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. IX.

CHAPTER IX

Transcriptus ex pp. 59- de manuscripto
conservato in Biblioteca Nationali Franciae
diffuso in forma PDF per Gallicam

Transcribed from pp. 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

 

NONA POENA CORPORALIS EST VERECUNDIA ET CONFUSIO.

 

THE NINTH CORPORAL PUNISHMENT IS THE SHAME AND THE CONFUSION

Nona1 poena corporalis erit veredundia et confusio. Haec autem confusio erit in quattuor poenis. Nam ipsi damnati,

The ninth1 corporal punishment shall be the shame and the confusion. Moreover this confusion shall be in four punishments. For the damned themselves,
  • Tractabuntur vilissime.
  • Locabuntur turpissime.
  • In servitute impia.
  • Cum inqiguorum copia.
  • Shall be treated most vilely.
  • Shall be located most foully.
  • In an impious slavery [servitute].
  • With an abundance of the iniquitous.

Primo tractabuntur vilissime. Tractabuntur quidem vilius quam aliqua res vilissima huius mundi. Iob. x., Haec considerans dicebat, « Dimitte me ut plangam paululum dolorem meum antequam vadam et non revertar ad terram tenebrosam et operatam . . . terram miseriae et tenebrarum ubi umbra mortis et nullus ordo sed sempiternus horror inhabitans. »2 Ibi igitur nullus est ordo. Non enim defe- / -retur

First they shall be treated most vilely. Indeed, they shall be treated in a manner more vile than any most vile thing of this world. Job 10:20b-22 , considering these words, said, « Dismiss me that I may bewail for a little my pain before I go, and do not return, to the land shadowy and covered . . . a land of misery and of shadows, where (there is) a shade of death and no order, but sempiternal horror inhabiting. »2 There, therefore, there is no order. For there shall not be defer- / -red

1 Hic ed. 1495 omittit maiusculam N.
2 Vv. 20b-22, in quod lectio ed. est quasi totaliter abbreviata. Vulg. legit ergo post Dimitte, mortis caligine post operatam et et pro sed. Lectio ed. trans miserere pro terram miseriae, contra sensum contextus et insensata, est probabilius error transcriptionis; sicut etiam sed pro et videatur.

1 The edition of 1495 lacks the initial capital of the word Nona [The ninth].
2 The reading of the edition here is almost entirely abbreviated. The Vulgate reads therefore after Dismiss, with the darkness of death after covered, and and instead of but. The edition has across have mercy [trans miserere] instead of land of misery [terram miseriae], contrary to the sense of the context and nonsensical, is more probably an error of transcription; just as but instead of and seems to be.

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defe- / -retur honor regi plusquam garcioni; nec papae plus quam minimo clerico; nec reginae plus quam pauperculae vetulae, quin ita viliter immo vilius tractetur et puniatur. Hoc est quod dicitur i. Regum. ii., « Qui contemnunt me erunt ignobiles. »1 Tales enim qui in hoc mundo fuerunt in statu digniori magis debuerunt Deo servire et ipsum honorare ratione2 status in quo Deus ipsos posuerant. Quod si non fecerint de ipsis fiet iudicium durissimum, sicut dicitur Sapientia vi. ut prius dictum est in tertio membro tertiae poenae.3 Non erit igitur ordo qui nunc et secundum quem subditi obediunt superiori. Ibi non obediet magis regi garcio quam rex garcioni nec reverebitur. Nec filius honorem faciet patri, nec filia matri. O reges et principes et alii qui in hoc mundo tantum dilexistis reverentias et honores, et sprevistis pauperes, cogitate quo4 tractabimini in inferno. Sed quoniam dicitur Sapientia xi., « Omnia fecit Deus in numero pondere et mensura »,5 ergo ibi erit ordo. Dico quod ibi erit ordo uno modo et alio modo non. Ordo erit ibi in comparatione poenae ad culpam. Ordinabitur enim poena secundum exigentiam culpae. Isa. iii., « Agnitio vulneris eorum rendebit eis, et peccatam suum quasi Sodoma predicaverunt nec absconderunt. » Unde animae eorum quoniam reddita sunt eis malacae6 impio in malum. Retributio enim7 animae eius fiet rei. Respondebit igitur poena culpae multipliciter primo in numbero. Non enim est cogitatio dictum vel factum pro quo ibi poena non solvatur. Iob. xx., « Hoc scio a principio ex quo positus est homo super terram, quod laus impiorum brevis sit et gaudium hypocritae ad instar puncti. »8 Et sequitur, « Lucet quae fecit omnia nec tamen consumetur iuxta multitudinem adinventionum suarum sic et sustinebit. » Et sequitur, « Devorabit eum ignis qui non succendetur. » Haec est pars homninis impii a Deo. Et Ro., « Revelabitur enim ira Dei de caelo super omnem impietatem et iniustitiam hominum. »9 Notanter dicit, « super omnem impietatem », ut numerum innuat fla- / -gelorum

