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

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. VII.	CHAPTER VII
Transcriptus ex pp. 50-55 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 50-55 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
SEPTIMA POENA CORPORALIS EST FRAMES CRUDELITER AFFLIGENS.	THE SEVENTH CORPORAL PUNISHMENT IS A HUNGER CRUELLY AFFLICTING
Septima poena corporalis est fames crudeliter affligens. Et non solum patientur immo nec de aliquo paene poterunt sibi providere. Pauperes erunt nec aliud poterunt habere. Recordabuntur praeteritae refectionis: famem¹ patientur perpetuae afflictionis. Taliter igitur punientur damnati quia de nulla re rec per se nec per² alium poterunt sibi providere. Incarcerati quidem in carceribus huius mundi et si per seipsos providere sibi non possunt, tamen per amicos ut per uxorem, filios, cognatos aut	The seventh corporal punishment is a hunger cruelly afflicting. And they shall not only suffer, nay rather, they will be able to provide for themselves from almost nothing [nec de aliquo paene]. They shall be poor, nor shall they be able to have anything. They shall remember their past refection: they shall suffer a hunger¹ of perpetual affliction. In such a manner, therefore, shall the damned suffer, because from no thing nor by means of themselves, nor by means of another² will they be able to provide for themselves. Those incarcerated, indeed, in the prisons of this world, even if they cannot provide for themselves by means of themselves, nevertheless (they can) through friends, (such) as through wives, sons, relatives [cognatos] or
¹ Hic ed. 1495 legit famen. ² Post per ed. legit ut verbum singulare o.	¹ Here the edition of 1495 reads famen instead of famem. ² Here the edition has a single o between by means of [per] and another [alium].

p. 51

alios amicos, aut etiam per homines misericordes, qui elemonisas eis largiuntur, et sic quandoque bene reficiuntur, et hoc est eis magna consolatio. Sed non sic erit in inferno quia nec Deum nec aliquam creaturam propitiam habebunt, immo non erit creatura quod non nitatur creatoris iniuriam vindicare. Sapentia v, « Pugnabit pro eo orbis terram contra insensatos. »¹ Filios enim et filias, uxorem et cognatos quos tam dilexerunt sentient inimicos propter peccatis quae pro eis commiserunt. Et filius litigabit contra patrem in inferno, quoniam² exemplo patris usurarius usurarii fuit aut talis aut talis vitae vel quia possedit hereditatem male acquisitam et ideo sit damnatus. Pater econverso maledicet filio dicens, "Maledicta hora in qua te genui, quia pro te damnatus sum illicita acquirendo." Sic uxor maledicet viro et e contra; similiter filia ad matrem et econtra. Michae. vii, « filius contumeliam faciet patri et filia consurget adversus matrem ».³ Et sic « inimici hominis domestici eius »,⁴ et sic de aliis qui subditos non correxerunt qui exempla peccati dederunt vel qui consortes peccatorum fuerunt. Nullus igitur ibi erit amicus sed eis homo deus et diabolus inimicus; nullus erit qui misericordiam habeat de ipsis damnatis immo « laetabitur iustus cum viderit vindictam: manus suas lavabit in sanguine peccatoris, » ut dicit Ps.⁵ Et sic igitur non erit spec alicuius auxilii nec a parte Dei nec a parte proximi. Quanta igitur fatuitas pro amore fatuo cuiusque alterius se velle damnare qui non poterit sibi succurrere, immo erit inimicus si sit cum eo damnatus vel gaudebit de sua damnatione si sit salvatus. O quanta poena habere inimicos quos prius immo dilexit; qui etiam si omnibus bonis abundarent, in nullo ei succurrere vellent! Tunc erga tales cessabit omnis pietas et misericordia. Videte ergo quomodo debetis amare uxores filios et filias

