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

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. V.	CHAPTER V
Transcriptus ex pp. 41-46 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 41-46 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
QUINTA POENA CORPORALIS EST ODOR FOETIDUS ET MULTUM HORRIBILIS	THE FIFTH CORPORAL PUNISHMENT IS AN ODOR FETID AND VERY HORRIBLE
Qinta poena est odor foetidus et multum horribilis. Talis odor erit ibi ex quattuor causis: Primo ex cunctis mundi vilibus quae ibi congregabuntur. Secundo ex sulphureis ignibus qui itaque miscebuntur. Tertio ex damnatis corporibus quae ibidem torrebuntur. Quarto ex horridis daemonibus qui perpetim damnabuntur	The fifth punishment is an odor, fetid and very horrible. There shall be such an odor from four causes: First, from all the vile things of the world which shall be gathered together there. Second, from the sulfurous fires which also shall be thus mixed there. Third, from the damned bodied which shall be burned in them [ibidem]. Fourth, from the horrid demons who shall be perpetually damned.
Primo igitur in	First, therefore, in

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inferno erit foetor horribilis ex cunctis mundi, etc..¹ Ubi notandum in libro De veritate theologiae, quod ignis maximus praecedit faciem iudicis iuxta illud Psalma, « Ignis ante ipsum praecedet », quod virtute divina non solum ignis qui est in sphaera² sua sed etiam omnes ignes quae in terra et super terram sunt concurrent ad mundi conflagrationem. Iste autem ignis habebit officium quattuor ignium, scilicet, ignis infernalis reprobos puniendo, ignis purgatorii bonis a venialibus expurgando, ignis terrestris vegetabilia et sensibilia consumendo et omnium hominum corpora incinerando, et ignis elementalis elementa subtiliando et ad innovationem³ dispondendo. Per illum igitur ignem ita terrae facies exuretur quod figura huius mundi peribuit, sicut et olim factum fuit per diluvium. Et merito primum iudicium Dei fuit per aquam contra ardorem luxuriae quia tunc vigint. Ultimum Christo iudicium erit per ignem contra teporem charitatis, quae tunc quasi senescente mundo refrigescet. Istius ignis actio erit successiva, habebit enim initium, medium, et finem.	Hell there shall be a horrible stench [feotor] from all th vile things of the world which shall be gathered there.¹ Wherefore there must be noted (that) in the book On the Truth of Theology (it says), that the greatest fire (shall) precede the face of the Judge according to that Psalm, « Fire shall precede before Him », because by Divine Virtue non only the fire which is in His own (celestial) sphere² but also all the fires, which are in the Earth and upon the Earth, shall run together for the conflagration of the world. Moreover, that fire of His, shall have the office of four fires, that is, of the infernal fire by punishing the reprobate, of the purgatorial [purgatorii] fire by expurgating the good of venial (sins), of the terrestrial fire by consumming the vegetable and sensible (powers) and by incinerating the bodies of all men, and of the elemental fire by dissolving the elements [substiliando] and by disposing to renewal.³ Through that fire, therefore, the face of the Earth shall be so burnt out that the shape [figura] of this world shall perish, just as once was done through the Flood. And rightly [merito] was God's First Judgment through water against the ardor of lust which then flourished. Christ's Last Judgment shall be through fire against the tepidity of charity, which then with the world growing old, as it were, it shall grow cold. The action of that fire of His shall be successive, for it shall have a start, a middle, and an end.