defer- / -red honor to a king more than to a waiter [garcioni]; nor to a pope more than to the least cleric; nor to a queen more than to little old, poor woman, so that vilely, nay, more vilely, shall (one) be treated and punished. This is what is said in 1 Kings 2:30, « They who contemn Me shall be ignoble ».1 For such, who in this world were in a more dignified [digniori] state ought to have served God more and honored Him by reason2 of the state in which God had placed them. Which if they did not do, of them there shall be a most harsh judgment, just as is said in Wisdom 6:7b, as has been said before in the third part [membro] of the third corporal punishment.3 Therefore, there shall not be the order, which (is) now and according to which subjects obey their superior. There a waiter [garcio] shall not obey a king more than a king a waiter, nor shall he revere (him). Nor shall a son pay [faciet] honor to his father, nor a daughter to her mother. O kings and princes and others who in this world have loved reverences and honors so much, and (who) have distained the poor, think how4 you shall be treated in Hell! But since there is said in Wisdom 11:21c, « All things has God wrought in number, weight and measure »,5 therefore, in that place there shall be an order. I say that in that place there shall be an order in one manner and not in another manner. There shall be an order in that place in the comparison of punishment to fault. For punishment shall be ordered according to the exigency of fault. Isaiah 3:, « The acknowledgement of their wound shall He render to them, and their sin like Sodom have they preached and not hid away. » Whence (are) their souls, since by themselves in an impious manner were they rendered soft6 unto evil. For7 there shall be a retribution to the soul of the one guilty of this [eius rei]. Therefore, punishment shall respond to fault in many ways, first of all in number. For there is not a thought [cogitatio], saying and/or deed for which in that place a punishment is not let loose [solvatur]. Job 20:4-5, « This I know from the beginning from which man was placed upon Earth, that the praise of the impious is brief and the joy of the hypocrite according to the likeness of a point. »8 And there follows, (in v.18), « He shall light up for all the things which he has done, nor yet shall he be consumed; according to the multitude of his inventions thus he shall he endure. » And there follows, (in v.26b), « A fire shall devour him, which shall not be enkindled from below ». This is the lot [pars] of the man unfaithful to God [impius a Deo]. And Romans says, « For the wrath of God shall be revealed from the sky upon all the impiety and injustice of men. »9 Notedly, he says, « upon all the impiety », to hint the number of the whips

1 V. 30, in quo Vulg. legit autem post qui. Ed. 1495 citat locum ut i. Regum iii..
2 Hic ed. 1495 legit ro?e, quod ex congruentia contextus videtur bene ratione.
3 V. 6b; cfr. p. 32 huius textus. In textu ed. t??ie pro tertiae.
4 Hic ed. legit quo cum macrone finali eronea.
5 V. 21c; Vulg. legit sed omnia mensura et numero et pondere disposuisti.
6 Hic ed. legit malave pro malacae, quae videtur error typographicum pro malacae.
7 Hic ed. legit ei cum macrone super i; legitur enim ex concordia contextui.
8 Vv. 4-5; 18; 26b. In primo loco, ed. legit ho? pro homo; hac lectio secundum Vulg. In secundo, Vulg. legit luet pro lucet; lectio ed. ta?n ut tamen est secundum Vulg.
9 Rom. 1,18.

