnalis quam si non aspexisset securus evasisset. Ideo Iob. xxxi, dicit « Pepigi foe- / - dus

can be a relief [resolutio] from those bodies, but only the sorrow of heart, the complete disturbance of the eyes and of the head, insofar as one is accustomed to be in weeping."¹ These (things are said) by these (authors). For many weep who do not emit tears, but they are thoroughly disturbed and they grieve together as one person [communiter caput]. In Hell, therefore, from such a horrible smoke, there shall be the greatest, thorough disturbance of one's head, and a most vehement sorrow. Second, such a smoke shall not disturb one's head alone, but it shall occupy all the senses just as you see in a man standing [existente] in smoke and among those who are completely burned, because smoke enters the mouth, nostrils, eyes and ears. Thus in that place that smoke shall enter the mouth and all the other pathways of the damned. This shall be the gravest punishment for the eyes themselves, just as we experience, when smoke injures the eyes acutely [multum]. According to that verse, "as from a house dripping with smoke, neither do you remove yourself from a woman," there are three things which can injure one very much. (First) this punishment shall be for those who through their eyes when sinning saw and completely desired [concupierunt]² the delectables of this world, gold and silver, clothing, castles etc., the concupiscibles of the world. They desired women not their own with whom to complete the act of lust; and even if they did not do it, because not only is the act a sin worthy of such punishment, but even looking to thoroughly desire her. Just as Christ says, in Matthew 5:28, « He who has looked upon a woman to thoroughly desire her, has already committed adultery in his heart. » O how many sin in such visions, who do not believe themselves to sin! For through the eyes and the other senses the death of sin enters to our souls. Whence John of Peckham in his book On the Moral Eye, says, "The eye of the body is the doorkeeper of the heart. If one would be chaste, he excludes whatever he knows to be indecent. The nature of a lion is said to be this, that if one passes near a lion, and does not look at the lion, he escapes uninjured [illaesus evadet]. But if he looks back at the lion, the lion approaches to devour him [devoraturus invadit]. Thus while from an incautious look at a woman a carnal temptation invades a man, which if one had not looked at her he would have securely evaded. For that reason Job 31:1 says, « I have pledged a trea- / -ty

¹ Hic ed. 1495 legit flectibus.

¹ Here the edition of 1495 reads in flectibus, which could also be read as in flexibus, i.e. in bowing; or be a typographic error for in fluctibus, i.e. in commotion. Neither of these are as clear as in fletibus, as translated above.
² Here the Latin concupiscere is almost wholly misunderstood today. While often translated by the English " desire ", it is more accurately that kind of desire, wherein the one desiring wills interiorly to grasp and possess the thing desired, from which naturally flows a delectation and interior and/or sensible relishment of the object. It is thus a perfect form of desire, inasmuch as by an interior act, this is possible, and hence, is illicit vis-à-vis all objects which do not belong to the one viewing them. Thus all forms of covetousness are opposed by their very nature to the Beatific Vision of God, wherein all holy desires shall be perfectly satiated in Him who is the Supreme Good.

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foe- / -dus cum oculis meis ut non cogitarem quidem de virgine. » Super quo verbo dicit Gregorious, "Illud non licet intueri quod non licit concupisci." Et Isaac iv. li. de synonimis, "Tolle materiam delinquendi si vis esse a fornicatione tutus. Esto in vistione discretus. Nullus sane mentis iret ad spectandum basiliscum, cuius aspectus interficit. Ergo nullus debet ire ad spectacula mulierum quarum aspectus interdum inficit et occidit. Quidam iuvenis heremita cum abbate suo ivit ad civitatem ubi mulieres in chorea respexit et cuiusmodi essent ab abbate sollicite requisivit. Abbas eas esse anseres respondit. Reversus puer ad claustrum inconsolabiliter flere coepit. Cui abbas," Quid vis fili mi?" Ait ille, "Volo ut de anseribus quas in civitate vidi des mihi." Tunc abbas fratribus convocatis, "Considerate," inquit, "fratres mente sollicita quam periculosa sint mulierum spectacula. Nam hic puer innocens qui prius mulierem non vidit et in eremo nutritus est solo visu sic est igne concupiscentiae carnalis succensus. Insanus esset habens vas plenum balsamo, si illud in media platea poneret et omnibus populis exponeret ut unusquisque contra vas lapidem iactaret. Sic insanus qui habet in corde balsamum gratiae tamquam in vase debili propter vertibilitatem liberi arbitrii et thesaurum caritatis et integritatis in corpore quod propter pravitatem ad malum est multum fragile qui ad spectacula mulierum est ausus accedere et vas suum ictibus lapidum exponere. Mulier enim quem primo respicit ad cordis sui vasculum speciei suae similitudinem quasi lapidem unum mittit; secundo respiciens secundum lapidem mittit, et — quinque ictu primo vas frangitur — ita ut gratia perdatur." Unde Gregorio in dialogo, "qui corpus suum continentiae dedicant habitare cum feminis non praesumant. Nam species mulieris oculis opposita facit plures cogitare nefanda."

