CHAPTER II.
THE LORD ON THE SECOND DAY CONTINUES HIS FAVORS IN PREPARATION FOR THE INCARNATION OF THE WORD IN THE MOST HOLY MARY.
第二章
上主在第二天继续施恩，为圣言降生成人在至圣玛利亚里作准备。
16. In the first part of this history (Part I, 219), I mentioned, that the most pure body of Mary was conceived and perfectly formed within the space of seven days.
16.在这段历史的第一部分(1冊1卷15章，219)，我提到过，玛利亚至纯的身体是在七天内受孕并完美成形的。
The Most High wished to work this miracle, in order that this most holy soul might not have to wait so long as the souls of ordinary mortals. He wished it to be created and infused before the usual time, (as it also really happened), in order that this beginning of the reparation of the world might have some similarity to the beginning of its creation.
至高者希望创造这个奇迹，以便这个最神圣的灵魂不必像普通世人的灵魂一样等待那么久。祂希望这个至圣的灵魂能在惯常的时间之前被创造和倾注（这灵魂也真的发生了），这样世界修复的开始就可以与世界被创造的开始有些相似之处。
This correspondence again took place at the coming of the Redeemer so that, having formed the new Adam, Christ, God might rest as one who had strained all the powers of his Omnipotence in the greatest of his works; and that He might enjoy the most delicious Sabbath of all his delights.
在赎世主到来时，这种关联再次发生，这样，在形成了新的亚当基督之后，天主就可以安息了，因为天主在祂最伟大的作品中耗尽了祂全能的所有力量；天主可以享受祂所有快乐中最美好的安息日。
And as these wonders necessitated the intervention of the Mother of the divine Word, who was to give Him a visible form, and as She was to unite the two extremes, man and God, it was proper that She should bear relation to both.
由于这些奇迹需要圣言之母的介入，让“圣言”有一个可见的形象，又要把人与神这两个极端结合起来，因此圣言之母应该与这二个极端都有关系。
Her dignity was inferior only to that of God and superior to all that was not God; to this dignity belonged also a proportionate knowledge and understanding, as well of the highest essence of the Divinity, as also of all the inferior creatures.
圣言之母的尊荣仅次于天主，高于一切受造物；同时她的这种尊严也属于相应的知识和理解力，仅次于天主性的最高本质，高于所有低等的受造物。
17. Following up his intention, the supreme Lord continued the favors, by which He wished to dispose most holy Mary for the Incarnation during nine days, as I have begun to explain. On the second day, at the same hour of midnight, the Virgin Mary was visited in the same way as described in the last chapter.
17.按照天主的目的，至尊上主继续施恩，祂希望在九天内安排在至圣玛利亚身上的道成肉身，正如我已经开始解释的那样。第二天，在半夜的同一时间，贞女玛利亚以上一章描述的同样方式被造访。
The divine power raised Her up by the same elevations and illuminings to prepare Her for the visions of the Divinity.
上主的大能同样的把她提升到高的居所，受到同样的光照，准备她迎接天主性的神视。
He manifested Himself again in an abstractive manner as on the first day, and She was shown the works performed on the second day of the creation.
天主像第一天一样以抽象的方式再次显现，她看到了在创造的第二天所完成的工作。
She learnt how and when God divided the waters (Gen. 1, 6), some above and others below, establishing the firmament, and above it the crystal, known also as the watery heaven.
她了解到天主是如何以及何时将水分开的（创世记1：6），一些水在上面，一些水在下面，两水中间建立了穹苍，在穹苍之上的水像是水晶，也被称为水的天堂。
［经文〈创世记1：6〉：天主說：「在水與水之間要有穹蒼，將水分開！」事就這樣成了。］
Her insight penetrated into the greatness, order, conditions, movements and all the other qualities and conditions of the heavens.
她的洞察力深入到了天堂的伟大、秩序、状况、活动以及天堂所有其他的品质和环境。
18. And in the most prudent Virgin this knowledge did not lay idle, nor remain sterile; for immediately the most clear light of the Divinity overflowed in Her, and inflamed and emblazoned Her with admiration, praise and love of the goodness and power of God.