1 The Vulgate of this passage has morover [autem] after who [qui].
2 Here the edition of 1495 reads ro?e, which in harmony with the context seems to stand for by reason [ratione].
3 Cf. p. 32 of this translation. In the text of the edition the abbreviation t??ie is read as the second tertiae [third].
4 Here the edition reads how [quo] with a final macron, but in error.
5 The Vulgate reads, but Thou has disposed all things in measure and number and weight.
6 Here the edition reads malave [evils or], which seems to be a typographic error for malacae [pliant].
7 Here the edition is ambiguous; the reading For [enim] is in harmony with the context.
8 In the first passage man [homo], which appears in the text of the ed. as ho?, is taken according to the reading of the Vulgate. In the second, the Vulgate reads He shall expiate [luet] instead of He shall light up [lucet]; the reading of the edition, ta?n as tamen [yet] is according to the Vulgate.
9 Romans 1:18.

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fla- / -gelorum. Sicut enim nullum bonum irremuneratum, ita nullum malum impunitum. Ecclesiastes xii., « Cuncta quae fiunt adducet Deus in iudicium . . . sive bonum sit sive malum. »1 Item in modo quo in illa parte corporis plus punietur in qua plus pecavit. Luca. xvi.:2 Dives magis cruciabatur in lingua; immo magis remedium querebat de lingua, quia in illa plus peccaverat propter illicita verba et cibos. Item in qualitate, quia qui in luxuria peccavit ubi est ardor in corde et foetor in corpore, plus ardenti poena et foetenti punietur. Ita quod plus peccavit in superbia et honore plus habebit de confusione, quia « qui se exaltat humiliabitur », ut dicit Lucae xviii.3 Item in quantitate, quia qui plus peccavit plus punietur. Sapien. vi., « Potentes potenter tormenta patientur ».4 Et Apoca. xviii., « Quantum glorificavit se et in deliciis fuit, tantum date illi tormentum et luctum ».5 Sicut enim idem ignis non equaliter agit in lignum viride et succum, sic6 ignis Gehennae licit sit idem ignis ut dicitur in Sententiis.7 Non tamen omnes equaliter uret, sed secundum delicti exigentiam. Lucae vi., « Eadem quippe mensura qua mensi fueritis remetietur vobis ».8 Sic ergo ordo est poenae respectu culpae. In hoc autem non est sicut dictum est, vel non dicitur, ibi ordo, quia elementa ibi ordinem naturalem non servavabunt. Ignis enim cuius ordo naturalis est ardere et illuminare ibi ardebit sed non illuminabit. In Psal., « Vox Domini intercidentis flammas ».9 Quia exponens Ciprianum dicit, "Dominus flammas ignis intercidet quia ardorem in inferno et lumen in caelo ponet. Non tam penitus ignis non lucebit enim ut inde doleant non ut gaudeant. Item non erit ordo ut ignis separetur ab aqua, sed erunt simul mixta cum aliiis multis ut fumo foetore," etc. Ideo sequitur « sed ibi sempiternus horror inhabitans ».10 Unde Sapien. iiii., ubi fit sermo de nuptiis, dicitur, « Erunt post haec decidentes sine honore et in contumelia inter mortuos in perpetuum. »11 Tractabuntur igitur