treat- / -ty with my eyes to not even think about a virgin. » On which verse (St.) Gregory (says), "That is not licit to be looked at attentively [intueri], which is not licit to be desired" And Isaac in Book IV of On Synonyms, (says), "Take away the matter of one's failing, if you would be safe from fornication. Be in seeing discrete. No one sane of mind would go to see a basilisk, the sight of which kills. Therefore no one ought to go to the spectacles of women, the sight of whom sometimes kills and slays. A certain young hermit went with his abbot to a city where he looked back upon the women dancing in a ring [in chorea] and solicitously sought again from the abbot of what manner of (women) they were. The abbot responded that they were geese. Having returned to the cloister the boy began to weep inconsolably. To whom the abbot (said), "What you do want my son?" He said, "I want you to give me some of the geese which I saw in the city." Then the abbot, having convoked the brothers, said, "Consider, brothers, with a solicitous mind, how dangerous are the spectacles of women. For here an innocent boy, who did not see a woman and in the hermitage has been nourished by the sight (of them) alone; thus he has been enkindled by the fire of carnal concupiscence. Insane would be the one, having a vase full of balsam, if he would place that in the midst of the street and expose it to all people so that anyone would throw a stone against the vase. In the same manner insane (is) he who has the balsam of grace in his heart, as in a weak vase, on account of the vertibility of free judgment [liberi arbitrii], and the treasury of charity and of integrity in his body, which on account of its deformity [pravitatem] towards evil is very fragile, who has dared to approach the spectacles of women and expose his own vase to the castings of stones. For the woman whom he first looks back upon sends the similitude of her own appearance [speciei], like one stone, at the vessel of his own heart; the one looking back a second time sends a second, and — even though the vase is not broken by the first throw — thus is grace lost." Whence (St.) Gregory (says) in his Dialogue, "let not those who dedicate their body to continence presume to dwell with women. For the appearance of a woman opposite the eyes causes many to think nefarious (things)."

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Ideo dicitur Ecclesiasticus ix., « Averte faciem tuam a muliere compta et ne respicias mulierem alienam propter speciem mulieris multi perierunt. »¹ Sanctus enim David quod oculos iecit in mulierem et fixit illicito appetitu deiectus adulterium et homicidium commisit. Nisi enim feminam incaute respexisset, in tantam canis temptationem minime cecidisset. Si ergo per incuriam oculorum tantus vir cecidit nos qui longe ab eius sanctitate distamus tam mortale praecipicium summo opere timere et cavere debemus et orare cum eodem David et Adamo petere: « Adverte oculos meos ne videant vanitatem. » Talis visio est quasi fumus laedens oculos etiam interiores et non tam per fumum mulieris, id est, pulchritudinem quae transit quasi fumus homines laeduntur oculus. Sed etiam auribus per cantum et verba suavia. Sicut enim Syrenae quae sunt monstra marina virgineum vultum habentia navigantes cantu suo illiciunt illecitisque sopores immittunt et soporatos interficiunt, sic et mulier cantu suo hominem attrahit et in peccato obdormire facit. Et sic ipsum spiritualiter interficit. In quo facto uterque culpabilis: mulier quae virum perimit, vir quae ad cantus eius ut stultus accedit. Tertio capit mulier hominem per olfactum. Sicut enim panthera ut dicit phililogus "odoris sui fragrantia attrahit caetera animalia quae postquam senserint suavitatis suae odorem ipsam comittantur etiam usque ad mortem," sic et plerumque fatui quorum cor variis odoribus delectatur currunt post odorem muliebrium unguentorum. Sed audiant mulieres talibus operam dantes quam Dominus per Isaia ii. c. comminatur, « Pro eo quod elevatae sunt filiae Sion et ambulaverunt extento collo et nutibus oculorum ibant et plaudebant² et ambulabant et pedibus suis composito gradu incedebant, decalvabit Dominus verticem filiarum Sion et Dominus crinem earum nudabit. In dei illa auferet Dominus

