Videbat sponsa demonem producentem in diuino iudicio septem libros contra quandam animam vnius militis defuncti, sed angelus bonus produxit pro ea vnum librum. Que anima non dampnabatur eternaliter, quia demone ignorante penituit in fine in cogitatu intrinsecus. Condempnatur tamen propter peccata ad nouem penas sustinendas in purgatorio vsque ad diem iudicii, quia tam diu desiderauerat in corpore viuere. Sed reuelantur a Christo tria remedia, per que possit ante liberari, et remittuntur ei a Domino statim tres de predictis penis precibus Virginis et sanctorum. Supplicacio vero angeli boni pro ea non statim exauditur sed differendo ad tempus ponit eam Christus in deliberacione.
The Accusation of the Soul
A demon brings a detailed account of a deceased soldier's sins before the divine Judge.
A demon appeared before the divine judgment, holding the soul of a deceased man that was trembling like a fluttering heart. The demon then said to the Judge: Look, my prey! For your angel and I followed this soul from its beginning to its end; he was there to protect it, but I was there to do it harm, and we both hunted it like hunters. Yet, in the end, it fell into my hands. I am as eager and relentless to win her for myself as a rushing torrent, which nothing can hold back except for one barrier: your justice. Because that hasn't been proven against this soul yet, I don't fully possess it securely. I, too, desire her as fervently as an animal wasted by starvation, which, in its hunger, even eats its own limbs. Therefore, because you are a just judge, pass a just judgment upon her! The Judge replied, "Why did she fall into your hands more, and why were you closer to her than my angel?" The demon answered, "Because her sins were more numerous than her good works." The Judge replied, "Show me what kind it is." The demon answered, "I have a book filled with his sins." And the Judge asked, "What is the name of this book?" The demon replied, "This one is named disobedience." Inside this book are seven other books, each with three columns. Each column contains over a thousand words; none has fewer than a thousand, and some have many more." The Judge replied, "Speak the names of these books; for although I know all things, I still want you to speak so that your will and my goodness may be made known to others." The demon replied, "The name of the first book is pride, and it contains three columns." The first is spiritual pride in one's own conscience, because he took pride in a good life that he believed was better than others'.1 They also took pride in their own intelligence and in a conscience they thought was wiser than everyone else's. The second point was that they took pride in the goods given to them, as well as their servants, their clothing, and other things. The third was that the soul took pride in the beauty of its body, its noble lineage, and its own works. And in these three pillars were endless words, just as you know better than I. The second book was his greed. This one, however, had three columns. The first was spiritual, because he thought his sins weren't as serious as he was told, and he unworthily desired the heavenly kingdom, which is owed to no one except the perfectly pure. The second point was that he wanted more in this world than he needed, and his will was set on only one thing: to exalt his own name and his family line, raising and glorifying his heirs not for your honor, but for the honor of the world. The third column was that he craved worldly honor and to be above others. And regarding these things, as is better known to you, there are countless words by which he sought favor and goodwill, and through which he also acquired temporal things for himself. The third book is envy. It has three columns. The first was in his mind, where he secretly envied those who had more and were more prosperous than he was. The second was that, out of envy, he took the possessions of those who had less than he did and were in greater need. Third, that out of envy he harmed his neighbor—secretly through his own counsel, and also publicly, in both word and deed, whether by himself or through his own people—and he even incited others to do the same. The fourth book was greed, which also had three pillars. The first was greed in the mind, because he refused to tell others what he knew—things from which they might have received comfort and progress—thinking to himself: What good does it do me to give this advice to one person or another? What reward is there for me if I help them with that advice or word? And so, the needy and afflicted person would leave him neither built up nor instructed, even though he could easily have been built up by him, had the will been there. The second point was that when he could have brought peace to those at odds, he refused to do so, and when he could have comforted those who were troubled, he didn't care to. The third column was greed regarding his own possessions; if he had to give even one penny for your name, he would become anxious and burdened, yet he would gladly give a hundred for the sake of worldly honor. In these columns, however, there are endless words, as you know better than I do. You know all things and nothing can be hidden from you, yet by your power you compel me to speak because you wish to benefit others. The fifth book is about sloth, and it has three columns. First, that in his work he was slothful about doing good deeds for your honor—that is, about following your commands. He wasted his time for the sake of his own bodily comfort; he held the convenience and pleasure of his own body most dear. Second, he was sluggish in his thinking. For whenever your good spirit brought compunction or some spiritual insight to his heart, it seemed to him to take too long, and he would pull his mind away from that spiritual reflection; meanwhile, every worldly pleasure seemed delightful and sweet to him. Third, he was slothful in his speech—that is, in praying and in speaking about things that would have been for the benefit of others and for your honor; yet he was eager when it came to crude, vulgar talk.2 You alone know how many words these columns contain and how countless they are. The sixth book was about anger. It also contained three columns. The first was that he would get angry at his neighbor over things that were of no use to him. The second column was that he harmed his neighbor through his anger, and sometimes even alienated his own possessions in that same anger. The third was that he disturbed his neighbor because of his anger. The seventh book was his own pleasure, which also had three pillars. The first was that he spilled his seed improperly and without restraint. Even though he was married and kept himself from the stain of other women, he still spilled his seed in an improper way through embraces, foolish words, and even lewd gestures. The second column was that he was far too shameless in his speech. He didn't just lead his own wife into a greater heat of lust; he also frequently drew others into hearing and thinking about filthy things through his words. The third column was that he pampered his body too delicately, preparing finer and more numerous dishes for the greater pleasure of his own body and for the praise of men, so that he might be called a great man. There are more than a thousand words in these columns—sitting at the table longer than he should have, not paying attention to the time given to him, speaking foolishly, and taking in more than his nature required. Look, Judge, my book is completely finished. Therefore, hand this soul over to me.
