Father Martin von Cochem was born at Cochem, on the Moselle,
in the year 1625, and died at Waghausel in 1712.

“Remember thy last end, and thou shalt never sin.”


Nihil Obstat: Thomas L Kinkead,  Censor Liborium
Imprimatur: Michael Augustine --- Archbishop of New York (New York October 5, 1899)

Copyright, 1899, by Benziger Brothers


V. On the Company of Hell.

THERE are many bold sinners who, when they are punished for their crimes and threatened with Hell-fire are wont audaciously to answer: "Wherever I go, I shall at any rate not lack company," as if the presence of others could afford any solace to them, or any alleviation of their torment. In order that these shameless sinners may see how wrong they are to speak thus, and how little cause they have to anticipate any relief from the company in which they will find themselves, this chapter shall be devoted to showing them how woeful that company will be, and how it will aggravate their misery.

The society of the damned consists of devils and lost souls. Both of these are countless in number. As for the society of the devils, this is so detestable that it may be reckoned as the worst penalty of the lost in Hell. The place of torment would be far less deserving of this name were there no devils in it. On account of the multitude of demons there, such confusion, such grief, such misery, such tyranny prevails, that it is heartbreaking even to think of it.

We mortals have no worse enemy than the devil, who hates us with so intense a hatred that he longs every moment to hurl us down into the abyss of perdition. And when at length he has got some one into his power, he deals with him more barbarously than savage despot ever dealt with his deadliest foe.

All the envy and hatred which at the time of his fall he conceived against God, and which he cannot vent upon Him, he vents upon the damned, tormenting them with plagues the very thought of which makes a man s blood run cold. Even if he were not to do any harm to the damned, the mere fact of his dwelling with them for all eternity would be such terrible misery for the unhappy sinners, that the horror of their position would be like a continual death to them.

Of all the fallen spirits, not one is so abominable as the chief of all, the haughty Lucifer, whose cruelty, malice and spite render him an object of dread not merely to the damned, but also to the devils subject to him. This Lucifer is called by various names in Holy Scriptures, all indicating his malignity. On account of his repulsiveness he is called a dragon; on account of his ferocity, a lion; on account of his malice, the old serpent; on account of his deceitfulness, the father of lies; on account of his haughtiness, king over all the children of pride; and on account of his great power and might, the prince of this world.

Listen to what the Fathers of the Church and some expositors of Holy Scriptures say of the dreadful appearance that Satan presents: they apply to him the description given of the leviathan in the book of Job: "Who can discover the face of his garment, or who can go into the midst of his mouth? Who can open the doors of his face? his teeth are terrible round about. His body is like molten shields, shut up close with scales pressing one upon another. One is joined to another, and not so much as any air can come between them. His sneezing is like the shining of fire, and his eyes like the eyelids of the morning. Out of his mouth go forth lamps, like torches of lighted fire. Out of his nostrils goeth smoke, like that of a pot heated and boiling. His breath kindleth coals, and a flame cometh forth out of his mouth.

In his neck strength shall dwell, and want goeth before his face. His heart shall be as hard as a stone, and as firm as a smith’s anvil. When he shall raise him up, the Angels shall fear and, being affrighted, turn to God for protection. He shall make the deep sea to boil as a pot; there is no power upon earth that can be compared with him who was made to fear no one. He beholdeth every high thing ; he is king over all the children of pride" (Job xli.).

It is the opinion of St. Cyril, St. Athanasius, St. Gregory and other learned expositors of both the Greek and Latin Churches, that although this description, taken literally, is that of a monster of the sea, yet it is intended, in its mystic sense, to apply to Lucifer. And if one compares what is said of the leviathan with the attributes ascribed to the prince of darkness, it is impossible to deny their coincidence; moreover, one knows as a general fact that evil things have their types and figures in the natural world as well as good things, the one serving us for warning, the others for an example.

Besides the prince of darkness there are hundreds of thousands of inferior devils, which though less bad and abominable than himself, are yet so wicked and horrible that one could hardly look upon them and live.

