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

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. X.	CHAPTER X
Transcriptus ex pp. 65-70 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 65-70 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
DECIMA POENA CORPORALIS EST IN TACTU MAXIMA AFFLICTIO	THE TENTH CORPORAL PUNISHMENT IS IN TOUCH THE GREATEST AFLLICTION
Decima poena corporalis ipsorum damnatorum erit in tactu maxima afflictio, pro qua poena intelligenda est sciendum quod corpora illa erunt valde passiva sed tamen incorruptibilia. Et pro hoc magis intelligendo: Cogita aliquem valde infirmum et debilem in suis membris vel paritentem guttam vel talem infirmitatem. Sunt enim aliquae infirmitates quae ita reddunt passibile corpus sicut et ego expertus sum quod non sufferre possunt¹ tactum alicuius ponderis. Talia igitur erunt illa corpora et ita passibilia quod in tactu patientur gravissimam poenam; et hoc ex quattuor:	The tenth corporal punishment of these damned shall be in touch the greatest affliction, for which punishment to be understood it must be known that those bodies shall be very [valde] passive, but however incorruptible. And for understanding this more: Think of someone very [valde] infirrm and weak in his members, either one producing a spot and/or such an infirmity. For there are some infirmities which render the body so able to suffer, just as I have experienced, that they¹ cannot suffer the touch of any weight. Such, therefore, shall be those bodies and so able to suffer that in touch they shall suffer the gravest punishment; and this for four (reasons):
Primo ex tactu suorum membrorum valde ponderantium. Secundo ex tactu suorum locorum ipsos continentium. Tertio ex tactu corporalium damnatorum. Quarto ex tactu daemonum cum eis condemnatorum.	First, from the touch of their members weighing very much [valde]. Second, from the touch of their places containing them. Third, from the touch of the bodily members [corporalium] of the damned. Fourth, from the touch of the demons condemned with them.
Prima igitur poena erit ex tactu suorum membrorum etc. Nam corpora damnatorum erunt ponderosa multum, et sic brachia super corpus ipsius damnati et caput super humeros et sic de aliis maximum dolorem facient. Et hoc possumus imaginari ex eo quod aliquando quis in parte aliqua corporis habet plagam aut malum, aliquando in quo si tangatur statim clamore magno ululabit, dicens² " O Deus, vos laeditis me." Etiam seipsum illuc non audet tangere. Sic huiusmodi cor- / -pora	The first punishment, therefore, shall be from the touch of their members, etc.. For the bodies of the damned shall be very ponderous, and thus the arms upon the body of the damned one himself and the head upon the shoulders and so of the others shall cause the greatest pain [dolorem]. And this we can imagine from this that sometimes one have in some part of the body a wound from a blow [plagam] aut an ache [malum]; wherein [quo] if one is touches he will immediately howl with a loud shout, saying,² "O God, you wound me!" He does not even dare to touch himself in that place. Thus of this kind shall the bo- / -dies
¹ I. e. infirmi. ² Hic ed. 1495 legit .di., quod legitur ex contextui ut dicens.	¹ I. e. patients. ² Here the edition of 1495 read .d., which according to the context is taken to stand for dicens [saying].

