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

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. VI.	CHAPTER VI
Transcriptus ex pp. 46-50 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 46-50 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
SEXTA POENA CORPORALIS EST VISIO DAEMONUM TERRIBILIS	THE SIXTH CORPORAL PUNISHMENT IS A TERRIBLE VISION OF DEMONS
Sexta poena est visio daemonum terribilis. Et non solum haec poena ipsis damnatis fiet a daemonibus, immo in quattuor eos affligent. Nam,	The sixth (corporal) punishment is a terrible vision of demons. And this will not be the only punishment from the demons for the damned, nay rather they shall afflict them in four (ways). For,
Primo pavor grandem praestabunt, Secundo peccata improperabunt, Tertio super eos percutient iugiter, Quarto in unum compriment eos fortiter.	First, they shall be responsible [praestabunt] for a great trembling, Second, they shall mock their sins [peccata improperabunt], Third, they shall continually strike hard [percutient] upon them, Fourth, they shall compress them strongly into one.
Primo igitur pavorem, etc. Sunt enim visu horribiles. Unde etiam naturaliter timemus videre horrenda et pavemus. Exemplum de huiusmodi pavore et timore ex visione daemonis. Habemus in libro	Therefore, first they shall be responsible for a great trembling. For they are horrible to see. Whence we also naturally fear to see horrendous things and we tremble. An example of trembling and fear of this kind from the vision of demons have we in the book

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de dono timoris, ubi legitur quod quidam religiosus de nocte dormitorio iacens incipit clamare horribiliter et cum conventus surgens convenisset, videbant eum fixis oculis immobiliter respicere ad parietem, nec ad aliud respondentem sed mirabiliter horrore concussum. In mane autem requisitus a priore quid habuisset; respondit quod vidisset diabolum. Inquisitus autem cuius formae esset, respondit non posse facile describere. Sed hoc dico, quod si esset furnum ardens ex una parte et figura illa ex alia, magis eligeret intrare furnum quam videre figuram illam. Ideo dicit quidam senex in vitas patrum, "Credo quod si quis videret daemones in ea forma qua visuri sunt eos damnati non posset vivere." Haec ibi. Quantus¹ igitur erit pavor ipsis damnatis, non ex sola visione unius daemonis, sed tot quot sunt in inferno. Si quaereret quis, "Nonne ex longa mora ad invicem talis pavor poterit cessare?" Dico² quod non, quia omnes illae poenae erunt perpetuae, et non erit ibi pavor tantum ex visione daemonum, sed etiam ex visione aliorum damnatorum propter turpitudinem suorum corporum, immo etiam damnati cum magno pavore seipsos aspicient, sicut experimur quando aliquis horret et pavet quandoque videre plagam si quam habet horribilem. Proverb. x., « Pavor his qui operantur malum »³ Et xxi, « Pavor operantibus iniquitatem ».⁴	On the Gift of Fear, where it is read that a certain religious, lying at night in the dormitory, began to shout horribly and when the convent rising had convened, they saw him with eyes, immobily fixed, looking back toward the wall, and not responding to anything, but completely struck with horror in an astonishing manner. Moreover, in the morning, asked [requisitus] by the Prior what had possessed him [habuisset]; he responded that he had seen a devil. Moreover, questioned [inquisitus] of what form it was, he responded that it was not easy to describe: "But I say this, that if there were a burning oven [furnum] on one side and that figure on the other, one would rather choose to enter the oven than to see that figure." For that reason in the Lives of the Fathers, a certain old man says, "I believe that if anyone saw demons in that form in which the damned are going to see them, he could not live." These things (are said) there. How great,¹ therefore, shall the trembling be for the damned themselves, not from the vision of only one demon, but of as many as there are in Hell. If anyone would ask, "Shall not such trembling from a long delay cease in turn [ad invicem]?" I say² that (it shall) not, because all those punishments shall be perpetual, and there the trembling shall not be so much from the vision of demons, but also from the vision of the other damned, on account of the turpitude of their bodies, nay the damned shall even look upon themselves with great trembling, just as we experience when someone is horrified and trembles whenever seeing a wound from a blow [videre plagam], if that which he has (is) a horrible one. Proverbs 10:29, « Trembling for these who work evil. »³ And 21:15, « Trembling for them working iniquity ».⁴
