Various forms of active prayer, or labors in the Nuptial House, etc.
The forms under which Sister Emmerich exercised her action in prayer, or her labors in the Nuptial House, were not optional ; they were conformable to the nature of the tasks imposed, which were as varied as the Gospel parables in which Christ's union with the Church is represented.
There He shows us the Church as His spouse, His body, His vine, His garden, His field, His flock, whilst He Himself is the Bridegroom, the Head, the Vine-dresser, the Gardener, the Sower, the Shepherd. The priesthood He denominates the salt of the earth, etc. These parables are not empty figures, they symbolize the union existing between Christ, the Saviour, and the objects of His purchase ; so also, Sister Emmerich's labors in vision were neither vain nor arbitrary.
They were truly necessary, inasmuch as they corresponded to the nature and end of her task. Had she, for instance, to repair the omissions of negligent servants in the Church, the vine of the Son of God, her action in vision partakes of that nature ; that is, it has the same form, the same results as labor expended on a real vine. An evident proof that this labor in vision is real, are the physical effects it produces : fatigue, bruises, wounds, etc.
Sister Emmerich relates, June 20, 1820 : — “I was taken by my guide to a miserably neglected vineyard west of the Nuptial House. Several of the vines were strong and healthy, but the branches lay unpruned and straggling, the soil was neither dug nor manured.
1820 年 6 月 20 日，艾曼丽修女说：「我被护守天使带到了婚房西边一个被严重忽视的葡萄园。有几棵葡萄藤很结实，但是枝干却没有修剪，杂乱无章，既没松土也没有施肥。
The whole place was overrun with nettles which grew high and thick where the stock was most vigorous, though they were not so sharp ; where the branches hung half-dead, they were almost buried under small stinging nettles. In the vineyard were many beautiful houses all in the very best order in-side, although on the outside the weeds grew up to the doors and almost as high as the windows.
I saw in them ecclesiastics, dignitaries of the Church, reading and studying all sorts of useless books ; but no one took the least care of the vineyard. In the middle of the latter stood a church with several farm-houses around it ; but there was no way to get to it, all was covered with rank weeds, even the church was as it were tapestried with green.
The Blessed Sacrament was in the church, but no lamp hung before It. As soon as I entered the vineyard, I felt that the body of St. Liborius was somewhere in the vicinity ; and, in fact, I found it resting in the church, though no particular marks of respect were paid to the sacred remains. The Bishop of the diocese appeared to be away.
St. Liborius 圣利博里乌斯
勒芒的利博里乌斯 St. Liborius of Le Mans（约348-397年）是勒芒的第二任主教。他是德国帕德博恩大教堂和主教区的主保圣人。 据说他担任勒芒主教已有49年之久，当他临终时，图尔的圣马丁（Martin of Tours）为他提供了帮助。他被埋葬在勒芒使徒大教堂，旁边是他的前任，主教的创始人朱利安。
Inside the church even there was no clear passage, all was overgrown with weeds. It made me sad. I was told to set to work, and I found a two-edged bone knife like a reaping-hook with which to prune the vine, a hoe, and a basket for manure. The work to be done was all explained to me. It was hard, at first, but afterward became easier.
I was told how to gather and press the grapes, but now I have forgotten it. As soon as I began to work in the vineyard, my sufferings changed. I felt as if I were being pierced with a three-edged knife. The pain darted through every member, intolerable shootings in my bones and joints, even in my finger-tips.''
我被告知如何收集和压榨葡萄，但现在我忘记了。 我一开始在葡萄园里工作，我的痛苦就改变了。我感觉自己好像被一把三刃刀刺穿了一样。 疼痛穿透了我的每一个肢体，骨头和关节，甚至指尖都疼痛难忍。
June 22d — “She is," writes the Pilgrim, “constantly engaged in these labors of suffering. In whatever position she is placed, she feels that she is lying among nettles and thorns. — 'I was at work,’ she said, ‘in the wild vineyard, and besides I was overwhelmed by a swarm of new torments. I knew nothing of what was going on around me.
6 月 22 日——朝圣者写道，「她不断地从事这些痛苦的工作。无论她处于什么位置，她都觉得自己躺在荨麻和荆棘中。——『我在野外的葡萄园工作，』她说，『此外，我还被一大堆新的烦恼压得我喘不过气来。我对周围发生的事情一无所知。
I was worn out, and I felt as if I were lying, not in my bed, but among nettles. Near by was a corner that I had weeded, and I begged to be laid there. My attendants pitied me and said they would put me where there were no thorns and they lifted me to my bed; but I groaned : “Ah ! You have deceived me, you have laid me among still sharper nettles," for so it seemed to me.
I thought I was in the vineyard. The tearing up of the stinging nettles was very painful, and I ached all over from pruning the vine with the bone knife. I had already done up to the first house, the wildest part of the vineyard. In my intense pains I made use of the relics of St. Ignatius and St. Francis Xavier and I found relief.
I saw the two saints on high. A beam of light from them passed through me like a shock, and I was instantly relieved.’ Her sufferings were so great,” continues the Pilgrim, “her appearance so changed that, although used to such spectacles, we were all deeply touched. Her hands and feet were scratched, as if from thorns.
When she reached the church, St. Frances of Rome appeared to her, haggard and emaciated ; she looked like a skeleton. ‘See,’ she said, ‘I also had to labor like you, I was just as miserable as you now are, but I did not die.' Her words encouraged Sister Emmerich. Her pale face began to glow ; she looked like one who had received fresh incentive to exertion, and her hands began to clutch and pull, the middle fingers stiff and bent.
Suddenly she laughed and exclaimed : ‘There, I have hurt my knee ! I struck the bone. I am always so eager, in such a hurry ! I struck it against a great root in the vineyard and the bone knife has hurt my hand.' Her right hand is swollen, her arms covered with scratches. "
June 26th — She said : " Now I have only a few days' work before me. Through self-victory my task has doubly succeeded. Now I must grind the weeds to powder. The hardest part of the work was in a presbytery in which a bad servant was the mistress. St. Clare of Montefalco appeared to me and said : ‘The worst is over.'" But Sister Emmerich's sufferings were so intense that her confessor thought her dying.
