De ipso principe tenebrarum
The Descent to the Gates of Hell
The angel leads the soul toward the gates of the underworld and warns that light scarcely shines there, then the soul glimpses the depth and unutterable torments of hell.
'Come, then,' he said, 'and I will show you the worst enemy of the human race.' And going ahead, he came to the gates of the underworld and said to him. 'Come and see. But know this: light scarcely shines on those who are assigned here.' You, however, will be able to see them; but they will not be able to see you.' As it drew near, the soul saw the depth of hell. And how many there were. Or of what kind. And how unheard-of the torments it saw there—if one had a hundred heads— And in each head a hundred tongues— It couldn't possibly recount them. Still, the few things he himself reported to us—I don't think it will be useful to pass over them.
The Appearance of the Prince of Darkness
The soul sees the devil, a monstrous black beast of immense size with countless hands, iron claws, and a tail armed with stingers.
So then the soul saw the prince of darkness himself, the enemy of the human race, the devil. In size it surpassed every beast the soul had seen before. The soul could not compare anything at all to the sheer size of its body.1 We don't dare to presume things we didn't learn from its own mouth, but we ought not to pass over the kind of account we have heard. Now the aforementioned beast was black as a crow, having the shape of a human body from its feet up to its head — except that it had very many hands and a tail. That horrible monster also has no fewer than a thousand hands, but each hand is almost a hundred cubits in length. In thickness, ten. And each hand is set with twenty fingers. These fingers are a hundred palms in length. And in thickness, ten palms; its claws longer than the lances of soldiers. And they are made of iron. And just as many claws on its feet; it has a beak that is exceedingly long and thick. It also had a tail, extremely rough and long, fitted out with the sharpest stingers for harming souls.
Bound Upon the Burning Grate
The horrible beast lies face-down on an iron grate over burning coals, blown upon by demons, and is bound through every limb and joint with fiery chains.
So that horrible spectacle lies face-down on an iron grate. Burning coals have been placed beneath it, and an innumerable multitude of demons blow on it with bellows. Yet so great a multitude of souls and demons surrounds him that no one would believe it. because the world would bring forth so many souls from the beginning. The aforesaid enemy of the human race is bound through each individual limb. and through every joint of his limbs. with iron and bronze chains, all of them fiery. and extremely thick.
The Beast's Torment and Its Cruelty Toward Souls
The beast is turned and burned on the coals, yet in its rage seizes, tears, crushes, and devours souls, striking escapees with its tail, so that in tormenting others it is itself tormented.
And so he is turned over on the coals, and is burned on every side. Blazing up with excessive anger, he turns from one side to the other. He stretches out all his hands toward that multitude of souls, and seizes them once they have been filled completely.2 As a thirsty peasant presses out clusters of grapes, so that no soul remains that is either not torn apart or beheaded,3 or crushed underfoot,4 and stripped bare of all support.5 no soul can escape unharmed. Then, as if sighing, it breathes out and scatters all the souls into the different regions of Gehenna; and immediately a pit belches forth, from which we earlier saw a foul flame. And when the dreadful beast draws back its breath, it calls back to itself all the souls it had scattered before; and as they fall into its mouth with smoke and sulfur, it devours them. But whoever escapes its hands, it strikes with its tail. And so the wretched beast, as it strikes, is always itself struck, inflicting torments on souls. It is tormented in its own torments.
The Naming of Lucifer
The soul asks the angel the monster's name, and the angel answers that it is Lucifer, the first of God's creatures, who once dwelt in paradise and, if set free, would throw all creation into confusion.
The soul, seeing these things, spoke through the angel of the Lord. "I ask you, my Lord, what is that monster's name?" The angel answered and said: "That beast you see is called Lucifer, and he himself is the first of God's creatures, who once moved about in the delights of God's paradise. If he is set free, heaven and earth together.