The Mother of Mercy Intervenes
The Virgin Mary challenges the demon's claims and reveals the power of charity to erase the record of sin.
Then, as the Judge remained silent, the Mother of mercy drew near—she who had seemed to be standing further off—and said, "My Son, I wish to argue the matter of justice with this devil." The Son answered her, "Dearest Mother, if justice isn't denied to the devil, how could it be denied to you, who are my mother and the queen of the angels?" You are all-powerful and know everything within me, but You speak so that my love may be made known to others. Then the Mother spoke to the devil: "I command you, devil, to answer me regarding the three things I am asking of you." But even if you do it unwillingly, you are still bound by justice, because I am your mistress. Tell me, do you know all the thoughts of a human being?" The devil replied: "Only those that I can discern from a person's outward actions and their general disposition, as well as those that I myself plant, so to speak, directly into their heart." “Even though I’ve lost my dignity, I still retain enough wisdom from the subtlety of my nature to understand the state of a person’s mind from their disposition, but I cannot know a person’s good thoughts.” Then the holy virgin spoke to the devil a second time: "Tell me, devil—even if you don't want to—what is the one thing that can erase the writing from your book?" The devil replied, "Nothing can erase it except one thing: divine charity." For whoever holds it in their heart, no matter how great a sinner they may be, what was written about them in my book is immediately erased." The Virgin spoke a third time: "Tell me, devil, is there any sinner so unclean and so turned away from my Son that he can't return to mercy as long as he lives in this world?" The devil replied, "No one is such a sinner that they can't return, as long as they're alive, if they're willing." When anyone, no matter how great a sinner, turns their evil will toward the good, conceives divine love, and chooses to stand firm in that, all the demons together cannot hold them back. After hearing this, the Mother of Mercy said to those standing by, "At the end of its life, this soul turned to me and said, 'You are the Mother of Mercy and the compassionate one toward the miserable.'" I am unworthy to ask anything of your Son, because my sins are heavy and far too many, and I have provoked Him to anger a great deal by loving my own pleasure and the world more than God, my Creator. So I ask you: have mercy on me, because you never deny your mercy to anyone who asks for it. And so, I turn to you and promise that, if I live, I want to amend my life and turn my will toward your Son, and to love nothing else but him. But above all, I grieve and groan that I've done nothing good for the honor of your Son, my Creator. Therefore I ask you, most loving Lady, have mercy on me, because I have no one else to flee to but you. With such words and such a thought, this soul came to me at the end. Should I not have listened to her? For who, if they ask another with their whole heart and a full desire for amendment, doesn't deserve to be heard? How much more, then, should I listen to one crying out, I who am the Mother of Mercy? The devil replied, "I knew nothing of such a desire." But if it's as you say, prove it with clear reasoning!" The Mother replied, "You are unworthy of an answer from me." However, because this is done for the benefit of others, I am answering you. You wretch, you said earlier that nothing can erase the writing from your book except divine charity." Then the Virgin turned to the Judge and said, "My Son, let the devil open his book and read it to see if everything is written there in full, or if perhaps something has been erased." Then the Judge asked the devil, "Where is your book?" The devil answered, "In my belly." The Judge asked him, "What is your belly?" The devil replied, "My memory." Just as all filth and every stench are in the belly, so all malice and wickedness are in my memory, and they stink in your sight like the foulest rot. When I turned away from you through my pride and from your light, I found every kind of malice within myself, and my memory was darkened to the good things of God. And in this memory of mine, every wickedness of my sins is written. Then the Judge said to the devil, "I command you, devil, to look carefully and search through your book for what is written and what has been erased regarding the sins of this soul, and speak it out publicly!" The devil replied, "Look, I see in my book, and I also see other things written there that I hadn't thought of." I see that those seven have been erased, and nothing remains of them in my book except the outline."3
The Weighing of Deeds
The good angel presents the soul's obedience, leading to the demon's defeat in the legal dispute.
Afterward, the Judge asked the good angel standing there, "Where are the good works of this soul?" He replied, "Lord, everything is within your foreknowledge and awareness, for you are present to the past and the future alike." We know and see everything in You, and You in us; there's no need for us to speak to You, because You know everything. But because You wish to show Your love, You reveal Your will to those whom it pleases You. I have been with this soul from the very beginning, from the moment it was joined to the body. I have also written a book about their good deeds. If you want to hear this book, it's within your power to do so. The Judge replied, "I cannot pass judgment until I have first heard and understood all their good and evil deeds." Once these are weighed fairly, as justice requires, the soul must be judged according to them, whether for death or for life." The angel replied, "My book is his obedience, through which he obeyed you, and in it are seven pillars." The first is baptism. The second is his abstinence in fasting, and from illicit works and sins, as well as from the pleasure and temptation of his own flesh. The third column was his prayer and the good intention he held toward you. The fourth column was his good works in almsgiving and other acts of mercy. The fifth pillar was his hope in you. The sixth pillar was his Christian faith. The seventh pillar was divine love. After saying this, the Judge asked the good angel again, "Where is your book?" He replied, "In your vision and your love, my Lord." Then Mary, in reproach, said to the devil, "How did you guard your book, and how was what was written in it erased from it?" Then the devil cried out, "Woe, woe, because you've deceived me!" Then the Judge said to His most loving Mother, "You have truly and reasonably won the verdict in this case, and you have gained this soul with justice." Then the devil cried out, "I've lost, I'm defeated!" But tell me, Judge, how long will I hold this soul for these sins?"4
The Sentence of Purification
The Judge details the specific purgatorial punishments required for the soul's cleansing.