Primo namque iudicis adventum praeveniet, et quasi simul propter illum ignem fiet purgatio iustorum et punitio malorum, et incineratio corporum cum consumptione nascentium, quo facto statim erit resurrectio corporum cum adventum iudicis ad iudicium, et tunc inflamabitur totus mundum per circuitum. Terminato vero iudicio tota caliditas illius ignis exequetur sententiam iudicis. Involuet enim peccatores et trahet in infernum, et ita patet quod ignis ille adventum iudicis et praecedet et concomitabitur et sequetur. Post praedicta fiet mundi innovatio, scilicet⁴ inter purgationem et innovationem multiplex ex differentia:	For, first, it shall come before the advent of the Judge, and if at once on account of that fire there shall be a purgation of the just and a punishment of the wicked, and the incineration of bodies with the consumption of those being born, by which deed there shall immediately be the resurrection of bodies with the advent of the Judge for judgment, and then the whole world shall be inflamed throughout its circumference [per circuitum]. But with that judgment ended the whole heat of that fire shall execute the sentence of the Judge. For it shall enfold sinners and draw them into Hell, and thus it is clear that that fire shall precede the advent of the Judge and be concomitant with it and follow it. After the aforesaid shall be the renewal [innovatio] of the world: that is⁴ between the purgation and the renewal (of the world there shall be) a multiform (fire) out of (the following) differences:
Primo quia purgatio erit penalium qualitatum detractio, sicut⁵ innovatio erit pulchrioris formae inductio. Secundo quia purgatio est electorum ab impurtate quam habent ex commixtione ad puritatem immutatio, sicut innovatio erit caelorum a statu veteri ad statum novum coniunctio, et hoc per cessa- / -tione a motu.	First, because the purgation shall be a detraction of penal qualities, just as⁵ the renewal shall be the induction of a more beautiful form. Second, because the purgation of the elect from the impurity which they have is a change [immutatio] from (a state of) commingling to (one of) purity, just as the renewal of the heavens shall be a conjunction of the old state to the new state, and this through a ces- / -sation from movement.
¹ Hic etc. refert ad verba caetera supra ad prima causa. ² Hic lectio incerta legitur in respectu sequentis in terra et supra terram, cum caelestis subinteso. ³ Hic ed. 1495 legit i?norationem, scilicet, ignorationem, quod autem est in contexto confundens, quia in considerationem sequentium melius est lectio innovationem. ⁴ Hic ed. 1495 legit sz, quod possit sic, scilicet, sicut. Quia clausa sequens est introducens explicationis scilicet videtur plus concors. ⁵ Rursum, sicut statim supra, lectio sz legitur sicut, quia forma comparationis est magis concors cum praecedentia.	¹ Here the Latin text has etc. after cuncta mundi to indicate, by way of short hand the remaining portion of the entire phrase, which is here inserted in the English translation from the description of the first cause, above. ² Here the reading of the latin is uncertain; in accord with what follows it seems that (celestial) sphere [sphaera] is what was intended. ³ Here the edition of 1495 has i?norationem, which in view of what follows should rather read innovationem, that is, renewal rather than ignorance. ⁴ Here the reading of the Latin, sz is ambiguous: it could mean just as [sicut], so or thus [sic], or that is [scilicet]. As the clause follwing introduces a further explanation, that is seems more harmonious with the context. ⁵ Again the ambiguous reading of the Latin sz is resolved by referring to the context, which seems to recommend a comparison of the first and second halves of each sentence, and thus the reading just as [sicut] seems most suitable.

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cessa- / -tionem a motu.	a cessa- / -tion from movement.