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cor- / -pora damnatorum erunt tam infirma ut in tactum suorum membrorum, sibi poenam tam gravem infligant. Et talis poena erit illis qui suis membris turpissime tetigerunt et in talibus peccatis mortui sunt aut qui se paraverunt nimis superflue sicut et faciunt multi et multae intentione alliciendi ad peccatum. Et iuxta hoc possit poni exemplum quod recitatur in Floribus¹ sanctorum et parilius² contigisse legitur: Magister enim quidam dictus Silo quendam suum scholarem aegrotantem obnixe rogavit³ ut post moretem ad se rediret et statuum suum sibi denunciaret. Post igitur aliquot dies sibi apparuit cum cappa de pergameno⁴ tota descripta sophismatibus et intus tecta flamma ignis sive foderata, qui requisitus a magistro quisnam esset, ait, "Ego utique sum Petrus;⁵ ad te redire promissi," qui de statu suo requisitus, ait, "Haec cappa super me plus ponderat et plus me premit quam si unam turrim super me haberem et haec est mihi dara ut eam portem pro gloriam quam in sophismatibus habui. Porro flamma ignis quae est cooperta quoniam⁶ pelles sunt delicatae et variae quas ferebam; quae flamma me cruciat et exurit. Sed cum magister illam poenam facilem iudicaret, dixit ei defunctus ut extenderet manum, et sic facilitatem poenae suae sentire posset. Cumque manum suam extendisset ille guttam unam sui sudoris dimisit quae praedicti magistri manum sagitta citius perforavit, ita quod cruciatum mirabilem sentierit et ait, "Talis sum totus." Ille igitur magister ex ipsius poenae acerbitate seculum deliberavit deserere et religionem intrare.⁷ Unde mane scholaribus congregatis hos versus⁸ composuit magister: "Linquo conamine⁹ rationis cras corvis vanaque vanis. Ad logicam perago quo mortis non timet ergo." Et sic scholaribus deserens religionem intravit. Istud exemplum valet ad ostendendum ex pondere illius cappae quod post diem iudicii quando corpora erunt unita animabus. Ex pondere etiam talium corporum damnatorum, valde ponderantium

bo- /-dies of the damned be, so infirm that in the touching of their members, they inflict such a grave punishment to themselves. And such a punishment shall be for those who touches their own members in a most foul manner and have died in such sins, or who prepared themselves in an exceedingly superfluous manner just as many men do and many women do, with the intention of luring (others) to sin. And next to this can be put the example which is recited in the Flowers¹ of the Saints and is read to have happened in a more similar manner:² For a certain Master, called by (the name) Silus, firmly [obnixe] begged³ a certain sick student [scholarem] of his to return to him after death and tell him about [sibi denunciaret] his state. After some days, therefore, he appeared to him with a cap of parchment⁴ written all-over [tota descripta] with sophisms and covered within with the flame of fire or allied with it [foederata], who having been asked by the master who he was, said, "I am, indeed, Peter;⁵ I promised to return to you," who having been asked of his state, said, "This cap weighs more upon me and presses me more than if I had a tower upon me; and this has been given to me to carry on account of the glory which I took [habui] in sophisms. Which (cap), furthermore, is covered with the flame of fire since⁶ the leather clothes [pelles], which I used to wear [ferebam], are delicate and varied; which flame tortures me and is burning me up." But since the master judged that punishment (to be) an easy one, the departed asked him to extend his hand, so he too could sense the ease [facilitatem] of his punishment. And when he had extended his own hand, the latter let go one drop of his sweat, which perforated the hand of the aforesaid master more swiftly than an arrow, so that he sensed an astonishing torture [cruciatum mirabilem], and said, "Such am I entirely." That master, therefore, from the sharpness of that punishment decided [deliberavit] to forsake the world and enter Religion.⁷ Wherefore in the morning, with the students assembled [congregatis], the master composed these verses:⁸ "I leave the effort of reckoning tomorrow, to ravens and vain to vain men. Through to the logical I go, to where I fear not death's ergo."⁹ And thus forsaking his students he entered Religion. That example of his is able to show forth [valet ad ostendendum ex] the weight of that cap, because after the Day of Judgment, when bodies shall be united to souls. From the weight, too, of such bodies of the damned, weighing them down very much,

¹ I. e. Legendae sanctorum.
² Hic ed. 1495 legit parisius pro parilius.
³ Hic ed. legit rova?t, evidentius rogant, sed eronee pro rogavit, quod necesse est cum clausas subordinativas in subiunctiva imperfectiva sequentes.