The Company of the Damned
The angel explains that the multitude around Lucifer consists of dark angels and unmerciful humans who never hoped in God, and lists those who deny Christ and practice grave sins such as adultery, murder, theft, and robbery.
and he will throw everything into confusion, even down to the underworld. This multitude, however, is partly made up of angels of darkness. and ministers of Satan; and partly of the sons of Adam who don't deserve mercy. These, you see, are the ones who never hoped for mercy from God. nor did they believe in God himself; and so they've earned the right to suffer such things without end, together with that prince of darkness. and to the Lord of glory, whom they were unwilling to hold fast to by word and deed—he who would have repaid them with good things without end. whom they were unwilling to hold fast to by word and deed. 'These,' he said, 'are the ones who have already been judged. and many others still await them. They promise, to be sure, to do good with their words; but in their actions they deny it. Such things, he says, they will endure. those who completely deny Christ. or do the works of those who deny him, such as adulterers. murderers. thieves. robbers.
The Proud and the Powerless Rulers
The proud who refuse repentance and the worldly prelates and rulers who seek power for its own sake are tormented without end, for Scripture warns that the powerful will powerfully suffer torment.
The proud, who do not do worthy repentance. Indeed, they are tormented first with these things, the lesser things you saw before; and then they are led to these. From which no one who has once entered will ever be able to leave again. For these are the prelates and the powerful of the world, who desire to be in charge, not so that they may do good. but they're allowed to rule and they suffer without end. those who were given their power either to govern or to correct those entrusted to them, they don't consider it to have been granted to them by God, and so they don't exercise their power over those committed to their care as they should. Therefore Scripture cries out: the powerful will powerfully suffer torment.
Why God Permits Wicked Rulers
The soul questions why God gives power to the wicked, and the angel answers that power from God is not evil but can be misused, and that good people are sometimes denied rule for their own sins or for the greater good of their souls.
Then the soul says, 'How so?' 'You say power was given to them by God — then why do they suffer because of it?' And the angel said: 'Power that comes from God' is not something evil; but it is wrong to use it badly. And the soul: 'Why does the almighty Lord not always grant power to good people, so that they might correct their own subjects and preside over them as they ought to?' The angel answered. 'Sometimes power is taken away from good people because their sins demand it — the wicked don't deserve to have good rulers over them — and sometimes it happens for the good people's own sake, so that they may provide more securely for the salvation of their souls.'
Why He Is Called the Prince of Darkness
The soul asks why the monster is called the prince of darkness since he can neither defend nor free himself, and the angel answers that the title reflects his preeminence in darkness, as all other torments are as nothing compared to his.
And the soul said, 'I would like to know why that monster is called the prince of darkness, since it can defend no one, nor can it free itself.' And the angel replied, 'Prince,' he said, 'he is not called that because of his power, but because of the preeminence he holds in darkness. For although you have seen very many punishments before these, they are nevertheless reckoned as nothing when they are compared to this monstrous punishment.'
The Soul's Horror and Plea for Mercy
The soul confesses that merely seeing the lake and enduring its stench weighs more than all prior torments, begs to be taken away, and laments seeing relatives and former companions there, knowing that without divine mercy it deserves the same fate.
And the soul: 'So I say, without a doubt I judge for just seeing that lake disturbs me more, and enduring its stench weighs me down more than suffering everything I endured before.'6 So I ask that you take me away from here quickly, if it can be done, and not let me be tormented any longer. For I see many relatives in this torment, and companions.' And the people I knew, whom I was glad to have as companions with me in the world — their fellowship here fills me with horror. I also know for certain that unless divine mercy comes to my aid, my own merits demanding it, I will suffer these things no less than they themselves will.
The Angel's Word of Consolation
The angel calls the soul blessed and invites it into rest, assuring it that it will not suffer these things again unless it earns them, for it has now seen the prison of God's enemies and will behold the glory of his friends.
And the angel said, 'Come,' he said, 'happy soul; turn into your rest, because the Lord has done good to you.' For you will not suffer these things, nor will you see them any further, unless you earn them again. Up to this point you've seen the prison of God's enemies; from now on, however, you'll see the glory of his friends.'
