AUTHOR'S PREFACE.
作者前言

We advance as a proof of the respect and affection in which the venerable Anne Catherine Emmerich is held by the faithful, the fact that, a short time after the appearance of the first volume of the present biography, it was translated into French and Italian with episcopal approbation.

本传记第一卷出版后不久，即被译成法文和意大利文，并得到主教的首肯，这证明了信徒们对可敬的安纳·加大利纳·艾曼丽的尊敬和爱戴。

This circumstance, most gratifying to the author, has encouraged him in his efforts to present to the public a faithful history of the servant of God, although he believes himself authorized in saying that few books would be issued, were their publication attended by as numerous and grave difficulties as was that of the present work.

这种情况，最令作者欣慰的是，鼓励他努力向公众呈现天主的仆人的忠实历史，虽然他相信自己有权说，如果出版的书都像现在的工作那样，面临着如此多和严重的困难，那么就不会有什么书出版了。

Clement Brentano himself, whose journal offers the richest materials for it, shrank from the task of arranging them ;the attempts of others came to naught, and the author was often tempted to drawback in discouragement from their labyrinthine maze.

克莱孟·布伦塔诺本人的日记为他自己提供了最丰富的材料，但他却在整理这些材料面前退缩了；其他人的尝试也都化为泡影，而本书作者常常想气馁地从书中错综复杂的迷宫中撤退。

The firm conviction that he was rendering testimony to God's wonderful ways in souls, the advice and encouragement of his friend, Rev. Father Capistran, of Kaltern, and the continued prayers of Maria von Moerl, from 1858 until her blessed death, alone sustained him in his undertaking and enabled him to bring it to a happy conclusion.

作者坚信自已是在为天主在灵魂中的奇妙作为做见证，他的朋友、卡尔滕的可敬的卡皮斯特兰神父给了他建议和鼓励，以及玛利亚·冯·摩尔，从1858年到她的荣归天家的持续祈祷，都支撑着他的事业，使他能够圆满地完成这项事业。

Sister Emmerich had herself denominated the Pilgrim's notes, "A pathless, overgrown garden." In March, 1820, she related the following vision, remarkable on account of its fulfilment:

艾曼丽修女曾把《朝圣者笔记》称为:“一个无路可走，杂草丛生的花园”。在1820年3月，她叙述了这样一个惊人的异象，这个异象的实现非常引人注目:

"I was in a garden which the Pilgrim cultivated.

「我在朝圣者耕种的花园里。

A mass of vegetation was springing up thick and green; but the Pilgrim had planted it so close that there was no room for a path.

一大片茂密的郁郁葱葱的植物拔地而起，但是朝圣者把它种得太近了，连一条小路都没有。

He took me into a little summerhouse around which he had raised bitter-cress."

他把我带到了一座小凉亭，在那里他种了苦菜。」

Later on she several times repeated :

后来艾曼丽修女又重复了几遍：

 "I saw the Pilgrim's garden. It is very luxuriant, but it is pathless, it is all overgrown.

「我看到朝圣者的花园。它非常茂盛，但却没有小径，都长满了植物。

Still he must go on with his work."

但是，他必须继续工作。　」

Again : "I saw the Pilgrim's gardenso overgrown that only he could pick his way through it; others complained ofnot being able to enter it.

又一次：「我看到朝圣者的花园杂草丛生，只有他能择路而过；其他人都抱怨无法进入花园。

It lay blooming and flourishing near a wilderness and at the entrance stood a rose-bush covered with thorns.

花园坐落在一片荒野旁，遍地开花，枝繁叶茂，入口处矗立着一株长满荆棘的玫瑰花丛。

The Pilgrim and others would have wished to pluck the roses, but they pricked themselves with the thorns.

朝圣者和其他人本想摘下玫瑰，但他们自己被刺所扎。

I saw one trying to get them; but they scratched him till he cried out."

我看到有一个人尝试要得到玫瑰，但是玫瑰刺伤了他，直到他哭出来。」

These pictures could not be more striking.

这些图像再清楚不过了。

The path which only the Pilgrim could find through his thickly overgrown garden, is symbolical of the seven days of the week during which he wrote down indiscriminately what he saw of Catherine Emmerich, what she related to him of her visions, together with his own impressions, his sympathy with or aversion for those who surrounded her or the visitors who flocked to her sick-bed, and in fine, his own private affairs and those of his intimate friends.

只有朝圣者才能在茂密的杂草丛生的花园中找到那条路，这条路象征着一周中的七天，在这七天里，他不加选择地写下他对加大利纳·艾曼丽的所见所闻，写下艾曼丽对自己神视异象的描述，连同他自己的印象，他对周围的人或蜂拥到艾曼丽病榻的访客的同情或厌恶，总而言之，是他自己的私事和他亲密朋友的私事。

These miscellaneous materials formed the contents of his manuscripts, from which the author has selected what he deemed necessary for the present biography.