⁴ Hic ed. legit pargameno pro pergameno.
⁵ Hic ed. legit p?, ex contextu evidentiter in nomimen scholaris: Petrus.
⁶ Quod quoniam, omisso ex ed., supplendum est in textu propter contextum.
⁷ Hic ed. legit intraraee, in quo ae superflue addit pro intrare; religionem est ordinem religiosam.
⁸ Hic ed. legit Xs. pro versus.
⁹ Hic ed. legit Linquo co ax ra?is cras corviis vanaque vanis. Ad logicam per?go q? mortis no? ti?et ergo. Restauratio horum versum est inde ars.
¹⁰ Hic ed. legit quo?, quod legitur ut quod secundum contextum.

¹ I. e. in the stories of the saints.
² Here the edition of 1495 read parisius instead of parilius [in a more similar].
³ Here the edition apparently reads rogant [they begged] erroneously, instead of rogavit [he begged], which is necessary with the subordinate clauses in the imperfect subjunctive, which follow. Just before this, Silus, also means the Snubbed-nosed, in Latin; master [magister] was the title, equivalent to a doctorate, held by professors at colleges and universities.
⁴ Here the edition read pargameno instead of pergameno [parchment].
⁵ Here the edition reads P?, which from the context evidently signifies the name of the student: Peter.
⁶ This since [quoniam], which the ed. omits, must be inserted into the text, for the sake of the context.
⁷ Here the ed. reads intraraee, which is a typographic error for intrare; religion [religionem] is the medieval term for a religious order.
⁸ Here the ed. reads Xs. as shorthand for versus [verses].
⁹ Here the ed. has a number of abbreviations, which make the reconstruction of the verses an art in of itself.
¹⁰ Here the ed. reads quo?, which is read as quod [because] according to the context.

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ac suorum membrorum erit maxima poena in damnatis, sic quod brachium damnati super corpus suum valde passivum multum affliget, illud cum illo ardenti igne sulphureo. Et hoc pro peccatis commissis ex ornamentis pulchrarum vestium et pellium diversarum in quibus superflue multa consumuntur ubi ex talibus magis deberet subveniri Christi pauperibus. Unde non dubito quod si nobis accideret sicut illi magistro, videlicet qui¹ unam guttam sive parvam poenam inferni sensissemus, sperneremus multa quae nunc sunt causa et occasio nostrae damnationis nisi peccata mortalia quae in hiis fieri possunt fugiamus.	and of their members, there shall be the greatest punishment among the damned, so that the arm of one damned shall afflict upon his body truly much suffering [passivum], it with him burning in sulfurous fire. And this for the sins committed from the ornaments of beautiful clothes and of divers furs, in which many things were superfluously consumed, whereas [ubi] from such things they ought rather to have come to the assistance [subeniri] of Christ's poor. Whence I do not doubt, that if one would approach us, just as to that master, namely, so that we¹ might sense one drop or small punishment of Hell, we would spurn the many things which are now the cause and occasion of our damnation, if we do not flee the mortal sins which we can commit in these.
