The Society of Jesus, the largest Roman Catholic religious order, whose members are called Jesuits, was founded by Saint Ignatius Loyola. Noted for its discipline, based on the Spiritual Exercises of Ignatius, and for its lengthy training period of as much as 15 years, the society is governed by a general who lives in Rome. 社会上的耶稣，最大的罗马天主教的宗教秩序，其成员是所谓的耶稣会士，是由圣依纳爵罗耀拉。指出，其纪律的基础上，精神文明演习的主教，并为它的冗长训练期高达15年，社会是由一个普通的人生活在罗马。 Jesuits do not wear a special habit and are not subject to local ecclesiastical authority.耶稣会士不佩戴一个特殊的习惯，而且不会受当地教会权威。 Professed members are bound by a vow of obedience to the pope.自称成员都遵守一整套发誓服从教宗。
The Jesuits began as a group of seven men who as students in Paris took (1534) vows of poverty and chastity.耶稣会士开始作为一个集团的七名男子，他们作为学生，在巴黎举行（ 1534 ）誓言贫穷和贞洁。 Ordained as priests, they placed themselves at the disposal of the pope, Paul III, who gave formal approval to the society in 1540.祝圣为神父，他们置于自己的处置教皇保罗三世获得了正式批准，向社会在第1540号决议。 Ignatius became (1541) its first general.伊格成为（第1541 ） ，其第一项一般性。 The order grew so rapidly that at Ignatius's death (1556) the little band had expanded to nearly a thousand persons.该命令的增长如此之迅速，在伊格之死（ 1556 ） ，小乐队已扩大到将近一千人。
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When the Counter Reformation was launched, the Jesuit order was its driving force.当反改革展开后，耶稣会是其动力。 During the Council of Trent, several Jesuits, notably Diego Lainez, served as theologians.在安理会的遄达，几位耶稣会士，特别是迭戈lainez ，充当神学家。 The English mission, a bold attempt to reclaim England for Catholicism during the reign (1558 - 1603) of Elizabeth I, was led by Edmund Campion and included the poet Robert Southwell.英文使命，大胆尝试，以索回英国天主教统治期间（ 1558 -1 603）的伊丽莎白一世，率领由何厚铧c ampion，其中包括诗人罗伯特s outhwell。 Jesuits established schools in almost every important European city and were leaders in education until the 18th century.耶稣会学校，几乎在每一个重要的欧洲城市和单位领导在教育，直到18世纪。 Members of the society taught the sons of leading families and served as spiritual advisors to kings.社会成员的教导儿子的领导家属，并作为精神文明顾问国王队。
Because of the extent of the Jesuits' influence, powerful forces opposed them - forces composed of such unlikely allies as Blaise Pascal and the Jansenists, Voltaire, the Bourbon monarchs of France and Spain, and certain cardinals at the Vatican.由于程度的耶稣会的影响力，强大的力量反对他们-部队等部分组成不大可能盟国布莱斯帕斯卡尔和詹森教徒，伏尔泰，波旁王朝君主的法国和西班牙，以及某些枢机主教在梵蒂冈。 These forces were instrumental in bringing about the suppression of the society (1773) by Pope Clement XIV.这些部队分别在使关于制止社会（ 1773年）由教皇克莱门特十四。 Among the members of the order at that time was John Carroll, who later became the first Roman Catholic bishop in the United States.各成员之间的命令，在当时的约翰卡洛尔，后来成为第一个罗马天主教的主教在美国。
. The Jesuit order was reestablished (1814) by Pope Pius VII and resumed its work. 。耶稣命令是重新确立（ 1814年）由教宗比约七和恢复其工作。 Jesuit schools and universities, such as Georgetown, Fordham, and Saint Louis in the United States, were opened. In Europe, Jesuit traditions of learning were continued by the Bollandists, who were charged with compiling the lives of the saints; the Jesuits also published several periodicals and journals.耶稣会学校和大学，如乔治敦大学，福德姆，圣路易斯，在美国，被打开， 在欧洲，耶稣会的传统，学习继续由bollandists ，他们被落案控以编纂圣人们的生命;耶稣会还出版几个期刊和期刊。 Members of the order were in the forefront of many social and theological movements; several others undertook scientific pursuits, such as the study of earthquakes.委员对程序问题，在最前列的许多社会和神学运动;其他几个答应科学的追求，如以研究地震。 Among noted modern Jesuits are the poet Gerard Manley Hopkins, the paleontologist Pierre Teilhard de Chardin, John LaFarge (1880 - 1963), who worked for interracial justice, and the theologian John Courtney Murray.其中指出，现代耶稣是诗人热拉尔曼利霍普金斯，古生物皮埃尔德日进，约翰拉法基（ 1880年-1 963年） ，工作，为跨种族，司法和神学家约翰州最高法院默里。
Cyprian Davis塞浦路斯戴维斯
Bibliography
参考书目
W Bangert, A
History of the Society of Jesus (1986); M Barthel, The Jesuits (1984); C Hollis,
The Jesuits (1968).瓦特bangert ，一个历史的，社会的耶稣（ 1986 ） ;米巴歇尔，耶稣会士（ 1984条） ，
c霍利斯，耶稣会士（ 1968 ） 。
The Society of Jesus (Jesuits) are a monastic order founded by Ignatius of Loyola and approved as a Roman Catholic religious order in 1540.社会上的耶稣（耶稣）是一个寺院的命令成立，由伊格的罗耀拉，并批准为罗马天主教的宗教秩序，在第1540号决议。 The Jesuits are classified as mendicant clerks regular.耶稣被列为乞讨书记员定期。 Unlike most earlier orders there is no parallel branch for women.不同于大多数先前的订单是没有平行分会，为妇女。
In 1534 Loyola and six companions, all students of theology at the University of Paris, took vows of poverty and chastity and promised to devote their lives to missionary work in Palestine if that were possible.在第1534罗耀拉和6个同伴，但所有学生的神学，在巴黎大学代为誓言贫穷和贞洁，并许诺将投入自己的生命传教工作，在巴勒斯坦，如果可能的。 Since war between Venice and the Ottoman Empire kept them from Palestine, they began preaching, teaching catechism, and doing various charitable works in the cities of northern Italy.自从战争与威尼斯和奥斯曼帝国保持他们从巴勒斯坦后，他们开始传道，教理讲授，并做各种慈善工程，在城市中的意大利北部。 Gradually they gathered new recruits, and since they wished to give permanent structure to their way of life, they sought approval from Pope Paul III as a religious order.渐渐，他们聚集在新聘人员，因为他们希望能永久性结构，以他们的生活方式，他们寻求批准，由教宗保禄三世为一个宗教秩序。 Initially membership was restricted to sixty professed priests, but this was soon lifted, and the popes conferred many privileges on the new order and relied on it for many special tasks, including diplomatic missions to Ireland, Sweden, and Russia.最初的成员资格限制，六十名自称牧师，但这个很快就被取消，教宗赋予许多特权，就新秩序，并依赖于它的许多特殊任务，其中包括外交使团，以爱尔兰，瑞典和俄罗斯等国。 Jesuit - professed fathers take a special vow of obedience to the pope.耶稣-自称父亲采取特殊发誓服从教宗。
Loyola was elected the first superior general in 1540 and spent his remaining years directing the new order and writing its Constitutions.罗耀拉当选为第一优于一般在第1540号决议，并花了他的余年导演的新秩序，并书面说明其宪法。 The new order had several distinctive features.新的秩序有几个鲜明的特点。 The superior general is elected for life and appoints all subordinate superiors, hence the Jesuits are highly centralized.上级一般是由选举产生的生命，并任命所有下属的上司，因此，耶稣是高度集中统一的。 Obedience is especially stressed.顺从是特别强调。 There is no distinctive religious habit or uniform, such as earlier orders had, no special fasts or bodily austerities, no common singing of the divine office.有没有独特的宗教习惯或制服，如早前定单，没有特别的斋戒或身体austerities ，没有共同歌唱的神圣办公室。 Loyola demanded that recruits be carefully selected and trained and that those who did not measure up be dismissed.洛约拉要求新兵仔细挑选和培训那些没有测量了被开除。 Later the training normally lasted fifteen years.后来培训通常历时十五年。 Two years at the beginning (novitiate) and a year at the end of the training (tertianship) were devoted to the spiritual development of the members in contrast to a one year novitiate in the old orders.两年，在一开始（ novitiate ） ，并每年举行集训结束（ tertianship ）专门用于精神文明的发展，委员们相比之下，一一年novitiate在旧命令。
Since the Jesuits were to be active in working with outsiders, monastic discipline had to be interiorized by vigorous training.自从耶稣被积极同外界，寺院的纪律，都必须interiorized严厉的训练。 Loyola's Spiritual Exercises shaped the Jesuits' interior life, and one hour's private meditation daily has been mandatory for most of the order's history.罗耀拉的神操塑造了耶稣会'内部生活，一小时的私人冥想每天已强制大部分的秩序的历史。 The Jesuits were in the forefront in spreading systematic meditation, a characteristic of Counter Reformation piety.耶稣会士在全国前列传播系统打坐，有一个特点，反改革的虔诚。 For the Jesuit, prayer and activity were to be mutually reinforcing.为耶稣会，祈祷和活性，以达到互惠互利，相辅相成的。 Popularization of the Spiritual Exercises in the retreat movement has been a major contemporary Jesuit apostolate; as many as five million Catholics annually make retreats.普及精神演习中，进退运动已经成为一个重要的当代耶稣使徒;多达五百万天主教徒每年使务虚会。
Loyola stressed quality rather than quantity, but the Society of Jesus grew rapidly.罗耀拉强调质量而不是数量，但社会上的耶稣快速增长。 There were about a thousand Jesuits by the founder's death in 1556, mainly in Spain, Italy, and Portugal, but also in France, Germany, and Belgium, as well as missionaries in India, Africa, and Latin America.有大约1000名耶稣会士，由创办人的死在1556年，主要是在西班牙，意大利和葡萄牙，而且在法国，德国和比利时，以及传教士在印度，非洲和拉丁美洲。 By 1626 there were 15,544 Jesuits.由1626年有15544名耶稣会士。 Growth was steady but somewhat slower until 1773 when Clement XIV, under pressure from the Bourbon monarchs of France, Spain, and Naples, suppressed the society.增长平稳，但有点慢，直到1773年，当克莱门特十四的压力下，从波旁王朝君主的法国，西班牙和那不勒斯，压抑的社会。 A few Jesuit houses survived in Prussia and Russia where the monarchs refused to promulgate the suppression.数耶稣房子存活在普鲁士和俄罗斯那里君主拒绝颁布了镇压。 In 1814 Pius VII restored the Jesuits worldwide. 1814年比约七，恢复了耶稣会士在全世界。 Despite being exiled from most European Catholic countries at one time or another, the Jesuits grew steadily in numbers during the next hundred years and peaked at 36,038 in 1964.尽管被流放，从大多数欧洲天主教国家，在同一时间或那样的耶稣会稳步增长，在数量，在未来一百年，并达到最高峰36038于1964年。 Membership declined after the Second Vatican Council, reaching 27,027 in 1981 with roughly one third in Europe, one third in the United States and Canada, and one third in Asia, Africa, and Latin America.会员国拒绝后，梵蒂冈第二届大公会议，达到了27027 ，在1981年，大约有三分之一在欧洲，三分之一在美国和加拿大，三分之一在亚洲，非洲和拉丁美洲。
Education quickly became the largest single Jesuit apostolate.教育迅速成为最大的单一耶稣使徒。 Loyola supervised the founding of a dozen colleges in the order's first decade.罗耀拉督战，成立了十几个学院，在该命令的第一个十年。 By 1626 the Jesuits directed five hundred colleges or seminaries, a number which nearly doubled by the mideighteenth century.由1626年耶稣会针对500高校或修院，这一数字几乎增加了一倍，由mideighteenth世纪。 Most of the Jesuit colleges approximated modern prep schools, but some were full fledged universities.大部分的耶稣会学院近似现代预备学校，但有些是正式的大学。 During the seventeenth and eighteenth centuries a high percentage of educated Catholic males, particularly the nobility, were graduates of these schools.在十七世纪和十八世纪相当高比例的受教育的天主教男性，尤其是贵族，毕业的这些学校。 The basic charter of these schools was the Ratio Studiorum (the Plan of Studies) of 1599, which tried to purify and simplify Renaissance humanism.基本宪章，这些学校是比studiorum （该计划的研究）的第1599 ，它试图以净化和简化文艺复兴时期的人文精神。 Classical languages and literatures and religion provided the core curriculum with Aristotelian philosophy for advanced students.古典语言和文学，宗教等提供了核心课程与亚里斯多德哲学为先进学生。 Attendance was compulsory and a planned curriculum carried students forward step by step in rod was largely replaced by friendly rivalry as a stimulus to study.出席是强制性的和有计划的课程进行学生按部就班，在棒，主要是取代友好竞争以刺激经济研究。
The Jesuit schools used drama, often with lush pageantry, to inculcate moral and religious values.耶稣会学校，用话剧，往往与茂密pageantry ，灌输道德和宗教价值观。 Education remains a major Jesuit apostolate today; the Jesuits run some four thousand schools worldwide, mainly in mission countries, as well as eighteen American universities.教育仍然是一个主要的耶稣使徒今天;耶稣会办一些4000在世界各地的学校，主要是在团国家，以及18个美国大学。 The Jesuits adopted Thomas Aquinas as their official theologian but freely modified his system, as in the theology of Francisco Suarez (1548 - 1617).耶稣会通过多瑪斯作为其官方神学家，但可自由修改他的系统，如同在神学的弗朗西斯科苏亚雷斯（ 1548 -1 617） 。 Generally they stressed human action in the process of salvation in contrast to the Dominicans, who put more emphasis on the primacy of grace.一般来说，他们强调人的行动，在这个过程中的救赎比照去多米尼加人，他们更重视的首要恩典。 Blaise Pascal attacked their casuistry as laxist.布莱斯帕斯卡尔攻击，他们决疑论作为laxist 。 The Jesuits overwhelmingly rejected the principle that the end justifies the means, which was often attributed to them.耶稣会以压倒多数否决原则，即目的正当的手段，这是其原因往往是他们。 Prominent among recent Jesuit theologians are Pierre Teilhard de Chardin, Karl Rahner, and Bernard Lonergan.其中最突出的，最近耶稣会神学家们皮埃尔德日进，卡尔拉内，和Bernard lonergan 。 The Jesuits presently edit some one thousand periodicals, including NT Abstracts, Theology Digest, and Theological Studies.耶稣会士，目前编辑部分1000期刊，其中包括新台币文摘，神学消化，与神学研究。
Traditionally the Jesuits have reserved their highest regard for missionary work.传统上，耶稣会已预留了他们崇高的敬意传教工作。 Francis Xavier (1506 - 52), the first and greatest Jesuit missionary, laid the basis for Jesuit activity in India, Indonesia, and Japan.芳济（ 1506 -5 2） ，第一，且是最大的耶稣会传教士，奠定了基础，为耶稣会的活动在印度，印度尼西亚和日本。 The Japanese mission particularly flourished until it was wiped out by savage persecution in the early seventeenth century.日本代表团特别兴盛，直到被歼灭由野蛮迫害，在早期17世纪。 In China Matteo Ricci (1552 - 1610) founded the Jesuit mission where he and his successors won the protection of the Ming emperors by introducing Western scientific and technical knowledge to court circles at Peking.在中国利玛窦（ 1552 -1 610）创立了耶稣的使命，他和他的继任者获得保护明代皇帝所引进西方科学技术知识，以法院各界在北平。 They pioneered the adaptation of the gospel to Chinese traditions and thought forms, although in this many Catholic critics felt that they had gone too far.他们开创了适应的福音，以中国传统思维方式，虽然在这许多天主教的批评者认为，他们已经走得太远。 Their writings introduced China to the West.其著作向西方介绍中国。
The goal of the Peking mission was the conversion of the emperor, but the Jesuits never found their Chinese Constantine.目标北平的任务是转换皇帝，但耶稣从未发现自己的中文君士坦丁。 Ricci's idea of adapting Christianity to local culture was applied to India by Robert De Nobili (1577 - 1658).利玛窦的相适应的思想观念，基督教，以地方文化，是适用于印度，由罗伯特德诺比利（ 1577 -1 658） 。 Jesuits such as Jacques Marquette and Issac Jogues worked among the Indians of North America.耶稣会士，如雅克马凯特和伊萨克若格工作，其中印度人的北美之行。 Eusebio Kino (1644 - 1711) established a string of mission stations which introduced the Indians of northern Mexico and the present southwestern United States to advanced agriculture.尤西比奥电影院（ 1644 -1 711）建立了一连串的使命监测站，其中介绍了印度人的墨西哥北部和现在的美国西南部，以先进的农业。 The Jesuits Christianized and civilized the Indians of Paraguay and Brazil in organized towns (reductions), which flourished for more than a century until the Jesuits were suppressed.耶稣christianized文明印度人的巴拉圭和巴西有组织镇（裁减） ，其中，兴盛了一个多世纪，直到耶稣会受到打压。