6 月 26 日——艾曼丽修女说：「现在我只剩几天的工作了。通过战胜自我，我加倍的完成了任务。现在我必须把野草磨成粉末。工作中最困难的是神父宅邸中的一个坏仆人，她是修女院长。蒙特法尔科的圣克莱尔显现给我说：『最糟糕的已经过去了。』」但是艾曼丽修女的痛苦是如此强烈，以至于她的听告解神父认为她快死了。
St. Clare of Montefalco 蒙特法尔科的圣克莱尔
蒙特法尔科的克莱尔 （意大利语： Chiara da Montefalco）（约1268年-1308年8月18日），也称为 圣十字克莱尔，是奥斯定会的修女和院长。在成为修女之前，克莱尔是圣方济第三会的成员。 1881年12月8日，她被教宗良十三世封圣。1294年主显节期间，克莱尔在所有修女面前做了普通忏悔后，她陷入神魂超拔，并持续了几周。由于在此期间她甚至无法进食，其他修女通过喂给她糖水维持克莱尔的生命。克莱尔在异象中看到自己在天主面前被审判。她看到耶稣在十字架的重压下疲惫不堪。克莱尔跪在主面前问道：「我的主，你要去哪里？」耶稣回答：「我在全世界范围内寻找一个坚固的地方，可以牢固地种植这个十字架，但我没有找到。」克莱尔表示愿意帮助，主说：「克莱尔，我在这里找到了栽种我的十字架的地方。」主把十字架植入了克莱尔的心脏。
July 2d — “The work in the vineyard is done. Still I have to pray and help with the young shoots. Nettles signify carnal desires. My guide said, ' Thou hast labored hard, thou must have a little rest,’— but I do not think I'll get it!”
7 月 2 日——「葡萄园的工作完成了。不过，我仍然必须祈祷并帮助照料幼芽。荨麻象征肉体的欲望。我的护守天使说，『你辛苦了，你必须休息一下，』——但我想我不会得到休息！」
July 15th —"Last night I had a labor in prayer. A good man whom I know has for a long time been shown me as having fallen into sin, and I prayed that his heart might be touched. He does not know that I am aware of his state. I have not seen him for some time. Last night I prayed for him earnestly ; he is changed, he will go to confession. This morning he came unexpectedly to see me and I tried to be kind to him. He does not suspect that I have any idea of his state, nor that I have converted him by prayer. He is about to return (to God) What I said to him God inspired."
7 月 15 日——「昨晚我又在祈祷中工作。我看见我认识的一个好人堕入了罪恶，我祈祷他的心能被触动。他不知道我已了解了他的状况。我已经有一段时间没有见到他了。昨晚，我恳切地为他祈祷；他转变了，他要去办告解。今天早上他突然来看我，我努力善待他。他没有怀疑我知道他的处境，也没有怀疑我通过祈祷使他悔改了。他将要归向上主，我对他所说的话是天主默示的。」
July 29th — "I was in an apple-orchard around which lay hills covered with vineyards, some in the sun, others in the shade. In it was a round building like a storehouse, full of casks and vats, and a great press with holes in the bottom. The little old nun that often helps me took me into the orchard, and I gathered the apples from a high tree until my arms ached. When my apron was full, I emptied it into the press.
7 月 29 日——「我在一个苹果园里，周围的山上都是葡萄园，有的葡萄园在阳光下，有的在山的背阴处。苹果园里有一座像仓库一样的圆形建筑，里面装满了木桶和大缸，还有一个底部有孔的大压榨机。那个经常帮助我的老修女把我带到果园里，我从一棵高大的树上摘苹果，直到把我的胳膊都摘酸了。当我的围裙满了的时候，我就把苹果倒进了压榨机里。
I was told not to put in any that were unripe and, when I answered that the few I had gathered were hardly worth the trouble, I was shown how much juice they would yield. I understood neither the vision nor its signification, but it is the beginning of a new task."
July 30th — The Pilgrim lays : “The vision of laboring under the direction of deceased religious was again repeated. She was wearied with carrying fruit to the press, her arms ached violently."
7 月 30 日 — 朝圣者说：「在已故修女的指导下工作的神视再次出现。艾曼利修女因搬运苹果到压榨机而疲惫不堪，她的手臂剧烈疼痛。」
July 31st — "There is only one large apple-tree in the orchard. I gathered no apples to-day, but I straightened up the plants around the tree, transplanting some, tying up others, pulling up the dead ones, watering and shading the drooping. All has reference to sectarians (false mystics).
7 月 31 日——「果园里只剩一棵大苹果树的苹果还没摘。今天我没有摘苹果，但我把苹果树周围的植物扶正了，移植过来一些，另一些绑扎起来，拔掉了枯死的，给枯萎的浇水、遮荫。一切都与宗派主义（虚假的神秘主义者）有关。
There are some over-ripe, worm-eaten apples on the tree. The first decayed from an excess of juice, and the worms in the others indicate pride, self-love, and bad company. They fall and crush the plants below, filling them with worms ; but when gathered and pressed they yield juice that may be used.
They signify teachers in parishes that have gone astray. My companions were the holy old nuns of the convent. Then I had another vision on the state of these people. I saw that most of those that had gone north followed dangerous ways and separated more and more from the Church ; and I saw the necessity of importuning God that the proud, exuberant plants may be rooted out of those parishes, in order that the others may not be lost to her."
August 2d — "I worked hard in the garden last night- After I had picked out the specked apples, I had to go to a neighboring vineyard. I had a little tub with me and I gathered bunch after bunch of decayed grapes and threw them into it, that the green ones might ripen and no more be spoiled. When it was full, I emptied it into a press smaller than the apple-press. I prayed all the time, and I had visions of the good resulting from my labor. It refers to the new sect. Only my guide was with me."
8 月 2 日——「昨晚我在花园里忙活了一夜——摘完带斑点的苹果后，我必须去附近的葡萄园。我带着一个桶，我把一串串腐烂的葡萄摘下来扔进桶里，这样绿色的葡萄就可以成熟了，不再变质了。当桶满了，我把整桶葡萄倒进一个比苹果压榨机小一点的压榨机里。我一直在祈祷，我看到我的劳动带来的美好结果 ……指的是新的宗派，只有我的护守天使和我在一起。」
August 3d — " For a long time I have gathered and sorted the grapes, filled and emptied the tub, my guide alone with me. I have already accomplished a good deal and I have been told that it bears fruit."
8 月 3 日——「很长一段时间以来，我一直在采摘和分类葡萄，把桶装满又倒空，只有我的护守天使和我在一起。我已经完成了许多工作，而且有人告诉我说这些工作结出了果实。」
August 5th — “I am very tired, for I worked so hard in the vineyard last night. Some bunches were enormous, almost as large as myself, and so heavy ! I knew not how I should carry them. I was told that it was the vineyard of bishops, and I saw the bunch of each one. I had to attend to about ten. I remember our Vicar-General, the Bishop of Ermeland, and one who has not come (a future one).