other friends, or even through merciful men, who bestowed alms on them, and thus whenever (they are), they are well refected, and this is a great consolation to them. But not so shall it be in Hell, because they shall have neither God nor any propitious creature , nay rather, there shall not be a creature which does not strive to vindicated the injury (done) to the Creator. Wisdom 5:21, « On His behalf the whole globe shall fight against the insensate. »¹ For the sons and daughters, wife and relatives, which they loved so much, they shall sense as enemies on account of the sins which they committed for them. And son shall quarrel against father in Hell, since² by the example of his father, a usurer, he was a usurer, either of such or such a life, and/or because he possessed an inheritance badly acquired and for that reason he was damned. The father conversely shall curse the son, saying, "Cursed the hour in which I begot you, because for acquiring illicit (things) for you, I have been damned." In the same manner wife shall curse her man and vice-versa [e contra]; similarly daughter to mother and vice versa. Micah 7:6: , « Son shall speak [faciet] contumely to his father and daughter shall rise up completely against mother ».³ And in this manner « a man's enemies (shall be) of his own household »,⁴ and so of others who did not correct their subjects, who gave bade examples of sin and/or who were consorters in (their) sins. Therefore, in that place there shall be no friend but to them man, God and devil (shall be) enemy; there shall be no one who has mercy on those damned, nay rather « the just shall rejoice when he sees the vengeance, he shall wash his own hands in the blood of the sinner, » as the Psalm says.⁵ And thus, therefore, there shall not be hope of any help, neither on the part of God, nor on the part of one's neighbor. How great, therefore, the foolishness for a foolish love of whatever other, to want to damn oneself, who will not be able to succor himself, nay rather he shall be the enemy, if he has been damned with him and/or he shall rejoice over his own damnation, if (the other) has been saved. O how great a punishment to have as enemies those who one first rather loved; who even if they abounded in all goods, wanted to succor him in nothing! Then towards such there shall cease all piety and mercy. See, therefore, in what manner you ought to love your wives, sons, and daughters

¹ V. 21, in quo Vulg. cum illo pro pro eo.
² Hic ed. 1495 legit q?m, quod est abbreviatio pro multis relativis.
³ V. 6a; hic ed. legit, Mah. vi..
⁴ V. 6b.
⁵ Ps. 57,11 in Vulg., laetabitur iustus cum viderit ultionem pedes suos lavabit in sanguinem impii.

¹ The Vulgate reads with Him [cum illo] instead of on His behalf [pro eo].
² Here the edition of 1495 reads q?m, which is an abbreviation for many relatives.
³ The edition cites this as Mah. vi..
⁴ V. 6b.
⁵ Ps. 57:11 according to the Vulgate, reads, The just shall be glad when he sees the vengeance [ultionem], he shall wash his feet in the blood of the impious.