Although the Jesuits were not founded to combat Protestantism, they were quickly drawn into the struggle.尽管耶稣会士不成立，以打击基督教，很快将他们拖入这场斗争。 Many Jesuits published controversial works, for instance, Peter Canisius and Robert Bellarmine, both of whom also wrote catechisms that enjoyed wide use for three centuries.许多耶稣会士出版争议性的工程，比如，彼得法尔斯和罗伯特bellarmine ，他们两人还写信catechisms享有广泛使用，为三个世纪。 Other Jesuits influenced policy as court preachers or as confessors to the emperor; the kings of France, Spain, and Poland; and the dukes of Bavaria.其他耶稣会影响政策作为法院传教士或作为confessors向皇帝，国王队的法国，西班牙和波兰，以及肿瘤的巴伐利亚州。 Well over a thousand Jesuits died as martyrs both in Europe and in the missions.以及超过一千耶稣死亡的烈士都在欧洲和任务。 The Roman Catholic Church has canonized thirty eight Jesuits, including twenty two martyrs.罗马天主教教会册封38名耶稣会士，其中包括22烈士。
JP
Donnelly太平绅士91
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J Brodrick, The
Origins of the Jesuits; W Bangert, A History of the Society of Jesus; D
Mitchell, The Jesuits; J de Guibert, The Jesuits: Their Spiritual Doctrine and
Practice. j brodrick ，起源耶稣;瓦特bangert ，一个历史的，社会的耶稣; d米切尔，耶稣会士; j德guibert
，耶稣：他们的精神学说与实践结合起来。
The Bollandists are a group of Belgian Jesuits who publish the Acta Sanctorum, a critical edition of the lives of the saints.该bollandists是一组比利时耶稣会士，他们出版学报sanctorum ，关键版圣人们的生命。 Named after their first editor, Jean Bolland (1596-1665), they also publish a quarterly review, the Analecta Bollandiana.命名后，他们的第一主编，让bolland （ 1596至1665年） ，他们还公布每季检讨时， analecta bollandiana 。
Currently, there are around 16,500 Jesuit Priests worldwide, and about 3,000 in the United States.目前，有大约16500耶稣会神父世界范围内，大约有3000名在美国。 This is around half of their numbers in the 1960s.这是大约一半的数量在20世纪60年代。
(Company of Jesus, Jesuits) （公司的耶稣，耶稣会士）
See also DISTINGUISHED JESUITS, JESUIT APOLOGETIC, EARLY JESUIT GENERALS, and four articles on the history of the Society: PRE-1750, 1750-1773, 1773-1814, and 1814-1912.也见尊敬的耶稣会士，耶稣会表歉意，早期耶稣会将领，并有4条关于历史的社会：前1750年， 1750年至1773年， 1773年至1814年， 1814年至1912年。
The Society of Jesus is a religious order founded by Saint Ignatius Loyola.社会上的耶稣是一个宗教秩序创办的圣依纳爵罗耀拉。 Designated by him "The Company of Jesus" to indicate its true leader and its soldier spirit, the title was Latinized into "Societas Jesu" in the Bull of Paul III approving its formation and the first formula of its Institute ("Regimini militantis ecclesia", 27 Sept., 1540).由他指定的"该公司的耶稣" ，以显示其真正的领导者和其兵一卒的精神，题目是latinized成" societas jesu " ，在牛市的保罗三，批准其成立和第一公式，其研究所（简称" regimini militantis教会" ， 1540年9月27日） 。 The term "Jesuit" (of fifteenth-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the society in reproach (1544-52), and was never employed by its founder, though members and friends of the society in time accepted the name in its good sense.而言， "耶稣会" （ 15世纪起源，也就是一个人使用太频繁或侵占耶稣的名字） ，是第一个应用到社会的非议（ 1544年至1552年） ，以及从未聘用，其创办人，虽然议员和朋友们的社会在时间接受名下，其良好的意识。 The Society ranks among religious institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms for their support [Bulls of Pius V, "Dum indefessae", 7 July, 1571; Gregory XIII, "Ascendente Domino", 25 May, 1585].社会跻身宗教院校作为乞讨秩序书记员定期，即是一个机构的神职人员举办使徒工作，以下是一个宗教统治，依靠施舍，他们支持[公牛队的比约五， "达姆弹indefessae " ， 7 7月， 1571年;格雷戈里十三， " ascendente多米诺骨牌" ， 1585年5月25日] 。
As has been explained under the title "Ignatius Loyola", the founder began his self-reform, and the enlistment of followers, entirely prepossessed with the idea of the imitation of Christ, and without any plan for a religious order or purpose of attending to the needs of the days.正如已经解释的标题下， "依纳爵罗耀拉" ，创办人开始了他的自我改革，并招募信徒，完全prepossessed与理念的模仿基督，也没有任何计划，为宗教秩序或目的来参加有需要的天。 Unexpectedly prevented from carrying out this idea, he offered his services and those of this followers to the pope, "Christ upon Earth", who at once employed him in such works as were most pressing at the moment.不料无法履行这一思路，他提出他的服务，并对于这个信徒向教宗， "基督后，地球" ，他们在曾雇用他，在这样的作品作为人的最迫切的当务之急。 It was only after this and just before the first companions broke to go at the pope's command to various countries, that the resolution to found an order was taken, and that Ignatius was commissioned to draw up Constitutions.它只是经过这次和刚刚才首次打破了同伴去，在教皇的指挥前往各国访问，该决议成立一个命令是采取反措施，即伊格委托起草宪法。 This he did slowly and methodically; first introducing rules and customs and seeing how they worked.这他慢慢地，并有条不紊;首次引进规则和惯例，看看他们的工作。 He did not codify them for the first six years.他没有编纂，为首次六年。 Then three years were given to formulating laws the wisdom of which had been proven by experiment.其后三年分别给予制定法律的智慧，这已证明了实验。 In the last six years of the Saint's life the Constitutions so composed were finally revised and put into practice everywhere.在过去六年的圣人的生活，使宪法组成的小组最后修订并付诸实践，无处不在。 This sequence of events explains at once how the society, though devoted to the following of Christ, as though there were nothing else in the world to care for, is also excellently adapted to the needs of the day.这一系列事件说明，在一次怎样的社会，虽然致力于以下的基督，好像有什么都没有了，在世界上要关心，也很好地切合他们需要的一天。 It began to attend to them before it began to legislate; and its legislation was the codification of those measures which had been proved by experience to be apt to preserve its preliminary religious principle among men actually devoted to the requirements of the Church in days not unlike our own.它开始注意他们后，才开始进行立法，而且它的立法编纂的这些措施已被证明了的体验，以易维护其初步的宗教原则的男人，其实专门要求教会在天不是不像我们自己的事。
The Society was not founded with the avowed intention of opposing Protestantism.社会是不成立的，与公开说明的反对新教。 Neither the papal letters of approbation nor the Constitutions of the order mention this as the object of the new foundation.既不是教皇信用证的赞许，也没有宪法秩序提及这一问题作为对象的新的基础。 When Ignatius began to devote himself to the service of the Church, he had probably not even heard of the names of the Protestant Reformers.当伊格开始立志报国，服务教会，他大概没有听说过的名字新教改革者。 His early plan was rather the conversion of Mohammedans, an idea which, a few decades after the final triumph of the Christians over the Moors in Spain, must have strongly appealed to the chivalrous Spaniards.他的早期计划，而不是转化Mohammedan人，一个概念，在几十年后，最终取得胜利的基督徒超过摩尔人在西班牙，就必须有强烈呼吁侠义西班牙人。
The name "Societas Jesu" had been born by a military order approved and recommended by Pius II in 1450, the purpose of which was to fight against the Turks and aid in spreading the Christian faith.取名" societas jesu "已出生，由一个军事命令批准，并建议由比约二，在1450年，其目的是为了打击土耳其人和援助，在传播基督教信仰。 The early Jesuits were sent by Ignatius first to pagan lands or to Catholic countries; to Protestant countries only at the special request of the pope and to Germany, the cradle-land of the Reformation, at the urgent solicitation of the imperial ambassador.早期耶稣被送往由伊格首先异教的土地或以天主教国家;新教国家只有在特殊要求的教宗，并为德国，从摇篮土地的改革，在紧急征求帝国驻华大使。 From the very beginning the missionary labours of the Jesuits among the pagans of India, Japan, China, Canada, Central and South America were as important as their activity in Christian countries.从一开始传教劳动力的耶稣会士之间的异教徒的印度，日本，中国，加拿大，中美洲和南美洲为重要，因为他们的活动，在基督教国家。 As the object of the society was the propagation and strengthening of the Catholic faith everywhere, the Jesuits naturally endeavored to counteract the spread of Protestantism.作为对象的，社会是宣传和加强天主教信仰无处不在，耶稣会士，自然竭力抵制传播基督教。 They became the main instruments of the Counter-Reformation; the re-conquest of southern and western Germany and Austria for the Church, and the preservation of the Catholic faith in France and other countries were due chiefly to their exertions.他们成为了主要手段是反改革;再度征服的南部和西部地区，德国和奥地利对于教会，并保存了天主教的信仰，在法国及其他国家的人，主要是由于其exertions 。
INSTITUTES, CONSTITUTIONS, LEGISLATION院所，宪法，立法
The official publication which constitutes all the regulations of the Society, its codex legum, is entitled "Institutum Societas Jesu" of which the latest edition was issued at Rome and Florence 1869-91 (for full biography see Sommervogel, V, 75-115; IX, 609-611; for commentators see X, 705-710).官方出版物构成了各项规章制度，对社会，其食品法典委员会，专攻，标题是" institutum societas jesu " ，其中最新版的发行，在罗马和佛罗伦斯1869年至1891年（适用于所有的传记见sommervogel ，五， 75-115 ;第九， 609-611 ;评论家参阅X ， 705-710 ） 。 The Institute contains:该研究所包含：
(1) The special Bulls and other pontifical documents approving the Society and canonically determining or regulating its various works, and its ecclesiastical standing and relations. （ 1 ）特别公牛和其他宗座文件批准社会和canonically确定或调整其各项工程，它的宗教地位和关系。
Besides those already mentioned, other important Bulls are those of: Paul III, "Injunctum nobis", 14 March, 1543; Julius III, "Exposcit debitum", 21 July, 1550; Pius V, "Æquum reputamus", 17 January, 1565; Pius VII, "Solicitudo omnium ecclesiarum", 7 August, 1814, Leo XIII, "Dolemus inter alia", 13 July, 1880.除了已经提到过的，其他重要的公牛队，是那些：保罗三， " injunctum的意识" ， 1543年3月14日;戏剧三， " exposcit debitum " ， 1550年7月21日;比约五， " æquum reputamus " ， 1565年1月17日;比约七， " solicitudo omnium ecclesiarum " ， 1814年8月7日，利奥十三世， " dolemus除其他外" ， 1880年7月13日。 (2) The Examen Generale and Constitutions. （ 2 ）的审查generale和章程。 The Examen contains subjects to be explained to postulants and points on which they are to be examined.有关的审查包含学科加以解释，以postulants和点上，他们是需要加以审查。 The Constitutions are divided into ten parts:宪法分为十个部分：
admission; dismissal; novitiate; scholastic training; profession and other grades of membership; religious vows and other obligations as observed by the Society; missions and other ministries; congregations, local and general assemblies as a means of union and uniformity; the general and chief superiors; the preservation of the spirit of the Society.入场;解聘; novitiate ;学业培训;界和其他职系的成员;宗教誓言和其他义务的，作为观察社会;特派团和其他部委;毕业典礼，地方和大会作为一种手段，联盟和统一性;一般性及行政上级;保存的精神上来，把社会。
Thus far in the Institute all is by Saint Ignatius, who has also added "Declarations" of various obscure parts.因此，到目前为止，在该研究所是由圣的主教，他也补充说： "声明"的各种模糊部分。 Then come:然后：
Decrees of General Congregations, which have equal authority with the Constitutions;法令一般的毕业典礼，其中有平等的权力与宪法;
Rules, general and particular, etc.;规则，一般和特殊等;
Formulae or order of business for the congregations;公式或命令的业务，为教友;
Ordinations of generals, which have the same authority as rules; ordinations的将领，其中有相同的权力规则;
Instructions, some for superiors, others for those engaged in the missions or other works of the Society;指示，有的是上级，为他人从事的任务或其他工程的社会;
Industriae, or special counsels for superiors; industriae ，或特别大律师，为上级;
The Book of the Spiritual; and这本书的精神;
the Ratio Studiorum, which have directive force only.比例studiorum ，已指示陆军只。
The Constitutions as drafted by Ignatius and adopted finally by the first congregation of the Society, 1558, have never been altered.宪法起草伊格并通过了，最后由第一聚集社会， 1558年，从来没有被改动。 Ill-informed writers have stated that Lainez, the second general, made considerable changes in the saint's conception of the order; but Ignatius' own later recension of the Constitutions, lately reproduced in facsimile (Rome, 1908), exactly agree with the text of the Constitutions now in force, and contains no word by Lainez, not even in the declarations, or glosses added to the text, which are all the work of Ignatius.虐待知情作家都表示， lainez ，第二个一般，取得了相当大的变化，在圣的观念秩序，但伊格自己后来recension的宪法，近来转载传真（罗马， 1908年） ，正是同意文宪法已生效，并载有没有这个词， lainez ，即使是在申报，或敷衍了事，加上文，这是一切工作的主教。 The text in use in the Society is a Latin version prepared under the direction of the third congregation, and subjected to a minute comparison with the Spanish original preserved in the Society's archives, during the fourth congregation (1581).文中使用，在社会是一个拉丁语版本指导下编写的第三聚集，并受到一分钟的比较与西班牙原件保存在社会上的档案，在第四次会众（ 1581 ） 。
These Constitutions were written after long deliberation between Ignatius and his companions in the founding of the Society, as at first it seemed to them that they might continue their work without the aid of a special Rule.这些宪法写的，经过长期酝酿与伊格和他的同伴们在建国的社会，截至首先，它似乎向他们表示，他们可能会继续工作，而不借助一个特殊的规则。 They were the fruit of long experience and of serious meditation and prayer.它们分别是水果的长期经验和严重的冥想和祈祷。 Throughout they are inspired by an exalted spirit of charity and zeal for souls.各地，他们的灵感是一个崇高的精神，慈善机构和热心的灵魂。
They contain nothing unreasonable.它们含有无可厚非。 To appreciate them, however, requires a knowledge of canon law applied to monastic life and also of their history in the light of the times for which they were framed.欣赏他们，不过，需要了解的佳能法适用于修道生活，以及他们在历史上因时代，而他们的具体办法。 Usually those who find fault with them either have never read them or else have misinterpreted them.通常那些寻找故障与他们要么从来没有看过他们，否则，误解了他们。 Monod, for instance, in his introduction to Böhmer's essay on the Jesuits ("Les jesuites", Paris, 1910, p. 13, 14) recalls how Michelet mistranslated the words of the Constitutions, p. monod ，例如，在他的介绍中，以böhmer的论耶稣会（简称"就业辅导组jesuites " ，巴黎， 1910年，第13页， 14 ）回忆michelet误的话，宪法页 VI, c.六，长 5, obligationem ad peccatum, and made it appear that they require obedience even to the commission of sin, as if the text were obligatio ad peccandum, where the obvious meaning and purpose of the text is precisely to show that the transgression of the rules is not in itself sinful. 5 ， obligationem专案peccatum ，并讲了，似乎他们所需要的服从，甚至犯下罪恶，如果案文obligatio专案peccandum ，那里有明显的意义和作用，该文正是这表明了海侵的规则本身并不是罪过。 Monod enumerates such men as Arnauld, Wolf, Lange, Ranke in the first edition of his "History", Hausser and Droysen, Philippson and Charbonnel, as having repeated the same error, although it has been refuted frequently since 1824, particularly by Gieseler, and corrected by Ranke in his second edition. monod列举了这样的男人，因为arnauld ，狼，兰格，对兰克在首版他的"历史" ， hausser和droysen ， philippson和沙博内尔，具有重复了同样的错误，虽然它已被批驳经常自1824年，特别是由基氏，纠正对兰克在他的第二版。 Whenever the Constitutions enjoin what is already a serious moral obligation, or superiors, by virtue of their authority, impose a grave obligation, transgression is sinful; but this is true of such transgressions not only in the society but out of it.每当宪法责成什么已经是一个严重的道德义务，或上司，凭借其权力，强加给一个严重的义务，海侵是罪孽深重，但是这是事实，这些越轨行为不仅在社会上，但利用它。 Moreover such commands are rarely given by the superiors and only when the good of the individual member or the common good imperatively demands it.此外，如命令，是很少考虑由上级只有当良好的个人会员或者共同富裕是出于需求。 The rule throughout is one of love inspired by wisdom, and must be interpreted in the spirit of charity which animates it.法治整个是一个爱的启发智慧，也必须加以解释的精神，慈善机构，它以动画的。 This is especially true of its provisions for the affectionate relations of members with superiors and with one another, by the manifestation of conscience, more or less practiced in every religious order, and by mutual correction when this may be necessary.这一点尤其如此，其规定为恩爱关系的成员与上级和配合，所体现的良心，更多或更少实行每个宗教秩序，并通过相互校正的时候，这可能是必要的。 It also applies to the methods employed to ascertain the qualification of members for various offices or ministries.它也适用于该方法，以确定资格的成员为各办公室或各部委。