8 月 5 日——「我很累，因为昨晚我在葡萄园里工作得太辛苦了。有些葡萄串很大，几乎和我一样大，而且很重！我不知道该如何背走它们。 我被告知这是主教们的葡萄园，我看到了每个主教的葡萄。我不得不照顾大约十串这样的葡萄。我记得我们的副主教，埃尔默兰主教，还有一位还没有来（未来的一位）。
I had to pick out the spoiled grapes. I was puzzled how to carry those huge bunches, but I remembered that, when a child, I used to put great bundles of fodder far larger than myself on my head and, bending under their weight, run along with them ; so I slipped under the bunch and, and as I was afraid of bruising it, I spread leaves and moss over it.
I succeeded in getting it into the tub but, to my dismay, I found that it had not escaped a bruise. I was reassured, however, on being told that it was to be so. I did it all in constant prayer. I was allowed to eat three grapes from three different bunches ; the Vicar-General's was one of them, but I know not what it means.”
August 8th — “Last night I did some troublesome work on the vines at Coesfeld ; they were in a miserable condition, almost all the fruit half-decayed. I found few truly pious Christians, the ecclesiastics were in a tavern. In one place I passed some people who insulted me, though at the same time they sent me to do their work. I saw old N, who is always in the clouds whilst things go to ruin around him."
8 月 8 日 — 「昨晚我在科斯菲尔德的葡萄藤上做了一些棘手的活儿；葡萄园的情况很糟糕，几乎所有的果实都半腐烂了。我发现真正虔诚的基督徒很少，神职们都在小酒馆里。在一个地方，我遇到了一些侮辱我的人，尽管他们同时派我去做他们的工作。我看到了老 N先生，他总是在云里雾里，而他周围的一切都在毁灭。」
August 10th — "I had to work hard last night in the vineyard, on account of the want of charity among the clergy. I had to endure the same fatigue as St. Clare of Montefalco in her garden. She was with me and showed me a bed full of plants. In the centre were mignonette and an aromatic plant that flourishes in warm countries; outside were smooth-leaved herbs with long thorns.
8 月 10 日 — 「昨晚我不得不在葡萄园里努力工作，因为神职人员缺乏爱德。我不得不忍受和蒙特法尔科的圣克莱尔在她的花园里所忍受的同样的疲劳。她和我在一起，带我去看一张满是植物的苗圃。中间是木犀草和一种在温暖国家繁盛的芳香植物；外面是长刺的光叶草本植物。
I knew not how to get across this hedge. Clare told me to dash bravely through it and I should have all the plants in the centre as a reward. She related many incidents of her own life. I saw her as a child kneeling in prayer by a rose-bush. The Infant Jesus appeared and gave her a written prayer which she wanted to keep ; but it was taken from her.
I know some of this prayer: ' I salute thee, Mary, through the sweet Heart of Jesus ! I salute thee, O Mary, for the deliverance of all the poor souls ! I salute thee, O Mary, through all the Seraphim and Cherubim !' — between each of these invocations, she kissed the ground. The last part was beautiful, but I have forgotten it. One of Clare's practices was to kiss her hand when in company, and recall to mind that she was but dust and ashes. I crossed the hedge, but not without scratches ; the pain was so acute that I cried aloud.
Then Clare left me, and Frances of Rome appeared. She told me what horrible torments she had endured, but as St. Alexis had helped her she was going to help me. Her malady had been the same as that of the Canaanite woman who touched the hem of Our Lord's robe. Alexis threw his mantle over her and bade her read that passage in the Gospel which related to the miracle. She promised that I should soon be relieved." Sister Emmerich had the following vision of this wonderful cure at the same hour it had actually been wrought in St. Frances.
July 17 — "I saw," she said, "St; Frances of Rome. She was married, but still young. She was lying in bed praying, for she had been ill for a long time ; an elderly female slept near by. It was early dawn, when suddenly her room was lit up and St. Alexis in the garb of a pilgrim, approached her bed, holding a book like the golden book of the Gospels which his mother had given him. I am not certain that it was the same book or only one like it.
7 月 17 日——「我看到，」艾曼丽修女说，「我看到了罗马的圣方济加。她已婚，但还很年轻。她躺在床上祈祷，因为她病了很长时间了；一位老妇人睡在旁边。黎明时分，突然她的房间亮了起来，圣亚历克西斯穿着朝圣者的装束走近她的床边，手里拿着一本书，就像他母亲给他的那本金色的福音书。我不确定这是否是同一本书，也不确定是否只是一本相似的书。
I think the latter more probable. The saint called Frances by name. She started up in bed, and he told her that he was Alexis and that he had come to, cure her, adding that he had found salvation in the book he had in his hand. Then he held it open before her and bade her read. I do not remember distinctly what followed, but Frances was cured and the saint vanished. She arose, awoke the woman, who was amazed to see her up and well, and they went at day-break to the Church of St. Alexis to bless God in His saints."
August 11th — " Last night again I lay all alone in the thorns of the vineyards, which signify priests void of charity. I awoke, thanks to God, about three o'clock."
8 月 11 日——「昨晚我又独自一人躺在葡萄园的荆棘丛中，这意味着司铎们缺乏爱德。感谢天主，我在三点钟左右醒来。」
August 12th — "Last night I toiled in the vineyard. St. Clare was there encouraging and consoling me as I lay upon the slanting branches which gave me great pain. She told me that every sharp knot in them signified the rector of a parish, and that grapes would grow out of them, if I lovingly offered for those priests my sufferings in union with Jesus. Then I saw numerous parishes profiting by it."
8 月 12 日——「昨晚我在葡萄园里劳碌。当我躺在倾斜的枝条上时，枝条给我带来极大的痛苦，圣克莱尔在那里鼓励和安慰我。她告诉我，树枝上的每一个尖锐的结都代表着一个堂区的主任司铎，「如果我以爱心为这些司铎奉献我的痛苦，与耶稣联合，葡萄就会长出来。后来，我看到许多堂区从中受益。」
Sept. 5th, whilst in ecstasy, she said : “From Mary's Nativity till the Feast of St. Michael, I shall have to labor and travel. Angels from all parts have come for me I am needed in so many places ! I was told last night that in many parishes in which I had pulled up the weeds and nettles, tied up and pruned the vine branches, the fruit had begun to ripen, but that robbers and wild beasts were roaming through the vineyards, and that I must enclose them by my labor in prayer.