这些杂七杂八的材料构成了他的手稿的内容，作者从中选择了他认为对现在的传记所必需的内容。

The Pilgrim had no other idea at the time, than that of relating as faithfully and circumstantially as possible whatever he observed.

而在当时的朝圣者除了尽可能忠实地、和具体地讲述他所观察到的一切外，没有别的想法。

Sister Emmerich's interior life was to him a mystery of which she alone could furnish the key, with permission from her spiritual directors, Dean Overberg and Father Limberg; yet he took note of all, as circumstances permitted, reserving what was obscure and unintelligible for a closer investigation at some future time.

艾曼丽修女的内心生活对朝圣者来说是一个谜，只有艾曼丽才能解开这个迷，虽然朝圣者得到了她的神师奥弗伯格总铎和林堡神父的允许，提供关键信息；然而，在实际环境允许的情况下，他还是把一切都记录下来了，把那些晦涩难懂的内容留到以后某个时间再作更仔细的研究。

These the author has reproduced as faithfully as possible in their original form.

作者已尽可能忠实地把这些原稿复制了一遍。

Sister Emmerich was able to relate and the Pilgrim to write but few visions at one time; consequently, notes, additions, corrections succeeded one another in rapid succession regardless of order or time.

艾曼丽修女能够叙述更多内容，但朝圣者一次只能记录很少的神视异象；因此，注释、补充笔记、更正接踵而至，不分时间和顺序。

The key to some vision was frequently found only after long and wearisome research, and then, perhaps, in some little word of the invalid preserved as if by chance, or in a careful comparison with preceding or following ones.

有些神视异象的关键往往是经过漫长而累人的研究之后才能发现的，然后，也许是在病人的一些片言只语中，像是偶然的情况下被保存下来的，或者是在仔细的与前面或后面的内容进行比较之后才能找到的。

This was particularly the case with thegrand vision which she termed the "Nuptial House" and which seems tobe the centre to which all her labors tended.

这一点在艾曼丽称之为“婚房”的宏伟神视异象中表现得尤为突出，而这似乎是她所有努力的中心。

The Pilgrim appears never to have clearly comprehended this vision ; but, fortunately, he preserved so many of the Sister's communications on the subject as to enable the author to penetrate more deeply into its signification.

朝圣者似乎从来没有清楚地理解过这一神视异象；但是，幸运的是，他保留了许多关于这个问题的修女的通信，使作者能够更深入地理解“婚房” 神视异象的意义。

Then only did he seize the order and import of this privileged soul's immense task of prayer for the Church as a body, as well as for her individual members; then only did he feel that he might attempt the history of her life.

也只有当作者理解了这位受到特殊恩宠的灵魂（指修女），为整个教会以及她的修会成员的大量祈祷任务的重要性和意义时，作者才觉得可以尝试记录艾曼丽的生活史。

The first volume has been drawn mostly from Dr. Wesener's notes, as also the Pilgrim's, of whatever they could glean from the invalid herself, from her confessor, her companions, her relatives, respecting her past life.

第一卷书的内容是从威瑟纳博士和朝圣者的笔记中摘录的，内容是从艾曼丽本人、她的听告解神父、她的同伴、她的亲戚那里收集到的关于她过去生活的一切信息。

The Pilgrim during his five years' sojourn in Dulmen kept up a large correspondence with his dearest and most confidential friends.

朝圣者在杜尔门逗留的五年里，与他最亲密的朋友保持着大量的通信联系。

These unpublished letters were placed at the author's service, and he has made use of them with the greatest discretion.

这些未发表的信件供作者使用，他非常谨慎地加以利用。 

He looks upon them as one of the greatest proofs of the blessed influence exercised by Sister Emmerich over her amanuensis.

朝圣者认为这是艾曼丽修女对他神圣影响最有力的证据之一。 

Only two of those that were honored by Sister Emmerich's special affection and confidence are yet living (1870) :

在那些受到艾曼丽修女特殊关爱和信任的人中，只有两个人还健在（1870）：

Misses Apollonia Diepenbrock and Louise Hensel, both of whom kindly aided the author with their communications.

她们是:阿波罗妮娅·迪洛克和露易丝·亨塞尔小姐，两人都热心地以通信来帮助了作者。 

In 1831, the Pilgrim had revised the record of only the first months of his stay at Dulmen ; of this, however, the author has not availed himself, as it does not faithfully accord with the original notes.

