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

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. VIII.	CHAPTER VIII
Transcriptus ex pp. 55-59 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 55-59 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
OCTAVA POENA CORPORALIS EST SITIS SIMILITER CONFIGENS	THE EIGHTH CORPORAL PUNISHMENT IS A THIRST SIMILARLY CONFIXING
Octava poena corporalis est sitis similiter configens. Ubi notandum quod circa membrum oris in quo viget specialiter sitis licet et iam totum corpus et maxime interiora afficiat et his poenam et dolorem immittat. Erunt tamen quattuor spirituales poenae.	The eighth corporal punishment is a thirst similarly confixing. Wherein [ubi] it must be noted that thirst (is) about the member of the mouth, in which it specially resides [viget], though it also affects the whole body and most of all the interior (parts) and launches [immitat] against them its punishment and pain. Yet, there shall be four spiritual punishments (too).
Nam ei aqua praesentabitur quae sitim extinguere non valebit. Semper sic cruciabitur cupido bibendi minime cessabit. Sapor erit amarissimus in ore veraciter. Dolor dentium pessimus torquebit crudeliter.	For water shall be presented to him, which will not be able to extinguish his thirst. Thus shall he be always tortured: the desire for drinking shall not cease in the least. There shall be a most bitter taste in his mouth, truly. The worst pain of the teeth shall torment him cruelly.
Primo igitur aqua praesentabitur, etc. Ubi sciendum quod totus ille carcer erit plenus aqua et igne nec aqua extinguet ignem, nec ignis consumet aquam, sicut fit in hoc mundo. Erunt igitur ibi ignis et aqua simul. Sed quia ignis inter elementa est magis activus et citius nocet corpori, ideo ad terrorem illarum poenarum in scriptura sacra in pluribus locis fit mentio de igne quam de aqua. Et ideo sicut ignis ille non destruet corpus, ita et aqua illa non extinguiet sitim. O quanta poena habere tantam aquam quae non possit sedare sitim! Sicut cum dormientes et somniantes se habere sitim et somniantes se bibere cum ex tali fantastico potu non extinguatur sitis. Quantum patiuntur in tali somnio! Se si quis summe sitiat in vigilia et habeat aquam et non possit bibere summe patitur. Sed nihil est comparatione ad damnatos qui ex aqua tanta praesenti sitim extinguere non possunt. Ibi erit balneum aquarum multarum quo corpus non mundabitur. Hoc balneum debetur his qui se balneant in aquis tepidis et multa peccata committunt utpote cum balneant se viri cum mulieribus non suis quae peccatam commiti tam in videndo quam tangendo et	First, therefore, water shall be presented, etc.. Wherein [ubi] it must be noted that that whole prison shall be full of water and fire, and that the water shall not extinguish the fire, nor shall the fire consume the water, as happens in this world. There shall be, therefore, in that place fire and water together [simul]. But because fire is among the elements the more active and more swiftly injures the body, for that reason, regarding [ad] the terror of those punishments, mention is made in Sacred Scripture of fire in more places than of water. And for that reason, just s that fire shall not destroy the body, so also shall that water not extinguish one's thirst. O how great a punishment to have so much water, which cannot sedate one's thirst! As when sleepers both dreaming themselves to be thirsty and dreaming that they drink from such a fantastic drink, their thirst is not extinguished. How much do they suffer in such a dream! But it is nothing in comparison to the damned, who from so much water present cannot extinguish their thirst. In that place there shall be a bath of many waters, in which the body shall not be cleansed. This bath is due to those who bathe themselves in tepid waters and commit many sins, as is possible [utpote] when men bathe with women not their own, which sins can be committed as much as in seeing as in touching and