18在极智者贞女身上，这种知识不会闲置着，也不会停滞不前；因为天主性最明亮的光芒立刻在她身上溢出，她对天主的良善和德能的钦崇、颂赞和爱使她更加明亮，更加光彩夺目。
Being transformed as it were with a godlike excellence, She produced heroic acts of all the virtues, entirely pleasing to his divine Majesty.
她被改变如神般卓越，做出了所有美德的英勇行为，完全取悦了荣耀尊威的天主。
And as in the preceding first day God had made Her a participant of his wisdom, so on this second day, He made Her in corresponding measure a participant in the divine Omnipotence, and gave Her power over the influences of the heavens, of the planets and elements, commanding them all to obey Her.
在前面的第一天，天主让她成为天主智慧的参与者，所以在第二天，天主让她在相当的程度上成为神圣的全能参与者，并给她权柄支配诸天、行星和所有有形质的元素，命令它们都服从于她。
Thus was this great Queen raised to Sovereignty over the sea, the earth, the elements and the celestial orbs, with all the creatures, which are contained therein.
就这样，这位伟大的元后被提升到对海洋、大地、所有有形质的元素、天体以及其中所包含的所有受造物的主权。
19. This sovereignty and supreme power belonged to the dignity of most holy Mary on account of the reason mentioned above; and besides for two other special ones; the first: because this Lady was the privileged Queen, exempt from the common law of sin and its consequences: therefore She was not to be put in the same general class with the insensate sons of Adam, against whom the Omnipotent armed the creatures for vengeance of his injuries and for the punishment of their frenzy. (Wisd. 5, 18)
19由于上述原因，这主权和至尊权柄属于至圣玛利亚的尊荣；此外，还有两件特别的事；第一：因为圣母是具有特权的元后，不受原罪及其后果的约束；因此她不能与亚当的丧失理智的儿子们相提并论，全能的天主把这些受造之物(智慧5：18)武装起来，来报复天主所受的伤害和惩罚亚当后代子女们的疯狂。
［经文〈智慧篇 5:18〉：上主必以嫉愤作武器，武装受造之物来报复仇敌；］
For if they had not in their disobedience turned against their Creator, neither would the elements nor their dependencies have been disobedient toward them, nor would they have molested them, nor turned against them the rigor and inclemency of their activity.
因为如果亚当子女没有违背它们的造物主，那么所有有形质的元素和一切附属于元素的就不会不顺从亚当子女，一切受造之物就不会干扰他们，也不会用受造之物的严厉和恶劣的活动来对抗他们。
And if this rebellion of the creatures is a punishment of sin, it could not justly extend itself to the most holy Mary, who was immaculate and without fault.
如果这种受造之物的反叛是对罪恶的惩罚，那么这种反叛就不可能公正地延伸到纯洁无玷、毫无过错的至圣玛利亚身上。
Nor was it just, that She should be less privileged than the angels, who were not subject to these consequences of sin, or deprived of the dominion over the elementary powers.
甚至玛利亚比天使们享有更少的特权也是不公平的，因为那些没有参与犯罪的天使们不受罪恶的影响，也不被剥夺对基本权力的支配权。
Although most holy Mary was of corporeal and terrestrial substance, yet She raised Herself above all corporeal and spiritual creatures, and made Herself Queen and Mistress of all creation.
虽然至圣的玛利亚属于肉体和地上的物质，但她把自己提升到所有肉体和属灵受造物之上，使自己成为所有受造物的元后和主母。[译注：玛利亚虽是属肉属地的受造物，但至高者托付于她的圣子使她禀赋异常，她的洞察力理解力及一切的知识，使得至谦逊的玛利亚要尽一切的努力提升自己。]
In this, therefore, She deserved so much the higher credit, as it was the rarer and the more precious. More must be conceded to the Queen than to her vassals, more to the Mistress than to the servants.
因此，在这一点上，她理应得到更高的赞扬，因为这是更为珍贵和宝贵的。必须承认给元后的要比给臣仆的多，给主母的要比给仆人的多。
20. The second reason is, because her most holy Son was Himself to obey this heavenly Queen and his Mother. Since He was the Creator of the elements and of all things, it follows naturally that they should obey Her, to whom the Creator subjected Himself, and that they should be commanded by Her.