1831年，朝圣者修改了他在杜尔门停留的最初几个月的记录；然而，作者并没有利用这部分记录，因为它与原始记录不完全一致。

To avoid copying, the Pilgrim corrected his journal after having recorded some visions; but he seems to have grown discontented with the task, and abandoned any further attempts of the kind.

为了避免抄写，朝圣者在记录了一些神视异象后更正了他的日记；但他似乎对这项工作越来越不满，并放弃了任何进一步的尝试。 

His interspersing the above with all sorts of notes and remarks, many of them quite irrelevant, contributed to the greater confusion of the whole.

他在上面的内容中穿插着各种各样的注释和评论，其中很多是毫不相干的，这就造成了更大的混乱。

If, for instance, Sister Emmerich were prevented from communicating her visions, complaints filled his journal against her confessor or anyone else who had been, according to him, the cause of these intolerable interruptions.

例如，如果艾曼丽修女被阻止说出她的神视异象，朝圣者的日记中就会充满抱怨，指责她的听告解神父或其他相关的人，根据他的说法，这些人是造成这些无法忍受的干扰的原因。

These complaints he repeated in his private letters and, as they were published after his death, the author feels that a word of explanation on the subject is necessary.

他在私人信件中重复了这些抱怨，由于这些信件是在他去世后发表的，作者认为有必要对这个问题作一个解释。

They to whom his letters were addressed were fully aware of his irritable temperament and also of the circumstance’s attendant on his penning them; consequently, they bore not for them that tone of asperity with which they could not fail to impress the general reader.

凡是收到朝圣者信件的人，都十分清楚他的易怒脾气，也清楚他写信时发生的情况；因此，他们对那种不可能不给一般读者留下深刻印象的尖刻语气不以为然。

The author, therefore, feels it a duty to expose clearly, justly, and conscientiously, the true state of affairs, that a correct and unbiased opinion may be formed of Sister Emmerich's position and her surroundings so frequently subjected to the Pilgrim's harsh criticism.

因此，作者感到有责任清楚、公正、认真地揭露事情的真相，以便对艾曼丽修女的立场，和她周围经常受到朝圣者严厉批评的环境形成正确、公正的看法。  

The author himself was tempted, at first, to sympathize with the Pilgrim, and it was only after a long and close examination that he was able to discover the truth.

起初，作者本人很想同情这位朝圣者，经过长时间的仔细观察之后，他才发现了真相。

In this he feels convinced that he conforms to the Pilgrim's own intentions, since ten years before his death he had nourished the thought of intrusting the arrangement of his notes to someone in whose discretion he might perfectly confide; he thought of handing over to such a person his manuscripts just as they were, without retrenching a single line, and of allowing him to estimate their contents conscientiously and impartially.

在这一点上，作者相信自己是符合朝圣者本人的意图，因为在朝圣者死前十年，朝圣者就一直想把整理笔记的事交给一个他完全可以信赖的人；他想把他的手稿原封不动地交给这个人，一个字也不删减，也不允许这个人凭良心或偏见评估手稿的内容。

As time glided on and the Pilgrim himself began to cast a cooler, more impartial glance upon the years spent in Dulmen, the more averse did he become to encountering anew the “thorns" that human frailty had led him to plant around "the roses in his garden.”

随着时间的流逝，朝圣者开始以更冷静、更公正的眼光审视他在杜尔门度过的岁月，他越来越不愿意再遇到“荆棘”，那是人类的弱点使他在『花园里的玫瑰』四周种下的。

He would then have erased from his journal his captious remarks, had he not feared that by so doing he might suppress what was both important and necessary to the clear understanding of Sister Emmerich's position.

如果朝圣者不是担心这样做可能会掩盖对清楚地了解艾曼丽修女的立场既重要又必要的东西，那么他就会从日记中删去那些挑剔的评论。

With rare uprightness and moral courage, he preserved what he had written that even the dispraise thereby accruing to himself might render its own peculiar testimony to the chosen of God.

朝圣者以罕见的正直和道德勇气，保存了他所写的东西，这样，即使他因此受到诋毁，也能对天主所拣选的人提供独特的见证。

In conclusion, the author submits unreservedly to the decrees of Urban VIII., and declares that he attributes only purely human belief to the extraordinary facts and incidents recorded in the present volume.

总而言之，作者毫无保留地服从教宗乌尔班八世的法令，并宣称本卷中记录的非凡事实和事件只归因于人的纯正信仰。

P. SCHMOGER, C.SS.R.

P.施莫格， C.SS.R.

Convent of Gars, Bavaria,

巴伐利亚加尔斯修道院

Feast of St. John Baptist, 1870.

1870年圣洗者若望瞻礼日。