The Judge replied, "I will show you." For the books have been opened and read. But tell me, devil—even though I know everything—whether this soul ought to enter heaven according to justice, or not. For look, I am allowing you to see and know the truth of justice right now." The devil replied, "Justice is in you, in that if anyone dies without mortal sin, they won't enter the punishments of hell, and whoever has divine love is by right entitled to have heaven." Because this soul didn't die in mortal sin and possessed divine love, it's worthy to enter heaven once its purgation has been accepted. The Judge replied: "Since I have now opened your understanding and allowed you to see the light of truth and justice, tell those who are listening—whomever I choose—what the justice due to this soul ought to be." The devil replied, "So that it may be purified until not a single stain remains; for although it has been judged yours by justice, it is still unclean and cannot reach you unless it first undergoes purification." And because you, Judge, have asked me, now I also ask you how it should be purified and how long it must remain in my hands. The Judge replied, "You are commanded, devil, not to enter into her nor to absorb her into yourself, but you must purify her until she becomes clean and spotless." She will suffer her punishment in proportion to her guilt. The soul has sinned in three ways through sight, in three ways through hearing, and in three ways through touch. For that reason, it must be punished in three ways regarding sight. First, it must personally see its own sins and abominations. Second, the soul must see itself in its own malice and in its terrible deformity. Third, it must see the miseries and terrible punishments of other souls. In the same way, it must be afflicted in three ways regarding what it hears. First, let the soul hear a terrible woe, because it chose to listen to its own praise and the pleasures of the world. Second, it must hear the horrible cries of demons and their mockery. Third, they will hear insults and unbearable miseries, because they listened more to the love and favor of the world—and found them more delightful—than to the love and favor of God, and because they served the world more fervently than their own God. They must also suffer in three ways through physical contact. First, they must burn with an intense fire, both inside and out, so that not the slightest stain remains in them that isn't purged by that fire. Second, they must suffer extreme cold, because they burned with their own selfish desires and were cold toward my love. Third, it will be in the hands of the demons, so that not even the smallest thought or the slightest word will remain unpurged, until it is made like gold refined in a furnace and molded to the will of its owner.5 Then the devil asked again, "How long will this soul be in this punishment?" The Judge replied, "For as long as it was its own will to live in the world." And because it was such that it would have gladly lived in the body until the end of the world, this punishment is therefore required to last until the end of the world. For this is my justice: whoever has divine love for me and desires me with every longing, wanting to be with me and to be separated from the world, that person is entitled to have heaven without punishment, because the testing of this present life is their purgation. But anyone who fears death because of the bitter pain of dying and the punishment to come, and who would therefore like to live longer in order to amend their life, is bound to undergo a light punishment in purgatory. Anyone who desires to live until the day of judgment—even if they don't commit a mortal sin—is still bound to endure a lasting penalty until that judgment, because of that persistent desire to live which they hold.
Remedies for the Suffering Soul
The Virgin Mary and the saints intercede to secure remedies that shorten the soul's time in purgatory.
Then the most loving Mother answered and said: "Blessed are you, my Son, for your justice, which is in all mercy." “Although we see and know all things in you, still, for the sake of others’ understanding, tell us what remedy should be applied to shorten such a long time of punishment, what should be done to extinguish such a fierce fire, and how this soul might be freed from the hands of the demons.” The Son replied: "Nothing can be denied to you, because you are the Mother of mercy, and you seek out and provide mercy and consolation for everyone." There are three things that shorten such a long time of punishment, extinguish the fire, and free the soul from the hands of the demons. The first remedy is if, through someone else, those things are restored which the soul had unjustly taken and extorted from others, or which it was justly bound to return to them. For this is justice: that a soul be purified for as long as it takes for whatever was unjustly taken by it to be restored, down to the very last penny, whether through the prayers of the saints, through alms and the works of friends, or through a purification worthy of this. The second is generous almsgiving, for through this, fire is extinguished. The third is the offering of my Body on the altar for him, along with the prayers of my friends. These three, however, are what will free him from those three punishments. The Mother of Mercy answered again, "What good, then, are the good works he did for you doing for him now?" The Son replied, "You don't ask because you don't know, since you know and see all things in me; rather, you ask this so that you might show my love to others." Certainly, not even the smallest word or the slightest thought directed toward my honor will go unrewarded. Because everything they ever did for me is now before them, they find refreshment in their suffering, they find comfort, and they feel a lighter heat than they would have felt otherwise. Afterward, the Mother spoke again to the Son, saying: "Why is it that this soul stands motionless, as if it doesn't move a hand or foot against its enemies, and yet it lives?" The Judge answered: "The prophet wrote of me that I was like a lamb before its shearer, keeping silent." I was truly silent before my enemies, and it is only just that this soul—because it didn't