p. 52

aut alios quoscumque.	or whatever others.
Secundo pauperes erunt, etc.: immo nudi erunt sic quod nec paniculis parvis cooperientur. Nahum iii., « Revelabo pudenda tua in facie tua et ostendam gentibus nuditatem tuam. »¹ O Deus quid facient tunc viri et mulieres qui modo timent turpia sua videri? Quanta esset verecundia uni honesto viro vel honeste mulieri nudum vel nudam esse coram magna multitudine populi! Certe maior verecundia et maior poena et confusio erit ipsis damnatis nudos esse perpetuo coram tanta multitudine daemonum et damnatis cum illis turpissimis corporibus de quibus magis verecundabuntur quam si essent talia qualia sunt in hoc mundo etiam cum omnibus infirmitatibus punitis temporis. Ubi erunt camisiae delicatae capitegia² et pepla mulierum et donarum, tunicae duplicatae et foederatae cum caudis amplis³ et alia homini vestimenta? Ubi lecti molles cum cooperatoriis variis; ubi pulvinaria et tapeta quae pedibus susternuntur et parietibus applicantur? Tunc omnia talia per ignem conflagrationis qui praecedet faciem iudicis ut dictum est prius, erunt consumpta, immo etiam omnia castra pallatia et quaecumque alia edificia. In hiis cogitent qui istis tantum abutuntur ut ad inferum descendant Ubi pecuniae ubi thesauri et alia preciosa quas tantum dilexerunt ut pro eis acquirendis sint damnati? O bone Iesu, unde nobis tanta insania quod tot expensis et tanto labore mundi gloriam querimus et confusionem inferni non curamus.	Second, they shall be poor, etc.: nay they shall be naked so that they shall not be covered by (even) a tiny little garment. Nahum 3:5, « I will reveal thy shameful (parts) in thy face and I shall show to the nations thy nudity. »¹ O God, what shall they do then, the men and women who fear now that their ugliness [turpia] be seen? How great would the shame of one be, (who was) an honest man or honest woman, to be naked before a great multitude of people! Certainly a greater shame and a greater punishment and confusion shall there be for those damned to be naked perpetually before so great a multitude of demons and those damned with them, with the ugliest bodies, from which they shall rather be ashamed, than if they were such as they are in this world even having been punished with all the infirmities of time. Where shall the delicate shirts [camisiae], the headdresses [capitegia]² and the women’s' robes of state [pepla] and the tunics of the ladies, doubled and federated with ample furs [foederatus cum caudis amplis]³ and the other vestiments of man? Where the soft beds, with their various coverings? Where the decorated couches [pulvinaria] and the tapestry [tapeta], which spread out beneath [susternuntur] the feet and are applied to the walls? Then all such things, by means of the fire of the conflagration which will precede the face of the Judge, as has been said before, shall be consumed; nay also the castles [castra], palaces and whatever other edifices. In these (places) let them think, they who abused these things of theirs so much, as to descend to Hell. Where the money [pecuniae], where the treasures and other precious things, which they loved so much, that for acquiring them, they have been damned? O good Jesus, whence is our so great insanity, which by all expenses and with such great labor we seek the glory of the world and do not care to notice [curamus] the confusion of Hell?
Tertio recordabuntur praeteritae refectionis et maxime gulosi qui tanta cura et diligentia serviverunt corpori cum tantis laboribus nocte et die vacarunt comestioni non curantes de salute animarum suam. Hoc peccato gulae infiniti homines damnabuntur. O quanta poena quanta confusio, quia propter modica et tam brevi comestione sunt damnati! Sed ut ait Augus. in libro De conflictu virtutum et vitiorum	Third, they shall remember the past refection and most of all [maxime] the gluttonous, who with so great care and diligence served their body with so great labors, night and day, make time for eating [vacarunt comestioni], not caring for the salvation of their souls. For this sin of gluttony, numberless [infiniti] men have been damned. O how great a punishment, how great a confusion, because for a morsel and so short an eating, they have been damned! But, as (St.) Augustine says in the book On the conflict of virtues and vices,
¹ V. 5b, quod finitur, et regnis ignominiam tuam. ² Forse quoad illum petatum conicalem dominarum tunc in usu. ³ Nobilitatis amiculum temporis ornatum est cum caudis mustelae, sicut erminae. Hic foederatus in derisum dici videtur.	¹ In the Vulgate this verse ends with and to kingdoms thy ignominy [et regnis ignominiam tuam]. ² Perhaps a reference to the conical hat of ladies, then in use. ³ The cloak of the nobility of the time was ornamented with the fur-tails of weasels, such as ermine. Here federated [foederatus] appears to be said in mockery.

p. 53

ventris ingluvies dicit.¹ Ad esum Deus omnia mundana condidit. Qui saturari cibo respuit quid aliud quantumcumque,² concessio muneri contradicit. Parsimonia ciborum respon?det unum horum quod dicis verum est. Ne enim homo fame moriretur Deus omnia ad esum creavit. Sed ne mensuram comedendi excederet abstinentiam imperavit. Nam inter caetera sua mala saturitate maxime panis sodoma periit Domino attestante qui ad Hierusalem per prophetam loquitur dicens, Ezechiel xvi, « Haec est iniquitas sororis tuae Sodomae saturitas panis. »³ Quapropter sicut egreditur ad medicinam sic ad sumendas dapes debet quis accedere. Nequaquam valet in illis voluptatem appetens sed necessitati succurrens. Hinc incarnata veritas per evangelium dicit Lucae xxi., « Attendite ne graventur corda vestra crapula. »⁴ Quo contra de insatiabili Iudeorum voracitate dicit Apostolus Philip. iii., « Multi ambulant quos saepe dicebam vobis; nunc autem vel flens dico inimicos crucis Christi quorum finis interitus quorum Deus venter est. »⁵ Et rursum, « Esca ventri et venter escis, Deus autem et hunc et has destruet. »⁶ Ille autem plene hoc vitium superat qui in sumendis dapibus non solum parsimoniam tenet ut si refectionem semper esuriens; temperet verum acuratiores et suaviores epulas excepta corporis infirmitate et hospitum susceptione contemnit."⁷ Haec Augus. Talibus igitur sic deditis gulae dicetur quod dictum est illi diviti qui epulabatur quotidie splendide et sepultus est in inferno. Lucae xvi., « Recordare fili quia recepisti bona in vita tua et Lazarus similiter mala, nunc autem hic consolatur, vero cruciaris. »⁸ Sic igitur cruciabuntur gulosi damnati, quibus dicetur, "Recodare quomodo excessus multas et multa peccata commisisti in prandiis et cenis, propter quae damnatis es." Tunc maledicent horae et tempori quibus talia commiserunt. No- /-lite