For that reason Ecclesiastes 9:8-9 (says), « Turn thy face away from a woman adorned and do not look back upon another's woman, (for) on account of a woman's appearance many have perished ».¹ For St. David, because he threw his eyes upon a woman and fixed (them) by illicit desire, being cast down, committed adultery and murder [homicidium]. For if one were to look back upon a female [feminam] cautiously, he would fall at least into temptation, much as a dog does [in tantam canis tentationem minime]. Therefore if through carelessness [incuriam] of the eyes so great a man fell, we, who are far distant from his holiness, with the greatest necessity [summo opere] ought to fear so great a deadly precipice and beware, and pray with the same David and Adam, asking: « Turn my eyes away lest they see vanity. » Such a vision is like smoke striking the eyes, even the interior ones, and not only through the smoke of a woman, that is, her exterior beauty [pulchritudinem], which passes like smoke, are men struck in their eyes [laeduntur oculos], but even in their ears through song and savory words. For just as the Sirens, who are sea monsters who have the faces of virgins [virgineum vultum habentia], allure sailors by their song, and send deep sleep [sopores] upon those allured, and slay those sleeping [soporatos], so also a woman by her song attracts a man and makes him fall asleep in sin. And in this manner spiritually slays him. In which deed each is culpable: the woman who destroys the man [virum perimit], the man who as one stupid [stultus] approaches her song. Third, a woman siezes a man through the sense of smell [per olfactum]. For just as a panther, as the physiologist Odo says, " by the fragrance of its odor attracts all the other animals who, after they sense the very odor of its sweetness [suavitatis], are gathered together even unto their death," so also very many fools [fatui], whose heart is delighted with various odors, run after the odor of perfumed women [muliebrium ungentorum]. But let the women working upon such men hear how the Lord through Isaiah 3:16-24 threatens them, « For this, because the daughters of Sion have lifted (themselves) up and have walked with a stretched out neck and at a nod of the eyes go about and make a clapping noise and proceed with their feet at a poised pace [composito gradu], the Lord shall shave bald [decalvabit] the crown of the heads of the daughers of Sion and the Lord shall strip their hair. In that day the Lord shall take away

¹ Hic Vulg. legit, « averte faciem tuam a muliere compta et non circumspicias speciem alienam propter speciem mulieris multi perierunt ».
² Hic ed. 1495 legit plandebant. Subito post hoc Vulg. non habet prima et; sed post secunda addit in.

¹ Here the Vulgate reads, « Turn thy face away from a woman adorned and do not look about the appearance of another('s wife, for) on account of a woman's appearance many have perished ».
² Here the edition of 1495 reads plandebant; the first and immediately following this is omitted by the Vulgate, which however reads upon their feed [in pedibus] after the second.

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ornamentum calciamentorum et lunulas et torques et monilia et armillas et mitras et discriminalia et periscelidas¹ et murenulas et olfactoriola et inaures et anulos et gemmas in fronte pendentes et mutatoria et palli[ol]a² et linteamina et acus et specula et sindones et vittas et theristra et erit pro suavi odore fetor et pro zona funiculus et pro crispanti crine calvitium et pro fascia pectorali cilicium. » Iste est fumus carnalis lasciviae quo nunc homines capiuntur et deducuntur ad fummum infernalem. Et ex tali fumo muliebri quandoque capitur homo etiam per tactum etiam opus nepharium perpetrando et tunc interficitur homo miser exemplo unicornis qui sicut afferunt qui naturas scripserunt animalium hoco modo capitur: virgo namque puella decenter ornata in silva ponitur et venienti sinum aperit in quo ille omni ferocitate deposita caput ponit et dormit quem soporatum venatores capiunt et occidunt. Sic Samson ob dormiens in sinu Dalilae oculos perdidit ex quo tandem et mortem incurrit: Judicum xvi.³ Aspectus si quidem corporis anfert interdum oculum rationis. « Noli igitur attendere fallaciae mulieris », Proverbio v.⁴ Et tam oculis eius captus non eris, sicut econtra contigit Holoferni, Judith xvii:⁵ « cum enim intrasset ante facies eius Judith captus est in eius oculis Holofernes ».⁶ Basiliscus enim aves volantes interficit. Sic et mulieris aspectus quandoque viros celestes ad ima voluptatis trahit et sic spiritualiter interficit. Videtur quoque probabile quod cum mulier virum libidinose respicit tunc a corde mulieris libidinosus fumus egrediens usque ad oculos veniens de hinc radios visuales mulieris inficit, qui sic infecti veniunt ad oculos viri et sic infectio usque ad cor viri transit sicut a corde mulieris primo processit. Unde secundum Philosophum cum mulier menstrua- / -ta