In caelis enim propter impermixtionem nulla impuritas est sed immo imperfectio motu. Unde non erit purgatio propter ignem, sed tantum cessatio a motu. Sic autem purgabuntur elementa quod praescindetur ab igne vis combustibilis ab aere obscuritas, ab aqua glacialis frigiditas, ab terra vero gravitas et opacitas. Haec ibi. Ezech. c. xxvi, dicit: Terminato iudicio statim erit innovatio quae non complebitur, quam diu peccator est in mundo, id est, quousque detrudatur in infernum.¹ Et in fine cap. xxxii dicitur: In invocationem multi quicquod est ignobile in mundo ad locum poenarum confluet, et ibi horrore carceris multiplicabit.² Haec ibi. Considera si sunt multa foetidae et inhonesta in hoc mundo, ac ignobiles, et si posses sustinere foetorem unius canis putridi ad nares appositi per horam. Quomodo sustinere poterit damnatus foetores totius mundi in unum congregatos? Ratio huius potest esse nam ad bonum statum cuiuslibet comitatis pertinet habere locum ubi sordes proiiciantur. Quomodo ergo esset bene ordinata civitas universi nisi haberet huiusmodi locum in quo sordes eius proiicerentur? Peccatores facti ut stercus terrae sunt huiusmodi sordes. Psalma, « Ut lutum plantearum delebo eos ».³ Et cum his etiam iustum est alias sordes ad poenam eorum proiici quia in hoc mundo aliquem foetorem pauperum infirmorum eos propter Deum visitando et confortando sustinere noluerunt, quibus dicuntur a Christo, ut habetur. Matthei xxv., « Infirmus fui et non visitastis me»,⁴ sed abusi sunt odoribus bonis multa peccata in eis commitendo.	For in the heavens on account of their un-mixibility [impermixiotionem] there is no impurity but at least the imperfection of movement. Whence there shall not be a purgation (there) one account of fire, but only a cessation of movement. Moreover, in this manner the elements shall be purged, because before this from the fire there shall be rent its combustible force, from the air its obscurity, from the water its icy frigidity, but from the earth, its weight and opacity. These things (are said) there. Ezekiel 26:20 says: With the judgment terminated there shall immediately be the renewal, which shall not be completed, so long as there is a sinner in the world, that is, until he is thrust down into Hell ».¹ And at the end of chapter 32 there is said: At the invocation of the many, whatever is ignoble in the word shall flow together toward the place of punishments, and there (its ignobility) shall be multiplied with the horror of the prison.² These (things are said) there. Consider whether there are many fetid and dishonest things in this world, and ignoble ones, and if you can endure the stench of one putrid dog placed before your nose for an hour. In what manner could you, as one damned, endure the stenches of the whole world gathered into one place? This is reasonable [ratio huius potest esse], for to the good state of any courtesy [comitatis] it pertains to have a place where sordid things are cast out. Therefore in what manner would the civilization of the universe [civitas universi] be well ordered, unless it had a place of this kind, in which it sordid things where cast forth? Sinners in fact [facti] and the dung of the earth are sordid things of this kind. The Psalm (says), « As the mud of the plazas shall I destroy them ».³ And with these it is just that the other sordid things be cast forth for their punishment, because in this world they did not want to endure any stench of the poor infirm by visiting and comforting them for God's sake, whom are spoken of by Christ, as is had (above). Matthew 25:43, (says), « I was infirm and you did not visit me »,⁴ but they have abused good odors by committing many sins among them.
Secundo oritur tantus foetor ex sulphureis ignibus etc. Psalma, « Pluet super peccatores laqueos ignis et sulphur » etc.⁵ In hoc quod dicit 'pluet' abundantiam signat poenarum, pluvia enim sine numero et mensura cadit. In hoc quod dicit 'laqueos' signat quod de poenis exire non poterunt; per 'ignem' autem Dominus / acumen doloris innuit.	Second, there shall arise so great a stench [foetor] from the sulfurous fires and all the other things. Psalm (10:7 says), « There shall rain upon sinners snares of fire and sulfur », etc..⁵ In this (verse) the Lord calls 'rains' that which signifies an abundance of punishments, for rain falls without number and measure. In this (verse) He calls 'snares' that which signifies that they could not go forth from (their) punishments; but by 'fire' the Lord hints at the sharp point [acumen] of the pain.
¹ Haec sunt explicatio anogogica textus Vulg., v. 20. Ed. 1495 citat textum hunc quasi xvi. ² Haec sunt explicatio anogogica antiphonae inventae per textum Vulg., Ezech. 32:24-30. Ed. 1495 citat textum hunc quasi cap. ii. ³ Deflatio Psalmae 17, 43, quae legit, delebo eos ut pulverem ante faciem venti ut lutum platearum proiciam eos, quod respicit mundationem domus dominicae. ⁴ Hic Vulg. legit, infirmus et in carcere et non visitastis me. ⁵ Ps. 10,7. In textu ed. 1495 et omisso.	¹ This is an anagogical explanation of the text. ² This is an anagogical explanation of the antiphon found throughout Ezech. 32:24-20. ³ A foreshortening of Ps. 17:43, which reads, I shall destroy them as dust before the face of the wind, as the dirt of the streets shall I cast them forth, which is a reference to the cleansing of the Lord's House. ⁴ Here the Vulgate reads, infirm and in prison and you did not visit Me. ⁵ In the text of the 1495 ed. and has been omitted.