Secundo peccata improperabunt, ex improperatione damnati multum confundentur. Videmus quod ex improperatione peccatorum homines confunduntur et erubescunt si sint verecundi. Sic daemones improperabunt damnatis sua vitia dicentes, "Iste est fructus adinventionum vestrarum! Ista sunt stipendia laborum vestrorum! Ecce quid nobiscum meruistis, cum vos temptando nobis consensistis superbiendo, luxuriando, rapiendo, cogitando, loquendo, operando, detrahendo, ludendo, ridendo!" Eccli. xviii, « Stultus acriter improperabit. »⁵ Et xx, « Exigua dabit et multa improperabit. »⁶ Nam exigua fuit delectatio peccati in quam daemo- / -nes	Second, they shall mock their sins, (and) from (this) mocking the damned shall be very confounded. We see that from the mocking of sins men are confounded and blush if they are to be shamed. Thus shall the demons mock the damned for their vices, saying, "That is the fruit of your inventions! Those are the stipends of your labors! Behold what you have merited with us, when you consented to us in tempting you, by being proud, by being lustful, by plundering, by thinking, by speaking, by working, by detracting, by playing, by laughing!" Ecclesiasticus 18:18 (says), « The fool shall mock bitterly ».⁵ And 20:15 (says), « He shall give meager things [exigua], and mock much [multa]. »⁶ For meager was the delectation in the sin which the demon- / -s
¹ Hic ed. 1495 legit erronee quartus pro quantus. ² Hic lectio editionis ambigua est: Dico intelligendum est ex contextu. ³ V. 29b. ⁴ V. 15. ⁵ V. 18. ⁶ V. 15.	¹ Here the edition of 1495 erroneously reads Fourth [quartus] instead of How much [quantus]. ² Here the reading of the edition is ambiguous: I say is understood from the context.

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daemo- / -nes nos praecipitant, sed multa erit improperatio quae fiet¹ in aeternum et ultra. Gregorious, "Quos habuimus intentores in culpis, habebimus derisores in poenis vel tormentis." Et hoc valde timendum cordi nobili. Exemplum de David qui immo oravit dicens, « Ne irrideant me inimici mei. »² Et iterum, « Nequando dicat inimicus meus, praevalui adversus eum. »³ Considera quanta poena sit homini in dolore exienti improperare sua peccata propter quae pariter et quae leviter potuisset evitasse si voluisset, vel parvo ipse pro eis paenitere et malam persequi. Experimur etiam quod multi infirmi prae dolore infirmitatis non possunt audire verba quiscumque. Cogita igitur, si potes, quantum gravis poena erit damnatis qui tam infirmi erunt audire improperia peccatorum suorum, et haec poena correspondet detractoribus contumeliosis. Unde contumelia proprie est in verbo. Unde Alexander de Halis, "Contumelia est peccatum ex improperio sermonis manifeste tendens in nocumentum proximi et extenso nomine, dicitur⁴ etiam in scientiis caeterorum."⁵ Unde super illud Ro. i, « Contumeliosos id est superbos »,⁶ dicit Glossa, "Contumeliosi sunt qui dicits vel factis contumelias et turpia inferunt." Unde contumeliosus secundum⁷ velos et tumens in verbis iniuriae. Est autem contumelia maior si quis alicui dicat eius defectum coram multis in detrimentum honoris. Unde si intentio loquentis ad hoc feratur ut propter verba quae profert honorem alterius auferat, hoc est peccatum mortale et meretur poenam inferni. Math. v., « Qui dixerit fratri suo, "fatue!" reus erit gehennae ignis ».⁸ Sic detractio est alienae famae propter occulta verba denigratio; quo vitio periclitatur fere totum genus humanum. Inquit Glossa super illud Prov. xxiiii, « Cum detractoribus non commiscearis »:⁹ "Si vero dicatur ex levitate nec sit voluntas nocendi, nec aggravetur ex circumstantiis est veniale." Et multa sunt alia vitia verborum ut sunt susurronum, derisorum et male dicentium, quibus correspondet haec poena, quibusvis etiam alia peccata improperetur et maxime improperabuntur