Secundo erit poena ex tactu suorum locorum ipsos damnatos continentium. Sicut enim videmus quando infirmi si ponerentur super lectum durum vel lapidem, paterentur, immo in lecto molli valde patiuntur nec quiescere possunt multi propter infirmitatem sui corporis. Sic corpora damnatorum maxime passiva et sensibilia valde affligentur ex tactu locorum, id est, corporum quae continebunt illa et haec poena specialius debetur illis qui in lectis mollibus et ornatis multa peccata horrenda commiserunt, de quibus dicitur Amos. vi., « Vae . . . qui dormitis in lectis eburneis et lascivitis in stratis vestris! »² Unde imprecatio maledictionis aeternae est sive damnationis his qui dormiunt in lectis ornatis et ibidem lascivisit peccata luxuriae et alia mala committendo. De peccato isto vide si vis Ezechi. xxiii..³ Vel qui etiam ut pigri multum temporis perdunt, quo possent orare vel aliquod bonum facere de quibus dicitur Prov. xxvi., « Sicut ostium vertitur in cardine suo, ita piger in lecto suo. »⁴ O quanta gravis poena his qui assueti sunt dormire in albis linteaminibus et culcitris delicata pluma! O quantum dolebunt eis latera immo totum corpus ex tam duro lecto! Sed poteruntne damnati se vertere? Quidam dicunt quod non nisi quantum daemones	Second, there shall be the punishment from the touch of the places [suorum locorum] containing those damned. For just as we see, when the infirm, if they would be placed upon a hard bed and/or rock, would suffer, nay, in a soft bed they suffer very much, nor can many (of them) rest on account of the infirmity of their body. Thus the bodies of the damned, most suffering [maxima passiva] and sensible, shall be afflicted very much from the touch of places, that is, of the corporal things [corporum] which shall contain these, and this punishment ought to be more especially for those who in soft and ornate beds committed horrendous sins, of which there is said in Amos 6:1,4 , « Woe! you who sleep in ivory beds and are lascivious among your bed-sheets! »² Wherefore [unde] there is an imprecation of eternal malediction or damnation for those who sleep in ornate beds and there were lascivious by committing sins of lust and other evils. Concerning their sin, see, if you will, Ezekiel 23.³ And/or they who, as ones sluggish, even waste much of time, when they could pray and/or do something good, of whom there is said in Prov. 26:14, « Just as a gate turns on its hinge, so a sluggard in his bed. »⁴ O how great a grave punishment for those who have been accustomed to sleep upon white linens [albis linteaminibus] and the delicate down of a hen! O how much shall their sides suffer pain [dolebunt], nay their whole body from so hard a bed! But shall the damned be able to turn themselves? Certain ones say that they (can) not, except as much as the demons
¹ Hic ed. 1495 legit q?, quod ut clausula relativa propositi legitur ut qui. ² Vv. 1 et 4, in quibus Vae solum est de primo. ³ Cfr. v. 41. ⁴ V. 14.	¹ Here the edition is abbreviated; the translation follows the syntax of a relative clause of purpose. ² Woe [Vae] is from verse 1. ³ Cf. v. 41. ⁴ I. E., while the world goes about its business.

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eos vertent. Sed quomodocumque sit poena eorum non alleviatur ex tali versione. De isto lecto dicitur Isaye xiiii., « Detracta est ad inferos superbia tua, concidet cadaver tuum, subter te sternetur tinea et operimentum tuum erunt vermes. »¹ Aliqui tamen dicunt quod in rei veritate ibi non erunt, et quod nullum animal erit in inferno nec vivet post diem iudicii, sed ibi tantum erunt diaboles et homines in perpetuo carcere cum igne et caeteris de quibus dicutm est. Sed scriptura loquitur per nobis nota ut per illa intelligamus ibidem peiora ita quod ibidem erunt mala peiora et abominationes maiores quam sit abominatio serpentum et vermium huius mundi. Considera igitur si deberes esse in lecto etiam quantumcumque molli, cum scilicet² serpentibus et totidem bufonibus qui continue te morderent et aflligerent. Crede quod maiora patieris in lecto inferni si ibidem vadis.	turn them. But in whatever manner their punishment be, it is not alleviated from such a turning. Of that bed of theirs there is said in Isaiah 14:11, « Dragged down to the lower regions [inferos] is thy pride, thy cadaver shall fall down, beneath you shall be spread the grub and thy covering shall be worms. »¹ Some, however, say that according to the truth of real things [in rei veritate] they shall not be there, and that no animal shall be in Hell, nor will it live after the Day of Judgment, but in that place there shall only be devils and men in a perpetual prison, with fire and all the other things of which it has been said. But Scripture speaks through things known to us, so that we may understand through these (that there are) worse ones in that place, to such an extent that [itat quod] in that place there shall be worse evils and greater abominations than the abomination of the serpents and worms of this world. Consider, therefore, if you had to [deberes] be in a bed, even one howsoever soft, with, that is,² serpents and toads all day long, which continually bit and afflicted you. Believe! that you shall suffer greater things in the bed of Hell, if you go to that place.