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loquendo ibidem possunt. Deus novit de quibus post haec in confessione non loquuntur. Immo cum talibus peccatis descendunt ad balneum inferni. Talia balnea non extingunt ardorem concupiscentiae carnalis, immo accendunt. Et de hac poena aquae frigidissimae primo dictum est. Sic circa has poenas quidam dicunt quod nullus revertitur de inferno. Sap. ii., « Non est agnitus qui reversus sit ab infernis. »¹ Sed si rediret aliquis qui vidisset infernum crederent ei. Istis autem possit renderi² multipliciter. Primo per interemptionem quae falsa est, quia Lazarus fuit reversus. Et sic dicit Augus. cum discumbuit postea cum Domino in domo Marthae, multa narravit in mensa de locis poenalibus. Praeterea circa passionem Domini multa corpora sanctorum surrexerunt et apparuerunt multis. Praeter istos inveniuntur alii multi inde redisse ex dispensatione divina, ut Traianus et alii de quibus inventitur in gestis sanctorum. Secundo rendendum est per negationem sciendae,³ quia si etiam aliquis inde veniret non crederent ei, immo dicerent vel quod non inde veniret, vel quod non diceret vera, vel quod sicut ille quo inde exivit poenas ad quas pervenerat evasit, sic et ipsi postquam talibus poenis deputati essent equaliter bene evaderent.⁴ Non attendentes ad illud quod scribitur in libro de ortu salvatoris, ve⁵ inquit quibus datum est citius experiri quam credere. Hoc peccatum Lucae xvi. de divite epulone qui dicit Abrahae, « Rogo te pater ut mittas Lazarum in domo patris mei. Habeo enim quinque fratres ut testetur illis, ne et ipsi veniant in locum hunc tormentorum. Et ait illi Abraham, Habent Moysen et prophetas. . . At ille dicit, Non pater Abraham, sed si quis ex mortuis ierit ad eos paenitentiam agent. Ait autem illi. Si Moysen et prophetas non audiunt neque si quis ex mortuis resurrexerit credent. »⁶ Iste est textus evangelicus. Quis enim posset resurgere maioris auctoritatis Moy*()sen et prophetis per quorum orem

speaking in that place. God knows of which (sins), after these (baths), they do not speak in confession. Nay, with such sins they descend to the bath of Hell. Such baths do not extinguish the ardor of carnal concupiscence, nay, they enkindle it. And this punishment of the most frigid water was spoken of first of all [primo dictum est]. Thus, about these punishments certain men say that no one returns from Hell. — Wisdom 2:1c, « There is not acknowledged one, who has returned from Hell. »¹ — But if anyone, who has seen Hell, did return, they would believe him. Moreover, he can be given back² to them in many ways. First, through an interemption of that which is false, because Lazarus did return. And thus (St.) Augustine says that when he reclined with the Lord in the house of Martha, he told many things at table of the places of punishment [de locis poenalibus]. Besides, about (the time of) the Passion of the Lord many bodies of the saints rose up and appeared to many. Besides these many others are found to have returned from that place by divine dispensation, as Trajan and other (say), of which there is found in the deeds of the Saints. Second, he must return through a negation of what must be known,³ because even if anyone would come from that place they would not believe him, nay rather they would say that he did not come from there, and/or that that he was not speaking truly [vera], and/or that as he had gone forth from that place, how did he evade the punishments to which he had arrived, so also they themselves after they having been cut off from such punishments, would evade them equally well.⁴ Not attending to that which is written in the book On the Rising of the Savior, or⁵ to whom, it says, it has been given to more swiftly experience it than to believe it. This is the sin of the rich feaster, Lk 26: , who says to Abraham, « "I beg you, father, to send Lazarus into the house of my father. For I have five brothers, that he might testify to them, lest they also come unto this place of torments." » But he says, « "No, father Abraham, but if one will come from the dead to them, they will do penance [paenitentiam agent]" ».⁶ That is the text of the Gospel. For who could rise again of a greater authority than Moses and the Prophets, through the mouth of whom

¹ V. 1c. Editio 1495 citat hoc ut capitulum i.; Vulg. tamen huius legit non est qui agnitus sit reversus ab inferis. ² I. e. redderi; renderi est forma vulgatae mediaevalis.
³ Hic ed. legit sc?d?e, quod ex contextui recipitur ut sciendae.
⁴ Hic ed. legit eq? b?n, quod ex contextui recipitur ut equaliter bene.
⁵ Subito post nomen libri ed. legit .ve, quod ex contextui reciitpur ut encliticus ve additus at nomen libri ex vigente loquendo.
⁶ Vv. 27-31, in quibus Vulg. Mosen pro ed. Moysen, ergo post rogo, eum pro Lazaram, audiant illos ante at ille dicit, subito dixit pro dicit.