Read the original Latin
'Veni ergo' inquit 'et ostendam tibi pessimum humani generis adversarium;' et precedens venit ad portas inferi et dixit ei. 'Veni et vide; hoc tamen scito quod lumen his qui hic deputantur minime lucet. Tu tamen illos videre valebis; sed non valesunt ipsi videre te.'
Appropians autem anima vidit profundum inferni. et quanta. vel qualia. et quam inaudita ibi viderit tormenta; si centum capita. et in uno quoque capite centum linguas haberet. recitare nullo modo posset. Pauca tamen que ipse nobis retulit; ut reor pretermittere utile non erit.
Vidit ergo ipsum principem tenebrarum inimicum generis humani diabolum. qui magnitudine precellebat universas bestias quas ante viderat. Cuius quantitati corporis nec ipsa que vidit anima comparabat aliquid. nec nos quod ab eius ore non didicimus presumere audemus; sed talem narrationem qualem audivimus pretermittere non debemus.
Erat namque prefata bestia nigerrima sicut corvus habens formam humani corporis a pedibus usque ad caput; excepto quod illa plurimas habebat manus et caudam. Habet quoque illud horribile monstrum non minus mille manibus; sed unaqueque manus in longitudine quasi centum cubitos. in grossitudine decem. Est autem unaqueque manus digitis insita vicenis. qui digiti habent in longitudine centenas palmas. et in grossitudine denas; ungulas lanceis militum longiores. et ipsas ferreas. et totidem in pedibus ungulas; rostrum autem habet nimis longum et grossum.
Caudam etiam asperrimam et longam; et ad nocendum animabus aculeis acutissimis preparatam.
Iacet itaque illud horribile spectaculum pronum super cratem ferream. subpositis ardentibus prunis; ab innumerabili multitudine demonum follibus sufflatis. Circumdant autem ipsum tanta animarum et demonum multitudo quanta nulli credibile esset. quod mundus tot animas pareret a principio. Ligatur vero prefatus humani generis hostis per singula membra. et per omnes iuncturas membrorum. catenis ferreis atque ereis ignitis. et valde grossis.
Cum autem sic versatur in carbonibus. et undique comburitur. nimia exarsus ira. vertit se de uno latere in aliud latus. et omnes manus suas in illam animarum multitudinem extendit; easque repletis omnibus constringit. ut siciens rusticus racemos exprimit; ita ut nulla anima que vel non divisa vel capite. pedibus. manibusque privata.
evadere possit illesa. Tunc etiam quasi suspirans sufflat et spargit omnes animas in diversas gehenne partes; et statim eructuat puteus. de quo ante vidimus fetidam flammam. Et cum retrahit anhelitum suum dira bestia. revocat ad se omnes animas quas ante sparserat; et cum fumo et sulphure in os eius cadentes devorat. Sed et quicumque manus eius effugiunt cum cauda percutit. et sic misera bestia percutiens semper percutitur; et tormenta animabus inferens. in tormentis cruciatur.
Videns hec anima. angelo domini dixit. 'Rogo domine mi. istud monstrum quod nomen habet?' Respondens angelus dixit. 'Illa quam vides bestia vocatur Lucier et ipsa est principium creaturarum dei qui versabatur in deliciis paradysi dei. Qui si absolutus fuerit. celum simul ac terram.
et usque ad inferos cuncta conturbabit. Hec autem multitudo partim angeli sunt tenebrarum. et ministri Satane; partim vero de filiis Ade qui non merentur misericordiam. Hii namque sunt qui nec speraverunt misericordiam a deo. nec in ipsum deum crediderunt; et ideo cum ipso principe tenebrarum pati talia sine fine meruerunt. et domino glorie qui eis bona sine fine retribueret. verbis et operibus adherere noluerunt. 'Isti sunt' inquit 'qui iam iudicati sunt.