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acumen doloris innuit. Sed quia ignis ardentius fervet cum sulphure, ideo sulphur addit. Et quia sulphur sine igne non foetet, ideo sulphuri ignem miscent. Quantus sit foetor sulphuris cum igne satis notum est his qui accendunt candelas¹ cum stipulis sulphureis. Unde nec unius stipulae foetorem valent sufferre. Quantus igitur erit foetor sulphuris inferni, quando totus ille ignis infernalis erit mixtus sulphure? Cogitet qui poterit. De hoc sulphure cogitet qui poterit. De hoc sulphure dicitur Apoc. xix, « Apprehensa est bestia et cum illa pseudopropheta qui fecit signa coram ipso quibus seduxit eos qui acceperunt² characterem bestiae et qui adoraverunt³ imaginem eius vivi missi sunt hii duo in stagnum ignis ardentis sulphuris,⁴ et ceteri occisi sunt in gladio sedentis super equum qui procedit de ore ipsius et omnes aves saturatae sunt carnibus eorum. » Glossa linearis, "Apprehensa est bestia, id est, antichistus crudelis et bestialiter vivens." Unde Psalma, « Posita est pugna antichristi et exercitus eius contra Christum »⁵: et hic consequenter ponitur eius punitio et eorum qui sibi adhaerebant. Ideo dicitur quod « apprehensa est », id est, apprehendetur praeteritum pro futuro et cum illa pseudo propheta, id est, praedicatores antichristi qui fecit signa et ponitur singulare pro plurali.⁶ Et dicitur hi duo vivi missi in infernum, id est, maiores qui scienter operantur malum et isti magis torquebuntur quasi mortui descendunt nescientes legem. Luca xii, « Servus sciens voluntatem domini et non faciens vapulabit plagis multis. »⁷ Et Rom. ii, « Qui sine lege peccaverunt sine lege peribunt ».⁸ Ipsi dicuntur poni stagnum ignis ardentis, non quia alii debeant excipi ab homini poena, sed quia non tantum puniantur. Dicitur ergo quod mittantur in stagnum etc. Stagnum dicitur quod continet aquas immobiles et hoc respondet⁹ stabilitati et perseverentiae in culpa. Item poena inferni dicitur stagnum, quia mergit

hints at the sharp point [acumen] of the pain. But because fire burns more ardently with sulfur, for that reason He adds sulfur. And because sulfur without fire does not stink [non foetet], for that reason they mix fire with sulfur. How great is the stench of sulfur with fire is sufficiently known by those who light candles¹ with sulfurous sticks [stipulis sulphureis]. Whence they do not succeed in enduring [valent sufferre] the stench of one stick. Therefore, how great will the stench of the sulfur of Hell be, when that whole infernal fire shall be mixed with sulfur? Let him think (of it) who can. Let him think of this sulfur, who can. Of this sulfur Apoc. 19:20-1 (says), « The beast was apprehended and with it the false prophet who worked signs before him, by which he seduced those who accepted² the character of the beast and who adored³ the image of him. These two were sent alive in to the pool of fire of burning sulfur [ignis ardentis sulphuris],⁴ and all the rest were slain upon the sword [gladius] of the One sitting upon the horse, which proceeded from His mouth, and all the birds were filled [saturatae sunt] with their flesh. » The Glossa linearis (says), "The beast was apprehended, that is, the cruel Antichrist and the one living as a beast [bestialiter]". Whence the Psalm, « The battle of the Antichrist and of his army has been arranged [posita est] against Christ »⁵: and here there is consequently placed his punishment and that of those who adhered to him. For that reason it is said that he « has been apprehended », that is, as one past he is apprehended for the future and with him the false prophet, that is, the preachers of the antichrist, who worked signs, and (here) the singular is used [ponitur] for the plural.⁶ And it is said that these two (have) « been sent alive » into Hell, that is, the greater ones who knowingly worked evil and those (servants) of his shall be tormented more than the dead (who) descended as ones not knowing the Law. Luke 12:47 (says), « The servant knowing the will of his lord and not not doing it, shall be beaten with many blows ».⁷ And Romans 2:12 (says), « And those who sinned without the Law, shall perish without the Law ».⁸ The former (two) are said to be placed in the pool of burning fire, not because the others ought to be excepted from human punishments, but because they are not punished so much. Therefore it is said that they are to be placed « into a pool », etc.. It is called a 'pool', because it contains immobile waters, and this responds⁹ to their stability and perseverance in fault. Likewise the punishment of Hell is called a 'pool';, because it immerses [mergit]

¹ Lectio editionis 1495 hic ambigua est, sive candelam sive candelas.