20第二个原因是，玛利亚至圣的儿子自己服从这位天堂元后和祂的母亲。因为祂是所有有形质的元素和万物的创造者，造物主使自己服从玛利亚，自然地，一切受造之物应该服从玛利亚，它们应该受玛利亚的命令。[译注：这里是说既然天主第二位的圣子为救赎世人，都能屈尊就卑降生于玛利亚以取得肉躯，并属玛利亚及若瑟的管辖，自然地，一切受造物都应该服从玛利亚。]
Was not the person of Christ himself, in so far as his human nature was concerned, to be governed by his Mother according to the constitution and law of nature?
基督自己，就祂的人性而言，难道不应该由祂的母亲根据自然的构造和法则来管理吗?
This privilege of sovereignty tended also greatly to enhance the virtues and merits of most holy Mary, for thereby that which in ourselves is usually done under constraint and against our will, was performed by Her freely and meritoriously.
这种主权上的特权往往也大大地提高至圣玛利亚的美德和功德，因为，我们的内在通常是在约束和违背我们意愿的情况下行事，然而玛利亚是自由地和有价值地行事。
This most prudent Queen did not use her sovereignty over the elements and the creatures indiscriminately and for her own alleviation and comfort; but She commanded the creatures not to suspend their activities and influences in as far as they would naturally be painful and inconvenient to Her.
这位极智者贞女并没有滥用她对所有有形质的元素和受造物的主权，也不是为了自己的安宁和舒适；但她吩咐这些受造物不要停止它们的活动和影响，因为它们自然会给她带来痛苦和麻烦。
For in these things She was to be like her most holy Son and suffer conjointly with Him.
因为在这些事上，她要像她至圣的儿子一样，与祂一同受苦。
Her love and humility did not permit Her to withhold and suspend the inclemencies of the creatures in her regard, since She knew how valuable suffering is and how estimable in the eyes of the Llord.
她的爱和谦卑不允许她在心中保留和中止那些受造物的恶劣，因为她知道痛苦是多么宝贵，在上主的眼中是多么珍贵。
21. Only on some occasions, when She knew that it was not for her benefit but necessary for her Son and Creator, the sweet Mother restrained the force of the elements and their influences, as we shall see farther on during her journey to Egypt and on other occasions, where She most prudently judged it proper, that the creatures recognize their Creator and reverence Him, or protect and serve Him in some necessity.
21只有在某些情况下，当她知道这不是为了她的益处，而是为了她的儿子和创造者所必需的，这位可爱的母亲才会约束一切有形质元素的力量和它们的影响，正如我们将在她去埃及的旅程中及在其他情况下进一步看到的，即在她最智慧的判断中，一切受造物应该承认它们的创造者并崇敬祂，或在必要时保护祂服务祂。
What mortal will not marvel at the knowledge of such a new miracle?
对这样一个新的奇迹，谁不会感到惊奇呢?
To see a mere earthly creature, yet One clothed with the sovereignty and dominion of the whole creation, esteem Herself in her own eyes as the most unworthy and insignificant of the creatures, and, in these humble sentiments, command the wrath of the winds and all the rigors of the natural elements to turn against Her and under obedience fulfill her command!
看到一个仅仅是尘世上的受造物，却被授以整个天地的主权和统治权，在她自己的眼中，她认为自己是最不配和最微不足道的受造物，然而在她卑微的态度中，却命令狂风和所有严酷的自然元素来反对她，并在服从下完成她的命令！
In obeying Her, however, these elements, full of reverence and courtesy toward such a Mistress, yielded to her wishes, not in vengeance of the wrongs of their Creator, as they do in regard to the rest of the children of Adam, but in order to respect her commands.
