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真福艾曼丽修女的生命与启示(婴孩耶稣德兰 胡文浩 译 王保禄 杨开勇 羔羊校阅)列表
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·真福艾曼丽修女的生命与启示下卷
·真福艾曼丽修女的生命与启示下卷
·下卷第一章01 属灵上的操劳和为教
·下卷第一章02 知道他人的想法
·下卷第一章03 纠正和抗争朝圣者在
·下卷第二章01 艾曼丽修女在婚房里
·下卷第二章02 教会礼仪年的结束
·下卷第二章03 耶稣去世的真正周年
·下卷第三章01 因他人对至圣圣事的
·下卷第三章02 因他人对至圣圣事的
·下卷第三章03 因他人对至圣圣事的
·下卷第三章04 因他人对至圣圣事的
·下卷第四章01 炼狱中的灵魂—众天
·下卷第四章02 炼狱中的灵魂—众天
·下卷第四章03 炼狱中的灵魂—众天
·下卷第五章01 为教宗庇护七世、为
·下卷第五章02 为教宗庇护七世、为
·下卷第五章03 为教宗庇护七世、为
·下卷第五章04 为教宗庇护七世、为
·下卷第六章01 艾曼丽修女识别圣髑
·下卷第六章02 艾曼丽修女识别圣髑
·下卷第六章03 艾曼丽修女识别圣髑
·下卷第六章04 艾曼丽修女识别圣髑
·下卷第六章05 艾曼丽修女识别圣髑
·下卷第六章06 艾曼丽修女识别圣髑
·下卷第六章07 艾曼丽修女识别圣髑
·下卷第六章08 艾曼丽修女识别圣髑
·下卷第六章09 艾曼丽修女识别圣髑
·下卷第六章10 艾曼丽修女识别圣髑
·下卷第六章11 艾曼丽修女识别圣髑
·下卷第六章12 艾曼丽修女识别圣髑
·下卷第六章13 艾曼丽修女识别圣髑
·下卷第六章14 天堂乐园一瞥
·下卷第七章01 我们救主的生平—朝
·下卷第七章02 预示艾曼丽修女去世
·下卷第七章03 预示艾曼丽修女去世
·下卷第七章04 预示艾曼丽修女去世
·下卷第七章05 预示艾曼丽修女去世
·下卷第八章01 为受诱惑的灵魂、苦
·下卷第八章02 为受诱惑的灵魂、苦
·下卷第八章03 为受诱惑的灵魂、苦
·下卷第八章04 为受诱惑的灵魂、苦
·下卷第八章05 为受诱惑的灵魂、苦
·下卷第八章06 为受诱惑的灵魂、苦
·下卷第九章01 艾曼丽修女最后的日
·下卷第九章02 艾曼丽修女最后的日
·中译本序言(下卷)我们完成了
「我的民因无知识而灭亡。你弃掉知识,我也必弃掉你,使你不再给我作祭司。」
036.真福艾曼丽修女的生命与启示第32章 威廉·韦森纳医生 — 催眠术
036.真福艾曼丽修女的生命与启示第32章 威廉·韦森纳医生 — 催眠术
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CHAPTER XXXII.

Dr. William Wesener. — Mesmerism

第三十二章 威廉.韦塞纳医生——催眠术

Let us turn our attention to Dr. Wesener, a man who holds so prominent a place in Sister Emmerich's life, and to whom we owe the knowledge of many interesting facts. As we have seen, the first report of her extraordinary state had drawn him to her bedside, and a more intimate acquaintance with her had won him back to the faith and to the practice of his religious duties. Deeply grateful for the spiritual favors she had obtained for him, he made her case his careful study, noting down not only such facts as proved to him her rare perfection, but also those incidents and conversations which influenced his own progress in virtue.His simple memoranda, like those of Clement Brentano, five years later, show by what means Sister Emmerich gained souls to God. It would be difficult to imagine two individuals more dissimilar in talents and inclinations than the physician of Dulmen and the poet Brentano, so rich in natural gifts ; yet both aver that their connection with the stigmatisee, brought about by apparently fortuitous circumstances, was a most merciful dispensation of Divine Providence in their regard, one most fruitful in happy consequences.

让我们把目光转向韦塞纳医生,他在艾曼丽修女的生活中占有如此重要的地位,我们也因此从中了解了许多有趣的事实。正如我们所看到的那样,有关艾曼丽修女超凡状态的第一份报告就把韦塞纳医生吸引到了艾曼丽的床边,与艾曼丽更亲密的相识使他重新回到了信仰和履行宗教义务的道路上。他深深感激艾曼丽为他所获得的超性恩惠,他仔细研究了艾曼丽的情况,不仅记下那些证明艾曼丽罕的努力所达成的完美德行的事实,而且记下那些影响他自己德行进步的事件和谈话。韦塞纳医生简单的备忘录,就像五年后布伦塔诺的记录一样,都表明了艾曼丽修女是通过心甘情愿忍受圣伤的痛苦作为补赎,使灵魂归向天主的。杜尔曼门的医生和诗人布伦塔诺,两人在天赋和爱好上如此大相径庭,然而两人都声称,与五伤艾曼丽修女的相遇,看似偶然的巧合,但在他们看来,那是天主上智最仁慈的安排,也是一个最能结出幸福成果的恩赐。

The following are some of the doctor's own words : —

" It was in 1806 that I first heard of Sister Emmerich. I was then practising in Reklinghausen, where the attendant physician of Agnetenberg, Dr. Krauthausen, consulted me upon the inexplicable phenomena displayed in one of its inmates, Sister Emmerich. I had been reading an article on magnetism in “Reil’s Archives," and I mentioned to him certain cataleptic cases to which, however, he paid but little attention. He was a stern old man and attended the convent gratuitously ; this was one of the reasons why Sister Emmerich felt obliged to accept his medicines, although at her own expense. He enumerated a long list of her maladies, each marked by its own special character. Scarcely was she cured of one, when she was seized by another. At the moment in which death seemed inevitable, they took a favorable turn, although medical skill seemed to exercise no appreciable influence upon them.

以下是韦塞纳医生的自述:——

「我第一次听说艾曼丽修女是在 1806 年。当时我在雷克林豪森行医,阿格内滕贝格的主治医生克劳特豪森医生向我咨询了该院的一位病人--艾曼丽修女---身上出现的令人费解的现象。我当时正在阅读 “瑞尔的档案”中一篇关于磁力的文章,我向他提到了一些催眠病例,然而,他却很少关注这些病例。克劳特豪森是个严厉的老人,他无偿地为修道院提供看病服务;这也是艾曼丽修女不得不接受他的药方的原因之一,尽管艾曼丽修女自己承担了费用。克劳特豪森医生列举了一长串艾曼丽的病症,每一个病症都有它们自己的特点。他还没治好其中一个病症,另一种病又发作了。 就在死亡似乎不可避免的时刻,这些病症却出现了转机,然而医疗技术似乎对这些病症难以诊疗。

" On March 21, 1813, I visited her for the first time. I had heard her stigmata spoken of in a certain assembly. She lay in bed unconscious ; but on returning to herself, she regarded me with a frank expression, and when the Abbe Lambert introduced me she said smiling, that she knew me well. I thought her remark rather singular, and putting it down as a silly pleasantry, I assumed a grave demeanor. There was however no need for any such proceeding, and as I became better acquainted with her I was convinced of her candor and uprightness. She was a simple, truly Christian soul, at peace with herself and all around her, seeing in everything the will of God, and looking upon herself as inferior to everyone. I shall never forget her kindness in calming my fears concerning the war. She often assured me most positively that Napoleon would soon fall and that Diilmen would be spared by the French. Her prediction was remarkably verified. In the French garrison at Minden were numbers of lawless bandits ; they committed many outrages at Dorsten, but passed by Diilmen without even entering the town.

1813 年 3 月 21 日,我第一次去探望艾曼丽修女。我曾在某个集会上听说过她的圣伤。她躺在床上不省人事;但当她醒来时,她用坦率的表情看着我,当兰伯特神父介绍我时,她微笑着说她很了解我。我觉得她的话很奇怪,把它当作一种愚蠢的玩笑,我装出一副严肃的神态。然而,很快我就没有必要这样装腔作势了,随着我更加熟悉她,我相信了她的坦率和正直。她是一个单纯的人,真正的基督徒,与自己和周围的人和平相处,在每一件事上都明了天主的旨意,并认为自己比任何人都低微。我永远不应忘记她在平息我对战争的恐惧时的善意。她经常以最积极的方式向我保证,拿破仑很快就会垮台,法国人不会伤害杜尔门。她的预言得到了惊人的验证。在明登的法国驻军中有许多无法无天的匪徒,他们在多尔斯滕犯下了许多暴行,但却没有进入杜尔门。

"In our communications I always found Sister Eramerich simple and natural, kind and gracious toward every one, particularly the poor, the sick, and the unfortunate. It is only lately that I have been able to understand her ability to take upon herself the sufferings of others. She possessed in a high degree the gift of imparting consolation as I myself often experienced, for she reanimated my confidence in God, taught me how to pray, and thus lightened in no small degree the heavy crosses which my natural inclination to sadness aggravated. Her life was wholly in God. The publicity given to her miraculous state greatly annoyed her. She was constantly employed in relieving the miseries, corporal and spiritual, of the crowds that flocked to her. Her heart was free from creatures ; consequently, it is not hard to divine the source whence flowed the consolation she dispensed to her neighbor.

「在我们的交流中,我总是发现艾曼丽修女对每一个人都简单、自然、善良、亲切,尤其是对穷人、病人和不幸的人。直到最近我才明白她有能力将别人的痛苦承担到自己身上。她在很大程度上拥有给予安慰的恩赐,如我自己经常体验到的,因为她重振了我对天主的信心,教会了我如何祈祷,从而大大减轻了我因天生的悲观倾向而加重了的十字架。她的生命完全在天主里面。她身上奇迹的公开使她非常烦恼。她经常忙着帮助那些蜂拥而至的人群,为他们解除肉体和精神上的痛苦。她的心灵脱离了受造物;因此,从这心灵流出源自于天主的,分施给邻人的安慰,为她并不困难。

" In our first interview, she exhorted me to confidence. Smiling sweetly, she said : ‘God is infinitely merciful ! Whoever repents and has a good will finds favor in His sight!’ She begged me to help the poor, a work so pleasing to God, saying with a. sigh : ‘There never was so little love of the neighbor as at present, although it is so beautiful a virtue, whilst indifference or contempt is so great a vice.’ She protested that the Catholic faith alone is true, the only one that leads to salvation, and she spoke warmly of the incomparable happiness of belonging to the Catholic Church : 'Let us trust in God!’ she used to say.  Let us hold to our holy faith ! Is there anything more consoling upon earth? What religion or what philosophy could indemnify us for its loss? I pity the Jews above all others. They are worse off, they are blinder than the pagans themselves ; their religion is now only a fable of the rabbis, the curse of God rests upon them. But how good is Our Lord to us ! He meets us half-way if we have a good will, the abundance of His graces depends only upon our own desire. Even a pagan may be saved if, sincerely desirous to serve God, the Sovereign Lord and Creator, he follows the natural light infused by Him, and practises justice and charity toward his neighbor.’