¹ The ed. of 1495 cites this as the first chapter; and for Hell reads infernis [Hells]. However the Vulgate for this verse is, there is not one who has been acknowledge to have returned from the lower regions [inferis].
² The ed. reads r?nderi, that is renderi, [to render; to give back]. The American Heritage Dictionary of the English Language: Houghton Mifflin Co., 1981, as well as The Unabridged Dictionary of the English Language: Random House Webster's, 1998, list rendere as an unattested form of vulgar Latin.
³ Here the edition is exceedingly abbreviated, sc?d?e, which is taken to stand for what must be known [sciendae] according to the context.
⁴ Here the abbreviation eq? b?n is taken, according to the context, to signify equally well [equaliter bene].
⁵ Here the ed. has the enclitic ve added immediately to the name of the book, as if in the manner of live speech.
⁶ The Vulgate differs by spelling Moses [Mosen} instead of Moses [Moysen], by reading therefore after I beg, him instead of Lazarus, let them hear them before But he says, and said here for says.

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Spiritus sanctus loquebatur, cui magis esset credendus? Tertio,¹ dicendum est istis quia hoc ipsum quod non ita passim aliqui revertuntur ad nos de inferno est ut, scilicet,² propter hoc illuc magis timeanmus ire. Sicut dicitur in fabula de vulpe qui noluit ire ad curiam leonis quoniam vidit quod aliorum animalium quae venerant vestigia eorum retrorsum nulla apprebant. Exemplum de quodam fratre praedicatore qui cum praedicaseet de inferno et diceret ei quidam durae crudelitatis, " Maledicitis quem credet vobis qui non fuistis ibi." Dixit ei frater, "Pessime hominum, si aliquis veniret ad te de inferno numquam cessares malefacere; diceres enim apud te quod si ires in infernum propter peccata tua posses inde exire sicut et ille exivisset." Item advertendum quod non solum fideles sed etiam infideles habuerunt fidem de inferno. Unde narratur in quadam tragedia Senecae qui non habuit fidem: "Narramus³ quod visum est cuidam qui videret Neronem balneantem se apud inferos et ministros aurum fervens infundentes. Et cum videret chorum advocatorum ad se venientium huc inquit "venale genus hominis. O advocati amici mei accedite ut in hoc vase mecum balneamini. Adhuc enim superest locus in eo quae reservavi vobis." Similiter multi poetae mentionem faciunt de inferno in multis scripturis. Sunt igitur infideliores infidelibus qui dubitant de inferno. Immo nec sunt fideles cum in tot locis sacre scripturae fiat de eo mentio. Sicut dictum est, et dicetur magis infra.	the Holy Spirit spoke, Whom in a greater manner one must believe? Third,¹ it must be said to these (who of this opinion), that this very thing, that some do not return to us from Hell so indiscriminately, is, namely,² on account of this, that we fear more to go there. As is said in the fable of the wolf, who did not want to got to the meeting-place [curiam] of the lion, since he saw that of the other animals who had gone none of their paw-prints [vestigia] appeared in reverse order. (There is) the example of the Friar Preacher, who when he had preached of Hell and certain man of brazen [durae] cruelty said to him, " You curse him who believes you, since [qui] where not there!" The Friar said to him, "O worst of men: if someone would come to you from Hell, you would never cease to do evil; for you would say to yourself [apud te] that if you went into Hell on account of your sins, you could go forth from there, just as this one had gone forth." Likewise it must be averted to that not only the faithful but even the infidels have a faith concerning Hell. Whence there is told in a certain tragedy of Seneca, who did not have the Faith, "We tell of that which appeared [visum est] to a certain man who saw Nero bathing himself in Hell [apud inferos] and ministers pouring burning gold upon (him). And when he saw a chorus of advocates coming to him in that place (that) venal offspring of man said, "O advocates, my friends, approach so that you may bathe in this vessel with me. For there remains a place still in that which I have reserved for you! "" Similarly many poets make mention of Hell in many writings. Therefore, they are more unfaithful than the unfaithful, who doubt about [de] Hell. Nay, they are not even faithful, since in all the passages [locis] of Sacred Scripture mention is made of it. Just as has been said, and shall be said more below.