of the whips. For just as no good (shall be) unrewarded, so no evil (shall be) unpunished. Ecclesiastes 12:14, « All which is done shall God lead into judgment . . . whether (it be) good or evil. »1 Likewise in a manner in which one shall suffer more in that part of the body in which he has sinned more. Luke 16:24 :2 the rich man was tortured more in the tounge; nay he sought a remedy for his tounge more, because in it he had sinned more on account of illicit words and foods. Likewise, in quality, because he sinned in lust, where there is an ardor in the heart and a stench in the body, he shall be punished more with an ardent and stinking [foetenti] punishment. Thus, because one sins more in pride and honor, he shall have more of confusion, because « he who exalts himself, shall be humbled », as Luke (chapter) 18 says.3 Likewise in quantity, because he who sins more shall be punished more. Wisdom 6:7, « The powerful shall suffer torments powerfully ».4 And Apocalype 18:7, « As much as she glorified herself and was among delights, give her as much torment and mourning [luctum] ».5 For just as the same fire does not act equally upon green wood and sap, so6 the fire of Gehenna, though it is the same fire, as is said in the Sentences.7 However all shall not burn equally, but according to the exigency of their failure in duty [delicti]. Luke 6:38, « Indeed, with the same measure with which you have measured, shall it be measured back to you. »8 In this manner, therefore, there is an order of punishment in respect to fault. Moreover, in this there is not, as has been said, nor is there said (to be), an oder there, because the elements in that place shall not keep their natural order. For fire, whose natural order it is to burn and illumine, shall burn there but not illumine. In Psalm 28:7 (there is written), « The voice of the Lord sundering flames ».9 Which expounding (St.) Cyprian says, "The Lord shall sunder the flame of fire, whose ardor He shall place in Hell and light in Heaven [caelos]. For the fire shall not light so throughly, so that they might greive from it [inde doleant], not that they might rejoice. Likewise, there shall not be an order, so that fire is separated from water, but they shall be together, mixed with many others, as with smoke, a stench " etc.. For that reason there follows, « but there a sempiternal horror indwelling. »10 Whence in Wisdom 4:19, where a sermon is made on marriage, there is said, « After these they shall be falling down without honor and as a contumely among the dead for ever. »11 Therefore they shall be treated

1 V. 14, in quo Vulg. legit pro omni errato subito post in iudicium, et sit post malum.
2 Here follows an explanation of the text of the Gospel, rather than a quote.
3 V. 14.
4 V. 7, in quo Vulg. legit autem post potentest.
5 V. 7, quod loquitur de Babylone magna.
6 Hic ed. legit sit erronee et contra contextum.
7 Petri Lombardi, Sententiarum quattuor libros, lib. iv.. d. 44. pars ii. cap. vii; S. Bonav., hic p. ii. a. ii. q. 1; S. Thom., hic q. 3. a. 2. quaestiunc. 1. 2. et multis aliis..
8 V. 38.
9 Psalma 28,7 quae legit in Vulg. ut vox Domini dividens flammas ignis. In textus ed. fla? legitur ut flammas secundum Vulg.
10 Iob. 10, 22, in quo Vulg. omittit sed ibi.
11 V. 19, dictum quoad transgressores sanctitatem matrimonii.

1 The Vulgate reads for every error [pro omni errato] immediately after into judgment [in iudicium], and it be [sit] at the end of the final clause.
2 Cf. v. 24.
3 V. 14.
4 In which the Vulgate reads moreover [autem] after the powerful [potentes].
5 The punishment of Babylon the great.
6 Here the edition erroneous, and contrary to the context, reads may be [sit] instead of so [sic].
7 Peter Lombard, Sententiarum quattuor libros, lib. iv., d. 44, pars ii, cap. vii; cf. St. Bonaventure, iv. Sent., d. 44, p. ii, a. ii, q. 1; St Thomas, ibid., q. 3, a. 2, quaestiunc. 1 and 2., and many others.
8 Or in other words: Do unto others as you would have them do unto you.
9 The Vulgate reads the voice, of the Lord, dividing flames of fire; in the text of the edition fla? is read as flammas [flames] following the text of the Vulgate.
10 Job 10:22, in which the Vulgate omits but there [sed ibi].
11 Which is said in reference to those who transgress the sanctity of matrimony.

