Dr. William Wesener. — Mesmerism
威廉·韦森纳医生 — 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.
五年后，韦森纳医生简单的备忘录，和克莱门特．布伦塔诺的 (Clement Brentano) 一样，都表明了艾曼丽修女是如何心甘情愿忍受圣伤的痛苦折磨，将这一切完全奉献给天主的。杜尔曼的医生和诗人布伦塔诺，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，是惊人的巧合，在他们看来，那是天主上智最仁慈的安排。
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.
「我第一次听到艾曼丽修女是在 1806 年。当时我在雷克林豪森实习，在那里阿格内滕贝格的主治医生克劳特豪森医生向我咨询了他的病人中一名叫艾曼丽修女身上出现的莫名其妙的现象。我一直在“瑞尔的档案”中阅读一篇关于磁力的文章，我向他提到了一些强直性昏厥的病例，然而，他却很少关注我的提议。主治医生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；这就是为什么艾曼丽修女觉得不得不接受他的药方的原因之一，尽管艾曼丽自己承担了费用。 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，艾曼丽就得了另一个。 就在死亡似乎不可避免的时刻，这些病症有了转机，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。她躺在床上昏迷；但醒来时，她用坦率的表情看着我，当兰伯特神父介绍我时，她笑着说她很了解我。我觉得她的话很奇特，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，随着我变得更熟悉她，我深信她的坦率和正直。她是一个简单的，真正的基督徒灵魂，与自己和周围的人和平相处，在每一件事上都看到天主的旨意，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。她的预测得到了显着的验证。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.
" 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.’
「在我们的第一次采访中，她鼓励我要自信。她甜甜地笑着说：『天主是无限的慈悲！谁悔改，谁就会在祂眼中蒙恩！ 』她恳求我帮助穷人，她说这是一项令天主愉快的工作，她叹息道：『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，是唯一能带来救恩的信仰，她热情地谈到属于天主教会的无比幸福：『让我们相信天主！ 』她曾经说过。『让我们坚持我们的神圣信仰！这世上还有别的更令人安慰的信仰吗？什么宗教或什么哲学可以补偿我们的缺失？我同情犹太人胜过所有其他人。他们更糟，他们比异教徒更盲目；他们的宗教现在只是辣彼的寓言，天主的诅咒落在犹太人身上。(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，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何等的好！如果我们有良好的意愿，祂就会在中途与我们相遇，祂丰富的恩典仅取决于我们自己的愿望。即使一个异教徒也可能得救（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。），如果他真诚地渴望侍奉天主、至高无上的主宰和造物主，並跟随那由天主注入他内的自然之光，对近人实行正义和爱心的话。 』 」
“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.
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.'
第一个既不恳切也不热情，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。为他们祈祷，如果您希望您的祈祷引起高度关注。 就我个人而言，我将自己献给天主—— 我的至高主宰，我说：“我的主，照祢所愿意的对待我！ ”然后我留在甜蜜的安全中，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甜蜜。因为那些被诅咒者从前被所有的欲火所燃烧—除了天主的火之外 — 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.
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.
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.’
" 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的盲目追求：『我发现自己身处一个广阔的广阔田野，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的。我们的主站在田野中央，充满了甜蜜。祂对我说：『看，这些人为了现世的利益和幸福是多么努力，和折磨自己！他们不理会我 —— 他们的主人和恩人，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：『为什么要离开我？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.’
「『然后神视就消失了。 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。 由于世界的风气，再加上信友对救世主耶稣的冷淡，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，就像当时他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.
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，我恳求我的向导救我。 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。” 然后我的向导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。 我的向导说：“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，我对耶稣公开传教之前的生平没有更全面地了解表示遗憾。艾曼丽修女回答说：『我知道，即使是最细微的细节我也见过。 我也知道耶稣的母亲的历史。 我经常想知道我是如何获得这些知识的，因为我从未读过它。 』她答应把所有的故事都给我叙述出来，所以，一旦我有机会，我就会提醒她。她如此开始解释说，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、禁食并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； 但她谦虚地将未兑现诺言归咎于自己的罪过。
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.
若雅敬去耶路撒冷的圣殿献赎罪祭，但他被司祭拒绝了。他悲痛欲绝的祈祷，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。 她在圣殿中的所有事情都受到了指导，并与其他年轻女孩一起花时间为圣殿工作。
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.