Secundo damnatus ex siti cruciabitur et bibendi cupido numquam cessabit. Quis possit facere maiorem fidem huius rei quam Christi evangelium. Lucae xvi. ubi dicitur, « Mortuus autem dives et sepultus est in inferno. Elevans autem oculos suos cum esset in tormentis vidit Abaraham a longe et Lazaram in sinu eius. Et ipse clamans dixit, "Pater Abraham miserere mei et mitte Lazarum ut intingat extremum digiti sui in aqua ut refrigeret linquam meam quia curcior in hac flamma." »³ Aquam petiit propter ardorem sitis et nondum	Second, the one damned is tortured by thirst and his desire for drinking shall never cease. Who can cause greater faith in this matter than the Gospel of Christ? Lk 16:22b-24, « Moreover the rich man died and was buried in Hell. But raising his eyes, when he was in torments, he saw Abraham a far off and Lazarus (sitting) in his lap. And He shouting said, "Father Abraham have mercy on me and send Lazarus to dip the tip of his finger in water, so that he may cool my tongue, because I am being tortured in this flame." »³ He begged for water on account of the ardor of his thirst and yet he did not
¹ Hic ed. 1495 erronee habet signaculum pro novum caput, quando innumeratio hac refert ad rem intra caput primum, non tertium, ut possit videri ex contextui. ² Hic ed. legit .s., quod ex contextui et congruens ad id legitur scilicet. ³ Vv. 22b-24, in quibus Vulg. legit est post mortuus, subito et post autem, omittens autem post elevans, legens videbat pro vidit. Ed. videtur habere errorem in typographia, ponendo macronem ad caudam verbi aqua, pro m, dum ommitendo idem ad causam meam similiter. Praeter hae Vulg. legit intinguat pro intingat.	¹ Here the edition of 1495 has a mark indicating a new paragraph, when in fact this Third refers to the subject matter of the first paragraph, as can be seen from the context. ² Here the edition reads .s., which from the context and in accord with it is read as namely [scilicet]. ³ In which the Vulgate reads, Moreover the rich man also died and was buried in Hell. Raising his eyes, since he was in torments, he saw Abraham a far off and Lazarus (sitting) in his lap, and shouting he said, "Father Abraham have mercy on me, and send Lazarus to dip the tip of his finger in the water so that he might cool my tongue, because I am being tortured in this flame."

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aquae guttam obtinuit nec umquam obtinebit. Notandum inquit delira quod lingua et digitus metaphoricae dicuntur in animalibus separatis quales erant animae Lazari et divitis sicut in Deo qui spiritus est. Manus dicitur virtus eius operativa. Et similiter hic in Lazaro. Per digitum intelligitur virtus eius auxiliativa. Et per linguam divitus virtus mentis conceptus expressiva. Haec poena maxime debetur hiss qui per linguam peccant in potu. Sapientiae xi., « Per quae quis peccat per haec et torquetur ».¹ Sicut ergo ille dives semper sitit quia peccaverat in bibendo, sic potatores et potatrices qui in hoc multum peccant in inferno sitient si in talibus peccatis moriantur. O quanta poena semper sitire sicut possunt imaginari illi qui quandoque magnam sitit passi sunt. Pro omnibus divitiis quas habuerunt in hoc mundo, pro copia frumentorum et vinorum quam habuerunt in cellariis suis, non habebunt bucellam panis nec vas aquae ad bidendum. Quid igitur faciendum? Certe facere debemus sicut peregrini qui exeuntes de patria sua faciunt bursarios quibus sua tradunt ut sibi necessaria provideant. Si nos tanquam peregrini qui « non habemus hic civitatem manentem sed futuram inquirimus », Heb. ult.,² faciamus bursarios, commitamus pauperibus pro quibus Christus dicet in dei iudicii illud, Mat. xxv., « Sitivi et dedistis mihi bibere ».³ Et ille cuius intuitu dedimus providebit nobis in alio mundo de necessariis sic quod non indigebimus nec patiemur famem aut sitim. Ponunt enim in bursa pro futuro ipsae qui elemosinas dant. Ecclia. xvii., « Elemosina viri quasi sacculus cum eo ».