St. Antony relates that one of the Brothers of his Order uttered a piercing scream at the sight of a devil who appeared to him. His fellow-monks, running to him in alarm, found him more dead than alive. After giving him something to revive and strengthen him, they asked him what was the matter. Then he told them that the devil had appeared to him, and terrified him so that all the life had gone out of him. And on their inquiring what the devil looked like, he answered: "That I really cannot say; I can only say that if the choice were given me I would rather be put into a red-hot furnace, than look again at the countenance of the demon."

We read much the same thing in the life of St. Catharine of Sienna. She too declared that she had rather walk through a flaming fire than gaze for one instant at the devil.

If the mere sight of the evil one is so appalling that the Saints think it more intolerable than the pain of exposure to a burning fire, what, my God, must be the fear and horror of the damned, dwelling forever in the midst of countless fiends!

How terrified thou wouldst be if a mad dog were suddenly to spring upon thee, pull thee to the ground, and begin to tear thee with his teeth ! Do not imagine that the devil will fall upon the damned with less fury, or treat them more mercifully. The account Job gives of his persecutors describes very accurately the state of a lost soul in Hell:

"My enemy hath gathered together his fury against me, and threatening me he hath gnashed with his teeth upon me; he hath beheld me with terrible eyes. They have opened their mouth upon me and reproaching me they have struck me on the cheek, they are filled with my pains. He hath taken me by my neck, he hath broken me, and hath set me up to be his mark. He hath compassed me round about with his lances, he hath wounded my loins, he hath not spared. He hath torn me with wound upon wound, he hath rushed in upon me like a giant" (Job xvi. 10-15). This passage will give us some idea of the awful character of the company the damned will find themselves among in Hell.

The reprobate may nevertheless perhaps console themselves with the thought: at any rate we shall have our fellow-men with us in Hell, and no lack of them either. Beware how you delude yourselves with this false comfort. Every lost soul would far rather be alone in Hell, were the option given him.

For as in Hell there is no Divine charity, so there is no love of one s neighbour; on the contrary, all the damned are so embittered one against the other, that they only wish evil to one another, and mutually mock at and curse one another in the most unkind manner.

And since on earth it is very grievous to be forced to live with an enemy who does one all manner of harm, so it is no small affliction to be continually with thousands of people, all of whom they hate and detest from the bottom of their heart.

What thinkest thou would be thy feelings if thou wast sorely tormented and maltreated and persecuted by devils, so that thou couldst not refrain from uttering loud cries of pain and vexation, and yet among all the thousands who bore thee company thou couldst not find one to show thee the slightest sympathy, but thou wert laughed at and cursed by all, for every one would rejoice in thy misery. Even thy father and mother, thy wife and children, thy brothers and sisters, thy friends and relatives would then be thy declared enemies, and instead of showing thee any gratitude would only seek to injure thee.

But amongst all thy enemies the most inveterate will be those to whom thou hast given scandal by thy bad example, whom thou hast led into sin by counsel or example, who owe to thee their perdition. They will hate and execrate thee so bitterly, and torment thee with such animosity that they will appear less  like men than fiends incarnate.

In connection with this subject St. Bernardin relates the following instance: "A wealthy usurer had
two sons, one of whom entered a religious Order, whilst the other remained in the world with his father. Not long after the father died, and in a short space of time he was followed to the grave by his son, to whom he had bequeathed all his property.

The other son, who had become a monk, was much concerned about the fate of his relatives, and earnestly implored almighty God to reveal to him their lot in another world. His entreaties at length prevailed; he was one day transported in spirit into Hell, but although he looked everywhere around him, he could not descry his father and his brother. Presently he noticed a fiery abyss, the flames of which rose up to a great height. In this pit of fire he saw those of whom he was in search, rivetted together with iron chains, raving and raging at one another. The father cursed his son, laying all the blame of his damnation upon him, saying: A curse upon thee, O wicked son, thou art alone the cause of my perdition. For thy sake, to make thee a rich man, I practised usury; had it not been for thee, I should not now be in this misery.  Then the son retorted upon his father, saying: "A curse upon thee, O ungodly father, for thou art alone the cause of my perdition. Hadst thou not taken usury and bequeathed to me thy unjust gains, I should not have been the possessor of ill-gotten riches, and should not have come to this misery."

Thus will it be with thee, if thou art in any way responsible for the loss of a soul. Thy wife and children will anathematize thee, and reproach thee with the occasions of sin thou didst put in their way.