² Hic est in textu ed. signaculum verticalem, quod possit legi ut in, tamen abest in textu Vulgata. Super Vulg. legit illo pro illa.
³ Hic Vulg. legit adorant pro adoraverunt.
⁴ Hic Vulg. legit sulphure pro sulphuris.
⁵ Ps. 2,2 in luce Apoc. 19,19.
⁶ Hic auctoris avertit ad opinionem vulgarem, nam Patres Ecclesiae sunt in concord quod vere erit pseudopropheta unicus in finem mundi, lict praecedentes erunt multae psuedoprophetae ad viam praeparandum eius.
⁷ Hic Vulg. legit ille autem servus qui cognovit voluntatem domini sui et non praeparavit et non fecit secundum voluntatem eius vapulabit multas.
⁸ Hic Vulg. legit quicumque enim sine lege peccaverunt sine lege et peribunt etc..
⁹ Sicut demeritum congruum.

¹ The reading of the edition of 1495 is ambiguous here: either a candle or candles.
² Here in the text of the edition of 1495 there appears a vertical mark, which could be read for the Latin in, however the Vulgate has no such word at this point. In this passage the Vulgate reads and with him [et cum illo] instead of and with it [et cum illa].
³ Here the Vulgate reads adore [adorant] instead of adored [adoraverunt].
⁴ Here the Vulgate reads fire burning with sulfur [ignis ardentis sulphure].
⁵ An allusion to Psalm 2:2, read in the light of Apoc. 19:19.
⁶ Here the author averts to a popular opinion, for the Fathers of the Church, agree that at the end of the world the false prophet shall be a unique individual, preceded by many false prophets which prepare his way.
⁷ Here the Vulgate reads, But that servant who knew the will of his lord and did not make preparations and did not do according to his will shall be beaten much.
⁸ Here the Vulgate reads, For whoever sins without the law will also perish without the law etc..
⁹ As something fitting to the demerit of their sins. Here the Latin respondet conveys both the idea of congruency of punishment to fault and that of the answer rendered by the Divine Justice, which has lain silent so many long ages, in the eternal and just punishment of Hell.

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eos qui voluptatem huius mundi quasi aquam bibebant. Idem stagno quod est profundum intelligitur poena respondens culpae superbiae. In igne poena respondens avaritia. In sulphure poena respondens luxuriae. Et caeteri, id est, sequentes antichristum seducti per praedicationem pseudoprophetarum. Occisi sunt in, scilicet, gladio divinae sententiae Christi qui sedet supra equum, id est, supra humanam naturam assumptam, quia in die iudicii dabit sententiam definitivam. Joh. v, « Pater omne iudicium dedit filio ».¹ Et omnes aves, id est, omnes sancti qui elevabantur a terra pennis virtutum. Phil. iii., « Conversatio nostra in caelis est ».² Saturatae sunt, id est, delectati sunt carnibus eorum, id est, videndo poenas inflictas pro ope carnali. In sulphure igitur significatur foetor carnis vindicta illis peccatis. Gene. xix, « Pluit Dominus ignem et sulphur super Sodomam et Gomoram ».³	those who drank [bidebant] the pleasure of this world like water. The same is by 'a pool', which is deep, understood (to be) the punishment responding to the fault of pride. In 'fire' the punishment responds to avarice. In sulfur the punishment responds to lust [luxuriae]. And all the others, that is, those following the Antichrist, seduced through the preaching of the false prophets. They have been slain upon, that is, the sword of the divine sentence of Christ, who sits upon a horse, that is, upon the human nature assumed (from Mary), because on the Day of Judgment He shall give a definitive sentence. John 5:22, « The Father has given all judgment to the Son ».¹ And all the birds, that is, all the saints (are they) who were elevated from the earth on the feathers of the virtues. Phil. 3:20, « Our conversation is in Heaven ».² They have been filled, that is, they have taken delight from their flesh, that is, by seeing the punishments inflicted (upon them) for their carnal work. In 'sulfur', therefore, there is signified the stench of the flesh vindicated upon their sins. Gen. 19:24, « The Lord rained fire and sulfur upon Sodom and Gomorrah ».³