The chief authority is vested in the general congregation, which elects the general, and could, for certain grave causes, depose him.行政权力属于一般聚集，其中直接选举一般，而且可能，对某些严重的原因，废黜他。 This body could also (although there has never yet been an occasion for so doing) add new Constitutions and abrogate old ones.这个机构还可以（虽然从未有尚未场合这样做）添加新的宪法，并废除旧的。 Usually this congregation is convened on the occasion of the death of a general, in order to elect a successor, and to make provisions for the government and welfare of the Society.通常这是聚集召开之际杀死了一名干事，以选出一位继任人，并订定条文，为政府和福利的社会。 It may also be called at other times for grave reasons.它也可以被称为在其他时间为严重的原因。 It consists of the general, when alive, and his assistants, the provincials, and two deputies from each province or territorial division of the society elected by the superiors and older professed members.它包括一般，当活着，和他的助手， provincials ，和两名副总统，从每一个省或领土被分割的社会，由民选产生的上司和老年人自称成员。
Thus authority in the Society eventually rests on a democratic basis.因此，房委会在社会上最终有赖于建立在民主的基础上。 But as there is no definite time for calling the general congregation - which in fact rarely occurs except to elect a new general - the exercise of authority is usually in the hands of the general, in whom is vested the fullness of administrative power, and of spiritual authority.但由于没有明确的时间要求一般会众-这实际上极少发生，除选出新的秘书长-行使权力通常是在政府手中一般，在谁是既得利益者的丰满的行政权力，并精神权威。 He can do anything within the scope of the Constitutions, and can even dispense with them for good causes, though he cannot change them.他可以做任何事情以内范围的宪法，甚至可以免除他们良好的原因，他虽然不能改变他们。 He resides at Rome, and has a council of assistants, five in number at present, one each for Italy, France, Spain, and the countries of Spanish origin, one for Germany, Austria, Poland, Belgium, Hungary, Holland, and one for English-speaking countries - England, Ireland, United States, Canada, and British colonies (except India).他居住在罗马，有一个会，助理员，在5个号码，目前，每一个为意大利，法国，西班牙，和有关国家的西班牙语出身，一为德国，奥地利，波兰，比利时，匈牙利，荷兰和一对于以英语为母语的国家-英国，爱尔兰，美国，加拿大和英国的殖民地（除印度） 。 These usually hold office until the death of the general.这些通常担任职务，直至死亡一般。 Should the general through age or infirmity become incapacitated for governing the Society, a vicar is chosen by a general congregation to act for him.应通过一般的年龄或因年老体弱，成为丧失了执政的社会，副主教是选择进行了一般性的会众的行为，为他。 At his death he names one so to act until the congregation can meet and elect his successor.在他死后，他的名字之一，所以行事，直到众能满足并选出他的继任者。
Next to him in order of authority comes the provincials, the heads of the Society, whether for an entire country, as England, Ireland, Canada, Belgium, Mexico, or, where these units are too large or too small to make convenient provinces they may be subdivided or joined together.下次给他的命令的权力，随之而来的provincials上，首脑们的社会，不论是为整个国家，在英国，爱尔兰，加拿大，比利时，墨西哥，或在这些单位过大或过小，使便捷的省份，他们还可以再或者一起。 Thus there are now four provinces in the United States: California, Maryland-New York, Missouri, New Orleans.因此，现在有四个省在美国：加利福尼亚州，马里兰州，纽约，密苏里州，新奥尔良。 In all there are now twenty-seven provinces.在所有的是，现在有27个省。 The provincial is appointed by the general, with ample administrative faculties.省委任命是由一般，充足的行政学系。 He too has a council of "counselors" and an "admonitor" appointed by the general.他也有一个会"辅导员"和" admonitor "指定由一般。 Under the provincial come the local superiors.根据省委，来到当地的上司。 Of these, rectors of colleges, provosts of professed houses, and masters of novices are appointed by the general; the rest by the provincial.其中，大学校长的学院， provosts的自称房子，和船长的生手委任是由一般;其余的，由有关省。 To enable the general to make and control so many appointments, a free and ample correspondence is kept up, and everyone has the right of private communication with him.使一般制造和控制这么多约会，一个自由和充裕的书信不断，每个人拥有的权利，私人通信他的看法。 No superior, except the general, is named for life.没有优越的，除了一般意义而言，命名为终身。 Usually provincials and rectors of colleges hold office for three years.通常provincials和校长的高校任职三年。
Members of the society fall into four classes:社会成员分为4个级别：
Novices (whether received as lay brothers for the domestic and temporal services of the order, or as aspirants to the priesthood), who are trained in the spirit and discipline of the order, prior to making the religious vows.生手（不论是否收到奠定兄弟，为国内颞服务的一声令下，或作为有志从政神职人员） ，他们都是训练有素的精神，严守纪律和秩序之前，使宗教誓言。
At the end of two years the novices make simple vows, and, if aspirants to the priesthood, become formed scholastics; they remain in this grade as a rule from two to fifteen years, in which time they will have completed all their studies, pass (generally) a certain period in teaching, receive the priesthood, and go through a third year of novitiate or probation (the tertianship).在去年底的两年生手作简单的誓言，如果有志要成为神职人员，成为形成scholastics ，他们继续留在这个职系作为一项规则，由两个月至十五年，在这时候，他们都将完成全部学业后，通过（一般） ，在一定期限内，在教学中，接受神职人员，并经过三年级的novitiate或感化（ tertianship ） 。 According to the degree of discipline and virtue, and to the talents they display (the latter are normally tested by the examination for the Degree of Doctor of Theology) they may now become formed coadjutors or professed members of the order.根据程度的纪律和道德，有利于优秀人才，他们展示（后者通常检验所检验以博士学位神学） ，他们现在可以成为形成coadjutors或自称成员的命令。
Formed coadjutors, whether formed lay brothers or priests, make vows which, though not solemn, are perpetual on their part; while the Society, on its side binds itself to them, unless they should commit some grave offense.形成coadjutors ，是否形成奠定兄弟姊妹或牧师，使誓言，虽然不是庄严的，是永远对自己的一部分，而社会，就其副作用具有约束力本身对他们来说，除非他们应该承担的一些严重违规。 The professed are all priests, who make, besides the three usual solemn vows of religion, a fourth, of special obedience to the pope in the matter of missions, undertaking to go wherever they are sent, without even requiring money for the journey.这个自称都是神父，谁作，除了3种常用的庄严誓言的宗教，一个第四，对特殊服从教宗在这件事的使命，承诺去无论他们身在何处发送，甚至没有要求金钱，为的征程。 They also make certain additional, but non-essential, simple vows, in the matter of poverty, and the refusal of external honours.他们还作出一些补充，但非必要的，简单的誓言，在这件事的贫困，并拒绝对外授勋。
The professed of the four vows constitute the kernel of the Society; the other grades are regarded as preparatory, or as subsidiary to this.这个自称的四个誓言构成内核的社会其他职系，被视为预备班，或作为附属了这一点。 The chief offices can be held by the professed alone; and though they may be dismissed, they must be received back, if willing to comply with the conditions that may be prescribed.行政办公室都可以举行，由自称单;尽管他们可能被解雇，他们必须得到回归，如果愿意遵守这些条件，可明。 Otherwise they enjoy no privileges, and many posts of importance, such as the government of colleges, may be held by members of other grades.否则，他们享有任何特权，并有不少职位的重要性，例如政府的学院， 5月举行，由委员等职。 For special reasons some are occasionally professed of three vows and they have certain but not all the privileges of the other professed.因特殊原因，有些是偶尔自称的三个誓言和他们有一定的，但不是所有的特权，其他自称。
All live in community alike, as regards food, apparel, lodging, recreation, and all are alike bound by the rules of the Society.所有居住在社区一样，至于食物，服装，住宿，娱乐，都是同样的约束规则的社会。
There are no secret Jesuits.有没有秘密的耶稣会士。 Like other orders, the Society can, if it will, make its friends participators in its prayers, and in the merits of its good works; but it cannot make them members of the order, unless they live the life of the order.像其他命令，使社会，如果会，做出自己的朋友参与者在祈祷，并在优点，其优秀作品，但它不能使他们的成员一声令下，除非他们的生活秩序。 There is indeed the case of St. Francis Borgia, who made some of the probations in an unusual way, outside the houses of the order.其中确有案件圣弗朗西斯博尔吉亚，他们提出了一些有关probations在一个不寻常的方式，外面的房子该命令。 But this was in order that he might be able to conclude certain business matters and other affairs of state, and thus appear the sooner in public as a Jesuit, not that he might remain permanently outside the common life.但是，这是为了表示他也许可以结束某些商业事务和其他事务的状态，从而出现越早，在市民大众，因为耶稣，而不是表示，他可能永远外界共同生活。
Novitiate and Training novitiate和培训
Candidates for admission come not only from the colleges conducted by the Society, but from other schools.考生入学不单来自学院所进行的社会，而是从其他学校。 Frequently post-graduate or professional students, and those who have already begun their career in business or professional life, or even in the priesthood, apply for admission.经常研究生或其他专业的学生，以及那些已经开始其职业生涯中的业务或职业生涯中，甚至神职人员，申请入学。 Usually the candidate applies in person to the provincial, and if he considers him a likely subject he refers him for examination to four of the more experienced fathers.通常适用于候选人亲自到省，如果他认为他可能受到他是指他为考试，其中4个较具经验的父亲。 They question him about the age, health, position, occupation of his parents, their religion and good character, their dependence on his services; about his own health, obligations such as debts, or other contractual relations; his studies, qualifications, moral character, personal motives as well as the external influences that may have lead him to seek admission.他们质疑他的年龄，健康状况，职业，他的父母，他们的信仰和良好的品格，它们依赖他的服务;自己的健康，义务，如债务，或其他合同关系，他的研究，资历，品德，个人动机，以及外来因素的影响，可能导致他寻求入场。 The results of their questioning and of their own observation they report severally to the provincial, who weighs their opinions carefully before deciding for or against the applicant.结果，他们的质疑和他们自己的观察，他们的报告分开到省，谁重他们的意见，审慎地，然后才决定支持或者反对申请。 Any notable bodily or mental defect in the candidate, serious indebtedness or other obligation, previous membership in another religious order even for a day, indicating instability of vocation, unqualifies for admission.任何明显的身体或精神缺陷的候选人，严重负债或其他义务的，以前的会员在另一宗教秩序，甚至一，两天，这表明不稳定的天职， unqualifies入学。 Undue influence, particularly if exercised by members of the order, would occasion stricter scrutiny than usual into the personal motives of the applicant.不正当的影响，特别是如果行使成员的一声令下，将场合更严格的审核比平常存入个人动机的申请人。
Candidates may enter at any time, but usually there is a fixed day each years for their admission, toward the close of the summer holidays, in order that all may begin their training, or probation, together.考生可在任何时间，但通常有一个固定的每一天来为他们入场时，对密切的暑假，为了使所有可能开始接受训练，或接受感化，一起。 They spend the first ten days considering the manner of life they are to adopt, and its difficulties, the rules of the order, the obedience required of its members.他们花费首次十天考虑的方式生活，他们通过，它的困难，这些规则的一声令下，服从需要，其成员。 They then make a brief retreat, meditating on what they have learned about the Society and examining their own motives and hopes for perserverance in the new mode of life.然后，他们做一个简单的务虚会，沉思什么，他们已获悉此事，社会和审视自己的动机，并希望perserverance在新的模式下生活。 If all be satisfactory to them and to the superior or director who has charge of them, they are admitted as novices, wear the clerical costume (as there is no special Jesuit habit) and begin in earnest the life of members in the Society.如果一切满意，他们向上级或主管谁负责，他们都承认，作为新手，磨损文职服饰（有没有特别的耶稣会习惯） ，并开始认真的生活，大家在社会中产生。 They rise early, make a brief visit to the chapel, a meditation on some subject selected the night before, assist at Mass, review their meditation, breakfast, and then prepare for the day's routine.他们早起，作一个简短的访问，小教堂，冥想一些课题选定的前一天晚上，在帮助群众，检讨他们的冥想，早餐，然后准备为每天的例行公事。 This consists of manual labor in or out of doors, reading books on spiritual topics, ecclesiastical history, biography, particularly of men or women distinguished for zeal and enterprise in missionary or educational fields.这个委员会是体力劳动或调出的门，阅读书籍的精神话题，教会历史，传记，尤其是男性或女性，为杰出的热情和企业在传教或教育领域的合作。 There is a daily conference by the master of the novices on some detail of the Institute, notes of which all are required to make, so as to be ready, when asked, to repeat the salient points.有一种日常会议由硕士生手就一些细节，该研究所也指出，其中的一切都必须提出等，以作好准备，当记者问，重复要点。
Wherever it is possible some are submitted to certain tests of their vocation or usefulness; to teaching catechism in the village churches; to attendance on the sick in hospitals; to going about on a pilgrimage or missionary journey without money or other provision.而这是有可能的，有些是提交给某些测试自己的职业或效用;教学讲授在村里的教堂;入学就生病在医院中去，约一个朝圣或传教之旅，没有钱或其他条文。 As soon as possible, all make the spiritual exercises for 30 days.为尽早为所有使精神文明演习为期30天。 This is really the chief test of a vocation, as it is also in epitome the main work of the two years of the novitiate, and for that matter of the entire life of a Jesuit.这实在是行政的考验，职业，因为它也是在缩影主要的工作了两年的novitiate ，并为这件事的整个生命的耶稣。 On these exercises the Constitutions, the life, and activity of the Society are based, so they are really the chief factor in forming the character of a Jesuit.对这些演习的宪法，人生观和活动的社会基础，所以他们真的是行政因素形成的特点耶稣。