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a daemonibus eorum tortoribus vilissime. Nulli nec pape nec regi honorem dabunt, sed qui plus peccaverunt plus et confusibilius tractabuntur et punientur.

by the demons, their torturers, most vilely. To no one, neither pope nor king, shall they pay honor, but those who have sinned more, shall be more both treated in a more confusing manner and punished.

Secundo locabuntur turpissime. Rt ad idem facit auctoritas praedicta quia infernus est terra tenebrosa terra miseriae et locus in corde terrae omnibus miseriis repletus ut dictum est prius. Et in isto loco post iudicium generale1 locabuntur omnes daemones et omnes damnati perpetuo absque exitum et spe cuiuscumque consolationis. Mathei. xxv., « Ite maledicti in ingem aeternum ».2 Ubi erunt camerae huius mundi ornatae tapetis et picturis, domus cum tantis expensis editae castra, palatia et alia sumptuosa aedificia? Certe haec omnia erunt destructa. Ubi sedebunt reges et principes? Ubi lecti molles et alia sumptuosa quae tantum in hoc mundo diliguntur, ut pro acquisitione talium multa commitant peccata talia emendo et vendendo cum mendaciis periuriis et aliis fraudibus infinitis quae ducunt homines ad infernum? Quanta fatuitas pro re transitoria et quasi momentanea tot et tantas poenas perpetuas sustinere velle!

Second, they shall be located most vilely. And the aforesaid authority works to the same (point), because Hell is a shadowy land, a land of misery and a place, in the heart of the Earth, filled full, as has been said before. And in that place after the general judgement1 all the demons and all the damned shall be perpetually located, without exit and hop of any consolation whatsoever. Mt. 25:41b, « Go, you accursed, into the eternal fire ».2 Where shall be the rooms of this world, ornamented with tapestries and pictures, the houses raised high with such great expenses, the castles, palaces and other sumptuous edifices? Certainly all these shall be destroyed. Where shall kings and princes sit? Where (shall) the soft beds and other sumptuous (furniture) be, which in this world they loved so much, that for the acquisition of such they commit many such sins, by selling and buying with lies and perjuries and other innumerable [infinitis] frauds, which lead men to Hell? How great a foolishness to want to endure for a transitory and almost momentary thing so many and so great perpetual punishments!

Tertio erunt in servitute impia. Homo enim factus est ut sit dominus omnium mundanorum. In Psalma, « Omnia subiecisti sub pedibus eius oves et boves universi, insuper et pecora campi: Volucres caeli et pisces maris » etc.3 Ita tamen ut obediat ei qui fecit eum, scilicet Deo suo et creatori omnium. Sed quia noluit Deo obedire iustum est ut creaturae propter ipsum factae sint sibi ad supplicium aeternum, sicut satis dictum est prius. Et velit nolit haec tormenta patietur et his subicietur. Etiam damnati patientur a daemonibus eorum tortoribus, sicut dictum est prius. O quanta gravis poena hiis qui in hoc mundo iubere sive praecipere consueverunt quorum imperium et domina- / -tio

Third, they shall be in an impious slavery. For man was made to be the lord of all mundane things. In Psalm 8:8-9b, « All things have Thou subjected beneath his feet, sheep and each and every cattle, moreover even the flocks of the field: The birds of the sky and the fishes of the sea » etc..3 Thus, however, that he obey Him, who made him, that is, his God and the Creator of all. But because he did not want to obey God, it is just that creatures on his account be made for him as an eternal punishment [supplicium], just as has been sufficiently said before. And willing or not [velit nolit], he shall suffer these torments and be subjected to them. The damned shall also suffer from their torturers, the demons, just as has been said before. O how great a grave punishment for those who in this world are accustomed to command or precept, whose empire and domina- / -tion

1 I. e. die iudicii.
2 V. 41b, in quo Vulg. legit discedite a me pro ite.
3 Vv. 8-9b, quae ed. legit ex psalterium; Vulg. vero legit cuncta posuisti sub pedibus eius oves et armenta omnia insuper et animalia agri: Aves caeli et pisces maris . . ..