Dives felt this so keenly that he earnestly besought Father Abraham to send Lazarus to his father’s house, to testify to his brethren of the sufferings he endured, lest they should also come to that place of torments. This he did not do out of love for his brothers, as St. Antony says, but because he was well aware that if they joined him in Hell, it would greatly aggravate his torment.

But supposing that natural affection still existed in Hell, especially between those who had sincerely loved one another on earth, and who had not been the cause of one another s damnation, the society of one who was dear to thee would augment rather than diminish thy pain, and this in proportion to the love thou hadst for him.

For what anguish it would be to thee to see thy dearest friend tortured and tormented in every possible manner. It would be enough to make your heart break asunder with sorrow and sympathy. And in addition to the mental pain and grief, the damned increase vastly one another’s exterior and bodily sufferings. In the first place, because they lie pressed closely one upon another. Secondly, because they all emit so offensive and insupportable a stench. Thirdly, because they howl so piteously, and make Hell re-echo with their woeful lamentations.

Of this Christ speaks when He says: "There shall be weeping and gnashing of teeth." He repeats these words more than once, to give them greater force, and to impress upon our minds the magnitude of the torture endured by the lost.

The devils, too, will unite their howls to the shrieks of the damned, and raise such a clamour that Hell itself shall tremble.

The torment of the damned will be further aggravated by the frightful appearance of their bodies and the horror wherewith they inspire one another. For St. Anselm says: "Just as no stench can be compared to the stench of the damned, so nothing in this world can give an idea of their hideous appearance."

Thus as often as one lost soul looks at another, so often will he shudder with disgust and loathing and abhorrence. Were there no other torture but this in Hell, it would suffice to render its inmates most miserable.

Finally, the torment of Hell is greatly augmented by the eternal shame which will be its portion.

St. Thomas Aquinas tells us that the sins of each one will be as fully known to the others as if they could behold them with their bodily eyes.

Every one can imagine what anguish this must be. For what is so painful on earth as to be put to open shame?

To a man who has lost his good name life is not worth living ; it is only a burden to him. In former times, in some countries, it was customary to brand evil-doers, robbers, for instance, with a mark on the forehead or the shoulder. What ignominy for any one who had a spark of self-respect! Whenever anybody looked at him, he must have blushed crimson.

The devil will brand all the reprobate with the mark of shame on their foreheads, or on that part of the body wherewith they sinned, in order that all the shameful deeds they perpetrated in their life time may be made known. It is this everlasting disgrace which God foretells to the sinner by the mouth of His prophet: "I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten" (Jer. xxiii. 40). Let the damned do what they will, no effort on their part will ever avail to efface this mark, or to conceal it from their fellow-sufferers. Thus, as St. Ephrem says, this shame and infamy will be more insupportable than Hell-fire itself, because it will keep constantly before their remembrance the sins whereby they defiled themselves on earth.

Dionysius, the Carthusian, speaks of one of his religious brethren in England, who, after a trance that lasted three days, gave the following account, at the earnest request of the monks, of what he had seen: "I was conducted by my guide a long way until we came to a region of gloom and horror, where were a countless multitude of men and women, all suffering terrible torments. These were the persons who had sinned with their bodies; they were plagued by huge fiery monsters, who sprang upon them, and, despite their resistance, clasped them and hugged them with their paws till they shrieked with pain.

Amongst those who were tormented in this manner I saw a man whom I knew very well, and who had been much esteemed and respected in the world. Seeing me, he cried aloud in piteous tones: Alas, alas! woe is me that I sinned as I did in my lifetime, for now the pain I endure grows greater day by day. But the worst of all, what I feel most acutely, is the shame and disgrace to which my sins expose me, for all know them, and all despise me and mock at me on account of them."

Hence it will be seen that, immeasurable as are the torments of Hell, what the damned dread yet more than physical torments is to be an object of scorn and derision to their fellows on account of their sins. And thus their misery, far from being lessened by the company of others, is vastly increased by it. Wherefore think not to console thyself with the thought of the companions thou wilt find in Hell, for their society is only to be dreaded. And in order that thou mayst never be brought into such company, beware of associating in this world with any who may lead thee into sin and perhaps bring thee to perdition.