In accordance with the ideals set forth in these exercises, of disinterested conformity with God's will, and of personal love of Jesus Christ, the novice is trained diligently in the meditative study of the truths of religion, in the habit of self-knowledge, in the constant scrutiny of his motives and of the actions inspired by them, in the correction of every form of self-deceit, illusion, plausible pretext, and in the education of his will, particularly in making choice of what seems best after careful deliberation and without self-seeking.按照理想阐述的这些演习，无私符合上帝的意愿，以及个人耶稣的爱，新手训练刻苦，在冥想研究真理的宗教，习惯，了解自我，在不断审议他的动机和所采取行动的启发，他们在纠正各种形式的自我欺骗，抛弃不切实际的幻想，似是而非的借口，而在教育，他的意志，尤其是在作出的选择是什么，似乎最好的，经过慎重考虑和没有自我追求。 Deeds, not words, are insisted upon as proof of genuine service, and a mechanical, emotional, or fanciful piety is not tolerated.事迹，而不是言辞，是坚持以证明真正的服务，和一个机械，情绪，或幻想的孝道，是无法容忍的。 As the novice gradually thus becomes master of his will, he grows more and more capable of offering to God the reasonable service enjoined by St. Paul, and seeks to follow the divine will, as manifested in Jesus Christ, by His vicar on earth, by the bishops appointed to rule His Church, by his more immediate or religious superiors, and by the civil powers rightfully exercising authority.作为新手逐渐成为掌握他的意志，他长大后越来越能提供给上帝合理的服务责成由圣保罗，并谋求跟随神的意志，体现在耶稣基督里，由他的副主教在地球上，由主教委任统治他的教会，他更直接的或宗教的上司，由公务员的权力，正确地行使权力。 This is what is meant by Jesuit obedience, the characteristic virtue of the order, such a sincere respect for authority as to accept its decisions and comply with them, not merely by outward performance but in all sincerity with the conviction that compliance is best, and that the command expresses for the time the will of God, as nearly as it can be ascertained.这是指的是什么，耶稣的服从性，特征凭借一声令下，这种真诚的尊重权威，以接受政府决定，并加以遵守，不能仅仅以向外表现，但在所有的诚意与信念，即遵守是最好的，并该指挥部表示，为当时上帝的意志，为近，因为它能够进一步确定。
The noviceship lasts two years.该noviceship历时两年。 On its completion the novice makes the usual vows of religion, the simple vow of chastity in the Society having the force of a diriment impediment to matrimony.就其完成新手使得通常的誓言宗教的，简单的誓言的贞洁在社会上有力量，是一个diriment妨碍婚姻关系。 During the noviceship but a brief time daily is devoted to reviewing previous studies.在noviceship但短暂的时间，每天就是专门审查以前的研究。 The noviceship over, the scholastic members, ie, those who are to become priests in the Society, follow a special course in classics and mathematics lasting two years, usually in the same house with the novices.该noviceship以上，学术会员，即那些成为祭司在社会上，走一条特殊的课程经典著作和数学持久两年，通常会在同一所房子与生手。 Then, in another house and neighbourhood, three years are given to the study of philosophy, about five years to teaching in one or other of the public colleges of the Society, four years to the study of theology, priestly orders being conferred after the third, and finally, one year more to another probation or noviceship, intended to help the young priest renew his spirit of piety and to learn how to utilize to the best of his ability all the learning and experience he has required.然后，在另一家和居民区， 3年内给予学习哲学，大约5年时间，在教学中的一个或其他的公立高校的社会，四年来研究神学，司铎命令被授予后，第三次，最后，一年多来又试用或noviceship ，旨在帮助年轻的神父以自强不息的精神，虔诚，并学习如何利用，以己所能，所有的学习和经验，他已要求。 In exceptional cases, as in that of a priest who has finished his studies before entering the order, allowance is made and the training periods need not last over ten years, a good part of which is spent in active ministry.在特殊情况下，例如在对一个神父，他们已完成了在研究后，才进入议事程序，津贴，并取得培训期间不必上超过十年，一个良好的，其中一部分是用在积极部。
The object of the order is not limited to practicing any one class of good works, however laudable (as preaching, chanting office, doing penance, etc.), but to study, in the manner of the Spiritual, what Christ would have done, if He were living in our circumstances, and to carry out that ideal.对象的顺序并不限于修炼任何一类的优秀作品，不过值得称赞（如说教，高呼办公室，做忏悔，等等） ，但以研究，在地的精神，什么基督这样做，如果他是生活在我们的实际情况，并进行这一理想。 Hence elevation and largeness of aim.因此，仰角和之大的目标。 Hence the motto of the Society, "Ad Majorem Dei Gloriam".因此座右铭的社会" ，专案majorem dei gloriam " 。 Hence the selection of the virtue of obedience as the characteristic of the order, to be ready for any call, and to keep unity in every variety of work.因此选用何种凭借服从为特征的一声令下，可随时呼叫，并保持团结，在每一个不同的工作。 Hence, by easy sequence, the omission of office in choir, of a special distinctive habit, of unusual penances.因此，由易序，遗漏办事处合唱团，一个特别与众不同的习惯，具有非同寻常的penances 。 Where the Protestant reformers aimed at reorganizing the church at large according to their particular conceptions, Ignatius began with interior self-reform; and after that had been thoroughly established, then the earnest preaching of self-reform to others.而新教改革者旨在改组教会广大根据其特殊的概念，伊格开始与内部的自我改革，以及后，已彻底确立，然后语重心长的说教自我改革给他人。 That done, the church would not, and did not, fail to reform herself.认为这样做，教会不会，但并没有失败，以改革的企图。 Many religious distinguished themselves as educators before the Jesuits; but the Society was the first order which enjoined by its very Constitutions devotion to the cause of education.许多宗教尊敬自己，作为教育工作者面前的耶稣会士，但社会是第一个命令，责成其本身的宪法奉献给教育事业。 It was, in this sense, the first "teaching order".这是，在这个意义上说，首个"教学秩序" 。
The ministry of the Society consists chiefly in preaching; teaching catechism, especially to children; administering the sacraments especially penance and the Eucharist; conducting missions in the parishes on the lines of the Spiritual; directing those who wish to follow those exercises in houses of retreat, seminaries or convents; taking care of parishes or collegiate churches; organizing pious confraternities, sodalities, unions of prayer, Bona Mors associations in their own and other parishes; teaching in schools of every grade - academic; seminary, university; writing books, pamphlets, periodical articles; going on foreign missions among uncivilized peoples.内政部社会构成，主要是在说教;教理讲授，尤其是儿童的情况;治国圣礼特别是忏悔和圣体圣事;进行特派团在该教区于字里行间的精神;引导那些希望仿效这些演习在房子的务虚会，修道院或修道院;照顾教区或合议教堂;组委会虔诚confraternities ， sodalities ，工会的祈祷，真正的基准协会，在他们自己和其他教区;教学在学校的每一个年级-学术;修院，大学;写作书籍，小册子，期刊文章;正在进行外国使团之间的不文明人民。
In liturgical functions the Roman Rite is followed.在礼仪职能罗马成年礼是其次。 The proper exercise of all these functions is provided for by rules carefully framed by the general congregations or by the generals.正确行使自己的所有这些职能是提供规则仔细诬陷由一般的毕业典礼或由将军。 All these regulations command the greatest respect on the part of every member.这些法规的指挥非常尊重对部分每一个成员。 In practice the superior for the time being is the living rule - not that he can alter or abrogate any rule, but because he must interpret and determine its application.在实践中上司的时候，是生活的规则-不说，他都无法改变或废除任何规则，而是因为他必须解释，并确定其申请。 In this fact and in its consequences, the Society differs from every religious order antecedent to its foundation; to this principally, it owes its life, activity, and power to adapt its Institutes to modern conditions without need of change in that instrument or of reform in the body itself.在这一事实，并在其后果，对社会不同于每个宗教秩序前因其基础;这主要是，它欠其生活，经济活动，并有权调整其机构，以现代条件下，没有必要改变该文书或改革在身体本身。
The story of the foundation of the Society is told in the article Ignatius Loyola.故事的立党之本，社会，是告诉在文章伊格罗耀拉。 Briefly, after having inspired his companions Peter Faber, Francis Xavier, James Lainez, Alonso Salmerón, Nicolas Bobadilla, Simon Rodriquez, Claude Le Jay, Jean Codure, and Paschase Brouet with a desire to dwell in the Holy Land imitating the life of Christ, they first made vows of poverty and chastity at Montmartre, Paris, on 15 August, 1534, adding a vow to go to the Holy Land after two years.简单地说，之后，激发了他的同伴彼得费伯，芳济，詹姆斯lainez ，阿隆索salmerón ，尼可拉斯bobadilla ，西蒙rodriquez ，克劳德勒杰伊，让codure ， paschase brouet与欲望纠缠在圣地模仿生命的基督，他们首先作了誓言贫穷和贞洁在Montmartre的，巴黎，于1534年8月15日，再增加一条发誓前往圣地的后两年。 When this was found to be inpracticable, after waiting another year, they offered their services to the pope, Paul III.此时，这家被查出有inpracticable ，之后再等一年，他们所提供的服务，向教皇保罗三。 Fully another year was passed by some in university towns in Italy, by others at Rome, where, after encountering much opposition and slander, all met together to agree on a mode of life by which they might advance in evangelical perfection and help others in the same task.充分另一一年，是通过一些在大学城，在意大利，由他人在罗马，那里后，遇到了许多反对和诋毁，全部达到共同商定一个模式生活，使他们有可能提前在福音事工促进会，完善和帮助他人，在相同的任务。 The first formula of the Institute was submitted to the pope and approved of viva voce, 3 September 1539, and formally, 27 September, 1540.第一个公式，该研究所已提交给波普和批准的借助， 1539年9月3日，并正式， 1540年9月27日。
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Jesuit Apologetic Distinguished Jesuits History of the Jesuits Before the Suppression Jesuit Generals Prior to the Suppression History of the Jesuits During the Suppression (1750-1773) History of the Jesuits During the Interim (1773-1814) History of the Jesuits After the Restoration (1814-1912) Publication information Written by John Hungerford Pollen.耶稣会致歉尊敬的耶稣会历史上的耶稣会前镇压耶稣将领之前，镇压的历史，以及耶稣会士在镇压（ 1750年至1773年）的历史，以及耶稣会士在中期（ 1773年至1814年）历史上的耶稣修复后（ 1814年-1912 ）出版的书面资料由约翰hungerford花粉。 Transcribed by Michael Donahue.转录由Michael Donahue ） 。 In gratitude for four years of Jesuit education at Loyola University of Chicago.感谢四年的耶稣会教育罗耀拉大学芝加哥。 AMDG. amdg 。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，体积十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
Constitutions.--Corpus institutorum Societatis Jesu (Antwerp, Prague, Rome, 1635, 1702, 1705, 1707, 1709, 1869-70; Paris, partial edition, 1827-38); Gagliardi, De cognitione instituti (1841); Lancicius, De praestantia instit.宪法.--语料库institutorum societatis jesu （安特卫普，布拉格，罗马， 1635年， 1702年， 1705年， 1707年， 1709年， 1869年至1870年;巴黎，局部版， 1827年至1838年） ;加利亚尔迪，德cognitione instituti （ 1841 ） ; lancicius ，德praestantia instit 。 Soc. SoC的。 Jesu (1644); Nadal, Scholia in constitutiones (1883); Suarez, Tract. jesu （ 1644 ） ;纳达尔scholia在constitutiones （ 1883 ） ;苏亚雷斯，呼吸道。 de religione Soc.德religione的SoC 。 Jesu (1625); Humphrey, The Religious State (London, 1889), a digest of the treatise of Suarez; Oswald, Comment. jesu （第1625 ） ;汉弗莱，宗教的国家（伦敦， 1889年） ，消化该论文的苏亚雷斯;奥斯瓦尔德，发表评论。 in decem partes consit.在decem当事人之间consit 。 Soc. SoC的。 Jesu (3rd ed., Brussels, 1901); Rules of the Society of Jesus (Washington, 1939; London 1863). jesu （第三次版，布鲁塞尔， 1901年） ;规则的社会的耶稣（华盛顿， 1939年，伦敦， 1863年） 。
An association of ecclesiastical scholars engaged in editing the Acta Sanctorum.一个协会的教会学者从事编辑学报sanctorum 。 This work is a great hagiographical collection begun during the first years of the seventeenth century, and continued to our own day.这项工作是一个伟大的hagiographical收集开始在头几年的17世纪，而且将继续是我们自己的一天。 The collaborators are called Bollandists, as being successors of Bolland, the editor of the first volume.勾结被称为bollandists ，作为被继承人的bolland ，编辑的首卷。 The collection now numbers sixty-three volumes in folio, to which must be added a supplementary volume, published in 1875 by a French priest, and containing chiefly certain tables and directions facilitating research in the volumes.收集，现在有多少63册，英文排版，还必须加上一个补充量，发表在1875年由一位法国神父，遏制主要是某些表和方向，促进研究在册。 Although Bolland has given his name to the work, he is not to be regarded as its founder.虽然bolland给了他的名字，这项工作，他是不会被视为其创始人。 The idea was first conceived by Heribert Rosweyde (b. at Utrecht, 1569; d. at Antwerp, 1629).构想是先设想heribert rosweyde （乙在乌得勒支， 1569年; D.在安特卫普， 1629 ） 。 He entered the Society of Jesus in 1588.他走进社会，耶稣在1588年。
An indefatigable worker and a fearless but judicious investigator, notwithstanding his duties as professor of philosophy in the Jesuit college at Douai during the last years of the sixteenth century, Rosweyde devoted the leisure of his vacations and holidays to explore the libraries of the numerous monasteries scattered through Hainault and French Flanders.一个不知疲倦的工作者，还是作为一名无畏无惧，但明智的调查，尽管他的职责，作为哲学系教授，在耶稣会学院douai在过去数年中的16世纪， rosweyde专门康乐他的休假和节假日，探讨图书馆的众多寺庙散落通过hainault和法国佛兰德地区。 He copied with his own hand a vast number of documents relating to church history in general, and to hagiography in particular, and found in the old texts contained in the manuscripts coming under his observation quite a different flavour from that of the revisions to which many editors, notably Lippomano and Surius, then the latest and most celebrated, had believed it necessary to subject them.他抄了他自己的手大量文件有关教会的历史一般，并hagiography ，尤其是发现在旧文本包含在手稿未来根据他的观察，一个截然不同的味道，从表示，在该订正案，其中很多编辑，尤其是lippomano和surius ，然后提供最新和最有名的，曾认为，有必要使他们受到的。 Rosweyde thought it would be a useful work to publish the texts in their original form. rosweyde认为这将是一项有益的工作语文出版，在原有形式。 His superiors, to whom he submitted his plan in 1603, gave it their hearty approval, and allowed him to prepare the projected edition, without, however, relieving him of any of the occupations on which he was expending his prodigious activity.他的上级，向谁他提交了他的计划是在1603年，给了他们衷心的审批，并给他准备的预测版本，但不解除对他的任何一种职业，对他所花费他prodigious活动。 So, for the time being, he was allowed merely the privilege of devoting his spare moments to the preparation of the work.所以，在这段期间，他被允许仅仅有幸投入闲暇时刻，以备有关的工作。 Rosweyde did not cease to pursue his project, which he announced publicly in 1607, as well as the plan he proposed to follow. rosweyde并没有因此而停止追求他的项目，他公开宣布，在1607年，以及该计划，他建议遵循。 Under the title: "Fasti sanctorum quorum vitae in belgicis bibliothecis manuscriptiae", he gave in a little volume in 16mo., published by the Plantin press at Antwerp, an alphabetical list of the names of the saints whose acts had been either found by him or called to his attention in old manuscript collections.根据标题： " fasti sanctorum法定人数简历在belgicis bibliothecis manuscriptiae "中，他先后在一个体积小，在16mo 。刊登由plantin记者在安特卫普，按字母顺序排列的名单上的名字圣人，其行为已被发现，无论是他所或叫他注意在旧手稿珍藏。 This list filled fifty pages; the prefatory notice in which he indicates the character and arrangement of his work, as he had conceived it, takes up fourteen.这份名单充满第五十一页;序言通知他在其中显示的性质和安排他的工作，正如他所构思的，占据了14个。 Finally, the work contains an appendix of twenty-six pages containing the unpublished acts of the passion of the holy Cilician martyrs, Tharsacus, Probus, and Andronicus, which Rosweyde regarded -- wrongly -- as the authentic official report from the pen of a clerk of the court of the Roman tribunal.最后，这项工作包含一个附录26页，载有未出版行为的激情圣cilician烈士， tharsacus ，罗布斯和Andronicus " ，其中rosweyde视-错-因为正宗的正式报告，从用笔一法庭的书记的罗马法庭。 According to this programme the collection was to comprise sixteen volumes, besides two volumes of explanations and tables.根据这一方案，藏品将包含十六卷，除了两卷本的解释和图表。 The first volume was to present documents concerning the life of Jesus Christ and the feasts established in honour of the special events of His life; the second volume would be devoted to the life and the feasts of the Blessed Virgin, and the third to the feasts of the Saints honoured with a more special cult.首卷，是目前文件的有关生命的耶稣基督和宴成立于荣誉的特别事件，他的生命;第二卷将专门向生活和节日的祝福处女，第三至宴该圣人荣幸一个更特别的邪教本质。 The twelve succeeding volumes were to give the lives of the saints whose feasts are celebrated respectively in the twelve months of the year, one volume for each month.十二接替卷给圣人们的生命，其宴庆祝，分别在12个月里，一册，每一个月。 This calendar arrangement had been prescribed by his superiors, in preference to the chronological order Rosweyde himself favoured.本日历安排已指定由他的上级，在优先顺序rosweyde自己喜欢的。 But this presented, especially at that time, formidable difficulties.但这一陈述，尤其是在那个时候，艰巨的困难。 Lastly, the sixteenth volume was to set forth the succession of martyrologies which had been in use at different periods and in the various Churches of Christendom.最后，第十六卷，是阐明了继承martyrologies其中已使用在不同的历史时期，并在各教会的基督教。 The first of the two supplementary volumes was to contain notes and commentaries bearing on the lives divided into eight books treating respectively of the following subjects:第一次的两个补充量是遏止说明和评论文章，事关生命，分为八个书籍分别对待的议题如下：