1 That is, on the day of Judgment.
2 In which the Vulgate reads Depart from Me [descedite a me] instead of Go [Ite].
3 The edition quotes this from the Psalter; however the Vulgate reads, All the rest you have placed beneath his feet, oxen and all livestock, moreover even the animals of the field: The birds of the sky and the fishes of the sea . . ..

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domina- / -tio versa erit in servitutem, et non immerito cum in hoc mundo noluerunt obedire suo creatori suo redemptori in decem praeceptis. Videmus enim quod reges et principes et caeteri domini, immo paterfamilias et materfamilias servos suos, immo etiam filios puniunt et subiciiunt servituti aliquos mortem inferendo secundum diversas trangressiones suorum praeceptorum vel aliter puniendo sic incarcerando, verberibus, castigando, etc. Sed haec eorum poena et servitus temporalis est et transitoria, sed vere servitus inferni erit perpetua, de qua dicitur Iere. xvii., « Servire te faciam inimicis tuis in terra quam ignoras »,1 id est, in inferno, qui est in medio terrae ut dictum est prius. Et ratione huius servitutis redditur capitulo xvi. eiusdem prophetae, « Quia dereliquerunt me patres vestri, ait Dominus,» etc. « et legem meam non custodierunt sed et vos peius operati estis quam patres vestri. Ecce enim ambulabat unusquisque post pravitatem cordis sui mali ut me non audiat. Et eiiciam », scilicet per mortem, » de terra hac in terra quam ignoratis », scilicet inferni « et servietis ibi diis alienis », id est, daemonibus quibus obedivistis tanquam Deo servietis, scilicet « dei ac nocte », id est, semper, « qui non dabunt vobis requiem ».2

domina- / -tion shall be turned into slavery, and not undeservedly, since in this world they did not want to obey their Creator, their Redeemer, in the ten precepts (of the Decalogue). For we see that kings and princes and all the other lords, nay fathers of households [paterfamilias] and mothers of households [materfamilias] punish their own servents, nay even (their own) sons, and subject some to slavery by bringing death upon them, according to the diverse transgression of their precepts and/or in another manner by punishing them thus: by incarcerating them, with scourges, by castigating them, etc.. But this punishment of theirs and its slavery is temporal and transitory, but the slavery of Hell shall be truly perpetual, of which there is said in Jer. 17:4b, « I shall make you serve thy enemies in a land which you do not know »,1 that is, in Hell, which is in the middle of the Earth, as has been said before. And the reason for this slavery is rendered in chapter 16:11-13 of the same Prophet, « Because your fathers have forsaken Me, says the Lord, . . . and kept not My Law; but you too have done [operati esti] worse than your fathers. For behold, each one walks after the depravity of his evil heart, so that they do not hear Me. And I shall cast them forth », that is through death, « from this land, into a land which you do not know », that is (the land) of Hell, « and you shall serve there foreign gods », that is, the demons, which you have obeyed as God, shall you serve, that is, « day and night », that is, always, « who shall give you no rest ».2

Quarto erunt damnati cum iniquorum copia. Haec copia et societas damnatis erit maxima poena. Non enim habet veritatem illud proverbium, "Solacium miseris est socios habere in poenis", immo quanto plures erunt damnati tanto ignis ille magis ardebit, sicut videmus, quando quanto sunt plura ligna in igne tanto ardor ignis est maior. O quot erunt damnati! Consideremus a principio mundi quot fuerunt homines. Quis posset cogitare suffienter. Credo quia solus Deus et quibus revelatum est sciunt horum numerum. Erunt autem ut communiter dicitur3 — et ita Christus videtur sentire dicendo, Math. xxii., « Multi sunt vocati pauci vero electi »4 — plures damnnati quam salvati. Etiam foetor erit maior et ita de multis poenis, sicut de clamore, pavore, de