the ornaments of their shoes and their moonlets [lunulas] and twisted neck-chains [torques] and their necklaces and bracelets and their headbands [mitras] and head-dresses [discriminalia] and their leg bands [periscelidas]¹ and tube-necklaces [murenulas] and scented bouquets [olfactoriola] and their earings and rings and the jewels hanging upon their foreheads and their mantles [mutatoria] and little cloaks [pallilola]² and linens and their hair pins [acus] and mirrors and muslin cloths [sindones] and their ribbons [vittas] and summer garments [theristra], and for their sweet odor there shall be a stench and for their girdles a slender rope, and for their curled hair baldness and for their waist bands a cilice. » This is the smoke of carnal lasciviousness by which men are now seized and lead down to the smoke of Hell. And in the midst [ex] of such a smoke of a woman, whenever a man is seized -- (and) again through touch, again by perpetrating a nefarious act -- the wretched man is then also slain after the example of the unicorn who, just as they who have written about the natures of animals report it, is seized in this manner: for a virgin girl, decently ornamented, is placed in a forest and as he approaches opens sits down, (and) into her lap, having put aside all his ferocity, places his head and sleeps; whom having fallen into deep sleep the hunters capture and kill. Thus Samson because of sleeping in the lap of Delilah lost his eyes, immediately after which he also incurred death (Judges 16:19).³ Indeed the sight, if (it is) of the body, sometimes bears the eye of the reason with it [anfert], « Therefore, do not attend to the fallacy of a woman » (Prov. 5:2b).⁴ And to this extent [tam] you shall not be captured by her eyes, just as on the contrary befell Holofernes (Judith 10:17):⁵ « for when Judith had entered before his face, Holofernes was captured in his eyes ».⁶ For a basilisk slays flying birds. So also the sight of a woman whenever she draws heavenly men to the depths and thus spiritually slays them. It seems also probable that when a woman looks back upon a man libidinously, then from the heart of the woman a libidinous smoke, stepping forth unto the eyes of the woman, infects the visual rays coming forth from there, which thus infected come to the eyes of the man, and thus the infection passes over to the heart of the man, just as it first proceeded from the heart of the woman. Whence, according to the Philosopher, when a menstruating woman

¹ Hic ed. 1495 legit parichelidas.
² Hic Vulg. legit pallia pro pallilola.
³ Hic ed. 1495 legit male Judic. xvii..
⁴ Hic Vulg. legit Ne attendas fallaciae mulieris: cf. Cornelii a Lapide Commentarium in Sacram Scripturam, tom. iii., ed. 1841.
⁵ Hic ed. 1495 legit male Judic. i. pro Judich. x..
⁶ Hic Vulg. legit cumque pro cum, omisso enim et Judith, vero cum statim ante captus et suis pro eius.

¹ Here the edition of 1495 reads parichelidas.
² Here the Vulgate reads cloaks [pallia] for litle cloacks [pallilola].
³ Here the edition of 1495 reads badly Judges 16.
⁴ Here the Vulgate uses the present imperative subjunctive rather than the helping verb nolle. This second half of verse 2, omitted in some online editions of the Vulgate, is found in Cornelius a Lapide's Commentarium in Sacram Scripturam, Vol. 3, 1841.
⁵ Here the edition of 1495 reads badly Judges i. for Judith 10.
⁶ Here the Vulgate reads and when [cumque] for when [cum], omitting for [enim] and understanding she for Judith [Judith], which it omits; however with immediately [statim] before was captured [captus est], and his own [suis] for his eius.