The authors of the lives;作者的生活;
the sufferings of the martyrs;痛苦的先烈;
the images of the saints;形象圣徒;
liturgical rites and customs mentioned in hagiographical documents;礼仪礼仪和习俗中提到hagiographical文件;
profane customs to which allusions had been made;亵渎海关典故，其中已取得;
questions of chronology;问题的年表;
names of places encountered in these same documents;名字的地方，遇到这些相同的文件;
barbarous or obscure terms which might puzzle the readers.野蛮或模糊的条款可能益智以飨读者。
The other supplement was to present a series of copious tables giving: the names of the saints whose lives had been published in the preceding volumes;其他补充，是目前一系列的衡量表作：名字的圣徒，他们的生活已公布，在此之前的各卷;
the same names followed by notes indicating the place of the saint's birth, his station in life, his title to sanctity, the time and place in which he had lived, and the author of his life;同名其次是债券，说明地方的圣人的出生时，他站在现实生活中，他的所有权神圣不可侵犯，时间，地点，他在其中生活了，和作者的人生;
the state of life of the various saints (religious, priest, virgin, widow, etc.);国家生活的各个圣徒教会（宗教，牧师，处女，寡妇等） ;
their position in the Church (apostle, bishop, abbot, etc.);自己的位置，教会（使徒，主教，住持等） ;
the nomenclature of the saints according to the countries made illustrious by their birth, apostolate, sojourn, burial;名目圣徒据国家作出了杰出的，由出生时，使徒，滞留费，丧葬费;
nomenclature of the places in which they are honoured with a special cult;命名的地方，他们很荣幸有一份特殊的邪教;
enumeration of the maladies for the cure of which they are especially invoked;枚举的弊端，为治愈的，他们特别引用;
the professions placed under their patronage;各专业划归其使用量;
the proper names of persons and places encountered in the published lives;正确的人的姓名和所遇到的地方，在出版的生命;
the passages of Holy Scripture there explained;有关的神圣的经文中有解释;
points which may be of use in religious controversies;点，可使用在宗教争议;
those applicable in the teaching of Christian doctrine;那些适用于教学的基督教教义;
a general table of words and things in alphabetical order.一般表的话，事情按照字母顺序排列。
"And others still," adds the author, "if anything of importance presents itself, of which our readers may give us an idea." "等人还在" ，增加了作者， "如果有什么重要意义的礼物本身，而我们的读者，可让我们知道" 。
Cardinal Bellarmine, to whom Rosweyde sent a copy of his little volume, could not forbear exclaiming after he had read this programme: "This man counts, then, on living two hundred years longer!"红衣主教bellarmine ，向谁rosweyde发出了一份他的体积小，不能忍无可忍大叫后，他曾看过这份方案说： "这名男子算数的话，那么，对生活二百年长" ！ He addressed to the author a letter, the original of which is preserved in the present library of the Bollandists, signed, but not written by the hand of Bellarmine, in which he intimates in polished but perfectly plain language that he regarded the plan as chimerical.他给作者的信，原来的是保存在当前图书馆的bollandists ，签名，但不写的手bellarmine ，其中他暗示，在经过抛光，但绝对浅白语言，他认为，该计划为嵌合。 Rosweyde was nowise disconcerted by this. rosweyde是nowise不协调的，由这点。 From various other sources he received encouragement, enthusiastic praise, and valuable assistance.从其他各种来源收到他的鼓励，热情的赞扬，并提供宝贵的援助。 The new enterprise found an especial protector, as generous as he was zealous and enlightened, in Antoine de Wynghe, abbot of the celebrated monastery of Liessies in Hainault.新的企业找到了一种特殊的保护器，因为慷慨，因为他是热心和开明，在安托万德wynghe ，住持的著名寺院liessies在hainault 。 Venerable Louis of Blois, whose third successor de Wynghe was, seemed to have bequeathed to him his affectionate devotion to the sons of St. Ignatius of Loyola.老路易的blois ，其三分之一的继任者德wynghe是，似乎已经留给他的深情奉献给儿子的圣依纳爵的罗耀拉。 The large sympathy of this religious Maecenas manifested itself in every way; in letters of recommendation to the heads of the various houses of the great Benedictine Order which opened to Rosweyde and his associates monastic libraries; in loans and gifts of books, of manuscripts, and of copies of manuscripts; and in pecuniary assistance.大同情这个宗教maecenas体现在以各种方式，在推荐信，向元首的各种房子的大隐修院秩序开rosweyde和他的同伙寺院的图书馆，在贷款和礼物的书籍，手稿，并副本的手稿，以及在金钱上的援助。 Rosweyde quite counted on completing by his own efforts the monument of which he had dreamed, and on bringing it to a worthy end. rosweyde相当清点完成，由他自己的努力，纪念碑，其中他曾梦想，并把它不愧是结束。 As a matter of fact, he did not get beyond the first stages of the structure.作为一个问题，事实上，他并没有超越第一阶段的结构。 His literary activity was expended on a multitude of historical works, both religious and polemical, some of which, it is true, would have later formed a part of the great hagiographical compilation.他的文学活动是花费在众多的历史作品，无论是宗教和论辩，其中有一些，这是事实，将已形成了后来的一部份的伟大hagiographical汇编。 The majority, however, bear no relation whatever to the work.大多数人，但是，一点关系都没有，不管这项工作。 The writings which would have been available are: the edition of the Little Roman Martyrology, in which Rosweyde believed he recognized the collection mentioned by St. Gregory the Great in his letter to Eulogius of Alexandria; the edition of the martyrology of Ado of Vienne (1613); the ten books of the Lives of the Fathers of the Desert, which he first published in Latin (1615 in fol.), dedicating the work to the Abbot of Liessies, and later in Flemish (1617) in fol., with an inscription to Jeanne de Bailliencourt, Abbess of Messines.该著作，其中已可有：版小罗曼martyrology ，其中rosweyde相信他承认收集提到圣格雷戈里伟大在他的信中，以eulogius亚历山大;版的martyrology ADO技术的维埃纳省（ 1613 ） ;十个图书的生命，父亲的沙漠，这是他第一次发表在拉丁语（ 1615年，在随访） ，无私奉献的工作，以住持liessies ，后来在法兰德斯（ 1617 ） ，在接下来，随着题词，以珍妮德巴扬古，住持的messines 。 The rest, however, as for instance the Flemish edition of Ribadeneira's "Flowers of the Saints" (1619, two folio volumes), the "General History of the Church" (1623), to which he added as an appendix the detailed history of the Church in the Netherlands, both in Flemish; the Flemish lives of St. Ignatius and St. Philip Neri; the Flemish translation of the first part of the "Treatise on Perfection", drew his attention completely from what he should have regarded as his principal task.其余的，不过，由于例如，佛兰芒版ribadeneira的"花卉的圣徒" （ 1619年，两个页码册） ， "一般教会的历史" （ 1623 ） ，因为他补充说，作为附录的详细历史教会在荷兰，无论是在法兰德斯;弗拉芒语区的生命，圣依纳爵和圣菲里;弗拉芒翻译的第一部分的"伤寒论生死" ，提醒他注意，完全从什么，他应该被视为他的主要任务。 It is due to him, however, to say that for several years his superiors, without ceasing to encourage him in the pursuit of his project, were forced through the necessity of filling vacant offices, to lay upon him duties which did not leave him the absolutely indispensable leisure.也正是由于他，不过，说几年来他的上级，要不断鼓励他在追求他的计划，被迫通过的必要性填补空缺处，打好后，他的职责并不就此罢休，他绝对不可缺少的休闲。 He set this forth clearly himself in the memorandum addressed to them in 1611, in response to their inquiry as to how he was progressing with the preparation of his volumes.他这一套明确提出自己在该备忘录给他们，在1611年，为了响应他们的调查，至于他是如何被推展他编写册。 But it is not less true that nearly all his publications, the most important of which have been mentioned above, are of a later date than this, and undoubtedly Rosweyde himself was chiefly to blame for the delay, which, however, may be called a fortunate one, since it resulted in advantageous modifications of the plan of the work.但它似乎并不输于真，几乎所有他的出版物，其中最重要的有前文所述，是一个后来的日期比这个问题，无疑是rosweyde本人主要责任的延误，其中，不过，可被称为幸运的一个，因为它导致了有利的修改工作部署。 At the time of Rosweyde's death, then, which took place in Antwerp in 1629, not a page was ready for the printer.在时间的rosweyde的死亡，那么，发生在安特卫普1629 ，而不是一个网页已准备就绪，可打印机。 Moreover, the superiors of the order, on their part, hesitated to have the work carried on by another.此外，上级的命令，对他们的部分，毫不犹豫地向已经进行的工作就由另一。 For more than twenty years, however, Rosweyde had been extremely active; he had secured access to a quantity of manuscripts and had enlisted the co-operation of many learned men who had manifested the keenest interest in his undertaking; thanks to their assistance, he had collected many manuscripts and books relating to the lives of the saints; in a word, he had aroused an eager interest in his compilation, so great and so universal that it was necessary to satisfy it.以上二十年，但rosweyde一直非常活跃，他已确保获得相当数量的手稿，并已物色到合适的协调运作，不少有识之士男子，他们已表现出keenest利益，在他的事业;感谢他们的协助，他收集了许多的手稿和书籍，涉及到生活的圣徒;一句话，引起了一个热心的兴趣，他的汇编，如此之大，因此普遍表示，要满足它。
Father John van Bolland (b. at Julemont, in Limburg, 1596; d. at Antwerp, 12 September, 1665) was at this time prefect of studies in the college of Mechlin, and had charge of a congregation composed of the principal people of the city.父亲约翰范bolland （乙在瑞莱蒙，在林堡， 1596年; D.在安特卫普， 1665年9月12日）是在这个时候纪的研究，在该学院的梅克林，并负责一个教区的组成主体的人城市。 It was called the "Latin Congregation", because all the exercises, sermons included, were conducted in that language.被称为"拉美众" ，因为所有的练习，说教在内，进行了该种语文。 His family either took their name from, or gave it to, the village of Bolland, near Julemont.他的家人或是上台，他们的名字，或给它，村里的bolland ，近瑞莱蒙。 Before making his theological studies he had taught belles-lettres with distinction in the three higher classes of the humanities at Ruremonde, Mechlin, Brussels, and Antwerp.才使他的神学研究工作后，他曾教导belles - lettres与区别，在这三个较高阶层的人文ruremonde ，梅克林，布鲁塞尔，安特卫普。 The superior of the Belgian province of the Society of Jesus bade him examine the papers left by Rosweyde, and report to him his opinion as to what it was advisable to do with them.优越的比利时省社会耶稣对他的下属研究论文留下rosweyde ，向他报告，他认为，以什么明智的做法是，做他们的。 Bolland went to Antwerp, familiarized himself with the manuscripts, and, while admitting that the work was still merely a rough and faulty draft, gave reasons for believing that without an undue expenditure of labour it might be brought to a successful completion. bolland前往安特卫普，熟悉了自己的手稿，并同时承认，这项工作仍然只是一个粗略的和错误的草案中，作了理由相信，没有不必要的支出，劳动，它可能带来一个圆满的完成。 He even showed himself disposed to take charge of the work, but only under two conditions: first, that he should be left free to modify the plan of Rosweyde as he understood it; second, that the copies, notes, and books which had been collected by Rosweyde should be removed from the library of the Professed House, where they were interspersed among the books in common use, and set apart in a place of their own for the exclusive use of the new director of the undertaking.他甚至表明自己处置，以抓这项工作，但是，只有在两个条件：第一，他应该离开免费修改计划rosweyde按照他的理解，二是该份，笔记和书籍已收集rosweyde应予取消，从图书馆的自称房子，他们将在那里穿插其中书籍在共同使用，并订定，除了在一个地方，他们自己的专供使用新的董事承诺书。 The provincial, Jacques van Straten, accepted with alacrity both offer and conditions.省委，雅克车straten ，接受踊跃争取双方提供和条件。 Bolland was removed from the college of Mechlin and attached to the Professed House at Antwerp, to be director of the Latin Congregation and confessor in the church, and with the charge of preparing, in his leisure hours (horis subsecivis) the Acta Sanctorum for publication. bolland被调离学院梅克林，并附在自称家在安特卫普，以主任的拉美聚集和忏悔，在教堂，并与负责编写，在他的闲暇时间（ horis subsecivis ）学报sanctorum出版。 Happily, he had not the least idea, any more than had the provincial, of all the undertaking involved.令人高兴的是，他并不是最不重要的想法，任何超过了省，在所有的事业。 He fancied that he could finish it by his own unaided efforts, and that after the completion of the work proper and the preparation of historical, chronological, geographical, and other tables, as announced by Rosweyde, he could complete the publication by adding to it a comprehensive collection of notices of holy persons who flourished in the Church subsequent to the fifteenth century, but have not been honoured with a public cult.他希罕他能够完成他自己的努力帮忙，那以后的工作已经完成，并适当编写的历史，年代学，地理，和其他表所宣布的那样，由rosweyde ，他可以完成出版，以便加入全面收集告示圣地的人盛行在教会后来到第十五世纪，但都没有兑现，与公众的邪教本质。 "And after all that is done", he wrote in his general preface, at the beginning of the first volume of January, "if I still have any time to live, I shall lend a charm to the leisure hours of my old age by gathering the ascetical doctrine found in the teachings of the saints recorded in this work." "毕竟这是做" ，他写道：在他的总序，在一开始的首卷月1日， "如果我还有什么时间去住，我会帮忙的魅力向闲暇时间我的老年龄收集ascetical学说中发现的遗训圣徒记录在此工作" 。 And nevertheless, he began by outlining a plan of quite another vastness from that of Rosweyde, whose programme had already appalled Bellarmine.