「在我们的第一次面谈时,她劝我要有信心。她甜美地笑着说:『天主是无限慈悲的!谁悔改,谁就会在祂眼中蒙恩!』她恳求我帮助穷人,这是天主喜悦的工作,她叹息着说:『尽管爱是如此美丽的圣德,从来没有像现在这样,人们对近人的爱如此少,然而冷漠或蔑视是多么巨大的恶。』她抗议说,只有天主教信仰才是真正的信仰,是唯一能使人得救的信仰,她热情洋溢地讲述了属于天主教会的无与伦比的幸福:『让我们相信天主!』她经常这样说。让我们坚守我们神圣的信仰......」!世上还有比这更令人欣慰的信仰吗?还有什么宗教或哲学能补偿我们的损失?我最同情的是犹太人。他们的处境比异教徒还要糟糕,他们比异教徒更盲目;他们的宗教现在只是拉比们的寓言,天主的诅咒笼罩着他们。(注: 耶稣自己本是犹太人,但祂本国的人到现在仍然不肯相信祂就是旧约圣经所预言要来的救世主基督,这一点实在可惜。因此对今日的犹太人的态度若比作对老犹太人忠信于天主,如今还在等待默西亚来临是不合适的。教会从古圣祖那里忠信的接受了传承,而今日的犹太人则完全相反,他们的背叛耗尽了他们的传承。不过,根据圣经的预言,将来有一天犹太人会发现,他们一直以来所否认,和亲手杀死的耶稣,原来真是他们等候的基督,他们会痛哭悔改,就因而有得救的机会。) 但我们的主对我们是多么的好!如果我们有良好的意愿,祂就会在我们的人生路上与我们相遇,祂的恩宠是如此丰富,只取决于我们自己是否真想得到。即使是异教徒,如果他真诚地希望侍奉天主--至高无上的造物主——追随祂所赐予每个人内在的自然之光,对他的邻居践行正义和仁慈,那么他也可以得救。(注:在古老的年代,在福音未开始传扬以前,的确,有许多人是没机会信主的。圣经中给我们的提示是:他们有一天将照他们依循良心行事的程度,受审判。)

 Once I turned the conversation upon prayer. I remarked that, according to my ideas, true prayer consisted in the accomplishment of duty and the exercise of charity toward the neighbor, and that I felt curious to know how she could spend entire hours in it, forgetful of all around, lost, so to speak, in God. She replied . ‘Think a moment ! May not a man become so absorbed in a beautiful book as to be unconscious of aught else? But if he converse with God Himself, the Source of all beauty, how is it possible for him not to be wholly lost in Him? Begin by adoring Him in all humility, the rest will come.' I then spoke of the temptations man has to endure from the evil one, and she replied : — ' True, the enemy tries to hinder prayer ; the more fervent it is, the more does he multiply his attacks. Something of this was shown me one day. I was in a beautiful church in which three females were kneeling in prayer; behind them stood a horrible figure. It caressed the first who immediately fell asleep ; it then tried the same with the second, though not so successfully ; but the third it struck and abused so cruelly that I was filled with pity. Surprised, I asked my guide what it all meant, and he answered that it was symbolical of prayer.

「有一次我把话题转到祈祷上。我说,根据我的想法,真正的祈祷是履行职责和对近人施以仁爱,而且我很想知道她怎么能花上整整几个小时,忘记周围的一切,专心地祈祷。可以说是在天主内迷失了。她回答:『想一想,当一个人如此专注于一本美丽的书时,难道不是同样对其它任何事情都无动于衷吗?但是,如果他与全能天主---- 万福泉源---交谈,他怎么可能不完全迷失在祂里面呢?从谦卑地朝拜天主开始,其余的都会随之而来,』然后,我谈到人必须忍受来自魔鬼的诱惑,她回答说:『是的,敌人试图阻碍祈祷;祈祷越是热切,敌人的攻击就越多。有一天,天主让我看到了一些事。我在一个美丽的教堂里,三个女人跪在那里祈祷;在他们身后,站着一个可怕的身影。牠抚摸第一个,她立即睡着了;然后牠对第二个人尝试了相同的方法,然而没有那么成功;但对第三个人牠如此残忍地打击和虐待,我对她充满了怜悯。我很惊讶,我问我的护守天神这一切意味着什么,他回答说,它象征着祈祷。

The first was neither earnest nor fervent, and the devil easily put her to sleep ; the second was not so bad, but still she was tepid ; the third was fervent and therefore she was tempted the most violently, but she conquered. The prayer most pleasing to God is that made for others and particularly for the poor souls. Pray for them, if you want your prayers to bring high interest. As to myself personally, I offer myself to God, my Sovereign Master, saying : l Lord, do with me what Thou wilt !' Then I remain in sweet security, for the best, the most loving of fathers can only seek my good. The poor souls suffer inexpressibly. The difference between the pains of purgatory and those of hell is this: in hell reigns only despair, whilst in purgatory the hope of deliverance sweetens all. The greatest torment of the damned is the anger of God. Some faint idea of His wrath may be formed from the terror of a defenceless person exposed to the attack of a furious man.' 

第一个女人既不认真也不热心,魔鬼很容易让她睡着; 第二个还不错,但她还是不温不火;第三个是热忱的,因此她受到最猛烈的诱惑,但她战胜了诱惑。最讨天主喜悦的祈祷是为他人,尤其是为可怜的灵魂的祈祷。如果您希望您的祈祷得到悦纳,那就为近人祈祷。至于我个人,我将自己献给天主—— 我的至高主宰,我祈祷说:『天主,照祢所愿意的对待我吧! 』这样我会留在甜蜜的安全中,因为最好的最慈爱的天父只寻求我的善念。那些可怜的灵魂承受着无法形容的痛苦。炼狱的痛苦和地狱的痛苦之区别在于:在地狱里只有绝望,而在炼狱里,解脱的希望使一切变得容易忍受。而在地狱,被诅咒者最大的痛苦是天主的义怒,就如一个手无寸铁的人受到一个暴怒的人攻击时,他会感到恐惧,这也许会使他隐约地意识到他的愤怒。(注:因为那些被诅咒者从前被所有的欲火所燃烧,现在天主的正义之火将永远焚烧着他们,他们再也无法享见美善的天主。)

" I spoke of man's destiny, and she said : ' Do you know why God created us ? For His own glory and our happiness. When the angels fell, God resolved to create man to fill their places. As soon as their number will be equalled by that of the just, the end of the world will come.' I asked her where she had learned that. She answered simply that, in truth, she did not know. In a little conference on indulgences, I remarked that I looked upon them merely as a remission of ancient ecclesiastical penances. She replied: ‘They are more than that, for by them we obtain the remission of the punishments awaiting us in purgatory.

「我谈到人类的命运,她说:『你知道天主为什么创造我们吗?是为了祂自己的荣耀和我们的幸福。当天使堕落时,天主决定创造人类来填补他们的位置,一旦他们的人数达到与正义相等的数量,世界末日就将到来。』我问她是从哪里知道这些的。她简单地回答说,事实上,她不知道自己从哪里知道的。在一次关于赦免的简短讨论中,我说,我只是把赦免看作是古代教会对补赎的一种宽赦。她回答说:『不仅如此,因为通过赦免,我们可以减轻在炼狱中等待我们的惩罚。

To gain an indulgence, it is not enough to say some prayers, or perform some good work ; we must approach the Sacraments with true repentance and a firm purpose of amendment without which no indulgence can be gained. I believe that there is an indulgence attached to every good work. A person's good works are as diverse as their number ; and if upon the least of them there flows some little of the merits of Christ, it acquires great value. What we offer to God in union with these infinite merits, however insignificant it may be, is set down to our account and deducted from the punishment awaiting us.

要想获得赦免,仅仅做一些祈祷或做一些善事是不够的;我们必须以真正的悔改和坚定的改正的目的来接近圣事,否则就无法获得任何赦免。我相信,每一件善行都会带来一些宽免。一个人的善行是多种多样的,善行的表现形式也是多种多样的。在最微小的善行中,我们把这善行联合基督,它就具有巨大的价值。我们把这些善行偕同基督的无限的功德,联合一起献给天主,这样做,无论善行多么微不足道,都会记在我们的账上,并从等待我们的罪罚中得到赦宥。

I cannot sufficiently deplore the sad blindness of those for whom our holy Faith has become a chimera. They live in sin, imagining they can gain Indulgences by certain forms of prayer. Many Christians will one day behold Turks and pagans who have lived according to the law of nature, less rigorously dealt with at God's tribunal than themselves. We possess grace, and esteem it not ; it is, in a certain sense, forced upon us, and we cast it away. He who spies a little piece of money in the dust, runs quickly, stoops, and picks it up; but if the grace of eternal salvation were lying at his feet, he would carefully shun it, in order to follow the vain amusements of the world. Indulgences are of no avail for such people and, indeed, the religious practices they perform through stupid routine will serve rather for their condemnation.’

那些认为我们神圣的信仰是幻想的人,我对他们可悲的盲目感到无比痛心。他们生活在罪恶之中,以为可以通过某些形式的祈祷获得赦免。有一天,许多基督徒会看到,按照自然法则生活的土耳其人和异教徒,他们在天主的的法庭上受到的惩罚不如我们基督徒严厉。因我们拥有恩宠,却不珍惜;从某种意义上说,恩宠是强加给我们的,而我们卻将其丢弃。一个在尘土中窥见一小块钱的人,会飞快地跑过去,弯腰拾起;但如果永恒救赎的恩宠就在他的脚下,他却小心翼翼地避开,去追随世界的空虚娱乐。对这样的人来说,赦免是没有用的,事实上,他们通过愚蠢的例行公事这样的态度所进行的宗教活动,反而会使他们受到谴责。

" It is to this blind pursuit of worldly goods that the following vision seems to refer: — ‘I found myself in a great, broad field where I could see all around. It was crowded with people, all striving in different ways to attain their ends. In the centre of the field stood Our Lord full of sweetness. He said to me: ‘Behold how these people exert and torment themselves after gain and happiness ! They pay no attention to Me, their Master and Benefactor, although they see Me here before them. Only a few regard me with grateful feelings and even they thank me only in passing, as if giving a paltry alms.' Then approached some priests on whom Our Lord bestowed special attention; but they threw him something, passed on quickly and mingled with the crowd. One alone went up to Him, but with

an indifferent air. Our Lord laid His hand on his shoulder, and said : ‘Why fly from me? Why slight me? I love you so!’

「以下的神视似乎正是指这种对世俗财富的盲目追求:『我发现自己身处一个广阔的田野,我可以看到周围的一切。那里挤满了人,每个人都以不同的方式努力实现自己的目标。我们的主站在田野中央,满怀爱情。祂对我说:『看,这些人为了现世的利益和幸福是多么努力且折磨自己!他们不理会我 —— 他们的主人和恩主,尽管他们看到了我在他们面前。只有少数人对我怀有感激之情,甚至他们也只是顺便感谢我,就像是在给与微不足道的施舍。』然后,一些神职人员走近前来,我们的主特别关爱他们,但他们向主耶稣扔了一些东西,就急忙退去,混入人群中去了。只有一个人走到耶稣跟前,但态度冷漠。主耶稣把手放在他的肩膀上,说:『为什么要逃离我?为什么要轻视我?我那么爱你!』

 “’Then the vision vanished. But I have had many such on the life of the clergy of the present day which made me very sad. Owing to the spirit of the world and tepidity, if the Saviour returned to earth to-day to announce His doctrine in person, He would find as many opponents as He did among the Jews.’

「『然后异象就消失了。但是我在当今神职人员的生活中,我遇到过很多这样的事情,这让我非常难过。由于世俗精神和信友对信仰的冷淡,如果救主耶稣今天回到地球上亲自宣布祂的教义,祂会发现许多反对者,就像当时祂在犹太人中遇到的一样。』」

“I once heard her relate the following vision upon the teachings of our times : ‘My guide led me to a stately edifice : “Enter, he said, and I shall show you the doctrines of men." We entered a spacious hall filled with pupils and professors. A warm dispute was going on ; loud words, contradictory statements resounded on all sides. I saw into the hearts of the professors and, to my amazement, I discovered in each a little black casket. In the centre of the hall stood a female of imposing appearance, who took a foremost part in the discussion. I paused a few moments with my guide to listen, when to my surprise I saw the audience disappearing, one by one. The hall itself began almost imperceptibly to fall to ruins, the floor was no longer safe. The professors mounted a story higher where they continued their debate with renewed ardor ; but there, too, the building began to crumble.