care about my death and thought little of it—is now, by justice, like a child unable to cry out in the hands of its murderers. The Mother replied, "Blessed are you, my sweetest Son, who do nothing without justice!" You said earlier, my Son, that your friends could help this soul, and you know well that this soul served me in three ways: First, through abstinence—specifically by fasting on the vigils of my feast days and abstaining in my name during them; second, because he read my Hours; and third, because he even sang them himself to honor me. Therefore, my Son, since you hear your friends crying out on earth, I ask you also to deign to hear me. The Son replied, "Whoever is most dear to a master in love, that person's prayers are heard more quickly; and because you are the most beloved to me of all, ask for what you want, and it will be given to you." The Mother answered, "This soul suffers three punishments in its sight, three in its hearing, and another three in its touch." I ask you, therefore, dearest Son, that you would be willing to lessen one punishment for it in its sight—namely, that it might not see the horrible demons—but let it endure the remaining two punishments, because your justice requires this, and I cannot oppose it according to the justice of your mercy. Secondly, I ask that you lessen one of the punishments he suffers in his hearing, so he doesn't have to hear his own disgrace and confusion. Thirdly, I ask that you also lessen one of the punishments he suffers in his sense of touch, so he doesn't have to feel the freezing cold and ice he deserves, because he was cold in his love for you. The Son replied, "Blessed are you, my dearest mother!" Nothing can be denied to you. May your will be done! Let it be done just as you have asked!" The mother replied, "Blessed are you, sweetest Son, for all your love and mercy!" Then, at that very moment, one of the saints appeared with a great host, saying: "Praise be to You, Lord God, Creator and Judge of all!" This soul served Me devoutly during its life. For it fasted in My honor, praised Me, and honored Your friends who surround You with its prayers. So, on their behalf and on my own, I ask: have mercy on this soul, and because of our prayers, grant her rest from one of these punishments—that is, that the demons may no longer have the power to cloud her conscience. Because of their own malice, they will cloud her conscience so thoroughly—unless they are restrained—that she would never hope for an end to her misery or the attainment of glory (except whenever it pleases you to look upon her specifically with your grace), and this is a greater torment to her than any other. Therefore, merciful Lord, grant her this because of our prayers: that in whatever suffering she may be, she may know for certain that her suffering will end and that she will attain everlasting glory. The Judge replied, "This is true justice, because that soul often withdrew its conscience from spiritual thought and understanding to focus on worldly things; it chose to darken its own conscience, and it didn't fear to act against me." Therefore, it's only right that the demons should now cloud their conscience. But because you, my dearest friends, have heard my words and put them into practice, it isn't right for anything to be denied to you. Therefore, I will do what you want. Then all the saints replied: "Blessed are You, God, in all Your justice, for You judge justly, leaving nothing unpunished." Then the good angel assigned to guard the soul said to the Judge, "From the moment this soul and body were joined, I have been with her, following her in the providence of your love." And at times, she did my will. So now I ask you, Lord: have mercy on her! Then the Lord replied, "We wish to deliberate on this." And then the vision disappeared. He was a kind soldier and a lover of the poor, whose wife gave very generous alms on his behalf. She died in Rome, just as had been foretold of her in the Spirit of God.
Read the original Latin
Demon quidam apparuit in diuino iudicio, qui tenebat quandam animam cuiusdam defuncti tremulam in modum cordis tremuli. Qui demon tunc dixit ad iudicem:
"Ecce preda! Angelus enim tuus et ego sequebamur animam istam a principio suo vsque in finem, sed ipse ad custodiendum, ego autem ad nocendum, et ambo venabamur eam quasi venatores. Sed tamen ipsa in fine incidit in manus meas.
Ad quam lucrandam michi ego ita sum cupidus et impetuosus quemadmodum torrens cadens deorsum, cui nichil resistit nisi quoddam retentaculum, hoc est iusticia tua.
Que quia nondum probata est contra animam istam, ideo adhuc nondum secure possideo eam.
Ego eciam desidero eam tam feruenter quemadmodum animal consumptum inedia, quod pre fame comedit eciam membra sua. Ergo, quia tu iustus iudex es, iudica super eam iustum iudicium!"
Respondit iudex: "Quare magis incidit in manus tuas et cur tu propinquior ei fuisti quam angelus meus?" Respondit demon: "Quia peccata sua plura fuerunt quam opera bona."
Respondit iudex: "Ostende, qualia!" Respondit demon: "Ego habeo vnum librum plenum peccatis suis." Et iudex: "Quale est nomen libri huius?"
Respondit demon: "Huius nomen est inobediencia. In quo libro sunt septem libri et quilibet habet III columpnas. Quelibet autem columpna habet plus quam mille verba sed nulla minus quam mille, quedam vero multo plura."
Respondit iudex: "Dic nomina istorum librorum, quia licet ego omnia scio, tamen, vt aliis innotescat voluntas tua et bonitas mea, volo, vt loquaris."
Respondit demon: "Nomen primi libri est superbia et in hoc sunt tres columpne. Prima est superbia spiritualis in consciencia sua, quia superbiebat de bona vita, quam credebat se habere aliis meliorem.
Superbiebat eciam de intelligencia sua et consciencia sapienciori aliis. Secunda columpna erat, quod superbiebat de bonis sibi datis et de famulis et vestibus et aliis rebus.
Tercia erat, quod superbiebat in pulchritudine membrorum et de propagine nobili et in operibus suis. Et in hiis tribus columpnis erant infinita verba, prout tibi melius cognitum est.
Secundus liber erat cupiditas sua. Hec autem habebat tres columpnas. Prima erat spiritualis, quia cogitauit peccata sua non esse ita grauia, sicut dicebatur, et indigne desiderauit celeste regnum, quod non debetur alicui nisi perfecte mundo.