demon- / -s precipitate us into, but much will the mocking be which shall be done¹ in eternity and beyond. St. Gregory (says), "Those whom we had as one striving against us [intentores] in faults, we shall have as ones deriding us [derisores] in punishments and/or torments." And this must be strongly feared by a noble heart. (There is) the example of David, who on the contrary [immo] prayed, saying, « Do not let them laugh at me, my enemies. »² And again, « Nor let my enemies say, "I have prevailed against him." »³ Consider how great a punishment it is for a man passing away in pain to mock his sins on account that he could have at the same time and easily [pariter et leviter] avoided (them), if he had wanted to, and/or that in a little moment [parvo] he himself (could have) been sorry for them and for having pursued the evil (path) [malam]. We also experience that many infirm (persons) on account of the pain of the infirmity cannot hear the words of anyone. Think, therefore, if you can, how great shall the grave punishment be for the damned, who will be so infirm, to hear the mocking of their sins, and this punishment corresponds to contumelious detractors. Whence contumely is properly in word. Whence Alexander of Hales (says), "Contumely is a sin out of a mocking of speech, manifestly tending to be something hurtful to one's neighbor [in nocumentum proximi] and in a broader sense [extenso nomine] it is said⁴ even in (regard to) the knowledge of all others."⁵ Whence on that (verse) of Romans 1:30, « Contumelious, that is, the proud »,⁶ the Gloss says, "The contumelious are those who by things said or done bring on [inferunt] contumely and disgraces [turpia]." Whence (the saying), "Contumelious alongside the curtains⁷ and swelling in words of injury." Moreover the contumely is greater if one tells his defect to anyone before many in detriment of (his) honor. Whence if the intention of the one speaking is brought to this, so that on account of the words which he pronounces [profert] he bears off the honor of the other, this is a mortal sin and merits the punishment of Hell. Mathew 5:22, « He who says to his brother, "Fool!", shall be guilty of the fire of Gehenna. »⁸ Thus detraction is the denigration of another's fame by means of hidden words; by which vice nearly the whole human race is endangered. The Gloss on that (verse) of Ecclus 23:21b, « With detractors do not mix yourself up »:⁹ says, "But if it be said out of levity and there is no will to injure, and it is not aggravated by the circumstances, it is venial." And there are many other vices of words, as are (the vices) of murmurings, of derisions and of speaking evil, to which correspond this punishment. To whomever even mocks another's sins, they shall mock (his) in the greatest manner, (saying):

¹ Hic lectio ed. 1495 incerta est: fiet ex contextu bene videtur.
² Vulg. Ps. 24,43, laetentur pro irrideant.
³ Vulg. Ps. 12,15.
⁴ Hic lectio ed. incerta est: dicitur concors bene est contextui.
⁵ Hic lectio nimis abbreviatis: in scientiis caeterorum est una possibilitas concors contextui.
⁶ V. 30, secundum Vulg. non est id est in textu.
⁷ Hic lectio abbreviata potest producere lectionem alicuiusmodi. Sensum contextus est contumeliosus ex levissimis causis. ⁸ V. 22c, secundum Vulg., qui autem dixerit fatue reus erit gehennae ignis.
⁹ V. 21b; hoc ed. 1495 citat ut Ecclesiasticus.

¹ Here the reading of the edition of 1495 is uncertain: shall be done [fiet] seems to fit the context well.
² The Vulg. of Psalm 24:43 reads, Let not my enemies rejoice . . ..
³ Psalm 12:15
⁴ Here the reading of the edition is uncertain: it is said [dicitur] harmonizes well with the context.
⁵ Here the reading of the edition is exceedingly abbreviated: in (regard to the knowledge of all others [in scientiis caeterorum] is one possibility, harmonious with the context.
⁶ Here the Vulgate reads, detractors hateful to God, contumelious, proud, puffed up, inventors of evils, not obedient to their parents.
⁷ The abbreviated reading can bring forth any kind of interpolation. The sense of the context is contumelious for the lightest of reasons.
⁸ The Vulgate reads, moreover who will have said, "Fool!", will be guilty of the fire of Gehenna.
⁹ The edition cites this as Ecclesiasticus.

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Christianus quorum susceperunt baptismum alia sacramenta et quibus ostensa est via salutis et noluerunt per illam ambulare.	"A Christian, (one) of those who accepted baptism, the other sacraments, and to whom the way of salvation has been shown, and (who) did not will to walk upon it!"