「我曾听艾曼丽讲述有关我们这个时代教导的神视:『我的护守天神带我到一座庄严的大厦:『请进,』他说,『我将向你展示人类的学说。』我们进入了一个宽敞的大厅,里面坐满了学生和教授们。一场热烈的争吵正在上演,大声的喧嚷,矛盾的陈述响彻四方。我看穿了教授们的心,让我惊讶的是,我在每个人心里发现了一个黑色的小棺材。在大厅的中央站着一位气宇轩昂的女性,她在讨论中占了上风。我和护守天神停下了一会儿听她演讲,我惊讶地看到观众一个一个地消失了。大厅本身几乎不知不觉地倒塌毁坏了,地板不再安全。教授们登上了更高的楼层,在那里他们以新的热情继续他们的辩论;但在那里,建筑物也开始倒塌。

I trembled on seeing myself standing on a worm-eaten plank, and I begged my guide to save me. He reassured me and led me to a place of safety. Then I asked him the meaning of the little black casket. “It signifies," he said, “presumption and the spirit of contradiction. The female is philosophy or, as they say pure reason, which seeks to regulate all things by its own formulas. These professors follow her teachings and not those of truth, the precious treasure handed down by tradition." Then my guide conducted me into another hall in which sat several professors in their chairs. All was very different here ; the clearness and simplicity of their words charmed me, order and charity reigned and many who had left the ruined halls took refuge here. My guide said : "Here is simple, unadulterated truth which springs from humility and gives birth to love and all other blessings." '

看到自己站在被虫蛀的木板上,我颤抖着,我恳求我的护守天神救我。他安慰我,带我到安全的地方。然后我问他那个黑色小棺材是什么意思。『它意味着,』他说,『假设和矛盾的精神。那女性是哲学,或者,正如他们所说的纯理性,它试图通过自己的公式来规范一切。这些教授遵循她的学说,而不是真理的教义,基督真理的信理是传统传承下来的宝贵财富。』然后我的护守天神带我进入另一个大厅,那里有几位教授坐在他们的椅子上。这里的一切都非常不同;他们的话语清晰而简单,令我着迷,秩序和仁爱占据了主导地位,许多离开毁坏的大厅的人都在这里避难。我的护守天神说:『这是简单、纯正的真理,它源自谦卑,并孕育出爱和所有其他的祝福。』」

 One day, I expressed regret at not having a fuller knowledge of the life of Jesus before His public ministry. Sister Emmerich replied : I know it, I have seen it even in its smallest details. I know too the history of the Mother of Jesus. I often wonder how I came by the knowledge, since I never read it.' She promised to relate all to me and, once when I got a chance, I reminded her of it. She began by explaining that it had been made known to St. Anne that the Messiah would be born of her posterity. ‘Anne had several children,’ she said, ‘but she knew that the true child of benediction was not yet born ; therefore, she prayed, fasted, and offered sacrifice to obtain the promised blessing. She had no children for about eighteen years, which circumstance rendered her very sad ; but in humility she attributed the non-fulfilment of the promise to her own sins.

「有一天,我对没有更全面地了解耶稣公开传教之前的生活表示遗憾。艾曼丽修女回答说:『我知道,我甚至看到了最细微的细节。我也知道耶稣的母亲的历史。我常常在想,我是怎么知道这些的,因为我从读过关于耶稣母亲的书。』艾曼丽答应向我讲述这一切,所以,一旦我有机会,我就会提醒她。她首先解释说,圣亚纳已经知道默西亚将从她的后代中诞生。『亚纳已经有了几个孩子,』艾曼丽说,『但她知道真正祝福的孩子还没有出生;因此,她祈祷、禁食、献祭,以获得应许的祝福。亚纳有大约十八年没有孩子,这让她非常难过;但她谦卑地将未实现的应许归咎于自己的罪过。

Joachim went to Jerusalem to offer expiatory sacrifice in the Temple, but he was repulsed. Overwhelmed with sadness, he prayed and received in a dream the assurance that the promise would be fulfilled. At the same time Anne received a similar assurance, and afterward gave birth to the little Mary. Joachim and Anne saw in the child a pure gift from God. They resolved to consecrate her to the Lord in the Temple, which they did in her third year. On reaching the Temple, they attempted to take her little hands to help her to mount the high steps ; but the child ran on alone. She wore a silk robe of sky-blue. She was neither sad nor troubled on taking leave of her parents, but gave herself up quietly to the priests. She was instructed in everything in the Temple, and with the other young girls she spent her time in working for it.

若雅敬去耶路撒冷,在圣殿里献赎罪祭,但他被司祭拒绝了。他悲痛欲绝,祈祷着,并在梦中得到应许会实现的保证。同时亚纳也得到了类似的保证,随后小玛利亚出生了。若雅敬和亚纳在孩子身上看到了来自天主的纯洁礼物。他们决定在圣殿中将她奉献给天主,他们在她三岁时就这样做了。到了圣殿,他们试图拉着她的小手帮她登上高高的台阶;但孩子独自跑了上去。她穿着一件天蓝色的丝绸长袍。离开父母,她既不难过也不烦恼,而是安静地将自己交给司祭。圣殿中的一切事情都教给了她,她与其他女孩一起为圣殿工作。

When she had reached her fourteenth year, the priests wrote to her parents to take their daughter home, for the Law did not allow any child to remain over that age. Mary would willingly have stayed in the Temple in a state of virginity, but it was not permitted. Her parents were anxious about choosing a spouse worthy of their admirable child; therefore, they repaired to the Temple to seek light from the Most High. Every youth aspiring to Mary's hand, was directed to bear his staff to the Holy of Holies ; but at first no change appeared in any one of them. Prayers and sacrifices were again offered, when a voice was heard saying that the staff of one was still wanting. Search was made and Joseph found. He was of a noble family, but not much thought of by his relatives, because of his simplicity and also on account of his remaining unmarried.

当童贞玛利亚年满十四岁时,司祭写信给她的父母,让他们把女儿带回家,因为法律不允许任何超过这个年龄的孩子继续留在圣殿。玛利亚愿意留在圣殿守贞,但没有被允许。她的父母为选择一个配得上他们令人钦佩的孩子的女婿而焦虑。因此,他们回到圣殿,寻求至高者的启示。每一个追求玛利亚的青年,都被指示将他的手杖带到至圣所;但起初,他们中的任何一个人的手杖都没有出现改变。当祈祷和祭献再次献上的时候,当时便听到一个声音说仍缺少一个人的手杖。他们在年轻人中搜索并找到了若瑟。他出身高贵的家族(达味王室),但因为他的朴素,也因为他一直未婚,所以亲戚们并不怎么看重他。

His staff was placed in the Holy of Holies. That night it blossomed, and next morning it was surmounted by a white lily. Then Mary was espoused to Joseph, who was filled with joy when she made known to him her vow of perpetual virginity. Mary thought always of the promised Redeemer. In her humility, she prayed to be the handmaid of His chosen Mother. It was on this account that she was so frightened when the angel announced her sublime maternity. She said nothing to Joseph of her visions or of the angel's message.'

若瑟的手杖被安置在至圣所。当晚,圣杖开花,第二天清晨,圣仗上又开出了一朵百合花。然后玛利亚许配给了若瑟,当玛利亚告诉若瑟自己永守童贞的誓言时,若瑟充满了喜悦。玛利亚总是想到应许的救赎主。玛利亚谦卑地祈求成为上主所拣选的母亲的婢女(注:圣母并没有想成为天主之母,只想成为天主之母的婢女)。正是因为这个原因,当天神宣布她那崇高的母亲之职时,她才会如此害怕。然而,她对若瑟只字提她的异象和天神的信息。

 In speaking of alms-giving and of the duties of one's state, Sister Emmerich sometimes alluded to her contemplations. Once she said : ‘Use your strength and your means in the service of your patients without, however, wronging your own family ; not one only but many of the poor, call upon you for assistance. Their merit lies in their poverty. Faith teaches that it is an enviable condition, since the Son of God chose it for Himself and gave to the poor the first title to the kingdom of heaven.' Then she related some singularly beautiful incidents of Christ's infancy, for instance that Mary some days after the Nativity, hid herself in an underground cave to escape the gaze of the curious."

「在谈到施舍和个人的责任时,艾曼丽修女有时会提到她的默观。有一次她说:『用你的能力和你的方式为你的病人服务,但不要委屈了你自己的家人;不是只有一个穷人,而是有许多穷人向你求助。穷人的价值就是他们的贫穷。信仰教导说,这是一个令人羡慕的状况,因为天主的独生子选择了贫穷,并将天国的第一个头衔赐给了穷人。』然后,她讲述了一些关于耶稣基督婴儿时期的奇妙的事,例如耶稣诞生后的几天,圣母玛利亚藏在一个地下洞穴,以躲避好奇之人的目光。」

It soon became clear that God had placed the doctor near the invalid, as later on He did Clement Blentano, to aid her in the accomplishment of her mission. Under her direction, he distributed not only his own alms among his poor patients, but also money and clothing supplied by her for that purpose. Sister Emmerich received an annual pension of one hundred and eighty thalers which God so abundantly multiplied that her alms far exceeded that sum. Day and night was she occupied in works of some kind for the needy and, when her own slender resources failed her, she begged materials from others. Her skilful fingers soon transformed pieces of old silk, etc., into beautiful little caps for new-born infants. When in need, she used to invoke with sweet familiarity the assistance of Lidwina, Magdalena von Hadamar, and other holy virgins who had been, like herself, marked with the sacred stigmata. Addressing them as if really present, she would say : “Is that you, little Magdalena ? See, it is almost Christmas and there are still so many children without stockings and caps. You must keep your promise and bring me some wool and silk." Never did her petitions go unheeded.

事情很快就明白了,天主将韦塞纳医生安置在病人身边,就像后来天主安置克莱门特.布伦塔诺一样,以帮助艾曼丽修女完成使命。在艾曼丽修女的指导下,韦塞纳医生不仅将自己的施舍分发给了贫穷的病人,还把艾曼丽为此提供的钱和衣物分给了病人。艾曼丽修女每年领到一百八十塔勒的抚恤金,天主将这笔抚恤金成倍地增加,艾曼丽的施舍远远超过了这个数额。她夜以继日地忙于为有需要的人做一些工作,当她自己微薄的资源用尽时,她就向他人乞求材料。她那灵巧的手指很快就将旧丝绸等碎片变成了新生婴儿戴的漂亮的小帽子。在需要的时候,她常常亲切地呼求李维娜、玛大肋纳.冯.哈达玛和其他像她一样有圣伤的圣女的帮助。她们仿佛就在她的眼前,她会像面对面一样对她们说:「是你吗,小玛大肋纳?看,快到圣诞节了,还有很多孩子没有袜子和帽子。你必须信守诺言,给我带些羊毛和丝绸来。」她的请求从未被忽视过。

The doctor, convinced by daily experience that she saw and assisted in spirit every one whom he attended, used to describe to her the sufferings of his patients. He followed her advice with the most successful results. He was often surprised to see unlooked-for recovery, or the alleviation of maladies. These he ascribed not to his own prescriptions, but to Sister Emmerich who had taken their sickness upon herself, either to facilitate their cure or to prepare them for a happy death.

韦塞纳医生从日常经验中确信艾曼丽看到并在灵里帮助了他所照顾的每一个病人,他常常向艾曼丽描述他的病人的痛苦。他按照艾曼丽的建议取得了最成功的结果。他经常惊讶地看到意外的康复,或疾病的减轻。他认为这些不是他自己开的处方起作用了,而是艾曼丽修女的功劳,她自己承担了这些疾病,要么是为了帮助病人的治疗,要么是为病人的善终做好准备。

Up to the last he remained a faithful friend and support to the old Abbe Lambert, supplying the remedies his infirmities demanded with such care and charity as could spring only from his deep veneration for Sister Emmerich. This was to her a great consolation. The following incident will prove her interest in the good old priest's welfare, as also her wonderful foreknowledge of approaching danger.

直到最后,韦塞纳医生仍然是老兰伯特神父的忠实朋友和支持者,为神父的病痛提供所需的治疗,如此的照料和关爱只能源于他对艾曼丽修女的深深敬爱之情。这对艾曼丽来说是莫大的安慰。接下来的事件将证明艾曼丽对这位善良的老神父福祉的关心,以及她对危险即将来临的神奇预感。

Dr. Wesener's journal, Feb. 15, 1815: —

“I tried to calm Sister Emmerich's fears for the Abbe, who is suffering from a chronic cough and oppression of the chest. Yesterday he had so severe an attack whilst in her room that he fainted. The confessor was present. He had yielded to her request and remained with her in the afternoon, as she dreaded some approaching danger, and it was fortunate that he did so."