Secunda, quia plus desiderauit in mundo, quam necesse erat, et voluntas sua fuit ad hoc solum, vt extolleret nomen suum et progeniem ad hoc, vt heredes suos non ad honorem tuum sed ad honorem mundi nutriret et magnificaret eos.
Tercia columpna fuit, quod cupiebat honorem mundi et super alios esse. Et in hiis, prout tibi melius cognitum est, innumerabilia sunt verba, quibus requirebat fauorem et beniuolenciam, quibus eciam temporalia sibi acquirebat.
Tercius liber est inuidia. Hic habet tres columpnas. Prima fuit in mente, qua inuidebat eis occulte, qui plus habebant et magis prosperabantur quam ipse.
Secunda, quod recepit ex inuidia res eorum, qui minus habebant quam ipse et magis indigebant.
Tercia, quod ex inuidia nocuit proximo occulte per sua consilia et eciam publice, tam verbo quam facto, tam per se quam per suos, et eciam alios incitauit ad similia.
Quartus liber erat auaricia, in qua erant eciam tres columpne. Prime erat auaricia in mente, quia noluit aliis dicere de hiis, que sciebat, vnde alii recepissent consolacionem et profectum, cogitans sic secum:
'Que inde michi vtilitas, si tali vel tali dedero hoc consilium? Que michi remuneracio, si ei in illo consilio vel verbo profuero?'
Et sic indigens afflictus recedebat ab eo non edificatus vel instructus, cum bene potuisset ab eo, si voluntas affuisset, edificari.
Secunda columpna erat, quod, cum pacificare poterat discordantes, noluit hoc facere, cum eciam consolari poterat turbatos, non curauit.
Tercia columpna erat auaricia in bonis suis, eo quod, si vnum denarium dare debebat pro nomine tuo, anxiebatur et grauabatur, et pro honore mundi libenter daret centum.
In hiis autem columpnis sunt infinita verba, prout tibi melius constat. Omnia enim scis et nichil a te occultari potest, sed ideo me loqui compellis ex tua potencia, quia aliis prodesse vis.
Quintus liber est accidia et iste habet tres columpnas. Primo, quod in opere accidiosus erat ad operandum bona opera ad honorem tuum, idest ad mandata tua.
Nam pro quiete corporis sui amisit tempus suum; corporis enim sui vtilitas et voluptas erant sibi carissima.
Secundo accidiosus erat in cogitacione. Quando enim spiritus tuus bonus immisit cordi eius compunccionem vel aliquam spiritualem intelligenciam, nimis sibi longum videbatur et subtraxit mentem suam a cogitacione spirituali et omne gaudium mundi videbatur sibi delectabile et suaue.
Tercio erat accidiosus in ore, idest in orando et in loquendo, que vtilitatis aliorum et honoris tui erant; feruens autem erat ad scurrilia verba.
Quanta autem verba iste columpne habeant et quam innumera sunt, tibi soli cognitum est.
Sextus liber erat ira. Hic habebat eciam tres columpnas. Prima, quod irascebatur proximo suo de illis rebus, que sibi non erant vtiles.
Secunda columpna erat, quod lesit proximum opere ex ira sua, quandoque eciam in ira alienando sua. Tercia, quod ex ira turbabat proximum.
Septimus liber erat voluptas sua, que eciam habebat tres columpnas. Prima erat, quod indebite et inordinate effundebat semen suum.
Nam licet coniugatus erat et ab aliarum mulierum macula segregatus, tamen per amplexus et per verba inepta et eciam per gestus impudicos effundebat semen suum modo indebito.
Secunda columpna erat, quod nimis procax erat in verbis. Inducebat enim non solum vxorem suam in maiorem ardorem libidinis, ymmo eciam alios ad audiendum et cogitandum scurrilia multociens per verba sua attraxit.
Tercia columpna erat, quod nimis delicate nutriebat corpus suum, preparando scilicet lauciora et plura fercula ad delectacionem maiorem corporis sui et ad laudem hominum, vt vocaretur magnus.
Plus autem quam mille verba sunt in istis columpnis, sedendo in mensa longiori tempore quam debebat, non attendens tempus sibi datum, loquendo inepcius, recipiendo plus quam natura volebat.
Ecce o iudex, liber meus totus completus est. Adiudica ergo michi hanc animam!"
Tunc autem silente iudice mater misericordie appropinquans, que videbatur quasi remocius stare, dixit: "Fili mi, ego volo disputare de iusticia cum dyabolo isto."
Cui respondit Filius: "Carissima mater, quando demoni non negatur iusticia, quomodo tibi posset negari, que es mater mea et domina angelorum?
Tu enim omnia potes et omnia scis in me sed ideo loqueris, vt aliis innotescat dileccio mea."
Tunc mater loquebatur ad dyabolum: "Precipio tibi, dyabole, quod respondeas michi ad tria, que quero a te. Sed licet inuitus feceris, ex iusticia tamen teneris, quia domina tua sum. Dic michi, numquid tu scis omnes cogitaciones hominis?"
Dyabolus autem respondit: "Non nisi illas solummodo, quas ex exteriori operacione hominis et ex disposicione eius perpendere possum, et illas, quas ego quasi personaliter immitto cordi eius.
Quia licet ego perdidi dignitatem meam, tamen ex subtilitate nature mee adhuc michi remansit sapiencia tanta, quod ex disposicione hominis intelligere possum statum mentis, sed bonas cogitaciones hominis cognoscere non possum."
Dixit autem tunc pia virgo secundo ad dyabolum: "Dic michi, dyabole, licet inuitus, que est illa res, que potest delere scripturam de libro tuo?"