然而，在服从她的过程中，这些有形质元素对这样一位主母充满了崇敬和谦恭，它们屈服于她的意愿，不是报复人类对造物主的罪过，就像它们对亚当子女所做的那样，而是为了尊重主母的命令。
22. In the presence of this humility of our invincible Queen, we mortals cannot deny our most arrogant vanity and presumption, or rather our audacity, since, seeing that on account of our insane outrages we merit the furious rebellion of the elements and of all the harmful forces of the universe against us, we complain of their rigor, as if their molestations were an injury.
22在我无敌元后的谦卑面前，凡俗的人无法否认我们最傲慢的虚荣和狂妄，或者更确切地说，是我们的胆大妄为，因为我们看到，由于我们的疯狂暴行，我们应该受到有形质元素和宇宙中所有有害力量的猛烈反抗，然而我们却抱怨它们的严酷，仿佛它们的干扰是一种对我们的伤害。
We deprecate the rigor of the cold, we complain of the exhaustion of heat; all painful things we abhor, and we condemn with all energy these ministers of divine justice and seek, our own comforts and delights, as if they were to last forever and as if it were not certain that we are only drawing therefrom a heavier punishment of our faults.
我们厌恶寒冷的刺骨，我们抱怨炎热造成的疲惫；我们憎恶一切令人痛苦的事情，我们竭尽全力谴责这些神圣正义的大臣，并寻求我们自己的安慰和快乐，仿佛它们将永远持续下去，而似乎不明白因我们的错误，只会使我们得到更重的惩罚。
23. But returning to the consideration of the knowledge and power given to the Princess of heaven and the other gifts preparing Her worthily for the position of Mother of God, we can understand their excellence, for we see in them a certain infinity or boundlessness, participating of the Divinity, and similar to that which was afterwards possessed by the most holy soul of Christ.
23但是，回到对天堂公主所拥有的知识和能力的考虑，以及其它为她备妥，使她有资格成为天主之母的恩赐，我们可以理解知识和能力的卓越，因为我们在知识和能力身上看到了某种无限或无界性，知识和能力介入了天主性，类似于后来被基督至圣的灵魂所拥有的东西。
For She not only knew all creatures in God, but comprehended them in such a way as to master them and at the same time reserve capacity for knowing many others, if there had existed more to be known.
因为天堂公主不仅知道天主的所有受造物，而且以这样一种方式理解它们，以便掌握它们，同时保留了解许多其他受造物的能力，如果还有更多的东西需要被了解的话。
I call this knowledge an infinity, because it seems to partake of the qualities of infinite knowledge and because, in one and the same action of her mind and without successive advertence, She saw and perceived the number of the heavens, their latitude and profundity, their order, motions, qualities, their matter and form; the elements with all their changes and accidents: all of these She knew at the same time.
我称这种知识为无限，因为它似乎具有无限知识的性质，因为在天堂公主心灵的同一个活动中，未经持续的注意，她就看到並感知天界的数目，它们的范围和深度，它们的秩序、运动、品质、材料和形态；原质及其变化和事故：这一切她都同时知道。
The only thing the most wise Virgin did not know was the immediate end of this knowledge until the moment of her consent and the fulfillment of the ineffable mercy of the Most High.
最明智的贞女不知道的唯一事情是，一旦她同意和实现至高者不可言喻的慈悲时刻，这种知识即立刻结束。
She continued during these days her most fervent prayers for the coming of the Messias, according to the command of the Lord.
在这些日子里，她按照上主的吩咐，继续为默西亚的到来而祈祷。
And He had given Her to understand that He would not tarry, as the time destined for his arrival was at hand.
上主已经使她明白，上主必不耽延，因为默西亚来的时候近了。
INSTRUCTION WHICH THE QUEEN OF HEAVEN
GAVE ME.
天堂元后给我指导
24. My daughter, from what thou art going to learn of the favors and blessings conferred upon me in preparation for the dignity of Mother of God, I wish thee to perceive the admirable order of his wisdom in the creation of man.
24我的女儿，从你将要学到关于我在准备作为天主之母的尊荣所得到的恩惠和赐福，我希望你能了解天主在创造人类时令人钦佩的智慧。
Take notice, therefore, that his Creator made him out of nothing, not in order to be a slave, but in order to be the king and the master of all creation (Gen. 1, 26), and in order that he make use of creatures in sovereignty, command and mastery; yet at the same time man was to recognize himself as the image of his Maker and the work of his hand, remaining more devoted to God and more submissive to his will than the creatures to man; for all this was demanded by justice and reason.