韦塞纳医生的日记,1815 年 2 月 15 日:—

「我试图安抚艾曼丽修女对神父长期咳嗽和胸闷的担忧。昨天神父在艾曼丽的房间里咳得很历害,以至于神父昏倒了。告解神师在场,答应了艾曼丽的要求,下午一直陪在艾曼丽身边,因为艾曼丽害怕即将到来的危险,幸好告解神师这样做了。」

Dr. Wesener's communications with Father Limberg bore very important consequences for the invalid. The timid religious would have abandoned his spiritual daughter at the first sound of the stupid calumnies spread against her, had it not been for the doctor whose experience rendered him deaf and incredulous to all such tales. Father Limberg could not reply coolly and unhesitatingly to the specious arguments and suspicions uttered on all sides.

韦塞纳医生与林堡神父的沟通交流对艾曼丽产生了非常重要的影响。如果不是因为韦塞纳医生的经验帮助林堡神父对所有谣言充耳不闻、不去轻信的话,这位胆小的修道人,听到对他指导的艾曼丽修女的愚蠢诽谤,就会抛弃艾曼丽。因林堡神父无法冷静地、毫不犹豫地回应各方发出的似是而非的论点和猜疑。

He grew nervous, gave shuffling explanations, and openly declared his desire to withdraw entirely from his connection with Sister Emmerich ; but the doctor's presence always lent him courage. He saw the change produced in the latter by Sister Emmerich's words. The earnestness and fidelity with which he now attended to his religious duties, and his indifference to the world's opinions and judgments greatly encouraged him. His confidence in the doctor made him impose upon his penitent the obligation of simple obedience to every prescription, thus placing her in exactly the same position she had formerly held toward Dr. Krauthausen at Agnetenberg.

林堡神父变得紧张起来,支支吾吾地解释着,并公开表示想完全脱离与艾曼丽修女的关系;但是韦塞纳医生的出现总能给林堡神父带来勇气。医生看到了艾曼丽修女的话在林堡神父身上产生的变化。神父现在履行教职时的认真和忠诚,以及他不再重視世界对艾曼丽修女的意见和判断,都极大地鼓舞了医生。林堡神父对医生的信任,促使他命令艾曼丽修女单纯地服从医生开的处方,从而使艾曼丽处于与她以前在阿格内滕贝格对克劳特豪森医生所持完全相同的处境。

Again she submitted to all the remedies employed for her cure. Musk, opium, camphor, and above all, hot brandy were, in the doctor's estimation as well as in that of her confessor, the means most conducive to such an end. Truly, they lost sight of the fact that her miraculous body contained not in itself the germ of her singular maladies. They sprang only from the tribulations heaped upon the Church. She never complained even when an aggravation of suffering proved the inefficiency of their remedies. At such times she was even more grateful and docile, so that years passed before the doctor and confessor recognized the uselessness of their prescriptions. 

艾曼丽再次接受了用于治愈她的所有疗法。韦塞纳医生和她的告解神师都认为,麝香、鸦片、樟脑,尤其是热白兰地,是最有利于达到治愈目的药物。确实,他们忽略了这样一个事实,那就是她神奇的身体本身并不含有她那奇异疾病的根源。这些疾病只是教会所遭受的苦难造成的。痛苦的加剧,证明医生的治疗无效,既便如此艾曼丽也从未抱怨过。反而在这种时候,她更加感恩和顺服,以至于几年过去了,医生和告解神师才意识到他们的处方毫无用处。

We find the following entry in the doctor's journal, May 16, 1814:—

" The invalid suffers a martyrdom, terrible pains in her breast and loss of hearing. We thought her at the point of death several times. Her sufferings are so horrible, spasms in the throat and stomach, that Father Limberg wants to administer Extreme Unction, which, however, I think not yet necessary ; meanwhile, though convinced that remedies are useless, I can no longer remain a passive spectator of her struggles. She can retain nothing……

我们在 1814 年 5 月 16 日的韦塞纳医生日记中找到了以下记录:

「病人遭受殉难痛苦,胸部剧烈疼痛,听力丧失。我们好多次都以为她快死了。她的痛苦太可怕了,喉咙和胃痉挛,以至于林堡神父想要施以临终傅油礼,然而,我认为这还没有必要;同时,虽然深信治疗无济于事,但我不能再被动地旁观她的挣扎了。她的胃部不能存留食物……"

I gave her four drops of musk, but she rejected it even before swallowing ; then I diminished the dose but with no better success. She suffered terribly all night, her stomach several times rejected the musk administered; it was only near morning that she was able to retain five drops. I found her in an alarming state of prostration, and I left expecting never again to see her alive. May 18th ; she lay insensible almost all day, at intervals vomiting water with violent retching. I determined to stay by her all night. She grew a little better about midnight, when I read to her from a pious book and spoke to her on religious subjects, which seemed to afford her great relief. On my expressing surprise at this she remarked : ' It is always so. However weak I may be, I am always relieved when God or holy things are spoken of; but if worldly subjects are mentioned, I grow worse.' "

我给了她四滴麝香,但她还没咽下去就吐出来了;然后我减少了剂量,但没有取得更好的效果。她整晚都很难受,她的胃好几次呕吐出咽下的麝香;直到快天亮的时候,咽下的五滴才没有吐出来。我发现她处于令人惊恐的虚脱状态,我恐怕再也见不到她活着了。 5 月 18 日; 她几乎整天躺着床上昏迷不醒,不时地呕吐,剧烈地干呕。我决定整夜陪在她身边。午夜时分,当我读一本虔诚的书给她听,并与她谈论信仰话题时,她的身体情况好转了一点,这似乎让她大为缓解。当我对此表示惊讶时,她说:「总是如此。无论我多么软弱,当谈到天主或圣洁的事物时,我总是感到宽慰;但如果提到世俗的事,我就会变得更糟。」

Six years later Clement Brentano witnessed a similar trial of musk of which he highly disapproved. Sister Emmerich said to him : “True, it is particularly disgusting to me, it causes me great suffering. I am always worse after it, but I must take it in obedience to my confessor, although he has often seen what bad effects it has on me."

六年后,克莱门特布伦塔诺目睹了一场类似的麝香试验,他对此表示强烈反对。艾曼丽修女对他说:「是的,这对我来说特别恶心,给我带来了很大的痛苦。事后我总是更糟,但我必须服从我的告解神师,尽管他经常看到麝香对我造成的不良影响。」

Shortly after she had a vision of her own past life, of which the following particulars relative to the remedies employed in her case will prove interesting: — "I have had a vision of the sorrowful side of my own life. All that certain persons had ever done to thwart my mission was shown me in pictures in which those persons themselves figured. I had never dared think of them for fear of temptations to aversion. Last night I had to struggle with that temptation, and I had the consolation of hearing it said that I had fought well.

不久后,她有了个关于自己过去生活的神视,下面与她病案中所采用的治疗方法相关的细节将证明很有趣:「我有自己人生中痛苦经历的神视。某些人曾经为阻挠我的使命而做的一切,在图像中展示给我,图像中显示了那些人的身影。我从来不敢想他们,因为害怕厌恶的诱惑。昨晚我不得不与这种诱惑作斗争,我听到了安慰,说我战斗得很好。

The pictures were shown me in various ways ; sometimes as if a past trial had actually returned, sometimes people busy among themselves, and again it seemed to be a recital. I saw all I had lost thereby both in my life and spiritual work and what harm such or such a one had done me, although I was not aware of it at the time. What I had only suspected, I now saw for a certainty. It cost me much to endure again the agony of the past, the falsehood and wickedness of men. I had not only to crush every feeling of resentment, but to foster the most sincere affection for my cruel enemies.

这些图像以各种方式展示给我;有时仿佛过去的审判真的回来了,有时人们彼此忙碌,又似乎是一场独奏会。我看到了我在生活和超性工作中失去的一切,以及这样或那样的人对我造成的伤害,尽管当时我并没有意识到。我之前只是怀疑,现在我确实看到了。再次忍受过去的痛苦,人类的虚假和邪恶,让我付出了很多代价。我不仅要克服所有的怨恨,还要培养对残酷敌人最真挚的感情。

 The vision began with my religious profession and all that my parents had done to prevent it. They had tried my patience and secretly hoped to hinder me. The nuns had made me suffer. I saw their great perversity. At first, they abused me ; and, when my state became known, they honored me immoderately, but without refraining from their gossiping. It made me so sad, for I loved them. I saw the physician of the convent, and how hurtful his prescriptions were tome. I saw the second physician and his medicines ruinous to my chest. My breast seemed to be quite hollow, and I felt that without care I could not last long. I would have been cured of all my maladies without medical treatment, if only the Church's remedies had been applied.

「这个神视从我的入会发愿以及我父母为阻止我入会所做的一切开始。他们已经试探了我的耐心,并暗地里想阻挠我。修女们让我受苦。我看到了她们极大的反常。起初,她们辱骂我;当我的情况被人知道时,她们又过分地尊重我,但也没有停止她们的流言蜚语。这让我很难过,因为我爱她们。我看见了修院的医生,他给我开的处方对我来说是多么的有害。我看到第二位医生,他的药物毁了我的胸腔。我的胸部似乎成了空洞,我觉得如果不小心,我就活不了多久。但只要教会做了补赎,我的所有疾病无需治疗就能被治愈。 

 I saw how wrong it was to expose me to the public gaze, to people who regarded only my wounds without taking other circumstances into consideration, and I saw how I had been forced to show them to curious visitors, a proceeding which had disturbed my recollection without benefiting any one. It would have been much better had they left me in peace. I saw the prayers and entreaties which I made not of myself, but in obedience to an interior warning. All was useless ; and, contrary to my better judgment, I was made a spectacle to the world. The greatest humiliations accrued to me from it. What I did sorrowfully and only in obedience was cast up to me as effrontery, and they who constrained me to show my signs uttered no word in my defence."

「我看到把我暴露在公众的目光之下,是多么错误,那些只看我的伤口而不思考其中意义的人是多么错误;我看到我是如何被迫向好奇的访客展示圣伤,这一过程扰乱了我的默观生活,而不利于任何人。如果他们能让我安静下来,情况会好得多。我看到我的祈祷和恳求,这些祈祷和恳求不是自发的,而是服从内心的劝告。这一切的好奇与治疗都没有用;与我更好的判断相反,我成了世人的焦点。我因此蒙受了极大的羞辱。我被迫展示我的伤痕,这只是出于服从所做出的痛苦的行为,却被人斥责我这样做是厚颜无耻。那些强迫我展示伤痕印记的人,一言不发,不为我辩护。」

Such contemplations never affected Sister Emmerich's actual position. She endured the same absurd treatment as before, and the physician's remedies remained unchanged. But her soul was enlightened. She recognized in persons and events instruments and means destined by Almighty God to advance her to her end, if she faithfully availed herself of them. Her angel among other instructions ordered her never to refuse remedies, a command in strict accordance with the divine economy. The representative of the Church, she was called upon to expiate the sins of men who, by their principles, their teachings, their baneful designs and measures, sought to exercise over it an influence analogous to that produced upon herself by the musk, the opium, and the brandy lotions.

如此的思绪从未改变艾曼丽修女的实际状况。她忍受着和之前一样的荒唐治疗,医生的治疗方法依旧没有改变。但她的灵魂得到了启迪。她认识到这些是全能的天主赋予她的人、事、工具和方法,只要她忠实地利用它们,就能使她达到承行主旨的目的。她的护守天神在其它指示中命令她永远不要拒绝治疗,这一命令完全符合天主的旨意。作为教会的代表,她被要求为人们赎罪,这些人通过他们的观念、学说、邪恶的计划和措施,试图对教会施加伤害,就如对她施加类似麝香、鸦片和白兰地洗液,伤害她的身体一样。

She knew that her expiation would be so much the more efficacious, the more simply and unhesitatingly she submitted to every prescription ; therefore, we detect in her neither resistance nor contradiction. When we reflect upon the waves of destruction that threatened the Church at this period ; when we recall the ravages produced by the unwholesome spirit of philosophy, the factitious exaltation of false mysticism, which generally ended in monstrous depravity, we are involuntarily led to recognize in the opium and disgusting liquor a striking symbol of these false doctrines.