Respondit dyabolus: "Nichil eam delere potest nisi vnum, hoc est diuina caritas. Quicumque enim eam optinuerit in corde, quantumcumque peccator sit, statim deletur, quod de illo scriptum erat in libro meo."
Dixit eciam Virgo tercio: "Dic michi, dyabole, numquid aliquis est tam immundus peccator et tam auersus a filio meo, quod non possit redire ad veniam, quamdiu viuit in mundo?"
Respondit dyabolus: "Nullus est tam peccator, quod non possit reuerti, quamdiu viuit, si voluerit.
Quando enim quis quantumcumque peccator mutat voluntatem suam malam in bonam et conceperit diuinam caritatem et in hac stabilis stare voluerit, non eum omnes demones tenere possunt."
Tunc istis auditis mater misericordie ait ad circumstantes: "Hec anima in fine vite sue conuertit se ad me et dixit: 'Tu mater misericordie es et miseratrix miserorum.
Ego indignus sum rogare filium tuum, quia peccata mea grauia sunt et multa nimis, et multum ego prouocaui eum ad iram, diligendo magis voluptatem meam et mundum quam Deum, creatorem meum.
Ideo rogo te, miserere mei, quia tu nulli petenti te negas misericordiam. Et ideo ego conuerto me ad te et promitto tibi, quod, si vixero, quod volo emendare me et voluntatem meam ad filium tuum conuertere et nichil aliud nisi ipsum diligere.
Sed super omnia doleo et ingemisco, quod nichil boni feci ad honorem filii tui, creatoris mei. Ideo rogo te, piissima domina, miserere mei, quia ad nullum nisi ad te habeo fugere.'
Talibus verbis et tali cogitacione venit in fine anima ista ad me. Numquid non eam audire debebam? Quis enim, si toto corde et tota emendacionis voluntate alium rogat, non exaudiri meretur? Quanto magis ego clamantem audire debeo, que sum mater misericordie?"
Respondit dyabolus: "De tali voluntate nichil ego sciui. Sed si est, sicut dicis, proba aperta racione!"
Respondit mater: "Indignus es, vt tibi respondeam. Verumptamen quia ad aliorum profectum hoc fit, quod ostendi, ideo respondeo tibi. Tu, miser, dixisti prius, quod de libro tuo nichil delere potest scripturam nisi diuina caritas."
Et tunc conuersa Virgo ad iudicem dixit: "Ergo, fili mi, aperiat librum suum dyabolus et legat et videat, si omnia ibi complete scripta sunt vel si forte aliquid deletum est."
Tunc dixit iudex ad dyabolum: "Vbi est liber tuus?" Et dyabolus respondit: "In ventre meo." Cui dixit iudex: "Quis est venter tuus?"
Respondit dyabolus: "Memoria mea. Sicut enim in ventre est omnis immundicia et omnis fetor, sic in memoria mea est omnis malicia et nequicia, que quasi fetor pessimus fetent in conspectu tuo.
Quando enim recessi a te per superbiam meam et a luce tua, tunc inueni michi omnem maliciam et obtenebrata est memoria mea in bonis Dei. Et in hac memoria mea est scripta omnis nequicia peccatorum."
Tunc iudex dixit ad dyabolum: "Precipio tibi, dyabole, vt videas diligenter et inquiras in libro tuo, quid scriptum est et quid abrasum de peccatis istius anime, et dic publice!"
Respondit dyabolus: "Ecce video in libro meo et alia video scripta, que non cogitaui. Video enim illa septem esse deleta et nichil remanet in libro meo de eis nisi perisma."
Postea iudex ait ad illum bonum angelum, qui astabat: "Vbi sunt bona opera istius anime?" Qui respondit: "Domine, omnia sunt in presciencia tua et noticia, presencia enim et preterita et futura.
Omnia scimus in te et videmus et tu in nobis, nec necesse est nobis tibi loqui, quia omnia scis. Sed quia caritatem tuam ostendere vis, ideo insinuas voluntatem tuam, quibus tibi placet.
Ego namque a principio, quo anima istius fuit cum corpore iuncta, fui semper cum eo. Ego eciam scripsi vnum librum de bonis suis. Si autem librum istum audire volueris, in potestate tua est."
Respondit iudex: "Non possum iudicare nisi auditis prius et cognitis bonis et malis suis. Quibus iuste pensatis, sicut tunc iusticia exigit, secundum ea debet iudicari siue ad mortem siue ad vitam."
Respondit angelus: "Liber meus est obediencia sua, qua obediuit tibi, et in hoc sunt septem columpne. Prima est baptismus. Secunda est abstinencia sua in ieiunio et ab illicitis operibus et peccatis et eciam a voluptate et temptacione carnis sue.
Tercia columpna erat oracio et propositum bonum, quod ad te habuit. Quarta columpna erat opera sua bona in elemosinis et aliis operibus misericordie.
Quinta columpna erat spes sua ad te. Sexta columpna erat fides, quam sicut christianus tenuit. Septima columpna erat diuina caritas."
Quibus dictis dixit iterum iudex ad illum angelum bonum: "Vbi est liber tuus?" Ille autem respondit: "In visione et caritate tua, domine mi."
Tunc Maria exprobrando dixit ad dyabolum: "Quomodo custodisti librum tuum et quomodo deletum est ab eo illud, quod in eo scriptum erat?"
Tunc clamauit dyabolus: "Ve, ve, quia decepisti me!" Deinde dixit iudex ad piissimam matrem suam: "Tu vere racionabiliter optinuisti in hac questione sentenciam et lucrata es istam animam cum iusticia."