Tertia poena et gravissima erit ex tactu et pondere corporis aliorum damnatorum. O Deus quanta poena erit illis qui in infimo loco erunt! Considera si super te esset maximus lapis sine morte, quam poenam sufferres. Sic utique maxima poena erit ipsis damnatis ex pondere aliorum corporum valde ponderantium. In infimo autem loco erunt falsi christiani. Unde legitur in vita Macharii³ quod quadam die ipse sanctus caput defuncti reperit, et cum orasset interrogavit illud cuius caput fuit. Et respondit se fuisse paganum vel pagani. Et dicit ei Macharius, "Ubi est anima tua?" Et respondit, "In inferno." Cumque requireret si multum in profundo esset, respondit quod tantum erat in inferno quantum distaret terra a caelo. Cui Macharius, "Suntne aliqui profundiores te?" Respondit etiam, "iudaei". Et ille, "Et ultra iudaeos sunt aliqui profundiores?" Cui ille, "Profundiores omnibus sunt falsi christiani qui Christi sanguine sunt redempti tamen paucius parvi⁴ penderunt" Haec ibi. Ecce igitur quo- / -modo	The third and gravest punishment shall be from the touch and weight of the bodies of the other damned. O God, how great a punishment shall there be for those who shall be in the lowest place! Consider if there were upon you the greatest stone, without dying [morte], how much punishment you would suffer. In this manner, indeed, shall there be for those damned the greatest punishment from the weight of others bodies, weighing them down very much. Moreover, in the lowest place there shall be the false Christians. Whence there is read in the live of (St.) Marcharius,³ that on a certain day, the Saint himself discovered the head of one deceased, and when he had prayed, he interrogated it, of whose head it was. And it responded that it was pagan and/or of a pagan. And (St.) Macarius said to it, "Where is thy soul?" And it responded, "In Hell." And when he asked if it was very deep down [multum in profundo], it responded that there was as much (depth) in Hell as the Earth is distant from the sky. To which (St.) Macarius (said), "Are there any deeper down [profundiores] than you?" To which it (said), "Deeper down than all are the false Christians, who were redeemed by Christ's Blood, yet weighed it as something too small to measure. "⁴ These things (are written) there. Behold, therefore the manner / in which
¹ V. 11, in quo Vulg. legit concidit pro concidet. ² Hic ed. 1495 legit .cc, quod secundum contextum videtur bene legi ut scilicet. ³ S. Macarius Magnus, obit 390 A.D.. ⁴ Hic ed. legit p?ciu? p?vi pro paucius parvi, quae leguntur ex contextui.	¹ In which the Vulgate reads falls down [concidit] instead of shall fall down [concidet]. ² Here the edition of 1495 reads .cc, which according to the context seem suitably to stand for that is [scilicet]. ³ St. Macarius the Great, d. 390 A.D. ⁴ Here the text read p?ciu? p?vi, which according to the context is read as something smaller than the small [pacius parvi]. The Latin accounted [ponderunt] is literally weighed; and hence the metaphor is of one whose judges Christ's Blood of such little weight in value, that the smallest counter weight of his scale is heavier. There punishment, in the lowest place, therefore is a most fitting irony.