"Gluttony speaks of the belly.¹ God established all mundane things to be eaten. He who to be satisfied with a food spits out any other however so much,² (his) concession contradicts (God's) gifting [muneri]. A parsimony of foods responds to one of these which you say is true. For lest man die by hunger, God created all things for being eaten. But lest he exceed the measure of eating, He commanded abstinence. For among all its other evils, Sodom perished most of all by being satiated with bread [maxime saturitate panis], as God testifies, who spoke to Jerusalem through the Prophet, saying in Ezekiel 16:49, « This is the iniquity of thy sister, Sodom, . . . being satiated with bread . . . »³ On which account, just as one steps forth toward medicine, so, he who attends, ought toward eating banquets [ad sumendas dapes]. By no means is the one seeking [appetens] pleasure at them strong, but (only) the one succoring necessity. On this, the Incarnate Truth speaks through the Gospel of (St.) Luke, 21:34 , « Attend lest your hearts grow heavy with strong drunkenness [crapula]. »⁴ Wherefore against the insatiable voracity of the Jews, the Apostle says in Philip. 3:18-19, « Many walk about of whom I often used to speak to you, but even now weeping I say they are the enemies of the Cross of Christ, the end of whom is destruction, whose God is the belly. »⁵ And again, « Food is for the belly, and the belly for food, but God shall destroy this and these. »⁶ Moreover He fully conquers this vice who in eating banquets does not only hold fast to [tenet] parsimony, as if one hungering always for refection; but he tempers himself, (who) contemns the more appetizing and savory dishes, having welcomed the infirmity of the body and the reception of guests."⁷ These things (does St.) Augustine (say). Therefore, to such as are given to gluttony, there shall be said, what was said to that rich man, who feasted daily in a splendid manner and was buried in Hell: Luke 16:25, « Remember son that you have received good things in your life your and Lazarus similarly evils, but now he is consoled, but you are tortured. »⁸ Thus, therefore, shall the gluttonous damned be tortured, to whom it shall be said, "Remember in what manner you committed many excesses and many sins at dinners and suppers, on account of which you are damned!" Then they shall curse the hours and the season in which they committed such things. Do / not

¹ Hic ed. 1495 legit ventus ingluvies dicit, quod videtur erronea, nisi accipitur in metonymia ut Ventus oris gulam indicat. Cum paula errore typographica, ventris ingluvies dicitur esset sensibilior et usuale aut et ventris ingluvies dicit. Hac lectio primam sequitur.
² Hic ed. abbreviatio q? q? legitur ut quantumcumque.
³ v. 49, quod legit in Vulg. ecce haec fuit iniquitas Sodomae sororis tuae superbia saturitas panis et abundantia et otium ipsius et filiarum eius et manum egeno et pauperi non porrigebant . Hic saturitate panis dicitur propter formam inebritatis quam tale esum efficere potest.
⁴ V. 34, in quo Vulg. legit, adtendite autem vobis ne forte graventur corda vestra in crapula et ebrietate et curis huius vitae et superveniat in vos repentina dies illa.
⁵ Vv. 18-19, in quod, Vulg legit et pro vel, et finitur cum et gloria in confusione ipsorum qui terrena sapiuunt. Ed. citat ut Thess..
⁶ 1 Cor. 6,13, quod finitur in Vulg. cum corpus autem non fornicationi sed Domino et Dominus corpori.
⁷ Hic excepta potest sensum haberi ut nisi vel accepta; secunda plenum sensum importare videtur consonantem contextui.
⁸ V. 25, in cuius medio primo ed. multum abbreviatur; in secundo Vulg. legit tu ante vero. Ad caput istius Vulg. fili recordare.