她知道,她越是单纯地、毫不犹豫地去接受每一种药方,她的补赎就越有效;因此,我们在她身上既没有发现反抗,也没有发现矛盾。当我们反思这一时期威胁教会的破坏浪潮时,当我们回忆起有害的哲学精神所造成的毁坏,还有人们对虚假神秘主义的人为颂扬,而最后都以可怕的堕落而告终时,我们不由自主地会在治疗艾曼丽修女的鸦片和令人作呕的酒中,认出这些虚假学说的显著象征。  

To struggle against the dangers arising from mesmerism formed also a part of Sister Emmerich's task, since both her physician and confessor were the first to resort to it after their vain use of opium and musk. Dr. Wesener tells us : —

与催眠术所带来的危险作斗争也是艾曼丽修女任务的一部分,因为她的医生和告解神师都是在徒劳地使用鸦片和麝香之后,首先求助于催眠术的。韦塞纳医生告诉我们:—

 Father Limberg told me that, whilst the invalid lay apparently in a cataleptic state, he tried several mesmeric experiments upon her, but without success. Then I determined to make some myself the first chance I should get. I did so a few days later when she lay rigid in ecstasy. I pronounced a few words on the pit of her stomach and the extremities of her toes; I laid the tips of the fingers of my right hand upon the pit of her stomach and spoke some words upon the tips of the fingers of her left hand ; I called into her ear, but none of these actions produced the slightest impression upon her. At my request, her confessor made the same experiments, though with no better success; but, when he pronounced the word obedience, she trembled, sighed, and returned to consciousness. He asked what ailed her, and she answered : ' I have been called!’"

「林堡神父告诉我,当病人显然处于强直性昏迷状态时,他对艾曼丽进行了几次催眠实验,但都没有成功,于是我决定一有机会就自已做一次催眠实验。几天后,当她在神魂超拔中一动不动地躺着时,我这样做了。我对着她的胃窝和脚趾头说了几句话;我把右手的指尖放在她的胃窝上,在她的左手的指尖上说了几句话;我在她耳边呼唤,但这些举动都没有给她造成任何影响。在我的要求下,她的告解神师做了同样的催眠实验,但没有取得更好的进展。但是,当他说出“服从”这个词时,她颤抖了一下,叹了口气,随即恢复了知觉。林堡神父问她哪里不舒服,她回答说:『我被唤醒了!』」

No further attempts of the kind were made until the following January, when the invalid fell into such a state of misery that neither the confessor nor physician could endure the sight. Daily for weeks she experienced suffocation and convulsive pains round her heart. Death seemed inevitable, and Communion alone enabled her to battle against her frightful pains. Not the poor invalid, but her confessor and physician at last began to lose patience. The doctor reports, January 26th : —

他们没有进一步尝试催眠术,直到第二年 1 月,病人陷入如此痛苦的境地,以至于告解神师和医生都无法忍受这种景象。一连几个星期,她每天都感到胸闷和心脏痉挛性绞痛。死亡似乎不可避免,唯有圣体使她能够与可怕的痛苦作斗争。但不是可怜的病人,而是她的告解神师和医生终于开始失去耐心。韦塞纳医生报告,1 月 26 日:-

" I was with her this evening ; she was very ill, her pulse low. A kind of trance came on about five o'clock. Her eyes were open, but so void of sensation that I could touch the cornea with my finger without the eyelids closing. The day before she told me that her sight was so wonderfully piercing that, even with closed eyes, she could see. The trance lasted an hour, when she fell into ecstasy, arose on her knees, and prayed with extended arms. I prevailed upon Father Limberg once more to have recourse to mesmerism, to ask her the nature of her malady, and where it was principally seated. He did so several times and insisted upon an answer, but none came. I then begged him to command her in obedience. Scarcely had the word escaped his lips than she started and awoke with a sigh. To the question why she appeared frightened, she answered: 'I heard aloud voice calling me.' Again she relapsed into unconsciousness, and I administered twelve drops of musk. Next morning she said she had had vertigo all night from weakness."

「今晚我和她在一起。她病得很重,脉搏很弱。大约五点钟她出现了一种出神。她的眼睛是睁着的,但没有知觉,我可以用手指触摸角膜,她的眼皮也不会合上。前一天她告诉我,她的视力是如此敏锐,即使闭上眼睛,她也能看到。出神持续了一个小时,当她陷入神魂超拔时,她跪下,伸开双臂祈祷。我再次说服林堡神父用催眠术,问她疾病的性质,以及病症主要位于哪里。神父问了几次,并坚持要一个答案,但没有回答。然后我恳求神师命令她服从。神师话音刚落,她就受了惊动,叹息一声醒来了。当问她为什么显得害怕时,她回答说:『我听到一个响亮的声音在叫我。』之后,她又失去了知觉,我给她滴了十二滴麝香。第二天早上,她说她因为虚弱而眩晕了一整夜。」

There was no human remedy for Sister Emmerich's sufferings, since their origin lay not in physical evils, but in the sins of others. When her convulsions ceased, vomiting ensued and she threw off a watery liquid, although literally unable to swallow a drop of water to slack her burning thirst. Until February 9th, she daily lay for several hours in profound ecstasy which, on that day, was prolonged nine consecutive hours. She gave the following explanation to her confessor, as also to the doctor whose skill was completely baffled : —

艾曼丽修女的痛苦没有人类的治疗办法,因为痛苦的根源不是她身体上的罪恶,而是他人的罪恶。当她的抽搐停止时,呕吐随之而来,她吐出一种水状的液体,尽管她实际上无法吞下一滴水来缓解她灼热的口渴。 直到 2 月 9 日,她每天都在深度的神魂超拔中躺几个小时,而那天,这种神魂超拔持续了9 个小时。艾曼丽对她的告解神师,以及完全束手无策的医生作了如下解释:

" Thursday, Feb. 8th, as I was saying my Hours, my thoughts turned upon our utter unworthiness and God's infinite mercy and forbearance, and I was quite overwhelmed by the reflection that, in spite of His mercy, so many souls are lost forever. I began to beg grace for the unhappy creatures when, all at once, I saw my cross hanging there on the bed-post (1) surrounded by a bright light. I was wide awake, in my senses, and I said to myself :  Is it not a mere fancy? and I went on saying my Office, though the light dazzled me. At last, I knew it was not an illusion, and I began to pray fervently. I asked God, my Saviour, for grace and mercy for all mankind and above all, for poor, weak, straying souls. The cross grew brighter. I beheld a figure attached to it and blood streaming from the wounds, though not falling below the cross. I redoubled my prayers and acts of adoration, when the right arm of the figure stretched forth and described a circle as if to embrace the whole world. I was fully awake and conscious all the time. I noticed certain things around me, and I counted the hour every time the clock struck. The last I heard was half-past eleven, after which I knew no more, as I fell into contemplation on the Passion of Christ.

(1) A little silver reliquary containing two small particles of the True Cross.

「 2 月 8 日星期四,当我诵念日课时,我默想到主的恩典,是何等的无限量,是何等的甘甜。我们真是何等忘恩,我看到,尽管救主怜悯灵魂,许多灵魂恋慕世俗仍然不爱救主,失去救恩,当我突然看到我的十字架挂在床柱 (1) 上被明亮的光包围时,我开始为不幸的受造物祈求恩宠。我完全清醒,在我的感觉中,我对自己说:『这难道不是一种幻想吗?』我继续念我的日课经,虽然光线让我眩目。最后,我知道这不是幻觉,我开始热切地祈祷。我祈求天主,我的救主,为全人类,最重要的是,为可怜、软弱、迷途的灵魂赐予恩宠和怜悯。十字架变得更加明亮。我看到一个人影依附在十字架上面,伤口流着血,虽然没有流到十字架下面。当那人影的右臂伸出来描绘一个圆圈,仿佛要拥抱整个世界时,我加倍祈祷和朝拜。我在整个时间完全清醒和有意识。我知道周围发生的事,每次时钟敲响时我都会计算时间。我最后一次听到敲钟是十一点半,之后我就不知道了,因为我陷入了对基督苦难的默想。

(1)一个小小的银色圣物盒,里面有两个真正十字架的小颗粒。

 

I saw it in a picture before my eyes, just as it had really taken place. I saw the Saviour carrying His Cross. I saw Veronica consoling, and Simon helping Him. I saw Him extend His limbs and allow Himself to be nailed to it. It pierced my inmost soul, though my grief was not without a sentiment of joy. I saw Our Lord's Mother and several of her relations. I adored my Lord Jesus, begging pardon for myself and all mankind. Then He said to me : ‘Behold here My love, it knows no bounds ! All, all, come to My arms ! I will make all happy!’ And then I saw how most men turn rudely away from His embrace. At the commencement of this apparition, I begged the Lord to put an end to the horrors of war, to give us peace, and again I implored His grace and mercy ; thereupon, a voice said to me : ' The war is not yet over. Many countries will still groan under it ! But pray and have confidence !’ — And now I firmly believe that Miinster and Diilmen will not suffer from it."

我在我眼前的一张图像中看到了基督的苦难,就像它真的发生一样。我看到救主背着祂的十字架。我看到物洛尼加在安慰祂,西满在帮助祂。我看到他伸出四肢,任由自已被钉在十字架上面。基督的苦难刺穿我灵魂的最深处,尽管我的悲伤中也不无喜悦之情(因着救主的苦难我被救赎)。我见到了主耶稣的母亲和她的几个亲戚。我朝拜我的主耶稣,为我自己和全人类祈求宽恕。然后主对我说:『看哪,我亲爱的,我的爱无边无际!全部的人类,所有的人,都来到我的怀抱吧!我会让所有人都快乐!』然后我看到大多数人如何粗鲁地离开祂的拥抱。在这次显现开始时,我祈求主结束这恐怖的战争,赐予我们和平,我再次祈求祂的恩宠和慈悲;于是,一个声音对我说:『战争还没有结束。许多国家仍然会在战争中呻吟!但持续祈祷并要有信心!』现在我坚信明斯特和杜尔门这二个地方不会受战争的影响。(注:因为艾曼丽修女在这二个地方做了补赎。)

The Abbe Lambert and Gertrude say that, during the whole time the above apparition lasted, from ten a. m. till about five p. m., she lay quite still. From ten till noon her eyes were open, her face flushed ; but from noon till five her eyes were closed, and tears flowed down her cheeks.

兰伯特神父和格特鲁德说,在上述显现持续的整个时间里,从上午十点到下午五点,她静静地躺着。从十点到中午,她的眼睛睁着,脸涨得通红;但是从中午到五点,她的眼睛就闭上了,眼泪顺着脸颊流了下来。

Feb, 8th was the Thursday before Septuagesima. On this day she was accustomed to receive her task for the holy time of Lent, which she accepted eagerly for the salvation of souls. The foregoing details, related to the doctor on her confessor's command, determined the former to desist for the time being from further experiments in mesmerism. Neither he nor Father Limberg dared mention to her their unsuccessful attempts which, it was evident, had not in the least affected her ; so they allowed the affair to pass unnoticed, A year later a medical friend of Neeff and Passavant arrived in Diilmen with the express object of making observations on the stigmatisee whom they believed a suitable subject for mesmerism.