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menstrua- / -ta speculum aspicit maculat ipsum. Sic mulier interdum ex libidine virum respiciens inficit animam, in qua tanquam in speculo Dei relucet imago. Caveamus igitur a tali fumo ne fumum inferni patiamur qui sicut dictum est omnes sensus occupabit cum dolore et afflictione inestimabili et perpetuo. Tertio ex tali fumo erit corporum denigratio. Corpora enim damnatorum erunt nigerrima et turpissima, Isa. xiii.. « Unusquisque ad proximum suum stupebit: facies combustae vultus eorum ». Unde¹ sicut corpora electorum erunt pulchra et clara, ita corpora damnatorum erunt turpia et deformia. Unde inquit Augustinus in libro de Natura Boni, "Sicut ignis iste omnia lucida suo fumo deturpat, sic ignis inferni corpora id est reproborum² denigrat et obscurat." Patet etiam exemplum in igne qui communiter dicitur sancti Anthonii qui in praesenti vita deturpat membra illius in quo est et etiam in calore solis qui denigrat ethiopes. Sic fumus inferni ex igne et corporibus damnatorum tanquam ex cadaveribus putridis ascendens denigrat omnes damnatos. Lamen. iiii. « Denigrata est super carbones facies eorum ». Unde isti qui volunt repraesentare demones facies sua denigrant. Tunc facies mulierum quae damnate erunt, quas ita mundas tenuerunt ut nec in eis minima macula esset, erunt turpissimae et nigerrimae. Et sic in caelo alia erit claritas martyrum, alia confessorum, alia virginum, alia eorum qui in matrimonio sancte vixerunt, ita in inferno alia erit turpitudo damnatorum secundum peccatorum suorum maioritatem. Et ideo volunt aliqui doctores dicere, quod sicut in caelo apparebunt aliqua signa meritorium, sic et in inferno habebunt in corporibus signa suorum demeritorum. Sicut in fure manus ligantur retro et in homicida ligantur ante ad designandum suum delictum. Qui ergo plura peccata commiserunt

looks at a mirror, she stains it. So a woman sometimes, looking back upon a man out of a libidinous desire [ex libidine], infects her soul, in which as in a mirror the image of God glitters. Therefore led us beware of such a smoke lest we suffer the smoke of Hell, which, as has been said, occupies all the senses with pain and an affliction both inestimable and perpetual. Third, from such a smoke there shall be a blackening [denigratio] of bodies. For the bodies of the damned shall be most black and most foul [nigerimma et turpissima]. Isaiah 13:8b, « Each one regarding [ad] his neighbor shall be stunned: their visages as faces completely burned ». Whence¹ just as the bodies of the elect shall be exteriorly beautify [pulchra] and bright [clara], so the bodies of the damned shall be foul and deformed. Whence (St.) Augustine says in his book On the Nature of the Good, "Just as this fire of ours befouls [deturpat] all lucid things with its smoke, so the fire of Hell blackens and obscures the bodies, that is, of the reprobate." There is also a clear example [patet etiam exemplum] in the fire which commonly is said to be St. Anthony's, which in the present life, befouls the members of the one in which it is, and also (an example) in the heat of the sun which blackens [denigrat] Ethiopians. In this manner the smoke of Hell, ascending out of the fire and bodies of the damned as out of putrid cadavers, blackens all the damned. Lamentations 4:8a: , « Blackened more than coal is their face ». Whence those who want to represent demons blacken their own face. At that time the faces of the women, who shall be damned, which they (now) keep so clean that in them there is not even the least stain, shall be most foul and most black. And as in Heaven one shall be the brightness of the martyrs, another of the confessors, another of the virgins, another of those who lived in holy matrimony, so also in Hell different [alia] shall the foulness [turpitudo] of the damned be, according to the majority of their sins. And for that reason some doctors (of sacrd theology) want to say, that just as in Heaven there shall appear some signs of merits, so in Hell they shall have upon their bodies signs of their demerits. Just as in a thief his hands are tied behind and in a homicide they are bound in front to designate his crime [delictum]. Those, therefore, who committed more sins

¹ Hic ed. 1495 legit male Uned pro Unde.
² Hic ed. 1495 legit in unum corporaire- proborum pro corpora id est reproborum, i. frequenter pro id est sicut supra saepe.

¹ Here the edition of 1495 has a typographic error for Whence.
² Here the edition of 1495 has a confused reading corporaire-proborum. The i, as often occurs above, is an abbreviation for that is [id est].