并尽管如此，他首先概述了一项计划的另一回事了浩瀚从即rosweyde ，其方案已震惊bellarmine 。 Rosweyde had confined his quest of original texts to the libraries of Belgium and the neighbouring regions. rosweyde已局限于他的追求，原文给图书馆的比利时及邻近地区。 He had not gone beyond Paris to the south, or Cologne and Trier to the east.他并没有超越巴黎到南，或科隆和特里尔转向东方。 Bolland made appeal to collaborators, either Jesuits or others, residing in all the different countries of Europe. bolland作出呼吁合作者，无论是耶稣会士或其他人，居住在所有不同的欧洲国家。 Then Rosweyde had proposed to publish at first only the original texts, without commentaries or annotations, relegating to the last volumes the studies intended to enable one to appreciate their value and to throw light on their difficulties.然后rosweyde曾建议公布第一只有原文，但无评论或说明， relegating到最后一册的研究，旨在使一个欣赏他们的价值，并揭示其困难。 Bolland recognized at once how defective this plan was. bolland承认，在一次如何瑕疵这一计划。 So he decided to give in connection with each saint and his cult all the information he had been able to find, from whatever sources; to preface each text with a preliminary study destined to determine its author and its historical value, and to append to each notes of explanation for the purpose of clearing away difficulties.于是他决定给他们涉嫌与每个圣和他的邪教的全部资料，他已无法找到，无论从任何来源;序文各文本与初步研究注定要确定其作者和它的历史价值，并以附录，以每笔记的解释为目的的清理困难。 The duties of the various offices filled by Bolland, added to the formidable correspondence imposed on him by his research into documents and other sources of information concerning the life and cult of the saints to be treated in the work, together with the answers to the numerous letters of consultation addressed to him from all parts, concerning matters of ecclesiastical learning, left him no leisure for the discharge of his duties as hagiographer.职责各办事处填补bolland ，加上艰巨的书信对他实行他的研究文件和其他信息来源的有关生活和邪教的圣人来对待工作，连同答案众多信件的协商给他的所有部分，有关事项的教会学习，让他没有闲暇，为履行他的职责hagiographer 。 Thus, after five years at Antwerp, he was forced to admit that the work was almost where Rosweyde had left it, except that the mass of material which the latter had begun to classify was notably augmented; as a matter of fact it was more than quadrupled.因此，五年后，在安特卫普，他也不得不承认，这项工作几乎是哪里rosweyde留下了这件事，除了由于地下物质，其中后者已经开始分类明显增强;一项，其实这是多翻了两番。 Meanwhile, eager desire for the appearance of the hagiographical monument announced by Rosweyde almost thirty years previously grew apace in the learned and the religious world.与此同时，渴望出现的hagiographical纪念碑宣布rosweyde将近三十年以前增长迅速，在教训和宗教世界。 There was nothing left for Bolland but to admit that the undertaking was beyond his individual strength and to ask for an assistant.有没有留给bolland但不得不承认的承诺是超出他个人的实力，并要求一名助理。 The generous Abbot of Liessies, Antoine de Wynghe, effectually supported his demand by volunteering to defray the living expenses of the associate who should be assigned to Bolland, as the Professed House at Antwerp, which depended on the alms of the faithful for its support, could not pay a man to do work which was not strictly in the field of its ministrations.慷慨的住持liessies ，安托万德wynghe ，有效地支持他的要求，由志愿服务，以支付生活开支协理谁应被分配到bolland ，由于自称家在安特卫普，这取决于对施舍的信徒们所给予的支持，无法支付一名男子做工作，因为这是不严格，在外地的，其ministrations 。 The assistant chosen, doubtless at Bolland's suggestion, for he had been one of his most brilliant pupils in the humanities, was Godfrey Henschen (b. at Venray in Limburg, 1601; d. 1681), who had entered the Society of Jesus in 1619.助理的选择，无疑在bolland的建议，因为他已被他的一个最辉煌的学生在人文学科，是戈弗雷亨申（乙在venray在林堡， 1601年;四1681 ） ，已进入社会的耶稣在1619 。 He was assigned to his former master in 1635 and laboured at the publication of the Acts Sanctorum up to the time of his death in 1681, forty-six years later.他被分配到他的前主人在16时35分辛劳，在出版行为sanctorum最多的时候，他的逝世在1681年， 46年以后。 Twenty-four volumes had then appeared, of which the last was the seventh volume of May. 24卷了，然后出现了，其中最后一次是第七货量可能。 He had, moreover, prepared a great amount of material and many commentaries for June.他，而且，准备了大量的材料和许多评论，为6月。 It may be safely said that the Bollandist work owes its final form to Henschen.它可以安全地说，该bollandist工作欠它的最后形式，以亨申。 When he arrived at Antwerp, Bolland had succeeded in putting into good order the documents relating to the saints of January, and had found a publisher in the person of John van Meurs.当他来到安特卫普， bolland已成功投入良好秩序的有关文件，向圣人月1日，并已找到了出版社在人的约翰范meurs 。 Doubtless for the purpose of trying Henschen, he bade him study the acts of the February saints, leaving him every latitude as to the choice of his first subjects and the manner of treating them.无疑为目的，试图亨申，他的下属对他的研究的行为二月圣人，让他每一个纬度，以选择他的第一个科目和方式善待他们。 Bolland then gave himself entirely to the printing of the volumes for January. bolland然后再去自己完全印刷的容积为1月。 It was well under way when Henschen brought to Bolland the first fruits of his activity in the field of hagiography.它正在顺利进行时亨申提请bolland的第一批成果活动，在外地的hagiography 。 They were studies for the history of St. Vaast and that of St. Amand, printed later in the first volume of February under date of February sixth.他们研究历史的圣vaast和圣amand ，印刷后，在首卷2月根据最新的二月第六位。 Bolland was absolutely astonished, and possibly somewhat abashed, by the great scope and solidity of the work which his disciple had to show him. bolland是绝对惊讶，并可能有点abashed ，由大范围和稳固性的工作，他的弟子已经向他出示了。 He himself had not dared to dream of anything like it.连他本人都不敢梦想过这样的事情。 His preliminary commentaries on the acts of the various saints of January were practically confined to designating the manuscript where the texts he was publishing had been found, to annotations, and a list of the variants in the various copies and the previous editions.他的初步评论，对行为的各项圣人一月几乎只限于指定的手稿如文本，他出版了被发现，说明，并列出该变种在各个副本和以前两个版本。 The commentaries and annotations of Henschen solved, or at least tried to solve, every problem to which the text of the Acts could give rise, in the matter of chronology, geography, history, or philological interpretation, and all these questions were treated with an erudition and a method which could be called absolutely unknown hitherto.评注和说明的亨申解决了，或者至少是试图解决的问题，每一个问题，以何种文本的行为可能会造成，在这件事的年代学，地理学，历史学，语言学或诠释，而所有这些问题，处理一个博学和方法，可称为绝对迄今不明。 Modest and judicious savant that he was, Bolland at once admitted the superiority of the new method and desired Henschen, despite the reluctance occasioned by his humility and the profound respect in which he held his master, to review the copy already in press.谦虚和卓识的学者说，他是在bolland一旦承认了这一优势，采用新方法，并期望亨申，尽管不愿因他的谦卑和深深的敬意，而他举行了他的主人时，审查该作品的复制品，已经付印。 He held it back for a considerable time to enable his colleague to make the additions and corrections he judged necessary or advantageous.他回来了相当时间，让他的同事作出补充和更正，他研判有必要或有利的。 The pages containing the material for the first six days of January had already come from the press; the pages which seemed most defective to Henschen were replaced by revises.网页载有物资，为第一次6天的1月已开始从报章上;页，其中大多数似乎欠妥，以亨申取代修改。 His hand is more clearly apparent in the following pages, although he persisted in employing a reserve and watchfulness which sometimes seems to have cost him an effort, in order to avoid too marked a difference between Bolland's commentaries and his own.他的手更是显而易见的，在以下页面，但他坚持雇用储备和警惕，这有时似乎是导致他的努力，以避免太明显的区别bolland的评论和他自己。 Papebroch, in his notice on Henschen printed at the beginning of the seventh volume of May, points out as particularly his the toil expended on the acts of St. Wittikind, St. Canute, and St. Raymond of Pennafort on the seventh of January; of St. Atticus of Constantinople and Blessed Laurence Justinian on the eighth; of Sts. papebroch ，在他的公告亨申印在一开始的第七货量可能也指出，作为特别是他的辛劳，花费的行为，圣wittikind ，圣canute ，和圣雷蒙德彭纳福特关于第七届一月;圣atticus的君士坦丁堡，并祝福劳伦斯justinian关于第八届;渗透STS 。 Julian and Basilissa on the ninth.朱利安和basilissa关于第九届。 "But from this day on", he adds, "Bolland left to Henschen the Greek and Oriental saints, as well as the majority of those of France and of Italy, reserving for himself only those of Germany, Spain, Britain, and Ireland". "但是从今天开始" ，他补充说， " bolland留给亨申希腊和东方圣人，以及大多数人的法国和意大利，保留给自己，只有德国，西班牙，英国和爱尔兰" 。 He still desired to associate the name of Henschen with his own on the title-page of the various volumes, but the humble religious would not allow it to appear except as his assistant and subordinate.他仍期望联想的名字亨申符合他自己对标题页的各卷，但谦虚的宗教也不会允许它出现的，除了作为他的助手和下属。 Meanwhile Bolland, in his general preface to the first volume of January, did not fail to tell what he owed to his excellent collaborator.与此同时bolland ，他在总序首卷月1日，没有忘记告诉他欠他的优秀合作者。 He then insisted that in the volumes of February and the following ones, Henschen's name should be on the title-page as prominently as his own and, moreover, that in the course of these volumes all commentaries from the pen of Henschen should be signed with his initials, claiming, doubtless not without some foundation, that he received a great number of letters relating to articles written by his colleague, which caused him difficulty.然后，他坚持认为，在这份厚厚的2月及以下者，亨申的名字，就应该由标题页，为突出自己，而且，在这个过程中，这些贸易额都有评论，从用笔的亨申应签订他的名字缩写，并声称，毫无疑问，不无一定的基础，他收到了大量的信件有关的文章，他的同僚，这使他的困难。 The two volumes of January, containing respectively, if we take into account the various tables and preliminary articles, the first, 1,300 pages, the second, more than 1,250, appeared in the course of the same year, 1643.这两卷月1日，载有分别，如果我们考虑到各种图表和初步的文章，首先， 1300页，第二，有超过1250名，出现在执行过程中的同一年， 1643年。 They aroused in the learned world positive enthusiasm, which is easily understood when we consider how far the new publication surpassed anything of the kind known up to that time -- the Golden Legend, Guido Bernardus, Vincent of Beauvais, St. Antoninus of Florence, Peter de Natali, Mombritius, Lippomano, and Surius.他们引起了在了解到世界的积极热情，这是很容易理解的，当我们考虑在多大程度上新的出版物超过了任何的一种被称为了那个时候， -金色的传奇人物， ， G uido。 B ernardus，郑海泉的b eauvais，圣a ntoninus的佛罗伦斯，彼得德后卫纳塔利， mombritius ， lippomano ， surius 。 There was another marked difference when, fifteen years later, in 1658, the three volumes for February were published, showing a notable improvement over those for January.还有一个显着的差别时， 15年后，在1658年，三册为2月出版，呈现出显着的改善，这些为一月。 Congratulations and warm encomiums came from every side to testify to Bolland and his companion the admiration aroused by their work.祝贺，并热烈encomiums来自每一方作证，以bolland和他的同伴钦佩，引起了他们的工作。 The encouragement was not only from Catholics.鼓励，不只是从天主教徒。 Learned Protestants of the foremost rank did not hesitate to praise highly the truly scientific spirit which marked the new collection.据悉，新教徒的首要秩没有犹豫，盛赞真正的科学精神，这标志着新的收藏。 Among others who had been heard from even before the publication of the February volumes, was the celebrated Gerard Vossius.除其他的人已经听到，甚至从公布前的2月卷，是著名的热拉尔vossius 。 The editors had the satisfaction of seeing added to all these approbations that of Alexander VII, who publicly testified that there had never been undertaken a work more useful and glorious to the Church.编辑曾满意地看到，加入所有这些approbations认为亚历山大七人公开作证说，似乎从来没有开展工作，更为有用，光荣送到教堂。 The same pontiff and, at his suggestion, the General of the Society of Jesus, Goswin Nickel, immediately invited Bolland to Rome, promising him a rich harvest of materials.同时，教宗，在他建议下，一般的社会上的耶稣， goswin镍，立即邀请bolland到罗马，答应他一个收获丰富的材料。 The invitation was equivalent to a command, though for that matter this literary journey was of too great advantage to the work in hand for Bolland to do anything but gladly accept it.邀请相当于一个指挥，虽然这件事，这文学之旅是太大的优势，向工作在手，为bolland做任何事情，但很乐意接受它。 Finding, however, that he was too much enfeebled by recent illness to stand the fatigues of the journey, and that, moreover, it was necessary for one of the editors to remain in Antwerp, the centre of correspondence, he easily obtained permission from the Father General to send in his place Henschen, who was already favourably known through his collaboration in volumes published.寻找，但是，他是太多enfeebled最近的病情，以经得起迷彩服的征途上，并说，而且，有必要对其中的编辑留在安特卫普，该中心的信函，他轻松地获得了许可，从父亲一般派在他的位置亨申，他们已经毫不逊色，已知通过他的合作，在册出版。