2 月 8 日是七旬主日(注:Septuagesima ( L. ):七旬主日;七旬日:拉丁文原文为第七十天,在圣灰礼仪前的第三周,是准备封斋四旬期的时段;新礼仪中已被取消。)之前的瞻礼五(周四)。在这一天,艾曼丽修女习惯于接受四旬期的神圣时期的任务,为了拯救灵魂,她热切地接受了这项任务。上述细节,根据告解神师的命令叙述给韦塞纳医生,医生决定暂时停止进一步的催眠实验。他和林堡神父都不敢向艾曼丽提起他们失败的尝试,显然,这些催眠对她一点也没有影响,所以他们让这件事不为人知。一年后,尼夫和帕萨万特的一位医学朋友来到杜尔门,明确表示他们要对印五伤者进行观察,他们认为艾曼丽修女适合接受催眠术。

This physician was something of a fanatic respecting Neeff’s theory of somnambulism and mesmerism in which he pretended to have found such confirmation of Christianity as to compel his belief in its doctrines. As he possessed the gift of persuasiveness in no slight degree he found little difficulty in winning Father Limberg and the doctor to his own way of thinking, and both acknowledged that views so elevated had never before been presented to them upon the subject. They were on the point of adopting the mesmeric regime, when a higher wisdom interposed to establish the unerring truth, which facts we glean from Dr. Wesener's journal. He says: —

这位医生对尼夫的梦游症和催眠术理论颇为狂热,他自称在基督教教义中找到了支持理论的确证,以致于迫使他自己相信了基督教义。由于他极富说服力的天赋,他发现说服林堡神父和韦塞纳医生采用他自己的思维方式几乎没有什么困难,并且两人都承认,在这个问题上,他们从未听说过如此高尚的观点。他们正准备采用催眠术时,这时,一个更智慧的介入,建立了我们从韦塞纳医生日记收集到的事实,即没有错误的真相,他说:

" Holy Saturday, April 5th, 1817, Dean Rensing announced a visit from a physician of Frankfort with an introduction from the Vicar General. The invalid was so afflicted that she implored me to represent to the Dean how very painful such a visit would be to her. But he paid no attention to her words and reiterated his orders through me. She was distressed, but she soon regained her cheerfulness, saying : ‘Well, I submit in obedience ! ' — and she begged me to come with the stranger, as she could not talk to him. Some hours after I introduced him to her. He was so struck by her appearance that he fell on his knees to kiss her hand. She withdrew it hurriedly and rebuked him gently for his enthusiasm, saying that she could not understand how a sensible man could bestow marks of respect on one like her — ‘What temptations I have to endure ! What trials of patience and humility ! But now come others of a different kind.' "

「 1817 年 4 月 5 日,圣周六,伦辛总铎宣布法兰克福的一位医生经副主教的介绍来访问艾曼丽修女。病人非常痛苦,她恳求我向总铎说明,这样的访问对她来说是多么痛苦。但伦辛总铎没有理会她的话,而是通过我重申了他的命令。艾曼丽很痛苦,但很快又恢复了愉快,她说:『好吧,我服从!』她恳求我和这陌生人一起来,因为她不能和那人说话。当我把那人介绍给艾曼丽几个小时后。他被艾曼丽修女的外表震惊了,跪下吻了她的手。艾曼丽赶紧收回手,温和地责备他的(过度)热情,说她不明白一位明智的人怎么能对她这样的人给与尊重——『我要忍受多少诱惑呀!这是什么样的耐心和谦卑的考验啊!但现在来了另一种不同的考验。』」

A few days later, Dr. Wesener again records in his journal: —

" Dr. N. has convinced Father Limberg and myself that the science of mesmerism is nothing more than the flowing of certain vital spirits upon the sick. This spirit pervades all nature and the invalid receives it through a spiritual or even corporal communication. It acts upon the recipient according to the nature of the principle from which it springs, enkindling flame which belongs either to the earth or to the higher or lower regions, and operating accordingly either salutary or pernicious effects. This vital principle the Christian can and ought to kindle by religion and the love of God and the neighbor, in such a way as to render it salutary to soul and body."

几天后,韦塞纳医生再次在日记中写道:——

「 N. 医生让林堡神父和我本人相信,催眠术只不过是将某些重要的生命元素传递给病人。这种生命元素弥漫于整个大自然中,受术者病人通过精神上的,甚至肉体上的交流来接受催眠术。生命元素根据其产生原理的性质作用于接受者,点燃属于地球上的属于高层次或低层次的火焰,并相应地产生有益或有害的效果。基督徒也可以借着信仰,对天主和近人的爱来点燃这个生命元素,以这样的方式使其对灵魂和身体有益。」

The doctor knew, however, by repeated experience what possessed the power of inflaming his patient, for shortly before he had noted in his journal the following lines : — " I found Sister Emmerich to-day flushed as if on fire. I asked the cause and received the answer : ‘Dean Overberg was here, we spoke only of God ! It excited me, but I do not feel sick. ‘" But now Dr. Wesener came supported by her confessor and, full of the new discovery, the mesmeric vital principle, explained it to her with so much warmth that she soon perceived the dangerous ground on which they were both standing. She maintained a prudent silence, listened patiently to their arguments in favor of the new science, and answered only when her angel ordered her to do so. It is again from the doctor's notes that we learn the folic wing: — 

然而,韦塞纳医生通过多次经验知道,是什么东西具有让他的病人激动的能力,因为不久之前他在日记中记录了以下几行字:「今天我发现艾曼丽修女满脸通红,好像着火了一样。我问原因,并得到了答复:『奥弗伯格总铎来过这里,我们只谈论天主!这让我很兴奋,但我不以脸红为耻。』」但现在韦塞纳医生得到了艾曼丽告解神师的支持,充满了对催眠术重要的元素的新发现,他热情地向艾曼丽解释,但艾曼丽很快就察觉到了他们所处的危险境地。她保持着谨慎的沉默,耐心地倾听他们支持这门新科学(催眠术)的论点,只有当她的护守天神命令她回答时,她才回答。我们再次从医生的笔记中了解到下面部分:

" On a subsequent visit, the invalid asked me to remain awhile, as she had something to communicate. ‘You have seen,’ she began, ' how I received what you have all told me about mesmerism. I have not concealed my indifference, though I am pleased that you try to present it in its moral bearing. But now I shall communicate to you what I have been told in vision for the third time concerning it. The first vision presented it in an unfavorable light ; the second filled me with terror ; and in the third, last night, my angel showed me that almost everything connected with mesmerism is an illusion of the devil. I hope to have the strength to relate it in detail.

「在随后的一次访问中,病人让我多待一会儿,因为她有话要跟我说。『你已经看到了,』艾曼丽开始说,『我是如何接受你们所告诉我的关于催眠术的。我没有掩饰我的冷漠,虽然我很高兴你试图以道德的方式呈现它。但是现在我要告诉你,我在神视中被第三次告知的关于催眠术的信息。

第一次神视以令人不悦的方式呈现催眠术;

第二次,催眠术让我充满了恐惧;

第三次神视,在昨晚,我的护守天神告诉我,几乎所有与催眠术有关的东西都是魔鬼的幻觉。我希望我能有力量详细地讲述它。

For the present, I can only say that, if we desire to imitate the prophets and Apostles in their works, we must imitate them also in their life ; then we would have no need of a mesmerizer's manipulations, the holy name of Jesus would be sufficient. There is no harm in trying to effect a cure by transmitting something from the healthy to the sick ; but the juggling connected with such an attempt is both foolish and unlawful. The mesmeric sleep which affords a glimpse of distant and future things comes from the devil, who clothes it with the semblance of piety to gain adherents and, above all, to ensnare the good.' — She spoke in so impressive a style that I remarked that perhaps I ought to discontinue the mesmeric treatment I had begun on a young peasant-girl whose arm was paralyzed. She inquired how I conducted the operation.

就目前而言,我只能说,如果我们愿意效法先知和宗徒的作为(指希望像他们那样行奇迹),我们也必须在生活中效法他们,那么我们就不需要催眠师的操纵,只依靠耶稣的圣名就足够了。试图将某些东西从健康人传送给病人来达到治愈的目的并没有什么害处;但与这种企图有关的戏法,既愚蠢又不合天主的法律。催眠术能让人瞥见遥远和未来事物,它来自魔鬼,魔鬼给催眠术披上虔诚的外衣,以吸引追随者,最重要的是,诱骗善良的人。——艾曼丽说话的风格给我留下了深刻的印象,以至于我说,我应该停止对一个手臂瘫痪的年轻农妇进行的催眠治疗。艾曼丽问我是如何施行催眠术的。

I told her that I made certain movements of my hands, described circles, and breathed upon the affected part ; that the patient drank mesmerized water and wore on her lame arm a band of mesmerized flannel. She replied : ‘The breathing upon the arm and warming it with the hands, I think strictly natural remedies ; but the passes and circles I condemn as unreasonable and leading to superstition. ‘— When I asked her opinion of the strange physician's views, she answered : ' We must beware of intemperate, ill advised zeal in his regard ; but I feel that he will return to the truth, that I shall be of use to him."

我告诉她,我做了几个手势,画了几个圆圈,对着受术者的患处吹了口气,受术人喝了催眠水,然后,在她跛臂上戴上施过催眠术的法兰绒带。艾曼丽回答说:「在跛臂上吹气,并用手温暖它,我认为完全是自然疗法;但我谴责这些手势,画圆圈等等,这是不合理的,会导致迷信。」——当我问艾曼丽对这个让人奇怪的N. 医生有何看法时,她回答说:「我们必须警惕他过份的、不明智的热情;但我觉得他会回归真理,我会对他有用的。」

The foregoing conversation made so deep an impression upon Dr. Wesener that he forgot his patient’s admonition not to make known to Dr. N. her decision too bluntly. He communicated all she had said in the plainest terms, to the stranger's extreme surprise and vexation, as he entertained a high opinion of the piety of a certain somnambulist of Frankfort. Far from losing confidence in his favorite theory, he replied warmly that it could not be thought that men of such consideration as many of its most zealous supporters, had anything in common with the evil spirit. He declared that Sister Emmerich had looked only on the dark side of mesmerism, but that its bright side might be exhibited with her confessor's assistance by the imposition of hands and the sacerdotal benediction, which he denominated the " mesmeric healing process."

上述谈话给韦塞纳医生留下了深刻的印象,以至于他忘记了艾曼丽的告诫,不要太直率地告诉 N. 医生她的结论——催眠术来自于魔鬼。韦塞纳医生把艾曼丽所说的一切都用最直白的语言表达了出来,这使N. 医生极为吃惊和恼火,因为他对法兰克福的某个梦游症患者的虔诚有很高的评价。N. 医生非但没有对自已最喜欢的理论失去信心,反而热情地回答说:许多最热心的支持催眠术的人,都是受人尊敬的人,这样的人怎么会与邪灵有任何共同之处。 N. 医生宣称艾曼丽修女只看到了催眠术的阴暗面,若在告解神师的帮助下,并通过神父的覆手和祝福,也可以展示催眠术的光明面,那就是他所称的“催眠治疗过程”。

Although Father Limberg had for years experienced his penitent's wonderful sensitiveness to the blessings and prayers of the Church, yet now, strange to say, he was tempted to ascribe their efficacy to the " mesmeric vital principle.” He had been accustomed to use the power conferred on him by Holy Orders only when she was thought to be in extremity ; but now, blinded by novelty, he submitted her to the " healing mesmeric process " on every occasion. Sister Emmerich was not a little saddened by proceedings so extravagant and, at last, on a formal command from her angel to that effect, she warned her confessor to desist from such folly. It had been said to her in vision : “God wills that you patiently endure your sufferings. Your confessor must do nothing more than hitherto !" She related the following vision : —

尽管林堡神父多年来一直经验到他的忏悔者能够敏锐地察觉,教会的祝福和祈祷给自已和周围带来的变化。但现在,奇怪的是,他很想把它们的功效归因于“催眠术的生命元素”。他一向只在艾曼丽处于生命危险的时候才使用教会授予他的圣秩权柄;但现在,他被新奇事物蒙蔽了双眼,每次都让艾曼丽接受“治愈催眠过程”。艾曼丽修女对如此不切实际的做法感到非常难过,最后,根据她护守天神的正式命令,她警告她的神师停止这种愚蠢的行为。护守天神在神视中对她说:「天主希望你耐心忍受痛苦。你的告解神师必须到此为止!」她讲述了以下的神视:

" I was in a spacious hall, like a church, crowded with people. Some grave looking personages were going around and obliging others to leave the church, I was surprised, and on asking why they sent away people who looked so good and knew how to speak so beautifully, one of the grave-looking men answered : ‘They have no right here, they are in delusion ; and even if they spoke with the tongues of angels, yet their doctrines are false.' The stranger, Dr. N — was among those going to be turned out. I felt very sorry for him and I ran to his assistance. Some persons near tried to prevent me, saying it would not be proper, but I would not be restrained. I said : ' His soul's salvation is at stake' — and I kept him from being expelled."

