Gambacorta, of Pisa (1302-1419), who tells us that fasting was so painful to her that once in herehildhood she struck herself in the stomach with a stool, in order to benumbthe pangs of hunger by pains of another kind.

艾曼丽修女和比萨的真福加辣·甘巴科尔塔（1302-1419）一样，难以践行英勇的美德。真福加辣告诉我们，禁食对她来说是如此痛苦，以至于童年时有一次她用凳子砸自己的肚子，以便用另一种疼痛来减轻饥饿的痛苦。

Like all children, she was exceedingly fond of fruit; to abstain from it cost her the greatest efforts. And have we not seen our own little Anne Catherine struggling against nature until penance and renunciation became, as it were, her only nourishment and the gift of angelic purity natural to her?

像所有的孩子一样，她特别喜欢吃水果。为了戒掉它，她付出了巨大的努力。难道我们没看到小安纳·加大利纳与其本性的抗争，直到补赎和克己成为她唯一的滋养，成为她天神般纯洁本性的恩宠吗？

By pain and mortification her body became in a measure spiritualized, dependent on the soul for its support, and endued with the capability of serving the latter as an instrument in the labors accomplished in vision.

通过痛苦和苦行，她的身体在一定程度上超性化了，依靠灵魂来支撑身体，并赋予身体作为灵魂的工具，有能力在异象中完成工作。

The following truth cannot be too strongly insisted upon : in those regions, to which intuitive light opens the way, the soul acts not alone as if separated from the body, but soul and body act together, according to the order established by God.

以下的真理再怎么强调也不为过：在那些直觉之光（神视）打开道路的区域，灵魂并非像与身体分离一样单独行动，而是灵魂和身体按照天主建立的秩序一起行动。

This truth flows of necessity from faith, which teaches that man can merit, expiate, suffer for another only as long as he is a viator acting in and with the body. Nothing throws more light upon this subject than the facts recorded in the life of St. Lidwina：

这一真理必然源于信仰，信仰教导我们，只有旅居尘世的人，在他身体内并和他身体一起行动时，才能为他人行善功、补赎和受苦。没有什么比圣李维娜生平中记载的事实更能清楚的说明这个问题了：

"When Lidwina," says an eyewitness, "returned from visiting the Holy Places, Mt. Olivet or Mt.Calvary, for instance, her lips were blistered, her limbs scratched, her knees bruised, her whole person bore not only the wounds made by her passage through briers, but even the thorns themselves remained in the flesh.

一位目击者说：「当李维娜从圣地的橄榄山或加尔瓦略山回来时，她的嘴唇起了泡，四肢划破，膝盖乌青，她的整个人不仅承受着她穿过荆棘时留下的伤口，甚至连刺也留在了肉里。

Her angel told her that she retainedthem as a visible, palpable proof that she had been to the Holy Places notmerely in dreams or in imagination, but really and truly bearing with her thefaculty of receiving sensible, corporeal impressions.”

她的天神告诉她，要她把这些伤痕作为一个看得见、摸得着的证据保留下来，证明她去过圣地，而不仅仅是在梦中或想象中，而是感官和肉体真真切切地感受到了的有形的印象。」 

Once in vision she had to cross a slippery road on which she fell and dislocated her right limb and, when returned to consciousness, she found one eye bruised and inflamed. The pain in the limb and other members was violent for several days.

在异象中，有一次，她不得不穿过一条湿滑的路，在路上她摔倒了，右臂脱臼。当她恢复知觉时，她发现一只眼睛青肿发炎。胳膊和其它部位的疼痛持续了好几天。

In these far-off journeys she wounded sometimes her hands, sometimes her feet, and the marvellous perfume exhaled by her person betrayed to her friends whither she had been conducted.

在这些遥远的旅途中，她有时伤了手，有时伤了脚，她身上散发出的奇妙的香味，向朋友们透露她被带往的地方。

By a divine dispensation her soul not only communicated to her body the superabundant consolations it experienced, but it also employed the latter as an instrument, as a beast of burden in its journeys, and made it a share in the fatigue and accidents resulting therefrom.

通过天主的特恩，她的灵魂不仅把她所经历的丰富的安慰传递给她的身体，而且还把身体当作一种工具，当作旅途中的驮畜，使身体分担疲劳和由此产生的意外。

The soul of the saintly virgin struggled in her body, and her body struggled conjointly with her soul up to the moment of her last agony. They ran together the same career; they endured together the same hardships, like companions under the same roof.

圣洁贞女的灵魂在她的身体里挣扎，她的身体和她的灵魂一起挣扎，直到她最終的痛苦时刻。灵魂和身体从事着同样的事业，一起忍受同样的艰辛，就像同在一个屋檐下的同伴。

We must not, then, be surprised if they journey together, rejoice together in the Lord and, during the pilgrimage of this earthly life, receive together a foretaste of the glory that is to come, the first fruits of the Spirit, the abundant dew that falls from heaven.

因此，如果灵魂与肉体一起同行，一起在主里喜乐，在尘世生活的朝圣之旅中，一起预尝那将要来的荣耀，领受圣神初结的果实，领受那从天上降下的丰沛甘露，我们不会感到惊讶。

In all her supernatural journeys the angel was her companion and she treated with him as a friend with a friend. He constantly appeared to her surrounded by a wonderful light which surpassed the brilliancy of a thousand suns.

在李维娜所有超性的旅程中，天神是她的同伴，她对待天神就像对待朋友一样。天神不断地出现在她的面前，李维娜周围环绕着一种奇妙的光芒，比一千个太阳还要明亮。

On his forehead shone the sign of the cross, that Lidwina might not be deceived by the evil one, who often appears as an angel of light. At first she used to experience so great an oppression on her chest that she thought herself dying ; but the feeling passed as she became accustomed to the ecstatic state.