Tertio super illos percutient iugiter. Prov. xix, « Parata sunt derisoribus iudicia et mallei percutientes stultorum corpora. »¹ Unde in libro De contemptum mundi dicitur, "Sunt ibi tortores serpentibus horridiores, deformes nigri sed non ad verbera pigri. Numquam lassantur sed semper ad hoc renovantur, ad mala ferventes sunt ad poenasque recentes, semper tristati semper ferire, parati semper inardescunt nec cessant nec requiescunt." O quanta damnatorum poena qui sine pace et requie talia patientur. Sciunt enim pueri quantum patiuntur ex verberibus virgarum sed magis paterentur si grossis baculis cum manu fortissima percuterentur. O Deus, quanta poena cum damnati valde sensibiles percutiuntur manibus fortissimis daemonum absque cessatione de quibus.² Eccli. xxxix, « Sunt spiritus qui ad vindictam creati sunt et in furore suo confirmaverunt tormenta sua, in tempore consummationis effundent virtutem et furorem eius qui fecit illos. »³ Non enim sunt Dei flagella quibus nos in puncti⁴ percutit nisi ros in comparatione ad flagella sempiterna quibus quasi iratus per manus daemonum semper verberabit damnatos? Quod considerans propheta orat dicens, « Domine ne in furore tuo arguas me neque in ira tua corripias me. »⁵	Third, they shall strike hard upon them continually. Proverbs 19:29, « There has been prepared for deriders judgments and mallets striking hard the bodies of the foolish [stultorum]. »¹ Whence in the book On the Contempt of the World there is said, "In that place [ibi] there are torturers [tortores] more horrid than serpents, deformed of blackness [nigri] but not sluggish to lashes [ad verbera pigri]. Never are they wearied, but always renewed for this, they are fervent to evis and recent to punishments, always saddened, always prepared to strike [ferire], they catch fire and they do not cease nor do they rest." O how great the punishment of the damned, who without peace or rest suffer such things! For boys know how much they suffer from the lashes of switches, but they would suffer more if they were struck hard with fat walking-sticks by the strongest hand. O God, how great the punishment, since the damned, (but) very able to sense [valde sensibiles], are struck hard by the strongest hands of demons, without their ceasing [sine cessatione de quibus].² Ecclus. 39:33-4, « There are spirits who have been created for vengeance and in their fury they have confirmed their torments; in the time of the consummation they shall pour forth the virtue and fury of Him who made them. »³ For are they not God's whips by which He strikes us in a moment of time [in puncto]⁴, if not as dew in comparison to the sempiternal whips with which as one enraged He shall through the hands of demons lash the damned forever? Considering which the prophet prayed, saying, « Lord, do not in Thy fury argue with me, nor in Thy wrath correct me. »⁵
Quarto compriment eos in unum fortiter, de qua poena in precedenti dicam. Eccle. xl., « Ad haec mors oppressiones, fames et contritio et flagella super iniquos creata sunt haec omnia. »⁶ Et de damnato dicitur Job xx., « Vadent et venient super eum horribiles, »⁷ id est, daemones, qui horribiles erunt ut dictum est prius. Et de hiis omnibus dicit Math xviii, « Iratus Dominus eius tradidit eum tortoribus »,⁸ id est, daemonibus qui dicuntur tortores damnatorum. Dicit enim Richardus quod corpora damnatorum erunt mutuo valde compressa sicut dicit Da- / -vid	Fourth, they shall compress them strongly into one, concerning which punishment I shall speak in the present. Ecclus. 40:9-10, « For these (punishments) death oppressions, hungers and contrition and whips upon the iniquitous have been created, all these things. »⁶ And of one damned there is said in Job 20:25b, « They hasten and there shall come upon him horrible ones, »⁷ that is, demons, who shall be horrible, as has been said before. And of all these Matthew 18:34 speaks, « His lord, enraged, handed him over to torturers, »⁸ that is, to the demons, who are said to be the torturers of the damned. For Richard (of St. Victor) says that the bodies of the damned shall mutually be very compressed, just as David says
¹ Vulg. Prov. 19, 29, in quo corporibus pro corpora. ² Hic de quibus refert manibus. ³ Vv. 33-4; hoc ed. 1495 citat ut Eccle. ⁴ Hic p?nti editionis legit ut puncto, secundum contextum. ⁵ Ps. 6, 2; cf. Ps. 37, 2. Hic propheta David est. ⁶ Vv. 9-10, secundum Vulg., in quo sanguis contentio et rhomphea intra mors et oppresiones. ⁷ V. 25b. ⁸ V. 34.	¹ The Vulgate of Prov. 19:29 reads, upon the bodies of fools. [stulorum corporibus] instead of the bodies of fools [stultorum corpora]. ² Here their [de quibus] referts to hands. ³ The edition of 1495 cites this as Ecclesiastes [Eccle.]. ⁴ Here the p?nti of the edition is read as in a moment of time [puncto], according to the context. ⁵ Psalm. 6:2; cf. Ps. 37:2. Here the prophet is David. ⁶ Which according to the Vulgate reads, blood, contention and a javelin after At these death and before oppressions . . ..