当童贞玛利亚满十四岁时，司祭写信给她的父母，要带他们的女儿回家，因为法律不允许任何孩子超过这个年龄。玛利亚愿意以童贞的状态留在圣殿，但这是不被允许的。 她的父母为选择一个配得上他们的令人钦佩的孩子的女婿而焦虑。因此，他们回到圣殿，向至高者寻求光照。 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，他们中的手杖没有一个出现变化。当祈祷和祭物再次献上的时候，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.'
若瑟的杖被安置在至圣所。 那天晚上，手杖开花了，第二天早上，他的杖上面攀藤着一朵白色的百合花。 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，要成为上主所拣选的母亲之婢女。正是因为这个原因，当天使宣布她那崇高的母亲之职时，她非常害怕。然而，她没有对若瑟说过她的异象或天使的信息。
“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."
「在谈到施舍和国家的职责时，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；不仅是一个穷人，而且是许多穷人，向你寻求帮助。 他们的优点在于他们的贫困。信仰教导说，这是一个令人羡慕的条件，因为天主的圣子为自己选择了贫穷，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。 」
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.
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.
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.
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."
韦森纳医生的日记，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，因为她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.
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.
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。在医生和她的告解神师看来，麝香、鸦片、樟脑，尤其是热白兰地，是最有利于达到这一目的的手段。 确实，他们忽略了一个事实，即艾曼丽神奇的身体本身并不含有奇异疾病的細菌。 这些病症只是从堆积在教会身上的苦难中产生出来。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 日的医生日记中找到了以下条目：
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，她的身体好转了一点，这似乎让她大为释然。 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，我就会更不好了。 ”
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父，尽管他经常看到它对我有多么不好的影响。 」
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.
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.
“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.
“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."
「我看到那些把我暴露在公众的目光之下的人是多么错误，那些只看我的伤口而不思考其中的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想而不利于任何人。如果他们让我平静下来，情况会好得多。我看到我的祈祷和恳求不是自发的，而是对内心警告的服从。这一切都没有用；而且，他们违背了我内心的警告，他们让我成为了世人的笑柄。 我由此蒙受了极大的羞辱。 我被迫展示我的伤痕，这是由于服从所做出的痛苦的决定，却被人认为是厚颜无耻。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.
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，而它们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 : —
“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，他对她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留下丝毫印象。 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，又恢复了知觉。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 : —
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时，才进行此类尝试。 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。 不是可怜的病人，而是她的告解神父和医生终于开始失去耐心。 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。然后我恳求他命令她服从。神父话音刚落，她就惊醒了。当有人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，又连续躺了 9 个小时。 她对她的告解神父，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，许多灵魂恋慕世俗不爱救主，还是永远失去了救恩。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：『这不只是幻想吗？ 』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。
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，任由罗马人将自已钉在十字架上面。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.
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 日是七旬斋之前的周四。 在这一天，她习惯了在四旬期守斋期间接受她的任务，她为灵魂的救恩热切地接受了这项任务。上述细节，与医生执行她的告解神父的命令有关，决定医生暂时停止进一步的催眠实验。 他和林堡神父都不敢向她提起他们失败的尝试，显然，这些催眠对她一点也没有影响。一年后，帕萨万特的一位医学朋友尼夫来到杜尔门，目的很明确，他听说了艾曼丽的五伤，自告奋勇地要用催眠术来帮忙。(注：Septuagesima n. 七旬斋（四旬斋前的第三个星期日，等于Septuagesima Sunday）
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: —
" 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，伦辛院长宣布法兰克福的一位医生经副总主教的介绍来访问艾曼丽修女。病人非常痛苦，她恳求我向院长说明，这样的访问对她来说是多么痛苦。但院长没有理会她的话，而是通过我重申了他的命令。她很痛苦，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去， 因为她不能和他说话。我把他介绍给艾曼丽几个小时后。他被她的外表震惊了，跪下吻了她的手。艾曼丽赶紧收回手，轻轻责备他的热情，说她不明白一位理智的男人怎么能对她这样的人的印记给与尊重——“我要忍受多少诱惑呀！多少耐心和谦卑的考验啊！但现在来了另一种不同的人。 』 」
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."