Deinde dyabolus clamauit: "Ego perdidi, ego victus sum! Sed dic michi, iudex, quamdiu tenebo istam animam pro perismatibus istis?"
Respondit iudex: "Ego indicabo tibi. Libri enim aperti sunt et lecti. Sed dic michi, dyabole, licet ego omnia sciam, utrum hec anima debet intrare celum secundum iusticiam an non. Ecce enim permitto te videre et scire modo veritatem iusticie."
Respondit dyabolus: "Iusticia est in te, quod, si quis decesserit sine peccato mortali, non intrabit penas inferni et, quicumque habet diuinam caritatem, de iure tenetur habere celum.
Ergo, quia ista anima non decessit in mortali peccato et habuit diuinam caritatem, digna est accepta prius purgacione sua intrare in celum."
Respondit iudex: "Ergo, quia modo aperui tibi intellectum et permisi te videre lumen veritatis et iusticie, dic audientibus, quibus michi placet, qualis debet esse iusticia istius anime."
Respondit dyabolus: "Vt purgetur taliter, quod non sit in ea vna macula, quia licet adiudicata est tibi ex iusticia, tamen adhuc immunda est nec peruenire potest ad te nisi percepta prius purgacione.
Et quia tu, iudex, quesiuisti a me, nunc ego eciam quero a te, quomodo purgari et quamdiu in manibus meis esse debeat."
Respondit iudex: "Tibi precipitur, dyabole, vt non intres in eam nec absorbeas eam in te, sed debes eam purgare, vsquequo fiat munda et immaculata. Ipsa enim secundum modum culpe pacietur penam suam.
Tripliciter enim peccauit in visu, tripliciter in auditu et tripliciter in tactu. Et ideo tripliciter debet puniri in visu. Primo enim debet videre personaliter peccata sua et abhominaciones.
Secundo debet videre te in malicia tua et in terribili deformitate tua. Tercio debet videre miserias et penas terribiles aliarum animarum. Similiter affligatur tripliciter in auditu.
Primo namque audiat ve horribile, quia audire voluit laudem propriam et delectabilia mundi. Secundo debet audire horribiles clamores demonum et irrisiones.
Tercio audiet obprobria et intollerabiles miserias, quia audiuit magis et delectabilius mundi amorem et fauorem quam Dei et quia feruencius seruiuit mundo quam Deo suo.
Tripliciter eciam affligatur in tactu. Primo quidem ardeat igne ardentissimo interius et exterius, ita quod non minima macula sit in ea, que non purgetur igne. Secundo paciatur frigus maximum, quia ardebat cupiditate sua et frigidus erat caritate mea.
Tercio erit in manibus demonum, vt non sit aliqua quantumcumque minima cogitacio nec minimum verbum, quod non purgetur, donec fiat tamquam aurum, quod in fornace et formella purgatur ad voluntatem possessoris."
Tunc iterum ait dyabolus: "Quamdiu erit ista anima in pena ista?" Respondit iudex: "Quamdiu voluntas sua fuit viuere in mundo. Et quia ipsa talis erat, quod libenter vixisset in corpore vsque ad finem mundi, ideo pena ista tenetur durare vsque in finem mundi.
Hec enim est iusticia mea, quod, quicumque habet diuinam caritatem ad me et omni desiderio desiderat me, cupiens esse mecum et separari a mundo, iste talis sine pena tenetur habere celum, quia examinacio presentis vite est purgacio sua.
Qui autem timet mortem propter acerbam penam mortis et propter penam futuram et vellet ideo longius viuere, vt emendaret se, iste tenetur habere leuem penam in purgatorio.
Qui vero voluntatem habet viuere vsque ad diem iudicii, licet non peccet mortaliter, propter voluntatem tamen perpetuam viuendi, quam habet, tenetur habere penam perpetuam vsque ad iudicium."
Tunc respondens piissima mater dixit: "Benedictus sis tu, fili mi, pro iusticia tua, que est in omni misericordia.
Licet enim nos omnia videmus et scimus in te, attamen ad aliorum cognicionem dic, quale remedium adhiberi debeat, quod minuat tam longum tempus pene, et quale ad hoc, quod extinguatur tam seuus ignis, et quomodo eciam liberari possit ista anima a manibus demonum."
Respondit Filius: "Tibi nichil potest negari, quia tu mater misericordie es et misericordiam et consolacionem omnibus procuras et inquiris. Tria enim sunt, que faciunt minui tam longum tempus pene et extingui ignem et liberari de manibus demonum.
Primum est, si per aliquem reddantur ea, que iniuste ab aliis abstulit et extorsit vel reddere iuste aliis tenebatur.
Hoc enim est iusticia, vt tam diu anima purgetur, donec illa, que iniuste per eam ablata sunt, restituantur vsque ad minimum quadrantem aut per preces sanctorum aut per elemosinas et opera amicorum vel per purgacionem ad hoc dignam.
Secundum est copiosa elemosina; per hanc enim extinguitur ignis. Tercium est corporis mei oblacio in altari pro eo et amicorum meorum preces. Hec autem tria sunt, que liberabunt eum ab illis tribus penis."
Respondit iterum mater misericordie: "Quid ergo valent sibi nunc opera bona, que fecit pro te?" Respondit Filius: "Non ideo queris, quia ignoras, cum omnia scis et vides in me, sed hoc inquiris, vt aliis caritatem meam ostendas.