At this time, the hagiographers were joined by a new companion, who was to accompany Henschen on his journey, and who later was to shed as glory on the work as had his two predecessors.在这个时候， hagiographers加入了一个新的同伴，他们是伴随亨申此行来去匆匆，和他后来被以棚为荣耀，对工作，他的两位前任。 This was Father Daniel von Papenbroeck, better known under the slightly altered form of Papebroch (b. Antwerp, 1628; d. 28 June, 1714).这是丹尼尔的父亲冯papenbroeck ，更广为人知下稍有改动形式papebroch （乙安特卫普， 1628年;四1714年6月28日） 。 He entered the Society in 1646, after having been, like Henschen, a brilliant pupil of Bolland's in the course of the humanities.他走进社会，在1646年，之后一直像亨申，灿烂悠久的瞳孔bolland的在这个过程中的人文学科。 He had just completed his thirty-first year when he was called on, in 1659, to give himself entirely to the work of hagiography, in which he was to have a remarkably long and fruitful career, for it lasted till his death, which occurred in the eighty-seventh year of his age, and the fifty-fifth of his work in this field.他刚刚完成了他的第31次年度的时候，他呼吁，在1659年，让自己完全的工作hagiography ，他在其中是有一个显着长期和富有成效的职业生涯，因为它延续到他死后，发生在80 -第七个年头的他的年龄，并在第五十五届的，他在这一领域的工作。 At the same time that they appointed Papebroch a collaborator to Bolland and Henschen, the superiors of the order, at the instance of important persons who wished the publication of the "Acta Sanctorum" hastened as much as possible, relieved the Fathers in charge of the work of every other regular occupation, in order that they might thenceforth devote their entire time to the hagiographical work.在同一时间，他们任命papebroch合作者，以bolland和亨申，上级的命令，在举例来说具有重要的人希望"交代学报sanctorum "催生尽可能多地缓解了，父亲负责本工作中的每一个其他经常性的占领，为了使他们可以投入此后他们整个时间向hagiographical工作。 They were not obliged to fulfil any duties of the sacred ministry except for the distraction and rest that men of such great intellectual activity might find in a change of occupation.他们没有义务履行任何义务的神圣部除为分心和休息认为，男性的这种伟大的智力活动可能是在改变的占领。 About the same time they were granted another favour.大约同一时间，他们分别获准以另一种赞成票。 We have seen that Bolland, in accepting the succession to Rosweyde's post, had obtained that a special place should be set apart for the manuscript copies and books collected by Rosweyde, which had hitherto been scattered among the books belonging to the general library of the Professed House.我们已经看到， bolland ，在接受继承rosweyde的职位，得到了一个特殊的地位，应定为除了手稿复制品和书籍中收集rosweyde ，自那时以来，分散的书籍属于一般图书馆的自称房子。 This embryo of the Bollandist Museum consisted of two small mansard rooms, lighted by dormer windows so narrow that in the corners it was impossible to clearly enough to read the titles of the books, even at noonday.这个胚胎的bollandist博物馆组成的两个小mansard室，灯光由dormer窗户狭窄以致在弯道中这是不可能的，以明确不够阅读标题的书籍，即使在noonday 。 Moreover, the walls were not fitted with shelves where the books could be arranged.此外，墙壁都没有装设货架那里的书籍可以安排。 They were merely piled one above the other without any attempt at order.他们只是把堆在一个以上的，没有其他任何企图秩序。 It required Bolland's wonderful local memory to find anything in this chaos.它要求bolland美好的地方记忆体，以找出什么在这混乱。 About 1660, he had the satisfaction of having a spacious hall on the first floor placed at his disposal, where books and manuscripts could be placed on shelves in methodical order.约1660 ，他的满意度有一个宽敞的一层大厅摆放在他的处置，那里的书籍和手稿，可以放在货架上有条不紊的秩序。 The library or the "Hagiographical Museum", as it became customary to call it, had already received, and continued to receive daily, thanks to the gifts of generous benefactors and judicious purchases, many acquisitions, so that Henschen during the course of his literary journey was able to say that he found very few libraries, public or private, that could compare with the Hagiographical Museum" of Antwerp. This library was greatly enriched some years later when Papebroch, through the death of his father, a rich merchant of Antwerp, was enabled to apply to the work on which he was engaged his large inheritance.图书馆或" hagiographical博物馆" ，因为它成了习惯称呼它，已经收到，并继续接受每日多亏了礼物慷慨的恩人，以及明智的采购，许多收购，使亨申过程中，他的文学旅程能够说，他发现很少有图书馆，公共或私人的，可以比较与hagiographical博物馆" ，安特卫普，这个图书馆是极大地丰富了若干年后，当papebroch ，通过他父亲去世，具有丰富的商船的安特卫普，是能够适用于工作，对他所从事他的庞大遗产。
Bolland's two companions began their journey on the feast of St. Mary Magdalen, 22 July, 1660. bolland的两位同伴开始了他们的征程上盛宴的圣玛丽magdalen ， 1660年7月22日。 Their old master accompanied them as far as Cologne, where they left him after a week's stay.他们的旧主人陪伴他们据科隆，在那里，他经过一个星期的逗留。 An almost daily correspondence kept up with him, and preserved nearly entire at Brussels, partly at the Royal Library and partly at the Library of the Bollandists, allows us to follow each step of the learned pilgrimage through Germany, Italy, and France.几乎每天函授保持了他的见解，并保存几乎全是在布鲁塞尔，部分在皇家图书馆和部分在图书馆的bollandists ，使我们能够跟踪每一步的了解，朝圣通过德国，意大利，法国等国家。 In Germany, they visited successively Coblenz, Mainz, Worms, Speyer, Frankfort, Aschaffenburg, Würzburg, Bamberg, Nuremberg, Eichstädt, Ingolstadt, Augsburg Munich, and Innsbruck.在德国，他们先后参观了科布仑兹，美因茨，蠕虫，施佩耶尔，法兰克福， aschaffenburg ，维尔茨堡，班贝克，纽伦堡， eichstädt ， Ingolstadt中，奥格斯堡慕尼黑，因斯布鲁克。 Everywhere the name of Bolland ensured them an enthusiastic welcome and opened every library to them; everywhere they found precious material to take with them for use in the succeeding volumes of the "Acta".无处不在的名字bolland保证了他们热烈的欢迎，并开放每一个图书馆给他们;无处不在，他们发现了珍贵的材料，采取与它们的使用在接替册的"学报" 。 A reception no less friendly and a harvest even more abundant awaited the travellers in Italy, at Verona, Vicenza, Padua, Venice, Ferrara, Imola, Florence, Ravenna, Forlì, Rimini, Pesaro, Fano, Sinigaglia, Ancona, Osimo, Loreto, Assisi, Perugia, Foligno, and Spoleto.酒会不低于友好而且收获更丰富，期待已久的旅客在意大利，在维罗纳，维琴察，帕多瓦，威尼斯，费拉拉，伊莫拉，佛罗伦萨，拉文纳， forlì ，里米尼，佩扎罗，法诺，西尼加利亚，安科纳， osimo ，洛雷托，阿西西，佩鲁贾， foligno ，斯波莱托。 They arrived in Rome the day before the Vigil of Christmas, and remained there until 3 October of the following year, 1661.他们抵达罗马的前一天，守夜的圣诞，并在那里停留了，直到10月3日的次年， 1661年。 During all this time they were overwhelmed with attentions and favours by Alexander VII, who in person did the honours of his rich Chigi library and commanded by special Briefs that all libraries should be opened to them, and especially that they should be allowed access to the manuscripts of the Vatican.在这一切的时候，他们被压倒，与注目，并赞成由Alexander第七，他们在没有人授勋的他丰富的基吉图书馆和指挥的特别简报说，所有图书馆应该向他们开放，特别是应让他们接触到手稿梵蒂冈。 They were received with no less courtesy by the cardinals, the heads of the various orders, the savants Allatius, Aringhi, Ughelli, Ciampini, and others, then shining lights in the capital of the Christian world.他们共收到与不低于礼貌，由红衣主教，首脑们的各种命令， savants allatius ， aringhi ，乌盖利，钱皮尼，和其他人，然后擦灯，在首都的基督教世界。 The five or six copyists placed at their disposal were kept constantly busy during the nine months they were in Rome in transcribing manuscripts according to their directions, and this occupation was continued by them a long time after the Bollandists departure. 5个或6个copyists置于其处置则留不断忙碌，在9个月内，他们分别在罗马抄写手稿根据自己的方向，这是占领，继续进行他们很长时间后bollandists离境。 As for the Bollandists themselves, their time was principally employed in collecting Greek manuscripts, in which they were diligently assisted by the celebrated Hellenist, Laurentius Porcius, and the abbot Francesco Albani, later cardinal, and pope under the name of Clement XI.对于bollandists自己，自己的时间，主要是从事收集希腊手稿，在他们的辛勤协助下，由著名hellenist ，劳伦丘斯porcius ，与住持法albani ，后来枢机，教宗的名义下，克莱门特十一。 The learned Maronite, Abraham of Eckel, who had just brought to Rome a great number of Syriac manuscripts, was willing to make extracts and translate for them the Acts of the Saints found therein.学到的龙族，亚伯拉罕的eckel ，他们刚刚带到罗马大量的叙利亚文手稿，是愿意作出提取物和翻译，为他们的行为圣徒发现的。 Ughelli gave them two volumes in folio of notes which he had collected for the completion of his "Italia Sacra".乌盖利给了他们两册英文排版的笔记，他已经收集了为完成他的"意大利骶" 。 The Oratorians put them in touch with the manuscripts of Baronius, and a large collection of lives of the saints which they had intended to publish themselves.该oratorians把它们接触这些手稿的巴若尼，并有大量收集的圣人们的生命，他们曾打算发表自己。 On leaving Rome they visited Naples, Grotta-Ferrata, and Monte Casino, then Florence, where they remained for four months, and lastly Milan.在离开罗马，他们参观了那不勒斯， grotta -费拉塔，和Monte赌场，然后佛罗伦萨，在那里停留4个月，最后是AC米兰。 Everywhere, as at Rome, they left behind them copyists who continued for years the work of transcribing which had been marked out for them.无处不在，因为在罗马，他们留下了他们copyists谁续多年的工作，抄写已显出来给他们。 They then spent more than six months in travelling through France, where they halted successively at the Grande Chartreuse of Grenoble, at Lyons, at the monasteries of Cluny and Cîteaux, at Dijon, Auxerre, Sens, and lastly at Paris.然后，他们用了6个月以上，在途经法国，在那里停止，先后在大chartreuse的格勒诺布尔，在里昂，在寺庙的cluny和cîteaux ，在第戎，欧塞尔队，灵敏度，最后在巴黎举行。 They arrived in the great capital, 11 August, 1662, and were immediately put in touch with whatever distinguished savants Paris could then boast of.他们来到伟大首都， 1662年8月11日，并立即付诸接触无论杰出savants巴黎便可以夸耀的。 They found at their command, with unrestricted leave to copy whatever served their purpose, the wealth of hagiographical matter contained in the rich libraries of Saint-Germain-des-Prés and St. Victor, as well as those of the Celestines and Feuillants, of Wion d'Hérouval, de Thou, de Séguier, and lastly the Mazarine and the Royal Library.他们发现，在他们的指挥，无限制许可副本，无论其目的，财富hagiographical此事载于丰富的图书馆，圣队-万-佩区和圣维克多，以及那些对celestines和feuillants ， wion -h érouval，德主，德s éguier，最后m azarine和皇家图书馆。 Their stay at Paris extended over three months, every moment of which time they spent in transcribing and collating, besides enlisting the services of several copyists during the entire time.他们留在巴黎延长超过3个月，每刻的，当时他们花了抄写和整理，除了争取服务的几个copyists在整个时间。
They left Paris 9 November and turned their steps toward Rouen, then went through Eu, Abbeville, and Arras, omitting, to their great regret, the city of Amiens, because of the impassable roads, and the impossibility of securing means of transportation.他们在离开巴黎11月9日，并把他们一步步迈向卢昂，随后又通过欧盟， Abbeville乡村，阿拉斯，省略，他们感到非常遗憾，这个城市亚眠，由于对道路不通，以及无法保证运输手段。 They reached Antwerp 21 December, 1662, after an absence of twenty-nine months.他们抵达安特卫普1662年12月21日，经过一个缺乏29个月。 They not only brought back with them an enormous mass of documents transcribed by themselves and by the copyists they had been obliged to engage, but they found awaiting them at Antwerp a like number from the copyists they had employed in the principal cities they had visited (notably, Rome, Florence, Milan, and Paris) and who were still carrying on with the labour with which they had been charged.他们不仅带回了与他们的一个巨大的地下文件转录自己所copyists他们不得不从事的，但他们发现，等待他们的，在安特卫普类似数目从copyists他们聘请了在主要城市，他们曾经访问（值得注意的是，罗马，佛罗伦斯，米兰，巴黎）和他们仍然继承与劳工与他们已被落案起诉。 This long journey caused little delay in the progress of the work, for which, on the other hand, it was so productive of good results.这漫长的旅途造成少延误的工程进度，为此，在另一方面，它使生产的良好效果。 Thanks to the incredible activity of the three eminent hagiographers, the three volumes for March were given to the public in 1668.多亏了令人难以置信活动的三名杰出hagiographers ，共三册，为三月份向公众1668年。 They bore only the name of Henschen and Papebroch, as Bolland had passed to a better life, 12 September, 1665, thirty-six years after succeeding Rosweyde in the preparation of the "Acta Sanctorum".他们只膛的名义亨申和papebroch ，作为bolland已通过，以更好的生活， 1665年9月12日，三十六年后，接替rosweyde在编制"学报sanctorum " 。 Seven years later, in 1675, the three volumes for April appeared, preceded by preliminary treatises, the subjects of which were respective: in the first volume, the two most ancient collections of notices on the popes (catalogues of Liberius, and Felix) and the date of St. Ambrose's death, both by Henschen; in the second, the attempt at a diplomatical treatise by Papebroch, "whose chief merit", as the author himself was fond of saying with as much sincerity as modesty, "was that it inspired Mabillon to write his excellent work: "De re diplomatica"; in the third, a new revised edition of the new revised edition of the "Diatribi de tribus Dagobertis", which had made the name of Henschen celebrated twenty years previously. The custom of having these "Parerga" was kept up in the succeeding volumes; there was even an entire volume, the "Propylaeum ad tomos Maii", filled with notes of Papebroch on the chronology and history of the popes from St. Peter to Innocent XI. Another happy thought first carried out at that time was the publication of the Greek acts in their original text; previously, only Latin versions had been given. The Greek texts were still relegated to the end of the volumes in the form of appendices; it was only in the fourth volume of May that they were first printed in the body of the work. The first three volumes of May were published in 1688. Besides the names of Henschen and Papebroch, the title-page bore those of Conrad Janninck and François Baert, who had been appointed to the work, the former in 1679; the latter in 1681, at the same time as Father Daniel Cardon, who was carried off by a premature death the second year after his appointment.七年之后，在1675年，共三册，为4月出现，在此之前的初步论文，课题，其中分别有：首先是体积，这两个最古老的收藏告示教宗（目录的利比里奥，和Felix ）当日圣刘汉铨之死，无论是由亨申，在二，图谋在diplomatical伤寒由papebroch " ，其主要好处" ，如作者自己喜欢说的，与作为有多少诚意，因为谦虚， "就是它灵感mabillon写他出色的工作： "去重新diplomatica " ，在第三，一个新的修订版的新修订版的" diatribi德tribus dagobertis " ，其中已作出的名义亨申庆祝二十年以前。习俗有这些" parerga "被关起来，在继承册;甚至有人一整卷， " propylaeum专案tomos （星期日" ，充满注释papebroch就年表和历史的教宗从圣伯多禄无辜十一。另一种快乐以为首先进行的，在当时出版的希腊行为，在他们的原始文本;以前，只有拉丁语版本已经给出了希腊文本仍在降级到去年底，该卷的形式，附录，它被只有在第四卷的，可说，他们第一次印在小册子的工作。第3卷，可分别发表在1688年，除了姓名亨申和papebroch ，题目页膛那些康拉德janninck和弗朗索瓦baert他被任命为工作，前者在1679个;后者在1681年，在同一时间，作为父亲丹尼尔cardon ，进行了起飞，由过早死亡后第二年，他的任命。