9 月 5 日，艾曼丽修女在神魂超拔中说：「从圣母玛利亚的圣诞到圣弥额尔瞻礼，我必须奔波劳碌。各地的天使都来找我，很多地方都需要我！昨晚我被告知，在许多教区，我已经拔掉了杂草和荨麻，捆扎并修剪了葡萄藤枝，果实已经开始成熟，但强盗和野兽在葡萄园里游荡，必须用我的祈祷来圈住这些野兽。
I saw the vintage flourishing by my labor, the grapes ripening, and the red juice flowing to the ground from the wine-presses. That signified that when good people aspire to holiness, they have to struggle and endure persecution and temptation. I was told that I had weeded and manured, but that I must now raise a hedge that they [these struggling souls) may not fall a prey to temptation and persecution. It is time for the grapes to ripen, they must be protected. Then I saw innumerable parishes for which I had to do the same between Mary's Nativity and Michaelmas."
Sept. 7th — “I was taken to my vineyard and reproved for not having hedged it in. I carried weeds to the mill and then left. I was so glad to be well again, and I did not continue my prayer. I had to pile up the rubbish and make a hedge with thistles to protect the vineyard.
9 月 7 日 — 「我被带到我的葡萄园，并因没有用篱笆把它围起来而受到责备。我把杂草带到磨坊后离开了。我很高兴葡萄园再次好转了，我没有继续祈祷。我必须把垃圾堆起来，用蓟做篱笆来保护葡萄园。
Again I saw the whole vineyard of St. Liborius, with all the gardens that compose it, and also the fruit of my labors ; in the villages many conversions, in the city few. The church in which Liborius rests is quite deserted, as if in the hands of Protestants. By prayer I had to enclose the vineyards with dense hedges. God has mercifully shown me the signification of the vine and its fruits. The vine is Jesus Christ in us.
The wild branches must be pruned in a certain way that they may not absorb the sap which is to become the grape, the wine, the Sacrament, the Blood of Jesus Christ, a Blood which has purchased our sinful blood, which will cause it to rise again, to pass from death to life, This pruning of the vine by certain rules is spiritually the cutting away of superfluities and the mortification of the flesh, that what is holy in us may increase, flourish, and produce fruit ; otherwise, corrupt nature will bring forth only wood and leaves.
The pruning must be done by rule, because only the superfluous elements of human nature, of which I was shown an almost infinite number, are to be destroyed; anything more would be sinful mutilation. The stock itself is not retrenched. It was planted in humanity in the person of the Blessed Virgin, and it will last till the end of time : yes, eternally — -for it is with Mary in heaven.
The signification of many other fruits was shown me. I saw a spiritual tree of colored light. The soil on which it stood was like a mountain in the air or a rock of colored crystal. The trunk was a stream of yellow light. The twigs, the branches, even the fibres of the leaves, were threads of light, more or less delicate, of various forms and colors, and the leaves were green and yellow light.
It had three rows of branches, one below, one in the middle, and one above, surrounded by three angelic choirs. On the top stood a seraph veiled with his wings, who waved his sceptre in different directions. The highest choir received through the seraph effusions of light and strength from God, like a heavenly, fruitful dew.
This uppermost choir and the one below it labored, acted without stirring from their places. They transmitted directions to the lowest choir at the foot of the tree, whose angels bore spiritual gifts into innumerable gardens ; for every fruit had its own garden in which it was propagated according to its variety.
This tree was the tree of God, and the gardens were the different kinds of fruit produced by it. Below, on the earth, were the same kinds of fruits, but tainted in their fallen nature, more or less poisoned, because the guilty use made of them had subjected them to the influence of the planetary spirits.
In the centre of each garden I saw a tree covered with all the varieties of its kind which grew around it. I saw pictures indicating the essence and signification of the plants. I saw the meaning of their name in universal language. Wonderful is the saints' influence over plants ! They seem to deliver them from the curse and power of the planetary spirits and, by certain religious invocations, render them remedies in sickness.
As they become antidotes against diseases which I see as corporal sins in this lower, earthly region, so in the heavenly gardens are they antidotes against faults and sins which I there see as spiritual sickness. In each garden there stood a small house or tent which, too, had its signification. I saw that bees here play an important part.
Some were very large, others quite small, their members transparent, as if formed of light, the legs like rays, the wings silver — I cannot describe it. There were hives in the orchards in which they worked — all was transparent. I have received information on the bees, their work and its signification morally and physically, but I have forgotten it.
I was taken into several orchards and I saw wonderful things. I knew and understood everything before I was tormented. I was told, for instance, that nuts signify combat and persecution in vision, as well as in every-day life; therefore, I often see them growing around the Church and even gathered and given to others.
I saw around the nut-gardens visions of strife, single combatants, and whole armies struggling. I saw two men beating each other, neither gaining any advantage until one threw sand into the other's eyes, and so won the victory, though not without a final effort on the part of the vanquished — the whole scene was ridiculous ! The men were dressed as at the present day.
I knew what it all meant and its relation to the several kinds of nuts. I learned that the mystery of strife and persecution signified by the nuts in the spiritual garden, became after the fall of man and by the power of the evil spirit, the combat of hatred, the origin of homicide. In each garden I was taken into the house, as if I were sick, and I was shown how the nature and secret virtue of fruits gathered in certain states, with certain consecrations, and mingled with other ingredients, were very efficacious in such or such ailments.
Unfortunately, I can remember only a little of it : for instance, I understood why, on St. John the Baptist's day, the green nuts should be marked with a cross and allowed to remain on the tree until after a rain when, preserved in honey, they are excellent for weak stomachs. This preparation was explained to me in detail, but I have forgotten it ; at the time I understood it all clearly, but now it is incomprehensible to finite intelligence.
Again I learned that the oil of nuts is hurtful (her own word “poisonous"), and I knew the reason ; but it loses its poisonous qualities, if we cook a morsel of bread in it. I saw a secret relation between it and John the Baptist : the cross made on the nuts, their exposure to the rain, and the power they thus acquire to cure the stomach, refer to the saint's Baptism and his labors as Precursor, the oil to the anointing and sacerdotal consecration.
With regard to the baneful influence of the nut-tree's shade, I have had experience of it. I never could stay under the shade of such a tree in our cloister, although the other Sisters could work and wash there quite comfortably. I always had a smothering, oppressive feeling, and I preferred being in the hot sun. I understood all about apples and I saw that like nuts they refer to different things.
I saw something about one with six red pips, one of which administered in a certain way and in certain maladies could restore health to the dying. Before the apple-orchard, I had a vision referring to fruit which looked like lemons; perhaps they really were lemons. I saw in Rome a holy person lying ill, and by her one of these fruits. I think she had had a vision on the subject.