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Da- / -vid de ipsis, « Sicut oves in inferno positi sunt, »¹ oves enim fortiter se comprimunt in ovili in hieme propter frigis et in aestate in umbra ad fugiendum aestum. Sic igitur corpora damnatorum erunt multum compressa et haec compressio fiet per daemones fiet tamquam per executores divinae iustitiae. Cogita ergo si esses sub maximo lapide sive morte quanta tibi poena. Corpora autem damnatorum erunt gravissime ponderosa et unum super aliud. Sic ut quidam dicunt, "non poterunt se movere." Et ita videtur dicere Christus de non habente vestem nuptialem.² Nam inquit de illo, « Amice, quomodo intrasti huc non habens vestrem » etc. « At ille obmutuit. Tunc dixit rex ministris, "Ligatis pedibus eius et manibus mittite eum in tenebras exteriores ibi erit fletus et stridor dentium. Multi autem vocati" » etc. xxii.³ Glossa, "Et si de uno dixit⁴ de multis est intelligendum; propter hoc videtur innuere quod ligabuntur manibus et pedibus, ita ut non possint uti membris ad suam voluntatem sicut ligantur frenetici et simul comprimentur sicut in torculari uvae comprimuntur." Et haec omnia evenient damnatis quia noluerunt obedire Deo et eis mandata scire et custodire nec propter consequentes Deum scire. Quia qui se dicit nosse Deum et mandata eius non custodi mendax est ut dicitur i Johan. ii.⁵ Non igitur sine causa dicit thema, « Convertantur in infernum » etc.⁶	David says / of them, « Just as sheep have they been placed in Hell, »¹ for sheep compress themselves strongly in the sheepfold in winter on account of the cold and in summer in the shade to flee the summer heat. Thus, therefore, shall the bodies of the damned be much compressed and this compression shall be by means of the demons, as by executors of the Divine Justice. Think, therefore, if you were under the greatest rock or at death, how great the punishment (would be) for you! But the bodies of the damned shall be in the heaviest manner ponderous and one upon the other. So as some say, "they cannot move themselves." And thus Christ seems to speak of one not having a nuptial garment.² For He says of him, « Friend, in what manner did you enter here not having a garment » etc.? « But he remained silent. Then the king said to the ministers, "With his feet and hands bound, cast him into the exterior darkness, where there shall be weeping and the grinding of teeth. But many are called" » etc.. (Mt.) 22:(11-13).³ The Gloss (says), "And if He said⁴ this of one, it must be understood of the many; on this account He seems to hint that they shall be bound in hands and feet, so that they cannot use their members according to their will, just as the frenetic are bound, and at the same time they are compressed, just as grapes are compressed in a winepress." And all these things shall come to pass for the damned, because they did not want to obey God and to know and keep His mandates, nor on account of following these completely to know God. Because he who says that he knows God and does not keep (them) is a liar, as is said in 1 John 2:4.⁵ Therefore not without cause does (our) theme say, « Let them be completely turned unto Hell » etc..⁶
¹ Vulg. Ps. 48,15, in quo quasi grex pro sicut oves. ² cf. Vulg. Mt. 22,11-13: intravit autem rex ut videret discumbentes et vidit ibi hominem non vestitum veste nuptiali, et ait illi amice quomodo huc intrasti non habens vestem nuptialem at ille obmutuit, tunc dixit rex ministris ligatis pedibus eius et manibus mittite eum in tenebras exteriores ibi erit fletus et stridor dentium. ³ Hic ed. legit xxii. pro Mt. xxii.. ⁴ Hic lectio abbreviata videtur legi ut dixit. ⁵ V. 4, qui dicit se nosse eum et mandata eius non custodit mendax est in hoc veritas non est. ⁶ Ps. 9,18; in quo Vulg. legit in positione secunda impii.	¹ The Vulgate of Ps. 48:15 reads, as a flock [quasi grex] instead of as sheep [sicut oves]. ² cf. Vulg. of Mt. 22:11-13, which reads, Moreover the king entered to see those relined and he saw there a man not vested with a nuptial garment, and he said to him, "Friend, in what manner did you enter here no having a nuptial garment?" and that one remained silent; then the king dais to the ministers, "with his feed and hands tied, send him into the exterior darkness, where there shall be weeping and the grinding of teeth." ³ The edition cites this by merely following the quote with xxii. ⁴ Here the abbreviated reading seems to be read as said [dixit]. ⁵ The Vulgate of which reads, who says that he knows Him and does not keep His mandates is a liar and the truth is not in him. ⁶ Ps. 9:18, in which the Vulg. reads the impious [impii] in second position.
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.