「我在一个像教堂一样宽敞的大厅里,里面挤满了人。一些看起来神情严肃的人四处走动,强迫其他一些人离开教堂,我很惊讶,问他们为什么要赶走那些看起来那么好、说话那么动听的人,其中一个面容严肃的人回答说:『他们无权在这里,他们是在妄想中;即使他们用天使的语言说话,他们的教义也是错误的。』这位名叫 N 博士的陌生人也在即将被赶走的人之列。我很同情他,就跑过去帮助他。附近的一些人试图阻止我,说这样做不合适,但我不愿被拦阻,我说:『他灵魂的救赎危在旦夕』—— 我阻止他被驱逐。」

This vision was very remarkably verified ; for, in spite of their seeming inclination toward Catholicism, in spite of their plausible arguments, most of the members of the circle, bewitched by the mesmeric system, died out of the Church. Dr. N. alone, helped by Sister Emmerich's prayers, found another and more solid basis for his faith than mesmerism, to which he had heretofore ascribed the wonders wrought by God in His saints. Father Limberg never after tried any other experiment on his spiritual daughter than that of the Church's blessing, and the doctor also was cured of his enthusiasm for the new theory. His journal contains after this date only the following lines on the subject : " You may make use of the imposition of hands and insufflation when perfectly assured that it will be a cause of temptation neither to yourself nor your patient."

这一异象得到了非常显著的验证;因为,尽管他们表面上倾向于天主教,尽管他们的论点看似合理,但大多数圈子內的成员被催眠系统所迷惑,最终被逐出了教会。在艾曼丽修女祈祷的帮助下,只有 N. 医生为他的信仰找到了另一个更坚实的基础,而不是催眠术,过去他一直将天主在祂的圣徒身上所行的奇迹归因于催眠术。林堡神父此后再也没有对他属灵的女儿进行教会祝福之外的任何其它催眠实验,韦塞纳医生也打消了他对新理论的热情。在此日期之后,他的日记只有关于该主题的以下几行:「当您完全确信你这样做不会对您自己和您的患者造成诱惑时,您可以使用覆手和吹气。 」

The following are the visions in which Sister Emmerich learned the real nature of animal magnetism, or mesmerism, the degradation into which it plunges the soul, and the dangers thereby incurred.

以下是艾曼丽修女在神视中了解到动物磁性 (:18世纪奥地利医师 F.A.梅斯梅尔认为系人体内潜在的一种催眠力)或催眠术的真正本质,它使灵魂陷入堕落,以及由此带来的危险。

 The first I heard of mesmerism was from the strange doctor. Whenever he mentioned the clairvoyant and her friends, a feeling of repugnance arose in my soul, I knew not why. This clairvovant was then shown me, I was enlightened with regard to her state. I saw that it was anything but pure or from God. I saw that sensuality and vanity, though she would by no means acknowledge it, had the greatest share in it and that without being aware of it, she cherished too great an affection for her mesmerizjer.

「我是从那个奇怪的医生那里第一次听说催眠术的。每当奇怪的医生提到通灵者和通灵者的朋友时,我的心里就升起一种厌恶感,我也不知道为什么。然后,神视中这个通灵者出现在我面前,我对她的状态有了了解。我看到催眠术绝不是纯洁的,也绝不是来自天主的。我看到了那种情欲和虚荣,尽管她绝不承认,但情欲和虚荣确实在其中占有最大的份额,而且,在不知不觉中,她对她的催眠师怀有太多的依恋。

Scattered here and there in the distance, I saw as if through a magnifying -glass other clairvoyants either sitting or reclining, some having before them a glass with a tube which they held in their hands. The impression produced upon me was one of horror which arose, not so much from the nature of the thing in itself, as from the temptations it excited and to which its victims almost always yielded. The mesmerizer's jestures before his patient's eyes, his passes, the stroking of the hand, etc., were so repulsive to me that I cannot express it. I saw the interior of both, the influence of one upon the other, the communication of their nature and evil inclinations. I always saw Satan directing the mesmerizer's manipulations and making them with him.

散落在远处,我仿佛透过放大镜看到其他通灵者或坐着或斜靠着,有些人手里拿着一个带管子的杯子。这给我留下了恐怖的印象,与其说是源于事物本身的性质,不如说是由于它所激发的诱惑,而它的受害者几乎总是屈服于这种诱惑。施术者在病人眼前的动作、他的一举一动、抚摸病人的手等等,都让我厌恶至极,难以言表。我看到了这两个人的内心,一个人对另一个人的影响,他们本性和邪恶倾向的交流。我总能看到撒殚指挥着施术者的操纵,并和施术者一起对病人施行催眠术。

"In vision these clairvoynnts are very different from me. If on entering into contemplation they have the least impure thought, they see only lies, for it is the demon who presents their visions to them and glosses all over with a fine appearance. If a clairvoyant has formed a desire of saying something to render herself famous, or if she entertains the least sensual feeling, she is instantly exposed to sin. Some do, indeed, experience bodily relief; but the majority, unknown to themselves, derive results pernicious to their soul. The horror these things excite in me can only be compared to that which a certain secret society and its practices inspire. I perceive the corruption, but I cannot describe it.

「这些通灵者的幻象与我的神视截然不同,如果他们进入冥想,他们的念头是极不纯洁的,他们看到的只是谎言,因为是恶魔把牠们的幻象呈现给通灵者,并用美好的外表掩盖了一切。如果一个通灵者想通过说些什么使自已成名,或者她怀有些微的感官情欲,她就会立即暴露在罪恶中。有些人确实体验到了身体上的解脱;但大多数人,迷失了自己,他们得到是对灵魂造成危害的结果。这些事情在我心中激起的恐怖,只能与某个秘密社团及其做法所激发的恐怖相提并论。我察觉到催眠、占卜、通灵会使人堕落,但我无法描述它。

 Mesmerism is allied to magic ; the only difference between the two is this : in the latter the devil is invoked, in the former he comes uninvited. Whoever delivers himself up to mesmerism takes from nature that which can be lawfully acquired only in the Church of Jesus Christ, for the power of healing and sanctifying is preserved only in her bosom. Now, for all who are not in living union with Jesus Christ by faith and grace, nature is full of Satan's influence. Persons in the mesmeric state see nothing in its essence and dependence on God ; what they see they behold in an isolated, separated condition as if through a hole or a chink.

「催眠术与魔法术结盟;两者之间的唯一区别是:在魔法术中,魔鬼被召唤,而在催眠术中,魔鬼不请自来。谁把自已交给催眠术,谁就从大自然中夺取只有在耶稣基督的教会中才能合法获得的东西,因为灵魂的救赎和成圣的力量只保存在基督的身体——教会的怀抱中。现在,对于没有通过信仰和恩宠与耶稣基督生活在一起的人来说,自然界充满了撒旦的影响。处于催眠状态的人看不到本质和对天主的依靠;他们在孤立、分离的状态下看到的东西,就像是通过一个洞或一个裂缝看到的一样。

They perceive, as it were, a gleam of things, and God grant that this light be pure, be holy ! It is one of God's favors to have veiled us from one another, to have raised walls of separation between us, since we incline to sin, are so readily influenced by one another. It is well that we have to act independently before communicating the contagion of our evil inclinations. But in Jesus Christ, the God-Man, we have our Head in whom purified and sanctified, we may all become one, one single body without our sins and bad inclinations infecting the union. Whoever tries to remove this barrier raised by God unites himself in a most dangerous manner to fallen nature over which reigns the author of its ruin, the devil with all his seductions.

他们通过一个裂缝看到了事物的一丝微光,天主赐予这光是纯净的,是圣洁的!天主的恩惠之一是让我们彼此遮掩,在我们之间竖起隔离墙,因为我们倾向于犯罪,很容易受到彼此的影响。在传播我们的邪恶倾向之前,我们必须独立行动,这是很好的。但是在天主而人的耶稣基督里,我们的心灵在祂里面洁净成圣,我们众人在基督里合而为一,成为一个身体,(他的宝血洁净了我们),我们的原罪和邪恶的倾向再也不能阻止我们与基督的结合。任何试图消除天主设立的屏障者,都会以最危险的方式将自己与堕落的世界联合起来,而这个堕落的世界正是由魔鬼和牠所有的诱惑者所统治的。  

“I see that the essence of mesmerism is true ; but there is a thief unchained in its veiled light. All union between sinners is dangerous, but the mutual penetration into one another's interior is still more so. When this happens to an upright soul, when one becomes a clairvoyant only through simplicity and inexperience, a prey to artifice and intrigue, then one of man's faculties possessed before the fall, a faculty not entirely extinct, is in a certain measure resuscitated, and he lies helpless in a most mysterious state, exposed to the attacks of the evil one.

「我看到催眠术确实能迷惑人让人进入冥想,这是真实的;但是有一个小偷没有被拴住,在催眠中被释放了。(催眠术是以人为诱导的),而罪人之间的所有联合都是危险的,但彼此之间的相互渗透更加危险。当这种情况发生在一个正直的灵魂身上时,当一个人仅仅因为简单和缺乏经验而成为通灵者时,成为诡计和阴谋的猎物时,那么人类在堕落之前拥有的一种官能,一种尚未完全丧失的官能,就会在某种程度上复苏;他无助地处于一种最神秘的状态,暴露于邪恶的攻击之下。

This state really exists, but it is veiled, because it is a poisoned source for all but the saints. I feel that the state of these persons is, in certain particulars, parallel with my own, but springing from another source, tending toward a different end, and followed by very different consequences. The sin of a man in his natural state is an act accomplished by the senses. His interior light is not obscured by it. It stings the conscience, it urges to other acts of the senses, repentance and penance; it leads to the supernatural remedies which the Church administers under sensible forms in the Sacraments. The senses are the sinners, the interior light is the accuser.

这种神秘的状态确实存在,但它是蒙蔽的,因为它是除圣人之外的所有人的毒源。我觉得这些人的状况在某些方面与我的状况相似,但源头不同,目的不同,结果也大相径庭。人在自然状态下的罪是由感官完成的行为。人的内在之光并没有因此而被罪遮蔽。罪刺痛良心,催促人们采取其它的感官行为,悔改和补赎;这导向教会在圣事中以合理的形式实施超性疗法。感官贪图享受会导致犯罪,良心成为了控告者。

But in the mesmeric state, when the senses are for the time dead, when the interior light both receives and reflects impressions, then that which is holiest in man is exposed to the baneful influence of the evil spirit. The soul can- not fall under such influence by means of the senses subjected as they are to the laws of time and space. In such a state, the mesmeric, it cannot have recourse to the purifying remedies of the Church. I do, indeed, see that a pure soul in God's grace cannot be hurt by the devil even in this state; but I also see that if, before entering it (and it may easily happen, especially to females) the individual has consented to the least temptation, Satan freely carries on his game in the soul, dazzling it with an appearance of sanctity. Her visions are false and if, perchance, she discovers therein a means of healing the body, she purchases her knowledge at the price of her immortal soul; she is sullied by necromantic relations with her mesmerizer."

「但在催眠状态下,当感官失去知觉,受术者内心接受来自于施术者的暗示性指令时,人最神圣的自由意志就会被剥夺,就会暴露在邪灵的有害影响之下。但灵魂不受制于时空法则的感官影响。在催眠状态下,灵魂无法求助于教会的净化疗法。我确实看到,在天主恩宠中,一个纯洁灵魂即使在这种状态下也不会受到魔鬼的伤害;但我也看到,如果在进入催眠之前(这很容易发生,尤其是女性),若当事人只同意接受最少的诱惑,撒旦就会在灵魂中肆无忌惮地玩弄牠的游戏,以神圣的外表使受术者眼花缭乱。由于受术者的幻觉是假的,如果她偶然在其中发现了一种医治身体的方法,她就会以不朽的灵魂为代价来换取这种治疗方法;受术者被她的催眠师所施的巫术玷污了。」

Females under the influence of mesmerism were often shown Sister Emmerich in vision that she might pray for them and labor to prevent the ulterior consequences of such practices. She was always ready to help them, but never willing to be brought into contact with them either in the natural state or in vision. Once only when Dr. N. was boasting of his clairvoyant's holy visions, she Laid : —

受催眠术影响的女性经常在艾曼丽修女的神视中显示出来,这样艾曼丽修女可以为她们祈祷,并努力防止这种做法的潜在后果。她总是乐于随时帮助她们,但从来不愿意在自然状态或神视中与她们接触。有一次,当 N .医生吹嘘他的通灵者的神圣幻象时,艾曼丽说:——

 I wish she were here before me, her fine visions would soon cease, and she would discover by whom she is deceived. I have often seen her in my visions on this subject. I see that, when in the mesmeric state, Satan cast his spells over her whilst she takes him for an angel of light."