Fourth, the shall be damned with an abundance of the iniquitous. His abundance and society with the damned shall be the greatest punishment. For that proverb, "It is a solace to the wretched to have companions in punishments," has not the truth, nay as much as there are more damned, so much shall that fire burn more, just as we see, when as much as there is more wood on the fire, so much is its ardor greater. O, how many damned there shall be! Let us consider how many men there were from the beginning of the world. Who could think (about this) sufficiently? I believe that God alone and those to whom it has been revealed, know their number. Moreover, there shall be, as is commonly said3 — and so even [et ita] Christ seems to know this, saying in Math. 22:14, « Many have been called, however few chosen »4 — more damned than saved. Even the stench shall be greater, and thus for the many punishments, such as for the shouting, the trembling, of

1 V. 4b, in quo lectio ed. 1495 facia? ut faciam secundum Vulg.
2 Vv. 11-13, ex quibus ed. legit selective.
3 Hic ed. legit co?iter d?, quae ex contextui videtur bene communiter dicitur.
4 V. 14. Ed. citat ut xx, quod legitur similiter.

1 In which the reading of the ed. of 1495, facia? as faciam [I shall make], follows the Vulgate.
2 From which verses the edition selectively quotes.
3 Here the edition reads coi?ter d?, which from the context seems to stand for communiter dicitur [commonly said].
4 The edition cites this as chapter xx, which has nearly the same quote.

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quibus dictum est. Erit etiam maxima poena videre tot daemones a quibus numquam separabuntur. Cogitet igitur qui poterit hanc poenam! Si poena est damnato ad mortem esse in carcere cum frigore foetore et aliis miseriis quae aliquando1 sunt in carceribus vel cum hominibus mortuis et foetidis quae aliquando sunt cum aliis vivis incarceratis, maior est poena dammnatis esse cum tam turpissima foetidissima et horrenda societate tot dammnatorum. Haec meditari diligenter facit bene pugnare contra diabolum et cavere peccata ne ad hanc societatem perveniamus. Cum enim quis confideret quod si fuerit victus a daemone per peccatum mortale ad illa tormenta ducetur, certe decideret2 virilius pugnare ne vincatur. Exemplum: Hegisippus de cladibus Iudeorum narrat quia cum quidam de sociis Alexandri qui praeerat magno exercitui videret contra se exercitum innumerabilem praeparatum et sui sumerent cibum ad confortationem virium, ipse in quodam solacio dixit eis, "Prandeamus nunc, quia hodie cenaturi sumus apud inferos." Quo verbo ita animati sunt ad fugiendum cenam illam quod nullus praeter unum fugit de praelio. Et sic viriliter pugnaverunt qui victoriam habuerunt. Sic charissimi taliter resistamus viciis et pugnemus cum mundo carne et daemone, ut victores existamus et illam societatem horribilem evitemus. Haec societas debetur illis qui in societatibus huius mundi multa peccata commiserunt sicut fit in tabernis et ludis et choreis et multis aliis copulis vel societatibus fatuorum quae societates sunt vitandae. Quia cum dicit psalma, « Cum perverso perverteris. »3 Unde ad hoc est santus Basilius quasi in fine suae regulae dicens, "Evita viros quos erga mandata Dei videris negligentes qui mortui sunt virtutibus qui laetantur in propriis voluntatibus ut gaudiis careant divinis. Cum huiusmodi viris nulla sit tibi commixtio neque velis cum eis sermo- / -cinari