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quo- / -modo christiani plus punientur quam iudaei et alii pagani! Et non immerito quia plura a Deo receperunt beneficia ut baptismum in quo se servaturos legem suam et alia sacramenta. Et quia magis ingrati, ideo plus punientur. Et haec poena debetur illis qui in tactu circa alios peccaverunt osculando, tangendo propter incitationem ad malum. De quibus peccatis etiam pauci confitentur credentes non esse peccatum in talibus impudiciis tactibus, cum Dominus dicat Math. v., « Qui viderit mulierem ad concupiscendum eam iam moechatus est in corde suo. »¹ Ita dicunt doctores, "Qui tetigerit" etc. "per consensum ad peccandum."² O christiani fideles, si velitis effugere tantum pondus tot corporum damnatorum abstinete a tactibus malis et confitemini praeteritorum cum proposito non recidivandi. Sic eruntne aliqui ut illi qui erunt superiors qui careant hac poena. Credi potest quod Dominus illum carcerem fecit a principio tantae magnitudinis ut capere posset omnes damnatos tam daemones quam homines, quia ipse praescivit quot essent damnandi. Et credi potest quod ille infernus post diem iudicii erit plenus damnatis, ita quod omnes erunt constricti et ita patientur omnia corpora a se mutuo gravitatem. Sed magis in hac poena et aliis qui magis peccaverunt affligentur.	the manner / in which [quo- / -modo] Christians shall be punished more than Jews and other pagans! And not undeservedly, because they received more benefices from God, such as the baptism in which they were to observe His Law and the other sacraments. And because (there were) more ungrateful, for that reason they shall be punished more. And this punishment is due to those who in touching about others sinned by kissing, touching, on account of inciting them [propter incitationem] to evil. Of which sins even few confess, believing that there is not a sin in such shameless touches, though the Lord says in Mt. 5:28, « He who will have looked at a woman to desire her, has already committed adultery in his own heart. »¹ Thus the doctors (of sacred theology) say, "He who will have touched" etc. (has sinned) "through a consent to sining".² O faithful Christians, if you want to flee from so great a weight of so many bodies of the damned, abstain from evil touches and confess the past ones with the proposal of not falling back (into them). So, shall there be any, as those who are superior, who lack this punishment? It can be believed that the Lord made that prison from the beginning of so great a magnitude that it can capture all the damned, both the demons and the men, because He foreknew how many were to be damned. And it can be believed that that Hell, after the Day of Judgment, shall be full with the damned, so that all shall be constrained and thus all bodies shall mutually suffer the heaviness [gravitatem] by themselves. But those who sinned more shall be more afflicted in this punishment and in the others.
Quarta poena ex tactu erit per daemones quia sine cessatione ut dictum est prius super talia percutient. Considera igitur si infirmus graviter percuteretur in loc infirmitatis, si pateretur. Considera igitur si potes quantus dolor erit corporibus illis tam passivis quae tam graviter percutientur. Haec poena debetur eis specialiter qui in hoc mundo alios percusserunt vel occiderunt vel aliam violentiam in coporibus aliorum fecerunt. Habemus enim exemplum in viat beati Anthonii quoniam multitudo daemonum eum adeo laceravit quod minister eius eum quasi mortuum propriis humeris asportavit. Cumque omnes qui eum comitati fuerant quasi mortuum plorassent, dormientibus cunctis subito Anthonius	T fourth punishment from touch shall be through the demons, because without ceasing, as has been said before, they shall strike hard upon such ones. Consider, therefore, if an infirm man were struck hard in a grave manner in the place of his infirmity, if he would suffer. Consider, therefore, if you can, how much pain there shall be for those bodies, so suffering [passivis], which shall be struck hard in so grave a manner. This punishment is due to those especially, who in this world struck others hard and/or slew them and/or wrought some violence upon the bodies of others. For we have an example in the Life of blessed Anthony,³ since a multitude of demons lacerated him to such an extent that his servant carried him off by the shoulders, as if death. And when all who had accompanied him lamented him as if dead, after the had all fallen asleep, suddenly Anthony
¹ V. 28, in quo Vulg. legit eam subito post est. ² Cfr. S. Alphonsi Theologia Moralis, vol. 1. lib. iii. tr. iv. cap. ii prorsus. ³ Scriptum a S. Anthanasio.	¹ In which the Vulgate has with her [eam] immediately after has committed adultery [moechatus est]. ² Cf. St Alphonsus dei Liguori, Theologia Moralis, vol. 1, bk. iii, tr. iv, ch. ii throughout. ³ Written by St. Athanasius.