¹ Here the reading of the edition ventus ingluvies dicit appears erroneous, unless it is to be taken as a metonymy for Belching indicates the glutton. A small typographic error ventris ingluvies dicitur would be more sensible and usual: Gluttony is said of the belly, or even ventris ingluvies dicit: of the belly does gluttony speak. The translation follows the first of these.
² Here the abbreviation in the edition q? q? is read as however so much [quantumque].
³ The Vulgate reads, Behold this was the iniquity of thy sister, Sodom: pride, being satiated with bread, and abundance and its idleness and that of its daughters and not stretching out a hand to the needy and the poor. Here being satiated with bread [saturitate panis] is said on account of a form of inebriation which such a manner of eating can effect.
⁴ The Vulgate reads, But attend to yourselves lest, perhaps, your hearts grow heavy in strong drink and inebriation and the cares of this life, and there come upon you that Day, unexpected.
⁵ The ed. cites this as Thessalonians [Thess.}. V. 19 ends with and whose glory in is their own confusion, they who know earthly things.
⁶ 1 Cor 6:13, which in the Vulgate ends with moreover the body is not for fornication but for the Lord, and the Lord for the body.
⁷ Here the Latin excepta can have the sense both of having excepted and having welcomed; the latter seems to convey a fuller meaning consonant with the context.
⁸ In the first half of this verse the ed. is very abbreviated; in the second, it omits the personal pronoun you [tu] before but [vero]. The Vulgate opens with, Son, remember etc..