et multos adhuc alios expectant. qui promittunt se quidem verbis benefacere; operibus autem negant. Talia' inquit 'sustinebunt. qui vel Christum omnino negant. vel negantium opera faciunt; sicut sunt adulteri. homicide. fures. latrones.
superbientes. penitentiam dignam non agentes. Paciuntur quidem primitus ea. que ante videbas minora; et tunc ducuntur ad ista. de quibus nullus qui semel intraverit. amplius exire poterit. Hec namque prelati et potentes seculi. qui desiderant preesse non ut prosint.
sed ut presint. paciuntur sine fine. qui potentiam suam vel ad regendos. vel ad corrigendos subditos datam. non estimant a deo sibi concessam; et ideo non sicut debent in sibi commissos potentiam exercent. Quapropter scriptura clamat. potentes potenter tormenta paciuntur.'
Tunc anima 'cum' inquit. 'dicis potentiam a deo illis esse datam; cur paciuntur propter illam?' Et angelus ait. 'Potentia que a deo est. non est mala; sed malum est male uti ea.' Et anima. 'Quare omnipotens dominus non semper potentiam bonis tribuit. ut subditos suos emendarent; et preessent ipsis ut deberent?'
Respondit angelus. 'Aliquando bonis potestas tollitur. subditorum culpis exigentibus; quia mali non merentur bonos habere rectores; aliquando propter ipsos bonos. ut securius suarum prevideant saluti animarum.'
Et anima. 'vellem' inquit 'scire ob quam causam illud monstrum vocatur princeps tenebrarum. cum neminem possit defendere. nec semet ipsum valeat liberare.' Et angelus. 'princeps' ait 'non propter potentiam ipse vocatur; sed propter primatum quem tenet in tenebris. Licet namque plurimas ante ista videris penas. pro nichilo tamen reputantur; cum huic inmani supplicio comparantur.'
Et anima. 'sic ego' inquit 'indubitanter iudico. nam videre tantummodo lacum istum magis me conturbat. et fetorem eius sustinere plus me gravat. quam pati omnia que ante paciebar. Unde rogo ut hinc me si potest fieri cito subtrahas; et cruciari amplius non me permittas. Video namque in hoc tormento cognatos multos. et sodales.
et notos quos mecum gaudebam in seculo habere socios; quorum hic consortium multum abhorresco. Scio etiam pro certo nisi mihi divina succurrat misericordia. meritis meis exigentibus non minus ego quam ipsi paciar ista.'
Et angelus. 'veni' inquit 'o felix anima; convertere in requiem tuam quia dominus benefecit tibi. Non enim pacieris; neque amplius nisi iterum promerueris ista videbis. Huc usque enim inimicorum dei carcerem; amodo autem amicorum eius videbis gloriam.'
Notes
- 1 ↩The clause 'nec ipsa que vidit anima' is compressed: the soul itself, which saw it, could not compare anything to its size. The relative pronoun 'que' is ambiguous (possibly enclitic -que attached to 'ipsa'); the sense is that no comparison the soul could offer matches the creature's immensity.
- 2 ↩The ablative absolute 'repletis omnibus' is rendered as a temporal/circumstantial clause ('once they have been filled completely'), referring to the hands or the grasp being fully loaded with souls; the exact referent is ambiguous in the Latin.
- 3 ↩The Latin clause after 'ita ut' is truncated in the source: 'nulla anima que vel non divisa vel capite' lacks a finite verb. The translation supplies the implied sense ('remains that is either not torn apart or beheaded') to complete the comparison, following the grape-pressing simile.
- 4 ↩The source fragment 'pedibus' continues the truncated clause from the previous sentence. It is rendered as an ablative of means/instrument ('underfoot / with his feet') to complete the image of trampling.
- 5 ↩The source fragment 'manibusque privata' continues the truncated clause. The ablative 'manibus' is rendered as deprivation ('of all support / of hands to help'), completing the image of the soul left helpless.
- 6 ↩paciebar is a variant spelling of patiebar; passive sense uncertain but rendered as 'I endured' per the most plausible intended sense.
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