「 N. 医生已经说服了林堡神父和我，催眠术只不过是某些活跃的精神体在病人身上流动。这种精神体遍布整个自然界，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。催眠术根据它所源自的原理的性质，作用于接受者病人，点燃属于地球上的或更高层次或更低区域的火焰，并相应地产生有益或有害的效果。 这个重要原理，基督徒可以而且应该通过宗教和对天主和近人的爱来点燃，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，韦森纳医生通过反复的经验，知道用什么方法能使他的病人脸红，因为不久之前他在他的日记中记录到以下几行：「我发现艾曼丽修女今天脸红了，好像着火了。我问原因并得到了答复：『奥弗伯格院长在这里，我们只谈论天主！这让我很兴奋，但我不觉得病弱。 』 」但现在韦森纳医生得到了艾曼丽告解神父的支持，充满了对新发现的催眠术至关重要的原理的热情，他热情地向艾曼丽解释，但艾曼丽很快就察觉到了他们俩所持的观点是危险的。她保持谨慎的沉默，耐心地倾听他们赞成这门新科学的论点，只有在她的天使命令她回答时才回答。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，『我是如何收到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。但是现在我将第三次告诉你我在神视中被告知的关于催眠术的内容。第一次神视以令人不悦的方式呈现它；第二次，它让我充满了恐惧；第三次，在昨晚，我的天使告诉我，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，如果我们愿意在行为上模仿先知和宗徒(指希望像他们那样行奇迹)，我们也必须在生活上相似他们，那么我们就不需要催眠师的操纵，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实现治愈并没有什么害处； 但与这种企图有关的戏法，既愚蠢又不合天主的法律。那些愿受催眠术欺骗的人，是魔鬼的猎物，这些人希望在催眠中瞥见遥远和未来事物。魔鬼给摧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，因此我说，我应该停止对一个手臂瘫痪的年轻农民女孩进行的催眠治疗。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，对着受术者病人的患处吹了口气， 受术人喝了催眠水，然后，在她跛臂上戴上催眠法兰绒带。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."
前面的谈话给韦森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。韦森纳医生把她所说的一切都用最直白的语言表达了出来，这使N. 医生既吃惊又恼火，因为他高度评价法兰克福某个接受催眠术之人的虔诚。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，这样的人怎么会与魔鬼有任何共同之处。 N. 医生宣称艾曼丽修女只看到了催眠术的阴暗面，若在告解神父的帮助下，并通过神父的覆手和祝福，也可以展示催眠术的光明面，N. 医生将其称为“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体验到他的忏悔者对教会的祝福和祈祷有着惊人的敏锐，但现在，奇怪的是，他很想把它们的功效归因于“催眠术至关重要的生命原理”。 他一向只在艾曼丽处于危险的时候才使用教会授予他的圣秩权柄，对病人施行圣事；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”。艾曼丽修女对如此过分的程序感到非常难过，最后，根据她天使的正式命令，她警告她的告解神师停止这种愚蠢的行为。天使在神视中对她说：「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."
「我在一个宽敞的大厅里，像一个教堂，挤满了人。一些看起来很严肃的人四处走动，强迫其他人离开教堂，我很惊讶，问他们为什么把看起来那么好，且知道怎么说得如此漂亮的人赶走，其中一位面容凝重的人回答说：『他们无权在这里，他们在妄想中；即使他们用天使的语言说话，他们的教义也是错误的。 』 陌生人 N. 医生是要被赶出去的人之一。我为他感到非常难过，我跑去帮助他。附近的一些人试图阻止我，说这不合适，但我不愿被拦阻，我说：『他灵魂的救恩危在旦夕』—— 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."
这一神视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，最终离开了教会。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实验，韦森纳医生也治愈了他对新理论的热情。在此日期之后，他的日记仅包含有关该主题的以下几行：「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.
“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.
「我第我第一次听说催眠术是从那个奇怪的医生那里听说的。 每当他提到通灵者和她的朋友时，我的心里就升起一种厌恶感，我不知道为什么。 然后神视向我展示了这个通灵者，我对她的状态有了认识。我看到催眠术既不是纯洁的，也不是来自天主的。我看到了那种性感和虚荣，虽然她绝不会承认，但性感和虚荣确实在其中占有最大的成份，而且在不知不觉中，她对她的催眠师怀有太多的依恋。尽管她不愿承认这一点，但她的情欲和虚荣心在其中占了很大的成分，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.