因此，请注意，人类的“造物主”把人从无中创造出来，不是为了让人成为一个奴隶，而是为了作王和所有受造物的主人(创世记11：26)，为了使人在主权、命令和统治中运用受造物；但同时，人必须承认自己是造物主的肖象，是造物主手中的作品，比其它受造物之于人更忠于天主，更顺从天主的旨意；因为这一切都合乎正义和理性所要求的。
［经文〈创世纪1:26〉：天主说：「让我们照我们的肖像，按我们的模样造人，叫他管理海中的鱼、天空的飞鸟、牲畜、各种野兽、在地上爬行的各种爬虫。」 ］
And in order that man might not be without information and knowledge of the Creator and of the means of perceiving and executing his will, He added to his natural light a greater one, more penetrating, more limpid, more certain, more free and extensive, namely the light of divine faith, by which man might know the existence of God and of his perfections, and conjointly with these, his works.
为了使人不至于不知道造物主的信息和知识，不知道感知和执行造物主旨意的方法，造物主在祂本性的光上增加了一种更大的光，更有穿透力，更清澈，更确定，更自由和广阔，即神圣信仰的光，通过这种光，人可以知道天主的存在和祂的完美，以及与这些结合在一起的祂的工程。
Furnished with this knowledge and dominion man was established in good standing, honored and enriched, having no excuse for not devoting himself entirely to the fulfillment of the divine will.
有了这种知识和统治权，人就建立了良好的地位，尊荣和丰富，没有理由不完全奉献自己来实现天主的旨意。
25. But the foolishness of man disturbs this order and destroys this harmony, when, being created as the lord and king of creatures, he enslaves himself, subjecting himself to them, and degrading his dignity in using visible things not as a prudent master, but as an unworthy vassal. For he debases himself beneath the lowest of creatures, by losing sight of the fact that he is their superior.
25但是人类的愚蠢扰乱了这种秩序，破坏了这种和谐，当人被创造成为受造物的主人和王时，他奴役自己，使自己服从于其它的受造物，并在利用可见的事物时降低了自己的尊严，不是作为一个精明的主人，而是作为一个卑劣的奴仆。因为人把自己贬低到最低等的受造物之下，看不到他是其它受造物的长上这一事实。
All this perversity arises from the use of creatures not for the service of the Creator through well ordered faith, but for the indulgence of the passions and the delights of the senses.
所有这一切的反常都源于人运用受造物是为了放纵情欲和感官的享受，而不是为了通过良好有序的信仰为造物主服务。
Hence also arises man’s great abhorrence of those things which are not pleasing to the senses.
因此，人们对那些感官上不愉快的事物，也产生了极大的憎恶。
26. Thou, my dearest, look faithfully toward thy Creator and Lord and in thy soul seek to copy the image of his divine perfections: lose not the mastery and dominion over creatures, let none of them infringe upon thy liberty; but seek to triumph over all of them, allowing nothing to interpose itself between thee and thy Creator.
26我最亲爱的，你要忠实地仰望你的造物主和上主，在你的灵魂中寻求效仿祂神圣完美的肖象：不要失去对其它受造物的掌控和统治，不要让任何受造物侵犯你的自由；而是要设法战胜一切，不允许任何东西在你和你的造物主之间介入。
Subject thyself gladly, not to the pleasurable in creatures, since that will obscure thy understanding and weaken thy will, but to the adverse and the painful resulting from their activity.
愉快地使自己顺服，但不要臣服于受造物中的快乐，因为臣服于受造物会模糊你的理解并削弱你的意志，而臣服于受造物的活动，只会产生不利和痛苦。
Suffer this with joyous willingness, for I have done the same in imitation of my Son, although I had the power to neutralize their molestations and had no sins to atone for.
带着快乐的意愿忍受这一切，因为我也效法我的儿子做了同样的事情，尽管我有能力消除受造物的干扰，也没有罪需要被救赎。