which has been spoken. It shall also be the greatest punishment to see so many demons, from whom they shall never be separated. Think, therefore, who can, of this punishment! If (one's) punishment is to have been damned to death in a prison, with the cold, a stench and the other miseries which are sometimes in prisons, and or with men death and fetid, who are sometimes incarcerated with other living ones, it is a greater punishment for the damned to be with such a most foul, most fetid and horrendous society of so many damned. Meditating on these things diligently makes one fight well against the devil and to be ware of sins, lest we arrive at this society. For when one would completely trust [confideret] that if he had been conquered by a demon by means of [per] a mortal sin he will be lead to those torments, he might decide2 to fight more manfully [virilius] not to be conquered. An example: Hegisippus in On the Disasters of the Jews, narrates that when a certain one of the companions of Alexander, who presided over a great army, saw an innumerable army prepared against him and his own taking food to restore their strength [ad confortationem virium], he said to them, as a certain solace, "Let us eat lunch now, because today we are going to dine among the lower regions." At which word they were so animated to flee that meal that none except one fled from the battle. And in this manner they, who had the victory, manfully fought. So, dearest ones, let us resist in such a manner our vices and let us fight with the world, the flesh, and the demon, so that we may stand forth as victors and avoid [evitemus] that horrible society. This society ought to be for those who in the societies of this world committed many sins, just as is done in taverns and at games and dances and many other meetings [copulis] and/or societies of fools, which societies must be avoided [vitandae]. Because as [cum] the Psalm says, « With the perverse you shall be perverted ».3 Whence in this regard there is St. Basil, saying at nearly the end of his Rule, "Avoid [evita] men whom you have seen negligent towards the mandates of God, who are death according to the virtues, who rejoice in their own wills, so that they lack divine joys. With men of this kind do not mix yourself up [nulla sit tibi commixtio], and do not want to speak / with them

1 Hic ed. 1495 legit aliq?; lectio aliquando hic et sequenti est secundum contextum.
2 Hic ed. legit d?, quod legitur decidat ex contextui et secundum syntaxum; decidat quam decideret, quia talis confiducia non producit efficaciter talem resolutionem, sine gratia actualis, obtenuta a humilibus.
3 ii. Regum 22, 27b.

1 Here the edition of 1495 reads aliq?; the reading alquando [sometimes], here and in the following clause, is according to the context.
2 Here the edition reads d?, which is read as he might decide [decidat] from the context and according to the syntax; he might decide [decidat] rather than he would decide [decideret], since such trust does not efficaciously produce such a resolution without actual grace, obtained by the humble.
3 2 Kings 22:27b.

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sermo- / -cinari assidue nisi in quo eos possis ab errore revocare. Caeterum si non vales devita ut publicum hostem. Saepe enim per unam ovem morbidam polluitur totus grex et modica pars fellis magnum dulciorem in amaritudinem, et fermentum modicum totam massam corrumpti." Haec ille. Evita ergo societates peccatorum ut possis evitare societates damnatorum, nam in talibus societatibus iniquorum virorum non est memoria de Deo; si est, est in malo periurando, blasphemando, et inhoneste loquendo vel de absentibus murmurando et illis detrahendo de talibus dicit propterea, « Convertantur »1 etc. « qui obliviscuntur Deum », qui, scilicet, non servant mandata Dei sui.

to speak / with them assiduously, unless in case [in quo] you can call them back from error. The rest, if you do not prevail (to act thus), avoid [devita] as a public enemy. For often through one dead sheep the whole flock is polluted and a scanty piece [modica pars] of gall turns a great one, (which is) sweeter, into bitterness, and a little yeast corrupts the whole mass." These things (does) he (say). Avoid [evita], therefore, the societies of sinners, so that you can avoid the societies of the damned, for in such societies of the iniquitous men, there is not a memory of God; if there is, it is in evil, by perjuring, blaspheming, both by speaking dishonestly and/or by murmuring of those absent, and by detracting them. Of such He says besides, « Let them be converted »1 etc., « who are forgetful of God », those, that is, who do not observe [servant] the mandates of their God.

1 Hic auctor vertetur in thematae, Ps. 9,18, sensu alteri: paenitentia.

1 Here the author uses the other sense of the theme, Ps. 9:18: convertantur [let them be converted], i.e. repentance.

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.