Certe non aliquod minimum verbum nec eciam minima cogitacio, quam ad honorem meum cogitauit, erit sibi sine remuneracione.
Quia omnia, quecumque fecit pro me, sunt modo ante ipsum et in pena sua inde habet refrigerium, inde solacium, inde leuiorem sentit ardorem, quam aliter persentiret."
Postea iterum loquebatur mater ad Filium dicens: "Quare est hoc, quod hec anima stat immobilis, quasi que non mouet manus nec pedes contra inimicos et tamen viuit?" Respondit iudex: "Propheta scripsit de me, quod ego fui quasi agnus coram tondente obmutescens.
Vere ego obmutui coram inimicis meis et propter hoc est iusticia, quod, quia anima ista non curauit de morte mea et eam pro modico reputauit, ideo ipsa est modo ex iusticia quasi puer non valens reclamare in manibus homicidarum."
Respondit mater: "Benedictus sis tu, dulcissime fili, qui nichil facis sine iusticia! Tu dixisti prius, fili mi, quod amici tui possent anime isti succurrere, et tu bene scis, quod anima ista tripliciter seruiuit michi:
primo per abstinenciam, scilicet ieiunando vigilias mearum festiuitatum et in eis abstinendo in nomine meo, secundo quia legebat horas meas, tercio quia cantabat eciam ore proprio pro honore meo. Ergo, fili, quia amicos tuos clamantes in terra audis, rogo te eciam, vt digneris audire me."
Respondit Filius: "Quicumque est alicui domino magis precipuus in dileccione, huius preces cicius exaudiuntur, et quia tu michi super omnes carissima es, ideo pete, quod vis, et dabitur tibi."
Respondit mater: "Ista anima patitur tres penas in visu et tres in auditu et alias tres in tactu. Rogo ergo te, fili carissime, vt vnam penam in visu sibi minuere velis, scilicet quod non videat horribiles demones sed reliquas duas penas sustineat, quia iusticia tua sic exigit, cui obuiare non possum secundum iusticiam misericordie tue.
Secundo rogo, vt in auditu vnam penam minuas ei, vt scilicet non audiat obprobrium et confusionem suam. Tercio rogo, vt in tactu eciam vnam penam minuas ei, scilicet vt non senciat frigus frigidissimum gelu, quod dignus est habere, quia frigidus erat in caritate tua."
Respondit Filius: "Benedicta sis tu, carissima mater! Tibi nichil negari potest. Fiat voluntas tua! Vt petisti, sic fiat!" Respondit mater: "Benedictus sis tu, dulcissime fili, pro omni caritate et misericordia tua!"
Tunc in eodem puncto videbatur vnus sanctorum cum exercitu magno dicens: "Laus sit tibi, Domine Deus, creator et iudex omnium! Hec anima deuote in vita sua seruiuit michi. Ipsa enim ieiunauit in honore meo et laudauit me et amicos tuos circumstantes cum salutacione sua.
Ideo ex parte eorum et mea rogo: miserere huic anime et propter preces nostras da ei requiem in vna pena, hoc est quod demones non habeant potestatem obtenebrandi conscienciam eius.
Ipsi enim ex malicia sua sic obumbrabunt conscienciam eius, nisi refrenentur, quod numquam speraret finem miserie et adepcionem glorie (nisi quociens tibi placeret specialiter respicere eam tua gracia), et hoc est maius supplicium ei omni supplicio.
Ergo, pie Domine, da ei propter preces nostras, vt, in quacumque pena fuerit, sciat pro certo illam penam finituram et se gloriam perpetuam adepturam."
Respondit iudex: "Hec est enim vera iusticia, quia ipsa anima multociens subtraxit conscienciam suam de spirituali cogitacione et intelligencia ad corporalia et obtenebrare voluit conscienciam suam, et non timuit facere contra me.
Ideo iustum est, vt nunc demones obumbrent conscienciam eius. Sed quia, amici carissimi, vos verba mea audistis et ea opere impleuistis, non est fas aliquid vobis negari. Ideo faciam, quod vultis."
Tunc autem responderunt sancti omnes: "Benedictus sis tu, Deus, in omni iusticia tua, quia iuste iudicas, qui nichil dimittis impunitum."
Deinde bonus angelus, qui datus erat anime ad custodiam, ait ad iudicem: "Ego a principio coniunccionis istius anime et corporis fui cum ea et sequebar eam in caritatis tue prouidencia.
Et ipsa quandoque faciebat voluntatem meam. Ideo iam rogo te, Domine, miserere ei!" Tunc respondit Dominus: "Volumus deliberare super hoc." Et tunc hec visio disparuit.
Hic fuit miles benignus et pauperum amator, cuius vxor largissimas pro eo fecit elemosinas. Que Rome mortua est, sicut in Spiritu Dei predictum de ea fuit.
Notes
- 1 ↩The Latin 'consciencia' here refers to the person's internal moral assessment of their own life, which the demon characterizes as a source of pride.
- 2 ↩The Latin 'accidiosus' refers to 'acedia', a spiritual sloth or listlessness that manifests as a lack of care for divine things.
- 3 ↩The term 'perisma' (often 'perisima') refers to a remainder, scrap, or outline; in this context, it suggests the faint trace or shadow of the erased sins.
- 4 ↩The term 'perismatibus' is a rare or potentially corrupt form in this context; it is rendered here as 'sins' based on the surrounding narrative of the devil's claims against the soul.
- 5 ↩The term 'formella' refers to a small mold or casting form used in metalworking, emphasizing the precision and thoroughness of the purification process.
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