Tertio erit odor foetidus ex damnatis corporibus, etc. Nam illa corpora erunt foetida et immunda, ita quod quilibet ab alis nauseam et passionem maximam recipiet. Unde sicut caro putrida super carbones posita magnum exhalat foetorm, sic corpora ista putrida etiam ex se et ex calore ignis maximum foetorem emmitent. Cadaver enim hominis emittit foetorm, ita ut a vivente homine non possit sustineri. Pensa igitur quo(modo) sustinere poterunt damnanti foetorem: non immo uni sed quasi infinitorum corporum damnatorum. Isa. xxxiiii, « De cadaveribus eorum ascendet foetor ». Legimus enim ii. Macha. ix., quia Antiochus revertens de Perside « elatus in ira » (v.4), contra Iudeam a Deo punitus est, « ita ut de corpore impii vermes scaturrirent » (v. 9), « odore etiam illius et foetore exercitus gravaretur » (ibid.), « et cum nec ipse tam foetorem suum ferre posset, ita ait, iustum est subditum esse Deo et mortalem non paria Deo sentire » (v. 12). Et Johan. ix., dicit Martha Christo, «"Domine, iam foetet, quadriduanus enim est." » Hoc dicit Martha ne Dominus foetorem corporis fratris sui graveretur ne sciens adhuc a Christo resuscitandum. Si ergo tantus sit foetor hominis infirmi aut mortui, quan- / -tus	Third, there shall be a fetid odor from the damned bodies, etc.. For those bodies shall be fetid and unclean, so that anyone will receive from them the greatest nausea and suffering. Whence just as putrid flesh, placed upon coals, gives off a steamy stench [exhalat foetorem], so also those putrid bodies of theirs shall emit, from themselves and from the heat of the fire, the greatest stench. For the cadaver of a man emits a stench, so much that it cannot be endured by a living man. Think, therefore, how will the damned be able to endure the stench, not indeed of one but of almost an infinite (number) of the bodies of the damned? Isaiah 34:3, « From their cadavers a stench shall ascend. » For we read in 2 Mach. 9, that Antiochus returning from Persia [de Perside], elated in wrath against Judea was punished by God, « so that from the body of the impious (man) worms bubbled forth [scaturrirent],» (v. 9) » « and when he himself could not bear such a stench (as was) his, he spoke thus, "It is just that one be subject to God and that a mortal not think himself equal to God [paria Deo sentire]" » (v. 12). And in John 11:39, Martha says to Christ, «"Lord, he already stinks, for he is four days (in the tomb)." » Martha said this, lest the Lord be burdened with the stench of the body of her brother, still not knowing that he was to be resuscitated by Christ. If, therefore, there is such a great stench from an infirm or dead man, how / much
¹ V. 22 textus Vulg., neque enim Pater iudicat quemquam sed iudiium omne dedit Filio. ² V. 20 textus Vulg., nostra autem conversatio in caelis est etc.. ³ V. 24 textus Vulg., Dominus pluit super Sodomam et Gomorram sulphur et ignem etc..	¹ The text of the Vulgate reads, For the Father does not judge anyone, but has given all judgment to the Son. ² The text of the Vulgate reads, But our conversation is in Heaven etc.. ³ The text of the Vulgate reads, The Lord rained down upon Sodom and Gomorrah sulfur and fire etc..