⁴ Pauperes enim elemosinas sibi datas in caelis portant ut ibi thesarum inveniant quod dederunt. Unde dixit beatus Laurentius tyrano, "Facultates ecclesiae quas requiris in caelestes thesaruos manus pauperum deportaverunt."	obtain a drop of water, nor will he ever obtain it. It must be noted that he spoke in a delirium [inquit delira], because tongue and finger are said in regard to [in] separated animals, which the soul of Lazarus and the rice man were, just as (they would be) in God, who is a spirit. The "hand" is said to be his operative virtue. And this similarly (was) in Lazarus. By means of "finger" there is understood his assisting [auxiliativa] virtue. And by means of the "tongue" of the rich man, the expressive virtue of his mind to conceive [conceptus]. This punishment is due most of all to those who sin through their tongue in drinking. Wisdom 11:17, « Those things through which one sins, through these one is also tormented ».¹ Therefore, just as that rich man is always thirsting because he had sinned in drinking, so heavy drinkers, men and women [potatores et potatrices], who in this sin much, shall thirst in Hell, if they die in such sins. O how great a punishment to always thirst! as those can imagine who, whenever they have had a great thirst [magam sitit], have suffered. For all the riches which they had in this world, for the abundance of grains and wines which they had in their cellars, they shall have not a crumb of bread, nor a vessel of water to drink. What therefore is to be done? Certainly we ought to conduct ourselves [facere] as pilgrims who (when) going forth from their fatherland make satchels [bursarios], to which they commit their own (belongings) to provide the necessary things for themselves. If we (are) as pilgrims, who « have no lasting city here, but seek a future one », Hebrews 13:14,² let us make satchels, let us commit to the poor on whose behalf Christ on the Day of Judgment shall say that word, Mt. 25:35b, « I thirsted and you gave Me to drink ».³ And He, in whose consideration [intuitu] we gave (alms), shall provide in the other world the necessaries, so that we shall not be in want nor shall we suffer hunger or thirst. For they put in their purse for the future those things which they give as alms. Ecclia. 17:18, « The alms of a man like a money bag [sacculus] with him ».⁴ For the poor carry the alms given them to Heaven, so that there they may find the treasure which they gave. Whence Blessed Lawrence said to the tyrant, "The resources of the Church, which you ask for, the hands of the poor have carried off into heavenly treasuries."
Tertio damnatis sapor erit amarissimus, etc. Iere. ix., « Cibabo eos felle et potabo eos absinthio amaria ad potandum. »⁵ Et etiam	Third, for the damned there shall be a most bitter taste, etc.. Jeremiah, « I shall feed them with gall and I shall give them to drink (waters) more bitter than wormwood to drink »⁵ And even
¹ V. 17, in quo Vulg. ad principium legit ut scirent quia, tunc postea omittens quis. ² Heb. 13:14, in quo Vulg. legit manentem ante civitatem secundum ordinem textus graeci. ³ V. 35b. ⁴ V. 18. Ed. citat ut cap. 18. In quo Vulg. legit ipso pro eo. ⁵ Est conflatio de Jer. 9:15b et 23:15b, quae leguntur ex Vulg. ut cibabo eos populum istum absinthio et potum dabo eis aquam fellis, et cibabo eos absinthio et potabo eos felle. In ed. potabo forse melius ut portabo.	¹ The Vulgate reads So that they might know that etc.. ² In which the Vulgate places the adjective remaining [manentem] before city [civitatem] following the order of the Greek text. ³ One of the praises offered by Christ in the parable about the final judgment, upon works of charity. ⁴ The ed. cites this as chapter 18. In this verse, the Douay-Rheims Challoner translates sacculus [little bag] as signaculus [signet]. ⁵ A conflation of Jer. 9:15b and 23:15b, which respectively in the Vulgate read, I shall give this people of Mine wormwood to eat and I shall give them as a drink, the water of gall, I shall give them wormwood to eat and I shall give them gall to drink. In the ed. I shall give to drink [potabo] perhaps would be better as I shall bring them [portabo].