A slave, for some fault, had been thrown into a pit full of venomous serpents. The saint gave the apple to her physician to give to the poor slave for his cure and, by virtue of the same, he was healed of the serpents' bites. I saw him afterward led before the Emperor. I saw something of the same kind concerning another of these fruits which, cooked in milk and honey, was a cure for the most violent fevers.
I saw something about a Feast of the Blessed Virgin, I think the Immaculate Conception, and also the way in which the knowledge of it was spread. I saw something about figs, but I cannot remember what it meant. They are an excellent remedy when used with a certain kind of apple, but by themselves they are hurtful.
When so used, the apple must be weighed. The fig and apple hung side by side on the celestial tree which, under the angelic choirs, was covered with all kinds of spiritual fruit. I saw many things concerning the fruit of the tree of original sin in Paradise. The tree had a huge trunk and arose in a sharp, tapering point ; but after the fall it inclined toward the earth.
The branches took root and sent forth new shoots whose branches did the same, until the tree soon formed a whole forest. In warm, eastern countries people live under them. The boughs have no branches, they bear great shield-like leaves which hide the fruit, growing five together in a bunch ; one has to hunt for them.
They are tart, not pleasant as they used to be, and yellow, streaked with blood-red veins. I had a vision of peaches. I saw that, in the country to which they are indigenous ; they are accursed, deadly poisonous. The people by the aid of witchcraft, extract from them cursed juice to excite lust. They bury them in the ground with dung, then distil them with certain ingredients.
I saw that by its use they fall into the most abominable practices, and all who eat of the fruit became raving maniacs, because it is accursed. I saw some unsuspecting strangers entering the country. The Persians offered them some of it in order to destroy them, but God rendered it harmless. I saw these fruits taken to foreign lands for evil purposes, but they were hurtful only in their own country. I saw two kinds, one grew like osiers with delicate branches.
I was, also, in a cherry-orchard, and I was shown that cherries signify ingratitude, adultery, and treason, for that is the nature of sweet fruit with a hard, bitter kernel. Of the laurel-tree, I saw that a certain emperor always wore a laurel crown during a storm that he might not be struck by lightning, and I was told, — yes, and I saw it, too, that the perfume of this tree possesses a virtue against storms.
I saw some reference to the Blessed Virgin in it ; all was distinct and wonderful. I saw the secret virtue of plants before man's fall ; but Adam's sin infected all nature, for plants as well as men then fell under the influence of the planetary spirits. I saw many of the secret properties which paganism used and abused ; but they were afterward regenerated and purified by Jesus Christ and His Church in their struggle against the planetary spirits."
In August and September, 1821, Sister Emmerich's labors introduced her to wheat-fields. One day she said : “I am worn out and bruised by the rough work I have done in the fields of some people I know. I had to sow and plough. I had no horses, and the plough, no handle. They were fields belonging to the Church ; some had grain, others none.
1821 年 8 月和 9 月，艾曼丽修女的工作将她引入了麦田。有一天，她说：「我在认识的一些人的田地里所做的艰苦工作让我筋疲力尽，伤痕累累。我必须播种和耕作。我没有马匹，没有犁头，也没有手柄。这些田地属于圣教会的田地；有些有谷物，有的没有。
I had to gather seeds from the best fields and prepare the others to receive it." Then, in the rustic dialect of her country, she described farming and farm utensils, which the Pilgrim could not understand, and she related besides the enemy's attempts to hinder her work: —"Satan struck me so violently, as if with a trowel, that I screamed aloud, and next morning I found my chemise stuck to the wound the blow had made just above the sign on my right side."
— She was not discouraged by the enemy's artifices, but boldly undertook a still more severe labor. She had to stow away the harvest in numberless barns, the immensity of the labor being greatly disproportioned to the time allotted for it ; and she was obliged to reap the grain so hurriedly that she thought every moment she would sink from fatigue.
Still she reached the end of her task. She had to reap, bind, and thresh the wheat, put the grain into sacks, separate the seed-corn from that for present use. She worked fast as if in dread of a heavy storm that would destroy the whole crop. The labor succeeded, but she was too exhausted to explain its signification ; she only said : “I saw so many ears that had not been reaped, that I ran to help.
I saw all clearly, the people, the task imposed, the neglect, all that was wanting. The vision gave me a clear and rapid perception of the case, because I know all about field-labors, having been so engaged when a child. I prayed whilst I worked, for by prayer I knew who were suffering and struggling with me, and it seemed as if I often sent my angel to obtain their help.
I had visions in which were shown me the cowardly, the slothful, the negligent, the wavering, whose place I had to take. I saw here and there some weak ecclesiastics on the point of spoiling everything, by hesitating to sign, to regulate something either good or bad ; and by prayer I had to force them, as it were, to choose the right, to defend the good, to repudiate evil. It was all clear and natural at the time, but now I cannot recall it."
Her task often took the form of repairing and cleaning all kinds of church ornaments. Sometimes she had to gather up the linen from the neighboring parishes, carry it to the cathedral cloister (Minister), and there in the midst of constant interruptions, wash, bleach, iron, and mend it, that it might be ready for the service of the altar.
At other times her attention was given to chasubles, maniples, and stoles that had to be made over. “Such a task," she said, “is a symbolical image of prayer for the clergy. It has the same signification, the same effect as these sacred vestments have for the Church and her ministers."
At the end of a most painful task of the kind, she received the following instruction upon it : — “I must not wonder at my sufferings. I had a great, indescribable vision of sin, the reparation through Jesus, and the state of the priesthood, and I understood how with infinite toil and pains all that is spoiled, destroyed, or lost must be restored and turned again into the way of salvation. I have had an immense, connected vision of the Fall and Redemption.
It would take a year to relate it, for I saw and understood all mysteries clearly and distinctly ; but I cannot explain it. I was in the Nuptial House and I saw in its numerous apartments all forms of sin and reparation. I saw sin from the fall of the angels and Adam down to the present, in its numberless ramifications, and at the same time I beheld all the preparations for its reparation to the coming of Jesus and His death on the cross.
I saw His power transmitted to priests in what related to the remedy and how every Christian shares in Jesus Christ. I saw the imperfections, the decay of the priesthood, and their cause, also the chastisements awaiting them and the efficacy of expiatory sufferings, and I felt by my pains the strict bond existing between the fault and its atonement.