天神的额头上闪耀十字架的记号，以免李维娜被那经常以光明天神的形象出现的恶魔所欺骗。起初，李维娜常常感到胸口上有一种巨大的压迫感，她以为自己要死了；但当她习惯了这种神魂超拔境界后，这种感觉就消失了。（注：神魂超拔境界：指人与天主非比寻常的结合，为宗教神秘经验之一；因热爱天主，人的感官功能暂时停止，心神游于物外之状态。）

She lay like a corpse perfectly insensible to external impressions whilst her spirit obeying the angelic voice, after a short visit to the Blessed Virgin's altar in the parish church of Schiedam whither the angel always led her first, set out on the journey imposed upon her.

她就像一具尸体一样躺着，完全不受外界的影响，她的灵魂则听从天神的声音。天神总是先领着她去斯希丹教区的圣母堂朝圣，在短暂的朝拜祭坛之后，就踏上了为她安排的旅程。

Now, Lidwina's sufferings were such as never to allow her to leave her bed; and yet many circumstances combined to certify to the truth of her spiritual and corporal ravishment.

现在，李维娜的痛苦是如此剧烈，以至于她再也不能离开她的床，然而，许多情况结合起来，证明了她精神上和肉体上的神魂超拔是真实的。

She tells us that more than once she was raised, bed and all, to the ceiling of her 'room by the force of the spirit; and the bruises she bore on her person after her journeys lend strength to her angel’s testimony that her body, as well as her soul, had shared in the rapture.

她告诉我们，她不止一次被超性的力量举到房间的天花板上，连床带人都被举了起来；她旅行后身上的伤痕，加强了她的护守天神的见证，证明她的身体和灵魂都分享了神魂超拔。

How this was effected the angel alone knew." There can, however, be no question hereof the material body, no question of the pious virgin's being caught up in her state of ordinary life.

只有天神知道这是如何实现的。然而，这里不存在物质身体的问题，也不存在虔诚的贞女在平凡生活状态下被接走的问题。

The angel only intended to say that her soul in its flights or, as St. Hildegarde expresses it, when it flashed through the realms of space like a ray of light, separated not from the body, ceased not its communication with that infinitely subtle fluid which we term the vital spirits which, in truth, belong to the body, but which are at the same time so closely connected with the nature of the soul as to form the first and chief instrument of its vital activity.

天神只是想说，李维娜的灵魂在飞翔时，或者用圣希尔德加德的话来说，当它像一束光一样闪过空间时，她的灵魂并没有脱离肉体，也没有停止与我们称之为生命之魂的无限微妙的流体的交流。这生命之魂实际上属于身体，但同时又与灵魂的本质紧密相连，构成了生命活动的首要和主要工具。 

The more spiritualized the physical organism of God's chosen ones becomes (a result which follows extraordinary mortification), the more penetrating become also the vital spirits, like unto fire and, consequently, the nearer do they approach to the nature of the soul ;

天主所拣选的人的肉体越是超性化（这是非凡的苦修之后的结果），生命之灵，如不灭之火，越是具有穿透力，也就越接近灵魂的本质；

so that the latter, the soul, acting in vision as if out of the body and without the body, is rendered capable of communication with the world of spirit without really separating from the body, without actually loosening the natural and necessary bond that holds them together. It may be said, therefore, to act in a corporal manner.

因此，后者，即灵魂，在神视异象上的行动，好像行在身体之外，没有身体一样，能够与精神世界沟通，但却並未真正与身体分离，没有真正放松将灵与体联系在一起的自然和必要的纽带。因此，我们可以说是灵魂以肉身的方式行事。

Freed from the confines of space and the obstacles opposed to it by the weight of the body, it can act in and with the body, effect that for which the senses serve as instruments and receive impressions through their medium. The interior senses, now become spiritualized, no longer offer resistance to the workings of the soul, but follow it whithersoever it leads.

灵魂既不受空间的局限也不受体重的阻碍，它可以在身体内与身体一起行动，以感官作为工具并通过感官的媒介接收感觉的影响。内在的感觉，现在变得超性化了，不再抵抗灵魂的运作，而是跟随灵魂到它所指向的任何地方。

Thus, the whole man, body and soul, acts in contemplation, suffers and operates, although the exterior organs of sense remain inactive and, as it were, closed, and the body, owing to its weight, cannot really follow the soul into the far-off regions through which it journeys.

因此，整个人，包括身体和灵魂，都在默观中行动，受苦和运行，虽然外部感官仍然不活跃，因为它似乎是封闭的，而身体由于重量的关系，不能真正地跟随灵魂进入它所经过的遥远的地方。

We entirely reverse the natural relation existing between the soul and the body when we fancy that the former can receive without the intervention of the latter, impressions of material objects, impressions so powerful that they are forced, so to speak,  to find an exit out of it into the body on which they exercise an action wholly new.

当我们认为灵魂可以在没有肉体干预的情况下，接受物质客体的印象时，我们就完全颠倒了灵魂与肉体之间存在的自然关系。可以说，物质客体的印象是如此强烈，以至于印象被迫找到一个出口，将其注入身体，在身体上进行一个全新的行动。 

If we now consider the spiritual and supernatural preparation of a soul to dispose her for the reception of prophetic light, we shall see that, besides sanctifying grace, it is the infused virtue of faith that renders her capable of receiving and making use of this gift.

如果我们现在考虑一个灵魂为接受预言之光所做的属灵和超性的准备，我们就会看到，除了圣化的恩宠之外，是信心的美德使灵魂有能力接受和使用这恩宠。