p. 54

No- / -lite igitur charissimi sic vivere¹ sed date elemosinam pauperi ut vobis Christus dicat in die iudicii illud Matth. xxv., « Esurivi et dedistis mihi manducare, » « Venite benedicti Patris mei possidete paratum vobis regnum a constitutione mundi. »²	Do / not, therefore, dearest ones live in this manner¹, but give the alms of the poor so that Christ may say to you on the Day of Judgment that (word) from Matthew 25:35,34, « I hungered and thou gavest me to eat, » « come, you blessed of My Father, possess the Kingdom prepared for you from the constitution of the world. »²
Quarto famem patientur, etc. Dominus quibus dicitur Isa. lxv., « Et vos qui dereliquistis Dominum » etc.,³ « pro eo quod vocavi et non respondistis, locutus sum et non audistis et facietis malum in oculis meis et quae nolui elegistis, propter hoc dicit Dominus Deus: Ecce servi mei comedent et vos esurietis, . . . ecce servi mei laetabuntur et vos confundemini, ecce servi mei laudabunt prae exultatione cordis et vos clamabitis prae dolore cordis et prae contritione spiritus ululabitis. »⁴ Damnati igitur prae magnitudine famis clamabunt. Quanta poena sit fames possunt aliqualiter scire qui illam pssi sunt! Incarcertati namque prae magnitudine famis solent comedere brachia sua et partes corporis, etiam in obsidionibus plurimis homines comederunt canes. Sed quid dico canes homo etiam matres proprios filios. Nec oportet quo ad hoc historias antiquorum revolvere; nam et hiis annis lxxxcii,⁵ vel circa etiam matres comederunt proprios natos. O quanta fames ut sic naturalis amor pereat! Sed revera fames quorumcumque viventium nihil est ad illam famem⁶ inferni quae perpetua erit. Cogitet igitur hanc poenam qui poterit, quia sicut dicitur de paradisi gaudiis, i. Corinthios ii., « quod oculus non vidit nec auris audivit nec in cor hominis ascendit quae praeparavit Deus diligentibus se. »⁷ Ita de poenis inferni⁸ dicendum est. Quid facient contemptores ecclesiae qui modo nolunt ieiunare qui ibi perpetuo velint nolint ieiunabunt cum tanta fame incogitabili? Melius esset ibi hic ieiunare vel minorem famem⁹ pati. Quantum incurrere¹⁰ illam tam grandem famen	Fourth, they shall suffer hunger, etc.. The Lord (says) to those, to whom there is said in Isaiah 64:11, « And you who have forsook the Lord » etc.,³ « for the reason that I called and thou did not respond, I spoke and you have not heard and have done evil in My eyes and those things which I did not want, you have chosen, on this account the Lord God says: Behold, My servants shall eat and you shall hunger, behold My servants shall be glad and you shall be confounded, behold My servants shall praise on account of the exultation of their heart and you shall shout on account of the sorrow of your heart and on account of its crushing (weight) you shall wail aloud ».⁴ The damned, therefore, on account of the magnitude of their hunger shall shout. How great a punishment hunger is they can in some way know, who have suffered it. For indeed those imprisoned on account of the magnitude of their hunger are accustomed to eat their own arms and (the other) parts of their body, (and) even sieges very many men eat dogs. But why do I say dogs? a man, even mothers their own children! And is it not opportune to unroll [oportet . . . revolvere] the histories of the ancients in regard to this matter? For even in those years 72 A.D.,⁵ and/or there about [et circa] mothers even ate their own newborns [natos]. O how great a hunger that natural love perishes thus! But in truth the hunger of whatever living things is nothing as regards that hunger⁶ of Hell, which shall be perpetual. Think, therefore, of this punishment, who can, because as is said of the joys of paradise, 1 Cor. 2:9, « that eye has not seen, nor ear heard, nor has it ascended into the heart of a man, what God has prepared for those loving Him. »⁷ Thus too [ita] must it be said of the punishments of Hell⁸. What shall they do, the contemnors of the Church, who no do not want to fast, they who in that place , willing or unwilling [velit nolint], shall false perpetually with such a great, unthinkable hunger? Better would it be to fast here and/or suffer a lesser hunger (than be) in that place.⁹ How great (a horror) to run unto¹⁰ that, so great hunger,
¹ Hic ed. 1495 legit vuiere vel vivere propter ictos non ligatos. ² V. 35, in quo Vulg. legit enim post esurivi, et v. 34b. ³ V. 11, quod in Vulg. legit, et vos qui dereliquistis Dominum qui obliti estis montem sanctum meum qui ponitis Fortunae mensam et libatis super eam ; quod versum ed. citat ut cap. lxiiii.. ⁴ Vv. 12b-14, in quo Vulg. legit haec post propter hoc, et ecce servi mei bibent et vos sitietis ante ecce servi mei laetabuntur. ⁵ Vel Lxxii, in quibus Iosephus Flavius, Bellum Iudaicum, ennaravit obsidionem Macheri et Masadae. ⁶ Hic ed. legit famen. ⁷ V. 9, in quo Vulg. legit his qui diligunt illum pro diligentibus se et ed. legit ocutus pro oculus. ⁸ Hic ed. legit infeenus. ⁹ Hic ed. legit famen. ¹⁰ Hic ed. legit incuerere.	¹ Here the edition of 1495 reads something between vivere or vuiere on account of unconnected strokes. ² In v. 35, the Vulgate has For [enim} at the beginning of the verse. ³ The Vulgate of this verse is, And you who have forsaken the Lord, who are forgetful of My holy mountain, who set a table for Fortuna and make an offering [libatis] upon it. The edition cites this as ch. 64. ⁴ Vv. 12b-14, in which text the Vulgate reads these words [haec] after on this account, and behold my servants shall drink and you shall thirst before behold my servants shall be glad. ⁵ Cf. Joseph Flavius', The Jewish War, which recounts the siege of Macherus and Masada in the years 72-3 A.D.. ⁶ Here the edition reads famen instead of famem [hunger]. ⁷ In which the Vulgate reads for those who love Him [his qui diligunt illum] instead of those loving Him [diligentibus se], and the edition ocutus instead of oculus [eye]. ⁸ Here the edition reads infeenus instead of infernus [Hell]. ⁹ Here the edition reads famen instead of famem [hunger]. ¹⁰ Here the edition reads incuerere instead of incurrere [run unto].

p. 55

quae nunquam deficiet? Advertamus igitur ad ista ut effugiamus tantas poenas et vivamus cum temperantia nobis a Deo indicta, nam dicitur in thematae, « Convertantur » etc.¹	which never shall fail? Let us advert, therefore, to these so that we may flee from such great punishments and live with the temperance indicated to us by God, for as is said in the theme, « Let them be turned completely » etc..¹
¹ Ps. 9,18.	¹ Ps. 9:18.
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.