I saw a future war, many dangers and sufferings in store for me. All these varied instructions and revelations of history, nature, and the mysteries of God's kingdom upon earth, appeared to me in perfect order, following one another, arising from one another clearly and intelligibly. All were explained to me in parables of labor and tasks, whilst suffering, satisfaction, and reparation were shown me under the form of sewing, I have had to rip others' work, as well as my own, and do it over with great pains and trouble.
I had to examine what was crooked, see how it had happened, and patiently fix it straight. In the shape of different articles, in the various kinds of sewing, in the trimming, and the careless way in which it was all done, I saw the origin and consequence of every sin ; in the repairing of it, I saw the effect of spiritual suffering and labor in prayer.
I recognized work belonging to deceased persons, my former acquaintances, work which had actually been done and which was now brought to me to do over again. I had, also, to rip some of my own sewing : for example, an undergarment which I had embroidered too richly to gratify a vain woman, and other things of the kind ; but my work for the Church and the poor was good.
I went into the Nuptial House as if to a school, and there my Spouse explained everything to me, showing me in great historical pictures all He had done to repair the sin of Adam. I saw all as going on under my eyes ; and yet at the same time it seemed as if I beheld it in a mirror, which mirror was myself.
"My Affianced explained to me how all things had deteriorated since the Fall, all had become impure. When the angels fell, innumerable bad spirits came upon the earth and filled the air. I saw many things infected by their malice, and possessed by them in various ways.
“The first man was like heaven. He was an image of God. In him was unity and his form was a reproduction of the Divine Model, He was to receive and enjoy creatures, accepting them from God and returning thanks for them. He was free and, therefore, was he subjected to trial. The Garden of Eden with all it contained was a perfect picture of the kingdom of God.
So too was the Tree of Knowledge. Its fruit, on account of its essence, its properties, and effects, was not to be eaten by man since he would thereby become an independent being, having his principle of action in himself; he would abandon God to concentrate himself in himself, so that the finite would compass the infinite ; therefore was he forbidden to eat its fruit —
I cannot explain how I saw this. When the shining hill upon which Adam stood in Paradise arose, when was hollowed out the bright flowering vale in which I beheld Eve, the corrupter was already near. After the Fall, all was changed, divided, dispersed; what had been one became many, creatures looked no longer to God alone, each was concentrated in self.
At first, there were two, they increased to three, and finally, to an infinite number. They wanted to be one like unto God, but they became a multitude. Separating from God, they reproduced themselves in infinite varieties. From images of God they became images of themselves, bearing the likeness of sin.
They entered into communication with the fallen angels; they participated in the fruits of the earth already tainted by these spirits. This indiscriminate blending of things, this division in man and fallen nature gave birth to endless sins and miseries. My Spouse showed me all this clearly, distinctly, intelligibly, more clearly than one sees the ordinary things of life.
I thought at the time that a child might comprehend it, but now I am unable to repeat it. I saw the whole plan of Redemption from the very beginning. It is not perfectly correct to say that God need not have become man, nor died for us upon the cross, that He could have redeemed us otherwise in virtue of His omnipotence.
I saw that He did what He did in His infinite goodness, mercy, and justice. There is, indeed, no compulsion in God. He does what He does, He is what He is ! — I saw Melchisedech as angel, as symbol of Jesus, as priest on earth ; inasmuch as the priesthood is in God, he was like an angel, a priest of the eternal hierarchy. I saw him prepare, found, separate the human family and serve them as a guide.
I saw, too, Enoch and Noe, what they represented, what they effected ; on the other side, I saw the influence of the kingdom of hell, the infinitely varied manifestations and effects of an earthly, carnal, diabolical paganism ; corrupting virtue through a secret, inborn necessity. In this way I saw sin and the foreshadowing, the prophetic figures of Redemption which, in their way, were the images of divine power as man himself is the image of God.
All were shown me from Abraham to Moses, from Moses to the prophets, all as symbols of our own time, as connected with our own time. Here followed an explanation why priests no longer relieve or cure, why it is either not in their power, or why it is now effected so differently from what it used to be.
I saw this same gift possessed by the prophets and the meaning of the form under which it was exercised ; for instance, I saw the history of Eliseus’s giving his staff to Giezi to lay upon the dead son of the Sunamitess. Eliseus's mission and power lay spiritually in the staff, which was his arm, the continuation of his arm, that is his power. In connection with this, I saw the interior signification and effects of a bishop's crozier and a monarch's sceptre if used with faith which, in a certain way, binds them together, separating them from all others.
But Giezi's faith was weak and the mother thought that her prayer could be answered only by Eliseus in person. Between the power bestowed by God upon Eliseus and his staff, there intervened human doubts, so that the latter lost its efficacy. But I saw Eliseus stretch himself hand to hand, mouth to mouth, breast to breast upon the boy and pray, and the child's soul returned to his body.
This form of healing was explained to me as referring to and prefiguring the death of Jesus. In Eliseus, by faith and the gift of God, were all the avenues of grace and expiation opened again in man which had been closed since his fall in Adam : viz., the head, the breast, the hands, the feet. Eliseus stretched himself as a living, symbolical cross upon the dead, closed cross of the boy's form, and through his prayer of faith, life and health were restored.
He expiated, he atoned for the sins his parents had committed by their head, heart, hands, and feet, sins which had brought death to their boy. Side by side with the above, I saw pictures of the Wounds and death of Jesus, as also the harmony, the conformity existing between the figure and the reality.
After the crucifixion of Jesus I saw in the priesthood of His Church the rich gift of repairing and curing. In the same proportion as we live in Him and are crucified with Him, are the avenues of grace, His Sacred Wounds, open to us. I learned many things of the imposition of hands, the efficacy of a benediction, and the influence exerted by the hand even at a distance — all was explained by the staff of Eliseus.
That priests of the present day so seldom cure and bless, was shown me in an example significant of the conformity to Jesus upon which all such effects depend. I saw three painters making figures in wax : the first used beautiful white wax very skilfully and intelligently, but he was full of himself ; he had not the likeness of Christ in him, and so his figures were of no value.
The second used bleached wax ; but he was indolent and self-willed, he did nothing well. The third was unskilful and awkward, but he worked away earnestly on common wax — his work was good, a speaking likeness though with coarse features. And so did I see renowned preachers vaunting their worldly wisdom, but doing nothing ; whilst many a poor, unlettered man retains the priestly power of blessing and curing.
"It seemed all the time as if I were going to the Nuptial House to school. My Affianced showed me how He had suffered from His conception till His death, always expiating, always satisfying for sin. I saw it also in pictures of His life. I saw that by our prayer and suffering, many a soul who labors not during life, can be converted and saved at the hour of death.