「我希望那位通灵者在我面前,这样她那美丽的幻觉就会停止,她会发现自己是被谁欺骗了。我经常在关于这个主题的神视中看到那位通灵者。我看到,当她处于催眠状态时,撒旦在她身上施了咒语,而她则将撒旦视为光明天使。」

On one of his journeys Dr. Wesener met Dr. Neeff, the mezmerizer of the clairvoyant mentioned above. He pointed out to him her danger and the latter resolved to go to Diilmen himself to study the resemblance between Sister Emmerich and his own patient. On his arrival he informed the sister that his clairvoyant could discern remedies for all diseases, that she was in communication with the blessed, that she was conducted by her own angel and the angel of her mesmerizer through worlds of light, and that she received a species of sacrament from " The Holy Grail !" Sister Emmerich shuddered. She tried sweetly and gently to impress him with the immense danger both he and his patient ran (they were Protestants) but she did not succeed.

韦塞纳医生在一次旅行中,遇到了尼夫医生,他就是上述通灵者的催眠师。韦塞纳医生向尼夫指出了通灵者的危险,尼夫决定亲自去杜尔门研究艾曼丽修女和被他用催眠术治疗的人之间的相似之处。在尼夫医生到来时,他告诉艾曼丽修女,他的通灵者能辨别所有疾病的治疗方法,通灵者在冥想中与圣者保持联系,她被自己的天使和催眠师的天使引导穿过光明的世界,并且她从一个“圣杯”中领到了圣餐!这让艾曼丽修女战栗。她温柔体贴地试图让尼夫医生明白,他和被他用催眠术治疗的人(他们是新教徒)都面临着巨大的危险,但艾曼丽没有成功。  

The doctor, completely infatuated by his mesmeric powers, appealed to the good intentions which animated his patient and himself, to the precautions they took before beginning their operations, begging God to preserve them from the snares of the evil one, etc. He declared that his clairvoyant was led by a way that daily became more luminous, more sublime, and he skilfully evaded a closer examination into the nature of his practices. In vain did Sister Emmerich protest against the celestial nourishment and luminous worlds, which she stigmatized as diabolical illusions ; the doctor turned a deaf ear to her warnings and went his way.

尼夫医生完全被他自己的催眠能力迷住了,他呼吁病人和他自己要有良好的准备,提醒他们在开始催眠前要做好预防措施,祈求天主保佑他们远离恶魔的陷阱,等等。他宣称:他的通灵者被一种每天都变得更加光明、更加崇高的方式所引导,他巧妙地避开了人们对他的催眠术疗法的进一步检查。艾曼丽修女对这种所谓的天上的滋养和光明世界提出了抗议,她将它们归咎于恶魔般的幻觉;尼夫医生对她的警告充耳不闻,继续他的催眠行为。

"When such persons are shown me," said the invalid,  I see the mesmerizer spinning from the clairvoyant a thread which he knots and swallows. She holds him bound by it and leads him around at will. I see this knot in him like a dark cloud, weighing him down and stifling him. Sometimes he tries to reject it, but without success."

「当这种人出现在我面前时,」艾曼丽修女说,「我看到催眠师从通灵者身上纺出一根线,催眠师把线打结并吞下。催眠师用这根线束缚着通灵者,随意把通灵者牵来牵去。我在催眠师身上看到了这个结就像一朵乌云,把催眠师压得喘不过气来。有时催眠师试图拒绝它,但没有成功。」

Certain persons, actuated by curiosity and even by malice, had recourse to a clairvoyant to obtain information concerning Sister Emmerich's own state. During the second investigation of which we shall speak later, they took her head-dress to use as a bond between her and a certain clairvoyant of M — , hoping thereby to hear many interesting things.

某些人被好奇心甚至恶意驱使,求助于通灵者,以获取有关艾曼丽修女自身状况的信息。在我们稍后会谈到的第二次调查中,他们拿了艾曼丽的头饰作为艾曼丽和某个通灵者M之间的纽带,希望借此听到许多有趣的事情。

 

 This person," says Sister Emmerich, was shown me by my angel, but though she put herself to a great deal of trouble, she could never find out anything about me. I always saw the devil with her. When I was released from imprisonment, I saw my confessor with her, the devil on one side, another spirit on the other. The devil wanted the woman to say all sorts of infamous things of me in my confessors presence ; but, in spite of all her efforts, she could see nothing. At last, she took Father Limberg by the hand and said : ' Sister Emmerich is in prayer. She is very sick. She is no impostor, but maybe some of her friends are.'

艾曼丽修女说:「这个人(通灵者),护守天神指给我看的,虽然她费尽心机,却始终查不出我的任何消息。我总是看到魔鬼和她在一起。当我从奥秘的囚禁中被释放出来时,我看到我的告解神师和她在一起,一边是魔鬼,另一边是另一个灵魂。魔鬼想让那个女人(通灵者)当着我的告解神师的面,说我各种各样的坏话;但是,尽管通灵者尝试了所有的努力,但通灵者什么也看不见。最后,通灵者拉着林堡神父的手说:「艾曼丽修女正在祈祷。她病得很重。她不是骗子,但她的一些朋友可能是。」

" When my confessor returned from M and told me this, I had another vision on this subject. I was seized with fear at the thought of receiving Holy Communion from him on the morrow, for I was afraid that he had gone to the clairvoyant through curiosity ; but I was satisfied when I found that it was not by his own choice that he went. I saw that she told falsehoods of other people, and that the devil conjured up visions before her."

「当我的告解神父从通灵者M那里回来,并告诉我这件事时,我对这个问题有了另一个神视。一想到明天要从告解神父那里领圣体,我就感到害怕,因为我担心告解神父出于好奇心已去过通灵者 M那里;但当我发现神父不是自愿去的时候,我感到满意。我看到通灵者 M对别人说谎,而魔鬼在她面前变出了幻象。」

During the investigation referred to by Sister Emmerich when she says, " I was released from imprisonment," an attempt was made to put her in communication with a mesmerizer, by making her wear around her neck a magnetic conductor in the form of a little phial covered with silk. So great was the disgust it excited in her that she dashed it from her, indignantly denouncing as a bare-faced lie the assertion that the horrible thing had been sent to her by her director, Dean Overberg.

在艾曼丽修女提到的调查中,当她说「当我从囚禁中被释放」时,有人试图让她与催眠师交流,让她在脖子上戴上一个用丝绸包裹的小药瓶形状的磁导体。这在艾曼丽心中激起了强烈的厌恶感,于是把它从脖子上扯下来扔掉了,并愤怒地谴责某人,因这人说这可怕的东西是艾曼丽的指导奥弗伯格总绎派人寄给她的,这是无耻的谎言。

A woman of Diilmen having allowed herself to be persuaded to consult a fortune-teller of Warendorf, thought she would try her skill by proposing some questions concerning Sister Emmerich. “What is going on near Sister Emmerich ? " she inquired. The fortune-teller shuffled her cards uneasily and answered : “Strange ! All is exceedingly devout there ! There is an aged man quite stout ! There is a younger one ! There is an old woman dying ! “ (Sister Emmerich's old mother who died by her). “The person herself is sick !"

一位杜尔门的女人被说服去咨询瓦伦多夫的一位算命师,她想试试算命师的本领,于是提出一些关于艾曼丽修女的问题。「艾曼丽修女附近发生了什么事?」她问道。算命师不安地洗了洗牌,回答道:「奇怪了!那里的人都非常虔诚!有一个很壮实的老人!还有一个年轻的!有一个老太太快死了!」(艾曼丽修女的老母亲死在她身边)「那个人自己也病了!」

The questioner had heard enough, she departed in fright. When Sister Emmerich heard of it, she remarked : “Not the cards, but their faith in them, makes fortune-tellers see ! They say what they see, but not what the card shows. The card is the image of an idol, but it is the devil who is the idol. He is often forced to tell the truth, and then the fortune-teller announces it angrily.”

听了算命师的话,提问者吓得离开了。艾曼丽修女听说后评论道:「不是纸牌(能显示),而是他们对纸牌的信心,让算命者看到了!于是算命者说出他们看到的,但这並不是纸牌上所显示的。纸牌只是偶像的形象,但魔鬼才是偶像,魔鬼经常被迫说出真相,然后算命师才生气地宣布出来。」

In January, 1821, Sister Emmerich, whilst contemplating the public life of Our Lord, in a vision of the cure of one possessed, saw again the nature and moral effects of mesmerism. The relation between men and the powers of darkness were shown her in three spheres or worlds. The lowest and darkest comprised those that dealt in magic and openly worshipped the demon ; the second those that indulged superstition and sensual desires ; the third was the region of free-masonry and liberalism. These three worlds were bound together by innumerable interlacing threads which, like a ladder, led from the highest to the lowest. In the lowest sphere, as also in the middle one, she beheld mesmerism with its various states and bodily remedies. She understood that it was the most efficient means employed by the demon for the destruction of mankind.

在1821 年 1 月,艾曼丽修女在默想我们主的公开生活时,在一次治愈一个被附魔的人异象中,她再次看到了催眠术的邪恶本质和道德危害。人类与黑暗力量之间的关系,在三个领域或三个世界中向她展示。最底层最黑暗的,就是那些从事魔法、公开崇拜恶魔的人;第二层世界是那些沉迷于迷信和情欲的人;第三层世界是共济会和自由主义。这三个世界被无数交错的丝线捆绑在一起,像一架梯子,从高处领域通向最低处领域。在最低的领域,也像在中间的领域一样,艾曼丽看到了催眠术的各种状态和身体疗法。她明白,这是恶魔用来毁灭人类的最有效手段。

 In the lowest sphere," she says, “l saw certain states and relations which in common life are not regarded as absolutely unlawful. Many individuals therein were under the influence of mesmerism. I saw something abominable between them and the mesmerizer,  dark, shadowy figures passing from one to the other. I have rarely, if ever, seen persons mesmerized without discovering sensuality in them. Clairvoyance is produced by the agency of evil spirits. I beheld people falling from the upper and brighter sphere on account of their employing magic under the name of science in the treatment of diseases. Then I saw them mesmerizing and, blinded by their apparent success, they attracted many from the upper sphere. I saw them eager to palm off cures wrought by infernal agency, reflections of the mirrors of hell, as cures from heaven effected by God's favored souls. In this lowest story I beheld very distinguished men, laboring unknown to themselves in the sphere of the infernal church."

「在最底层,」艾曼丽说,「我看到了在日常生活中并不被视为绝对非法的状态和关系。其中许多人都受到催眠术的影响。我看到他们和催眠师之间存在一种令人憎恶的关系,在黑暗中,阴暗的人影从一个人移到另一个人。很少有被催眠迷住的人不放纵自己情欲的。通灵者与催眠师之间的媒介是邪灵。我看到人们以科学的名义,应用魔法术治疗疾病,我看到被施以魔法术的人从更高更明亮的领域坠落。然后,我看到他们被催眠,被表面上的成功蒙蔽了双眼,吸引了许多来自上层领域的人。我看到他们热衷于把地狱之镜反射出的邪恶力量所带来的治疗,说成是天主宠爱的灵魂从天堂带来的治疗。在这个最底层的领域里,我看到了非常杰出的人,自己都不知道他们在地狱的领域里辛苦的劳碌。」

 


上一篇:035.真福艾曼丽修女的生命与启示第31章 艾曼丽修女在调查后的生活
下一篇:037.真福艾曼丽修女的生命与启示第33章 试图将艾曼丽修女转移到明斯特;她年迈的母亲之死
 

 


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