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reviviscit et a ministro ad praedictum locum se iterum portari fecit. Qui cum ibi ex dolore vulnerum perstratus iaceret, ex convictione¹ animi daemones ad conflictum excitabat. Tunc illi in formas varias feroces apparuerunt ut iterum eum dentibus cornibus et unguibus crudelissime lacerarent. Haec in Vita beati Anthonii. Verberaverunt etiam beatum Franciscum et multos aliis Deo praemittante. Ita communiter dicitur quod in inferno verberabunt damnatos in verberatione maximum dolorem facient ipsis. Istae sunt igitur poenae corporales damnatorum, xl, et forte plures aliae erunt, quia nullus dicere posset poenas illius loci ut dicunt sancti. Si quis igitur attente haec cogitet peccata dimittet et cognoscet ac inquiret diligenter quo sit via salutis. Eccle. ii., « Qui timent Dominum inquirent quae beneplacita sunt illi et qui diligunt eum replebuntur lege ipsius. Qui timent Dominum custodiunt mandata illius et patientiam habebunt ad inspectionem illius, dicentes, "Si paenitentiam non egerimus incidemus in manu Dei et non in manus hominum."³ ». Nam « Convertentur in infernum omnes gentes quae » etc.⁴ Et tantum de poenis inferni corporalibus.	revived and caused himself to be carried again to the aforesaid place by his servant. Who, when there lay down prostrate from the pain of his wounds, out of the conviction¹ of his soul excited the demons to conflict. Then they appeared in various ferocious forms to lacerate him again in a most cruel manner with their teeth, horns, and claws. These (things are recounted) in the Life of Blessed Anthony. They also whipped [verberaverunt] blessed Francis and many others, with God permitting. Thus it is commonly said that in Hell they shall whip the damned; (and that) in whipping them they shall cause them the greatest pain. These are, therefore, the 50² corporal punishments of the damned, and perhaps there are many more others, because no one can tell the punishments of that place, as the Saint say. If one, therefore, thinks of these things attentively, he will put away sins and himself know and seek out diligently where the way of salvation is. Eccle. 2:19,21, « They who fear the Lord seek out what things are well pleasing to Him and they who love Him shall be filled full with His law. They who fear the Lord shall keep His mandates and they shall be patient at His inspection, saying, "If we do not do penance, we will fall into the Hand of God and not into the hands of men." »³ For « They shall be turned completely unto Hell, all the nations who »⁴ etc.. And (I have spoken) only of the corporal punishments of Hell.
¹ Hic ed. 1495 legit Xvite, quod legitur ut convictione secundum contextum. ² Hic auctor computativit tot poenas individuas recitatas corporales ex cap. I usque ad hoc. ³ Vv. 19, 21-22; in quibus Vulg. legit custodiunt pro custodient, Dei ante manu et usque prius ad. ⁴ Hac est themata huius partis: Ps. 9:18, in quo Vulg. legit impii in positione secunda, et convertantur pro convertentur.	¹ Here the edition of 1495 reads Xvite, which according to the context is taken to stand for convictione [conviction]. ² Here the author has counted all the individual corporal punishments which have been described up to this point in the last 10 chaters. ³ In which the Vulg. reads they keep [custodiumt] instead of they shall keep [custodient], God's [Dei] in front of Hand [manu], and until [usque ad] instead of at [ad]. ⁴ The theme, Psalm 9:18; in which the Vulg. reads the impious [impii] in second position after let them be turned completely [convertantur] instead of they shall be completely turned [convertentur].
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.