“I saw the Apostles sent over the greater part of the earth to scatter benedictions and to cast down Satan's power, a power which Jesus by His full atonement acquired and secured forever to such priests as had received or who would receive His Holy Spirit. The countries in which they labored were those which had been most contaminated by the enemy, and I was shown that the power of withdrawing various regions from Satan's dominion by the sacerdotal benediction, is signified by these words : ‘Ye are the salt of the earth.’ It is for the same reason that salt is put into holy water.
That these countries did not persevere in Christianity, that they are now lying uncultivated, I saw also as a wise dispensation of Divine Providence. They were only to be blessed, prepared for a future time, in order that being again sowed they may bring forth magnificent fruits when other countries shall lie desolate, when other countries shall lie desolate, when other lands shall lie uncultivated.
I saw that David understood the plan of Redemption ; but Solomon did not, for he took too much complacency in his wisdom. Many prophets, especially Malachias, comprehended the mystery of Christianity. I saw innumerable things, all inwardly related, ail following one another naturally. Whilst I was thus instructed, I saw about twenty other persons in various positions, some walking, others lying down, who seemed to be taking part in the same instruction.
They were all far distant from me and from one another, and there were more women than men. Communicating rays from the pictures fell upon them, but each one received them differently. I wanted to speak to them, but I could not reach them. I thought : 'Now, I should like to know if they receive this light in its purity,’ when I saw that, unfortunately, all changed it in something.
I thought: ‘I do not mix anything with it,’— when, on a sudden, a tall female appeared to me, one long deceased, and showed me a garment of her own making. Around the neck and sleeves the sewing was beautiful, but the rest was very badly done. I thought : ' See, what work ! No, no, I never sewed like this!’— when I was made to feel that I, too, mixed things up, that I was vain, and that this very work, some parts good, others bad, was symbolical of the manner in which I had received this instruction.
The thought troubled me. I saw, too, in this vision, that the punctilios of sensual, worldly life are most scrupulously observed, that the malediction (the so-called benediction and miracles in the kingdom of Satan), the worship of nature, superstition, magic, mesmerism, worldly art and science, and all the means employed for smoothing over death, for making sin attractive, for lulling the conscience, are practised with rigorous exactitude even to fanaticism by those Very men who look upon the Church's mysteries as superstitious forms for which any others may be indifferently substituted.
And yet these men subject their whole life and all their actions to certain ceremonies and observances; it is only of the kingdom of the God-Man that they make no account. The service of the world is practised in perfection, but the service of God is shamefully neglected ! Ah ! if souls should ever claim what is owed them by the clergy, through whose carelessness and indifference they have lost so much, what a terrible reckoning there would be!"
The nearer the ecclesiastical year drew to its close, the more painful and multiplied became Sister Emmerich's spiritual labors. As each different period approached its term, the heavier became her task of satisfying for the offences offered to God by the omissions and negligence of His servants. This was plainly visible in her increase of fatigue and suffering, since she had to expiate for the whole mass of the faithful not only their abuse of the means of salvation within their reach, but also their culpable loss of time.
There is no created good so lightly esteemed, so carelessly trifled away by an immense majority of human beings as the fugitive moments of this short life so rapidly flying toward eternity. For this blindness Sister Emmerich did sharp penance, expiating for many who without her aidwould never have attained salvation. The following vision presents a symbolical picture of the abundant blessings flowing from her labors in prayer : —
“Last night I was in the Nuptial House. I found there three wild cows, plunging and raging. I had to milk them. With immense fatigue I had to draw milk from my own face, hands, feet, and side, and put it into a large pail for people of all ranks. I was told : ' These people have dissipated their gifts, and now they are in want ; but thou hast laid up so many treasures from the Church, that thou canst indemnify them for what they have lost……’
“I went again with my guide to the Nuptial House, and again I was told to milk the three cows. They had now grown quite gentle, and their litter was so clean that one might have slept on it. I milked first from the middle one and then from the other two three large pails full which I had to carry to a place where it was measured out by priests into small vessels which they counted. Many received it, priests, school-masters and mistresses.
It even flowed around outside of the house. I asked my guide why none was kept in the house and why I always had to do the milking. I was told not to ask questions, but to do as I was bid ; that I should obey like Isaac whom Abraham answered not when questioned regarding the sacrifice ; that the milk will be distributed, because the female sex bears no fruit, it is not fitted for it, it only receives, preserves, fosters ; and that the fruits of my labor were to be propagated by the priesthood. ' Thou must milk, and not question. The priests will distribute it, through them it becomes fruitful……’
They brought me a poor, miserable cow which I thought was about to die. It stuck up close to me. I could not get it away. Not knowing what to do with it, I invoked Mary who instantly appeared and said to me : ‘Take care of the poor animal. It comes alone, because its keeper, who ought to work and pray for it, demands not for it any one's assistance.' Then she told me with what I should feed it, prayers, sufferings, self-victories, alms, etc., all shown under the form of plants and fruits. I had so miserable a night from colic and other pains that I cried. At last, when quite worn out, I took some blessed oil which relieved me. . . .'
"Again, I had to busy myself in the stable of the Nuptial House, cleaning and feeding the cows ; my feet were bare and I dreaded the dirt. The stable was so crowded that I had to push my way through, holding on to the cows; but they did not hurt me, and I had many souls to help me.
It was always the Mother of God, however, who gave advice and directions, pointing out this or that herb for this or that cow, and showing me a bitter one for a cow that was too fat. I milked none to-day, but I had, in my bare feet among stones and briers, to gather all kinds of herbs, for all had to be done with suffering and love.
When I invoke her the Mother of God always appears as an apparition in the air, tall, majestic, white as snow, her light robe unconfined at the waist and formed from top to bottom of pure rays or folds. Although no corporal figure is visible, nevertheless this apparition impresses one with its majestic, supernatural bearing…….
"I went into the vineyard of the Nuptial House and found there all the children for whom I had worked, whom I had clothed. They were entwined among the vines and growing with them. The boys were just above the knots of the vine, their hands and feet twisted in the branches, their arms extended in the form of a cross. From them grew branches laden with grapes. The girls bore no grapes, but great ears of wheat.
Here I had to work hard ; for, entangled around the wheat and grapes were two kinds of weeds against which the Lord had warned the bridegrooms of Sichar to guard in the cultivation of the fields and vineyards. They can easily be cleared from the vines, but not from the wheat. I took what the girls produced, crushed the grains between my hands, ground them with a stone, sifted the flour, which seemed too coarse, through very fine gauze, and took it to the sacristy of the church along with a whole cask of wine which I had made from the grapes.