远处散落在这里或那里，我仿佛透过放大镜看到其他通灵者或坐着或斜躺着，有些人面前拿着一个玻璃杯，手里拿着一根管子。 给我的印象是一种恐怖，与其说是源于事物本身的性质，不如说是源于它所激发的诱惑，它的受害者几乎总是屈服于这种诱惑。 催眠师在病人眼前的做戏、他的传递、抚摸的手等等，让我厌恶到无法表达。我看到了施法者和被催眠者两方的内在灵性状态，一个对另一个的影响，他们的本性和邪恶倾向的交流。我总是看到撒旦指挥催眠师的操作并与他一起施行催眠术。
"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.
“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.
「催眠术与魔法结盟； 两者之间的唯一区别是：在魔法中，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，谁就妄图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——教会里。 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，他们在睡梦中不再依赖天主；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，天主赐予这光是纯洁的，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.
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.
“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."
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神视中显現给艾曼丽修女，这样艾曼丽可以为她们祈祷，并努力防止这种做法的不可告人的后果。她总是乐于帮助她们，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异象时，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."
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.
韦森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。 韦森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，她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的世界，并且她得到了一个 “圣杯”！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，但她没有成功。
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.
"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."
「当我看到这样的人时，」五伤艾曼丽说，「我看到催眠师从通灵者身上纺出一条线，催眠师把线打结并吞下。通灵者被线束缚住，催眠师随心所欲地牵着他走。 我在通灵者身上看到了这个结，就像一朵乌云，把他压得喘不过气来。 有时通灵者试图拒绝它，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.
“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.'
「这个人， 」艾曼丽修女说，「我的天使给我看了，虽然她给自己惹了很多麻烦，但她永远也查不到我的任何消息。我总是看到魔鬼和她在一起。当我从不省人事的奥妙境界醒来时，我看到我的告解神师和她在一起，一边是魔鬼，另一边是另一个精灵。魔鬼想要那个女人当着我的告解神父的面，说我各种各样的坏话；但是，尽管她尝试了所有的努力， 她什么事情也看不见。最后，她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."
「当我的告解神父从一位名叫M的通灵者 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。一想到明天要从他那里领圣体，我就害怕，因为我害怕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.
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 !"
一个杜尔门的女人被说服去请教瓦伦多夫的一位算命师，她想提出一些关于艾曼丽修女的问题来试试算命师的技巧。 「艾曼丽修女附近发生了什么事？ 」她问道。算命师不安地洗着她的牌，回答道：「奇怪！那里的一切都非常虔诚！有一个很壮实的老人！还有一个年轻的！有一个老太婆快死了！ 」（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.”
提问者听够了，在惊恐中她走了。 艾曼丽修女听说后评论道：「不是纸牌（能显示），而是提问者对纸牌的信心，让算命者看到了！算命者说他们看到的，並不是纸牌上显示的。 纸牌只是偶像的形象，但魔鬼才是偶像，牠经常被迫说真话，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，在附魔者被治愈的神视中，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表现在三个领域或三个世界中。最底层最黑暗的，就是那些从事魔法、公开崇拜恶魔的人； 第二个世界是那些沉迷于迷信和情欲的人；第三个世界是共济会和自由主义。 这三个世界被无数丝线交织在一起，如同梯子一般，从高处领域引领到低处领域。 在最低的领域，也像在中间的领域一样，她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，某些国家和地区并不把催眠术列为绝对非法的。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。我看到，被催眠迷住的人，会放纵自己感官的情欲，几乎没有人能逃脱。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，应用催眠术治疗疾病，而从上层和更明亮的领域掉下来。然后，我看到他们被迷住，并且被他们表面上的成功蒙蔽了双眼，他们吸引了许多来自上层领域的人。我看到他们急切地想要用地狱的力量所做的治愈，地狱的镜子的倒影，就像天主所眷顾的灵魂所做的天堂的治愈一样。在这个最低层的领域里，我看到了非常杰出的人，不知道他们自己正在为地狱的领域辛勤的劳碌。」