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plura signa et magis turpia in corporibus habebunt. Etiam illud membrum in quo homo plus peccavit maiorem poenam habebit et maiorem deformiatem. Si ergo etiam nil aliud esset in damnatis nisi tanta nigredo et deformitas corporum, propter hoc abhorrere deberemus peccata. Quarto ex isto fumo erit inferni obscuratio. Sicut enim videmus quod fumus facit domus obscuram, ita ille maximus fumus infernum faciet obscurum. Apoc. xiiii. « fumus tormentorum eorum in saecula saeculorum ascendit ». Quanta autem poena sit esse in tenebris perpetuis cum tanta afflictione sensuum nullus posset exprimere? Quomodo ergo tantum fumum sustinebunt qui modicam poenitentiam sustinere non possunt? Job. xxvi.¹ « Cum stillam sermonis eius vis audivimus tonitruum magnitudinis eius quis poterit sustinere? » Stilla sermonis eius est « poenitentias agite », sed tonitruum erit, « Ite malediciti ». Ideo erubescant peccatores et deducantur in infernus per considerationem poenarum, muta fiant labia dolosa, id est, amplius non dicant se non posse facere poenitentiam. Sed eam viriliter agant, ut poenam aeternam evadant, quia ut ait Augustinus, "Aut Dominus punit, aut homo." Matthei. iii., « Qui vos docuit fugere a ventura ira? »² scilicet fumi de quo. Ps. xvii. « Ascendit fumus in ira eius ».³ Et respondet Ioannis apud Lucam. iii., « Facite dignos fructus paenitentiae! »⁴ Aliter « confundantur in infernum omnes gentes quae obliviscunt Deum ».⁵	shall have more signs and greater foulness [turpia] in their bodies. Even that member in which a man sinned more shall have a greater punishment and a greater deformity. If, therefore, there were nothing else in the damned except such great blackness and deformity of bodies, we would have to abhor sins on this account. Fourth, from this smoke the obscuring [obscuratio] of Hell shall come about. For just as we see that smoke causes a house (to be) obscured, so that greatest smoke shall make Hell obscure. Apocalypse 14:11 , « the smoke of their torments ascends unto the ages of ages ». Moroever how much punishment is there to be in the perpetual shadows, since no one can express so great an affliction of the senses? How, therefore, shall they endure so great a smoke, who (now) cannot endure a measure of penance? Job 26:14 , « After we have heard a drop of the speech of His strength, who could endure the thunder of His greatness? » A drop of His speech is, « Do [agite] penance! », but the thunder shall be, « Go, you accursed! ». For that reason sinners blush and are lead forth into Hell through a consideration of the punishments, their sorrowful lips become mute, that is, they cannot say any more that they cannot do [facere] penance. But let them do it manfully, so that they may evade eternal punishment, because as (St.) Augustine says, "Either the Lord punishes, or man does." Matthew 3:7, « Who has taught you to flee from the wrath to come? » that is, (the wrath) of the smoke of that (place). Ps 17:9 , « The smoke ascends in His wrath ».³ And John (the Baptist) answers in Luke 3:8 , « Bring forth worthy fruits of penance! ».⁴ Otherwise, « Let them be confounded unto Hell, all the nations who are forgetful of God ».⁵
¹ Hic ed. 1495 legit male xvi; in quo verbo Vulg. legit cum vix parvam stillam sermois eius audierimus quis poterit tonitruum mangitudinis illius intueri. ² Hic Vulg. legit quis ostendi vobis fugere a ventura ira. ³ Hic Vulg. legit de furore eius pro in ira eius. ⁴ Hic ed. 1495 malissime legit Matth. pro Lucam; in quo verbo Vulg. legit ergo post facite et dignos post fructus. ⁵ Hic est themata huius partis, Ps. 9,18; in quo Vulg. legit convertantur impii pro confundantur.	¹ Here the edition of 1495 incorrectly cites chapter 16; in the verse quoted, the Vulgate reads since we have heard scarcely a tiny drop of His speech, who could look attentively at the thunder of that Greatness?. ² Here the Vulgate reads Who has shown thee to flee from the wrath to come?. ³ Here the Vulgate reads from His furor [de furore eius] instead of in His wrath [in ira eius]. ⁴ Here the Vulgate reads Bring forth, therefore, fruits worthy of penitence. ⁵ Here the theme, Psalm 9:18, is altered; the Vulg. reads let them be completely turned [convertantur] instead of let them be confounded [confundantur], immediately after which it adds the impious [impii].
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.