在这里我必须努力工作； 因为在小麦和葡萄周围缠绕着两种杂草，主曾警告息哈尔的新郎在耕种田地和葡萄园时要小心防范。 这些杂草可以很容易地从葡萄藤上清除，但不易从小麦中清除。 我把女孩们结出的果实拿来，用手捏碎，用石头磨碎，用极细的纱布筛出看起来太粗的面粉，然后把面粉连同一整桶我用葡萄酿的酒，一起送到教堂的圣器室。
I was told what it all signified, but my pains were so great that I forgot it. Then I saw religious going out of the vineyard into the different houses of their Order ; among them were many for whom I had made clothes, whom I had prepared for school, for confession and Communion.
The girls from whom I had taken the wheat to grind and to make into bread, became nuns : the boys, who bore the grapes for the Church that the wine should be changed into the Blood of the Lord as the bread into His Body, entered the priesthood. Wheat is heavier, more material, and signifies nourishment, it is flesh ; wine is spirit, wine is blood." As Sister Emmerich related the above, she spoke also of the great dangers that menaced the Church, urging the Pilgrim to unite with her in prayer, renunciation, and mortification, and to endeavor to overcome himself, saying: "It often happens that I cannot approach the Pilgrim. I am held back, my soul is restrained. It certainly comes from our sins."
" When later I returned to the Nuptial House, I found in two separate halls the youths and maidens who were to enter different Orders. They were the children of the vine. They had already been replaced by others. In both halls I saw an apparition of the Mother of God seated on a throne.
The halls were full of magnificent, shining, heavenly fruits which the future religious took with them when they left the house and scattered throughout the Church. The children of the vine are all those whom I clothed and directed during my life."
Sister Emmerich's labors, as we have already remarked, were accompanied by uninterrupted physical sufferings, the most excruciating and varied. To encourage herself, she used often to say : “Now is a holy time, the new ecclesiastical year is approaching, and the old one bears with it many faults that must be redeemed by suffering. I have much work to do, and so I must suffer.”
She often lay as if at the point of death. One day, feeling a chilly sensation around her heart, she requested her sister to apply a warm cloth ; but the latter did so only after having steeped it in hot wine which brought on most painful vomitings.
On November 27th, she awoke from ecstasy with a cry of pain, the blood gushing from the wound in her side. “I saw,” she said," high above me a resplendent figure from which streamed rays of light. They met in a sharp arrow and pierced my side. I cried out with the pain.
11 月 27 日，她从神魂超拔中醒来，发出一声痛苦的呼喊，鲜血从她肋旁的伤口喷涌而出。「我看见了，」她说，「在我上面，有一个光辉灿烂的身影放射出缕缕光芒。光芒聚成一支利箭，射穿了我的肋旁。我痛得叫出声来。
For some days I have constantly had before me a double picture of the Church, the Church Triumphant treating with the Church Militant. The former I see as a beautiful, heavenly church on a mountain of precious stones. In it are holy pastors and angels making entries on tablets and rolls of parchment, which seem to be the accounts of the Church Militant, the faults and omissions of the clergy and the faithful, faults and omissions which abound everywhere.
Then I have pictures of the innumerable shortcomings of priests and their neglect of their flocks. I see people ill-prepared kneeling at the Communion Table. I see others left Without consolation in the confessional! I see negligent priests, soiled altar ornaments. I see the sick not consoled or receiving the holy Viaticum too late, relics disrespectfully thrown around, etc.
Then I sigh ardently to remedy these evils. I implore God to satisfy His justice on me, to accept my good will in reparation for the faults of other weak members of the Church, and I unite my sufferings to the inexhaustible, superabundant sufferings of Christ. I see sin effaced by the angels and saints, and the omissions of priests in the service of God and the salvation of souls supplied in most wonderful ways. . . ,
" The Mother of God has divided the task among seven persons, most of them females. I see among them the stigmatisee of Cagliari and Rosa Maria Serra, as also others whom I cannot name. I see too a Franciscan in the Tyrol and a priest in a religious house among the mountains ; the latter suffers unspeakably from faults committed in the Church. I, too, received my share. I know my pains, their cause and effect. I shall have to suffer the whole week. “
December 2d — “Till noon to-day." says the Pilgrim, "she suffered intensely throughout her whole person. Her hands were icy-cold, she looked like one who had died on the rack. The pains in her head were the most violent, but she endured all with loving patience. ' Last night,’ she said, ' I saw St. Bibiana. She did not help me, but she was so kind and the sight of her sufferings gave me strength for my own.
12 月 2 日——「直到今天中午。」朝圣者说，「她整个人都遭受了强烈的痛苦。她的手冰凉，看起来就像一个死在绞刑架上的人。她头上的痛是最剧烈的，但她以极大的耐心忍受着一切。『昨晚，』她说，『我看到了圣比彼亚纳。她没有帮助我，但她是那么和谒可亲，看到她的痛苦给了我力量。』
I had a vision of the different kinds of martyrdom. I saw the holy martyrs piling up all sorts of instruments of torture until they formed a high and wonderful tower on the summit of which appeared the cross ; then with the Blessed Virgin Mary at their head they surrounded this trophy of their victories.
I saw, too, all who had suffered like myself and all who now, at the close of the ecclesiastical year, are sharing with me the task of expiation. I saw myself pierced from head to foot with thorns. I have constant visions of the two Churches, Triumphant and Militant, and I must labor for three places in which all goes wrong.
My last work was to gather honey from thistles, a heavy, painful task. I began by gathering figs from thorns, I ended with honey from thistles. There is a small, white worm in the large ripe thistle heads which possesses virtue against fever and rheumatism, and especially incurable earaches. It is to be bound on the pulse of children, but taken internally by adults."
This worm she had mentioned before. She described it as solitary and not found in all thistles. Toward evening her pains ceased at the same hour they had commenced eight days previously. She fell into a state of utter prostration, and sank as if without consciousness into a light slumber of a few instants. Her whole appearance had in it something singularly sweet, lovely, and childlike. The water which was offered her she refused with a smile, saying “No, I dare not pour water on my pains. They might return. I see them going."
December 3d — She is still exhausted by pain and tormented by domestic cares : nevertheless she made an effort to relate the following vision which she had had the preceding night : —
12 月 3 日——她仍然因疼痛而筋疲力尽，被家庭琐事折磨得疲惫不堪：尽管如此，但她还是努力讲述了前一天晚上她看到的以下神视：——