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amarissima mirra et aloes sicut sciunt qui gustarunt. Non per hoc intelligitur quod ibi sit fel, sed quod in ore erit amaritudo ac si comederent fel et biberent absinthium: immo maior quod non possumus per aliquas praesentis¹ saeculi poenas exprimere illas inferni sed quantum possumus, exprimimus per nota semper minus dicendo et magis ultra maius intelligendo. Vide igitur si sit poena ipsi ori habere² tantam amaritudinem. Et ad hoc possit referri illud Deut. xxxii., « Fel draconum vinum eorum et venenum aspidum insanabile, »³ id est semper crucians. Haec poena erit pro salsis et specialibus⁴ et aliis delicabilibus quae hic commedimus, et in quibus ipsi damnati plura peccata commiserunt.	the most bitter myrrh and aloes, just as they know who taste them. One does not understand [intelligitur] by means of this that there is gall in that place, but that in the mouth there shall be a bitterness as if they were eating gall and drinking wormwood: nay a greater one because we cannot, by means of some punishments of the present¹ age, express those of Hell, but as much as we can, we express through things known [nota] by saying always (something) less, and by understanding much more beyond (this). See, therefore, if there be a punishment for the mouth itself, having² so great a bitterness. And regarding this there can be quoted [refferi] that (verse) of Deut. 32:33, « The gall of dragons (is) their wine and the venom of asps incurable, »³ that is, always torturing. This shall be the punishment for the pickled foods [salsis} and specialities⁴ and other delectables which we eat here, and in which those damned committed very many sins.
Quarta poena respectu oris erit malum sive dolor dentium. Cum talis dolor sit maximum etiam in praesenti sicut sciunt qui experti sunt, ita ut plures quasi fatui reddantur, credere debemus illum dolorem non deesse in ipsis damnatis et multo maiorem quam hic passi sumus, quia scriptum est Deuter. xxxiii, « Congregabo super eos mala et sagittas meas conplebo in eis ».⁵ Propter hoc dicit evangelium qui « Ibi erit stridor dentium » Math viii. Et non solum ex maximo frigore de quo dictum est prius, sed ex dolore intensissimo ipsorum dentium. O Deus quis poterit omnes hominis poenas portare quae iam recitatae sunt, scilicet xxxii. corporales?⁶ Haec poena correspondet maxime devorantibus qui dentibus suis multa devorant qua erant multum necessaria⁷ Christi pauperibus.	The fourth punishment in respect to the mouth shall be an ache [malum] or pain of the teeth. Since such a pain is the greatest even in the present (age), just as they know who have experienced it, so much so that it renders very many like [quasi] fools, we ought to believe that that pain is not lacking among the damned themselves and one much greater than we suffer here, because it is written in Deut. 33:23, « I shall gather over them evils and I shall completely fill them with My arrows ».⁵ On account of this the Gospel says that « In that place there shall be the grinding of teeth. », Mt. 8: . And not only out of the greatest cold, of which has been said previously, but out of the most intense pain of the teeth themselves. O God, who of men could bear all the punishments which have already been recited, namely 32 corporal ones?⁶ This punishment corresponds most of all to those who by their teeth devour the many things which were very necessary⁷ to Christ's poor.
¹ Hic ed. 1495 legit p?nti pro praesentis; hac lectio ex contextui. ² Hic ed. legit h?re pro habere; hac lectio congruens ad contextum. ³ V. 33. ⁴ Hic ed. legit spe?bus pro specialibus; hac lectio ex contextui. ⁵ V. 23, in quod abbreviatum ed. legitur ut conplebo juxta Vulg.. ⁶ Hic ed. legit .s. xxxiii. corporales quod videtur innumeratio omnium poenarum de qubis mentionem fecit auctorem in textu. ⁷ Hic ed. est nimis abbreviata: necessaria congruens ad contextum. Dissimile alteris capitibus hoc finitur sine citatione thematae: Ps. 9,18.	¹ Here the edition of 1495 reads p?nti, which from the context is taken to stand for praesentis [present]. ² Here the edition reads h?re, which is read as the gerund habere [having], in accord with the context. ³ This verse is from the Canticle of Moses, in which the nations are accursed by God for their idolatry. ⁴ Here the edition reads spe?bus, which from the context is read as specialibus [specialties]. ⁵ Here the spelling of the Latin in the ed. for I shall completely fill [co?plebo] follows the Vulgate complebo. ⁶ Here the ed. reads .s. xxxii. corporales [namely 32 corporal ones], which seems to be an innumeration of all the punishments which the author has mentioned in the text up to this point. ⁷ Here the edition is exceedingly abbreviated: necessaries [necessaria] is a reading in accord with the context. Unlike other chapters, this one ends with an omission of the citation of the theme, 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.