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quan- / -tus erit foetor omnium corporum damnatorum?	much shall the stench be from all the bodies of the damned?
Quarto erit ibi foetor ex horridis daemonibus, etc. Exemplum legimus in beati Martini vita. Quandam die diabolus in forma regis purpura et diademate ac aureis caligis ornatus ore sereno laetaque facie sibi apparuit. Cumque ambo diu tacuissent. Agnosce, inquit diabolus, Martine quem colis ego sum Christus. Tunc ille doctus spumescato¹ ait, Dominus Iesus Christus non se purpuratum et diademate renitentem venturum certe² praedixit. Ego Christum nisi in eo et habitu et forma qua passus est crucis stigmata praesentem venisse non credam. Ad hanc vocem ille disparuit et totam cellam foetorem replenit. Credendum est autem in inferno daemones foetebunt etiam et maximo foetore cum ibi erunt perpetuo inclusi. O foetor intollerabilis. O foetor horribilis tot fetoribus aggregatis. Si de te cogitaremus numquam peccata pro quibus damnatis hominibus infligeris commiteremus. Attendamus igitur ad hanc maximam poenam. Quid facient delicati homines qui non possunt sustinere foetorem luti aut cuiuslibet animatis³ rei, sed apponunt suis naribus rosas et caetera odoriferas, quod nisi timent tantum foetorem non unius diei, scilicet, perpetuae durationis. Dimissis igitur peccatis operemur bonum. Nam « convertentur in infermum omnes gentes quae obliviscuntur Deum », etc.⁴	Fourth, in that place [ibi] there shall be a stench from the horrid demons, etc. We read an example in the Life of Blessed Martin (of Tours). On a certain day, the devil appeared to him in the form of a king, ornamented with purple and a diadem and golden boots [caligis], with a serene mouth an a glad face. And both for a long time remained silent. "Acknowledge, Martin," said the devil, "Him whom you worship; I am the Christ!" Then he being learned said to the one who had begun to foam at the mouth [spumescato],¹ "The Lord Jesus certainly² foretold that He is not going to come as one striving again, purpled and with a diadem. I will not believe the Christ present (before me) unless he comes in that habit and form in which he suffered the stigmata of the Cross." At this voice he disappeared and the whole cell was filled full with a stench. Moreover, it must be believed that in Hell the demons shall also stink, and with the greatest stench, since in that place they shall be perpetually enclosed. O intolerable stench! O stench horrible among so many aggregated stenches! If we would think of you, we would never commit the sins for which you inflict damned men. Therefore, let us attend, to this great punishment. What shall delicate men do, who cannot endure the stench of mud [lutum] or of any thing among the animate³, but appose to their noses roses and all other odiferous things, except fear so great a stench of the one Day, that is, of perpetual duration. Having put off sins, therefore, let us do good [operemur bonum]. For « they shall be thoroughly turned unto Hell, all the nations who are forgetful of God » etc..⁴
¹ Hic ed. legit spu?s?acto, quod quo ad previum ore sereno videtur secundum contextum legi ut spumescato. ² Hic ed. legit ce?, quod apte videtur certe. ³ Hic lectio ed. nimis obscura est, a?i?t?i?; videtur quod animatis servat contextum. ⁴ Hic est themata huius partis, Ps. 9,18; in quo Vulg. legit convertantur pro convertentur, auctoris mutuum usualis, ut videbimus; subito post hoc Vulg. legit impii, semper omissum auctore.	¹ Here the reading of the ed. of 1495 is unclear; the context of the previous with a serene mouth seems to indicate that it is to be read as to the one having begun to foam at the mouth [spumescato]. ² Here the edition seems to have abbreviated certainly [certe] with ce? ³ Here the reading of the edition is exceedingly unclear: among the animate [animatis] seems to fit the context. ⁴ This the theme of this part of the book, Psalm 9:18; in which the Vulgate reads Let them be [convertantur] instead of they shall be [convertentur], which as we shall see is the usual alteration employed by the author; the the impious [impii] of the Vulgate which appears immediately after this, he never fails to omit.
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.