Up to this time Bolland and his first two companions had met with nothing but encouragement.到这时候bolland和他的首两位同伴曾与无关，但鼓励。 A severe storm was soon to burst on the one who was now head of the undertaking and on the work itself.严重的风暴很快就被戳破，对一个人，现在负责人的承诺及对工作本身。 In the first volume of April Papebroch had occasion to treat, under date of the eighth, the Acta of St. Albert Patriarch of Jerusalem, and author of the Carmelite rule.在首卷四月papebroch有机会治疗，根据最新的第八，学报的圣何俊仁牧首的耶路撒冷，以及作者的carmelite统治。 In his preliminary commentary he had combated, as insufficiently grounded, the tradition universally received by the Carmelites, that the origin of the order dated back to the prophet Elias, who was regarded as its founder.在他的初步评论中，他曾打击，因为没有充分接地，传统，普遍受到carmelites ，即原产地的命令可追溯到先知的爱丽丝，他们被视为是其创始人。 This was the signal for an outburst of wrath on the part of these religious.这是信号的一个突出的愤怒，对一部分这些宗教。 From 1681 to 1693 there appeared no less than twenty or thirty pamphlets filled with abusive language against the unfortunate critic, and adorned with titles often ludicrous through their very efforts at violence: "Novus Ismaël, cuius manus contra omnes et manus omnium contm eum, sive P. Daniel Papebrochius . . . ; Amyclae Jesuiticae, sive Papebrochius scriptis Carmeliticis convictus . . . . ; "Jesuiticum Nihil .从1681年至1693年出现了不下二十或三十小册子充满粗言秽语，对不幸的影评人，并贴着职称往往是可笑的是通过他们非常努力，在暴力： "新闻ismaël ， cuius马努斯合同义务等马努斯omnium contm eum ， sive体育丹尼尔papebrochius … … 。 ; amyclae jesuiticae ， sive papebrochius scriptis carmeliticis convictus … … 。 " ; jesuiticum nihil 。 . 。 ."; "Hercules Commodianus Johannes Launoius redivivus in P Daniele Papebrochio . " ; "大力神commodianus约翰内斯launoius redivivus在P热力papebrochio 。 . 。 . 。 "; "RP Papebrochius Historicus Conjecturalis Bombardizans S.Lucam et Sanctos Patres", etc. The series culminated in the large quarto volume signed with the name of Father Sebastian of St. Paul, provincial of the Flemish-Belgian province of the Carmelite Order, and entitled: "Exhibitio errorum quos P. Daniel Papebrochius Societatis Jesu suis in notis ad Acta Sanctorum commisit contra Christi Domini Paupertatem, Aetatem, etc. Summorum Pontificum Acta et Gesta, Bullas, Brevia et Decreta; Concilia; S. Scripturam; Ecclesiae Capitis Primatum et Unitatem; SRE Cardinalium Dignitatem et authoritatem; Sanctos ipsos, eorum cultum, Reliquias, Acta et Scripta; Indulgentiarum Antiquitatem; Historias Sacras; Breviaria, Missalia, Maryrologia, Kalendaria, receptasque in Ecclesia traditiones ac revelationes, nec non alia quaevis antiqua Monumenta Regnorum, Regionum, Civitatum, ac omnium fere Ordinum; idque nonnisi ex meris conjecturis, argutiis negativis, insolentibus censuris, satyris ac sarcasmis, cum Aethnicis, Haeresiarchis, Haereticis aliisque Auctoribus ab Ecclesia damnatis. " ， "反相papebrochius historicus conjecturalis bombardizans第lucam等sanctos patres "等一系列终于在四开大的体积与该公司签订的名字父亲塞瓦斯蒂安圣保罗，省的弗拉芒语区-比利时省的carmelite秩序，题为： " exhibitio errorum quos页丹尼尔papebrochius societatis jesu链球菌在notis专案学报sanctorum commisit矛盾基督教多米尼paupertatem ， aetatem等summorum pontificum学报等gesta ， bullas ， brevia等decreta ; concilia ;第scripturam ; ecclesiae capitis primatum等unitatem ;返回式航天器cardinalium dignitatem等authoritatem ; sanctos这份， eorum cultum ，雷利基亚什，学报等scripta ; indulgentiarum antiquitatem ; historias sacras ; breviaria ， missalia ， maryrologia ， kalendaria ， receptasque在教会traditiones交流revelationes ， NEC公司非特别quaevis antiqua古迹遗址regnorum ， regionum ， civitatum ，交流电omnium几乎ordinum ; idque nonnisi特惠meris conjecturis ， argutiis negativis ， insolentibus censuris ， satyris交流sarcasmis ，暨aethnicis ， haeresiarchis ， haereticis aliisque auctoribus抗体Ecclesia的damnatis 。 Oblata Sanctissimo Domino Nostro lnnocentio XII . oblata sanctissimo骨牌nostro lnnocentio十二。 . 。 . 。 Coloniae Agrippinae, 1693." Papebroch, who was receiving at the same time from the most distinguished scholars lively protests against the attacks of which he was made the object, met them at first merely with a silence which perhaps seemed disdainful. But learning that active steps were being taken at Rome to obtain a condemnation of the collection of the Acta Sanctorum or of some of its volumes, he and his companions decided that the time for silence had passed. It was Father Janninck who entered the lists in an open letter to the author of the "Exhibitio Errorum", followed soon afterwards by another in which he replied to a new little book published in support of the work of Father Sebastian of St. Paul. The two letters were printed in 1693. They were followed by a more extended apology for the "Acta", published by the same Janninck in 1695; and lastly there appeared in 1696, 1697, and 1698 the three volumes of the "Responsio Danielis Papebrochii ad Exhibitionem Errorum", in which the valiant hagiographer takes up one by one the charges hurled against him by Father Sebastian and confutes each with an answer as solid in argument as it was temperate in tone. The adversaries of Papebroch, fearing lest they should not be able to obtain from the Court of Rome the condemnation for which they were begging, addressed themselves, with the utmost secrecy, to the tribunal of the Spanish Inquisition, where they won over to their side the most powerful influences. Before the writers of Antwerp had any suspicion of what was being plotted against them, there was issued, in November, 1695, a decree of this tribunal condemning the fourteen volumes of the Acta Sanctorum published up to that time, under the most rigorous qualifications, even going so far as to brand the work with the mark of heresy. Papebroch was painfully and deeply moved by the blow. He could submit to all the other insults heaped upon him, but he was obliged to refute the charge of heresy. He made the most vehement entreaties and had all his friends in Spain on the alert to let him know which propositions the Holy Office of Spain had regarded as heretical, in order that he might retract them, if he was unable to furnish satisfactory explanations, or secure the correction of the sentence, if his explanations were acceptable. His efforts proved fruitless. Having fallen seriously ill in 1701, and believing himself at the point of death, immediately after receiving the last sacraments he had a notary-public draw up in his presence and before witnesses a solemn protest which shows how greatly he was affected by the condemnation levelled at his head by the Spanish Inquisition. "After forty two years of assiduous toil, devoted to the elucidation of the Acts of the Saints, hoping to go to the enjoyment of their society, I ask only one thing on earth, and it is that His Holiness Clement XI be immediately implored to grant me after death what in life I have sought in vain from Innocent XII. coloniae agrippinae ， 1693 " 。 papebroch ，他接到在同一时间，从最杰出的学者生动抗议活动，反对袭击，其中他提出的目标，满足他们在第一只是一个沉默，这也许似乎蔑视，但学习的积极正在采取步骤，在罗马获得谴责收集的学报sanctorum或其某些卷中，他和他的同伴们决定的时候了沉默已通过，它是父亲janninck人进入名单的一封公开信作者的" exhibitio errorum " ，然后紧接着又被另一其中他回答到一个新的小书出版的支持，工作的父亲塞瓦斯蒂安圣保罗。两封信分别印在1693年，他们之后都进行了更延长了道歉，为"学报" ，出版了由同一janninck在1695年;最后出现在1696 ， 1697和1698这三卷的" responsio丹尼利斯papebrochii专案exhibitionem errorum " ，在这种英勇hagiographer占据了一由一个收费的玻璃瓶，对他的父亲塞巴斯蒂安和confutes每个都带有一个答案，因为在坚实的论据，因为它是在温带的语调。敌手的papebroch ，怕以免他们不应该能够获得来自法院的罗马受到谴责，其中他们乞讨，处理自己，以最大的秘密，给法庭的西班牙宗教裁判所，在那里赢得了自己的一方最强大的影响力。之前，作家的安特卫普有任何怀疑的是什么，正在策划针对他们，有发行， 11月， 1695年，一项法令，该法庭的谴责十四卷本学报sanctorum公布了这一时间，根据最严格的学历，甚至传出，要在品牌与商标的异端。 papebroch是心疼并深受感动的打击，他可以提交所有其他侮辱堆后，他的意思，但他不得不站出来驳斥有关负责异端，他作出了最强烈的entreaties了他的所有朋友，在西班牙就警觉，让他知道其中命题圣地办公室西班牙已被视为异端邪说，为了表示他可能会收回他们，如果他不能提供令人满意的解释，或更正刑期，如果他的解释，都是可以接受的。他的努力证明是徒劳的。下跌身患重病1701 ，并相信自己在该点的死因，后，立即接受最后圣礼他进行了公证-公共制订在他的存在和证人面前庄严的抗议，这表明如何大大他是受国际谴责，拉平了，在他的头部是由西班牙宗教裁判所" ，在42年的刻苦辛劳，忠于职守，以澄清有关的行为的圣人，希望去享受自己的社会，我只要求一件事，在地球上，那就是他的圣洁克莱门特喜立即恳请给予我死后如何在生活中我一直试图白费，从无辜十二。 I have lived a Catholic, and I die a Catholic, by the grace of God.我曾住着一个天主教徒，我死了一名天主教徒，由天主的恩典。 I have also the right of dying a Catholic in the eyes of men, which is not possible so long as the decree of the Spanish Inquisition shall appear justly issued and published, and so long as people read that I have taught in my books heretical propositions for which I have been condemned.我也有权利，临终天主教在眼里的男人，这是不可能的，只要有关的法令，西班牙宗教法庭出庭应理直气壮地发出印发，因此，只要人们看到我教授在我的书邪教命题为这个我已经谴责。 Papebroch had accepted without appeal or murmur the decision of the Roman Congregation of 22 December, 1700, placing on the Index his chronological and historical Essay on the Popes, published in the "Propylaeum Maii", a decree issued, as was expressly stated, on account of the sections bearing on certain conclaves and requiring merely the correction of the passages in question. papebroch已经接受了，没有上诉或杂音的决定，罗马聚集1700年12月22日，配售该指数他的时间顺序和历史散文对教皇，刊登在" propylaeum （星期日" ，颁布的一项法令，明文，就账户的路段，事关某些秘密会议，并要求只更正通道的问题。 But he did not cease working during the twelve years and a half that he still lived, both by his own efforts and those of his friends, not only to prevent the confirmation by Rome of the decree of the Spanish Inquisition, but also to secure the retraction of the decree.但他并没有因此而停止工作，在十二年一个半表示，他仍然住，无论是由他自己的努力和他的朋友们，这不仅是为了防止确认罗马的法令，西班牙宗教裁判所，而且也有利于保障撤销该法令。 Father Janninck was even sent to Rome with this end in view and remained there for over two years and a half, from the end of October, 1697, till June, 1700.父亲janninck甚至送往罗马达到这个目的的意见，并在那里停留了超过两年半的时间内，从10月底， 1697年，一直到6月， 1700 。 He was completely successful with respect to the first object of his mission, as in December, 1697, he received the assurance that no censure would be passed against the volumes condemned in Spain.他是完全成功的敬意，向第一个对象是他的任务，因为在12月， 1697年，他获得了保证，没有责难，将通过对各卷谴责在西班牙。 The persecutors of Papebroch were compelled to sue for an injunction to silence for both parties, which was accorded them by a Brief of 25 November, 1698, gratefully accepted by Papebroch.该迫害者的papebroch被强迫控告禁制令，以默哀两党派的要求，这是给予他们一个简短的1698年11月25日，感激地接受papebroch 。 More time was necessary, however, to bring about a final decision in the second matter.更多的时间是必要的，但是，为了实现一个最终的决定，在第二件事。 Whether it was judged prudent in Rome not to enter into conflict with the Spanish tribunal, or whether the latter prolonged the affair by passive resistance, the decree of condemnation made in 1695 was not revoked until 1715, the year following the death of Papebroch.无论是审慎的判断，在罗马没有进入冲突与西班牙法庭，还是后者延长内政由消极抵抗，该法令的谴责作出了在1695年是不会被撤销，直到1715年去世之后， papebroch 。 As for the "Propylaeum Maii", it was not withdrawn from the Index of Forbidden Books until the last edition (1900); but this did not prevent the French editor, Victor Palmé, from publishing it in his reprint of the Acta Sanctorum, which he undertook about 1860.至于" propylaeum （星期日" ，它不是退出指数禁止书籍，直至最后一版（ 1900 ） ，但这并不能阻止法国主编，维克托palmé ，从出版，它在他的重印本学报sanctorum ，他答应约1860年。
A grievous trial of another sort was visited on Papebroch during the last years of the seventeenth century.严重试用另一种是访问papebroch在过去数年中的17世纪。 A cataract affecting both eyes reduced him for about five years to a state of total blindness, which compelled him to give up all literary composition.白内障的影响是既减少了眼睛，他为5年左右，以一国的完全失明，这迫使他放弃所有的文学成分。 The sight of his left eye was restored in 1702 by a successful operation.看见他的左眼恢复了1702年由一个成功的行动。 He immediately took up his work again and continued the Acta Sanctorum as far as the fifth volume of June, the twenty-fourth of the whole collection, which appeared in 1709.他立即接手他的工作，再继续学报sanctorum据第五货量月6日，第24次的整收集，其中出现在1630 。 The weight of age -- he was then eighty-one -- compelled him to abandon the more arduous work of the Bollandist museum.重量的年龄-他当时8 1-迫使他放弃了更为艰巨的工作，该b o llandist博物馆。 He lived for almost five years, which he devoted to editing the "Annales Antverpienses" from the foundation of Antwerp down to the year 1700.他生活了近5年，这是他专门编辑的"年鉴antverpienses " ，从基础的安特卫普下降至今年的1700 。 The manuscript of this work comprised eleven volumes in folio, seven of which are at the Royal Library of Brussels, the others probably having been lost.手稿这方面的工作包括11册，英文排版，其中7个在皇家图书馆的布鲁塞尔，别人可能已经遗失。 An edition of the volumes which have been preserved to us was published at Antwerp, 1845-48, in five volumes in octavo.一个新版本的卷已被保存下来，我们发表在安特卫普， 1845年至1848年，在五册，在八开。
We shall not pursue further the history of the Bollandist work during the eighteenth century up to the suppression of the Society of Jesus, in 1773.我们应追求的不是进一步发展的历史，以及bollandist工作，在十八世纪至压制社会的耶稣，在1773年。 The publication continued regularly, though with more or less unevenness as to the value of the commentaries, up to the third volume of October, which appeared in 1770.该刊物继续定期，但更多或更少不匀，以价值的评论文章，上升至第三卷的10月，出现在1770年。 The suppression of the Society brought about a crisis in which the work nearly foundered.制止社会带来了危机，在其中工作的近失败。 The Bollandists then in office were Cornelius De Bye, James De Bue, and Ignatius Hubens.该bollandists然后在办公室被科尼利厄斯德再见，詹姆斯德bue ，伊格乌文斯。 The Fathers Jean Clé and Joseph Ghesquière had but recently been transferred from the work.父亲让clé和约瑟夫ghesquière了，但最近已转移到工作中。 The former, at the time of the suppression of the Society, was superior of the Flemish-Belgian province; the latter was in charge of the projected publication of the "Analecta Belgica", a collection of documents relating to the history of Belgium, a work for which the funds of the Musée Bellarmine were appropriated.前者，在当时的镇压社会，是优越的弗拉芒语区-比利时省;后者负责预计出版的" analecta belgica " ，这是一个收集有关的文件，以历史的比利时，工作，其中的资金博物馆bellarmine分别核拨。 This Museum was established at Mechlin at the beginning of the eighteenth century, for the purpose of opposing the Jansenists, but was afterwards transferred to the Professed House at Antwerp.这个博物馆成立于梅克林在开始的18世纪，为了反对詹森教徒，但后来被移交给自称家在安特卫普。 On 20 September, 1773, commissaries of the Government presented themselves at the residence of the professed Jesuit Fathers at Antwerp, and before the assembled community read the Bull of suppression of Clement XIV and the imperial letters patent empowering them to execute it.于1773年9月20日， commissaries的政府提出了自己在香港居住的自称耶稣的父亲在安特卫普，并在组装社区阅读牛市镇压克莱门特十四与帝国英皇制诰，使他们有能力执行。 They then affixed seals to the entrances of the archives, libraries, and any rooms of the Fathers which contained money or objects of value.然后，他们贴上封条，以入口处的档案馆，图书馆，以及任何房间的父亲，其中载有金钱或物品的价值。 A like proceeding took place on the same day in all the houses of the Society then existing in Belgium.类似的诉讼发生在同一天，所有的房子都该学会现有然后在比利时。 Nevertheless a special order was issued enjoining the members of the commission charged with executing the decree on the Professed House at Antwerp "to summon the ci-devant Jesuits employed in the publication of the 'Acta Sanctorum' and to announce to them that the government, satisfied with their labours, was disposed to exercise special consideration in their regard".然而一个特别令下达责令成员组成的委员会，负责执行这项法令对自称家在安特卫普" ，以唤起词devant雇用耶稣会士在出版的'学报sanctorum ' ，并宣布向他们表示，政府，满意他们的劳动，被弃置行使特别考虑，在这方面的" 。 Father Ghesquière and his collaborators in the "Analecta Belgica" were included in this indulgence granted to the Bollandists.父亲ghesquière和他的合作者在" analecta belgica "被列入这一放纵批给bollandists 。 This favourable attitude of the Government resulted, after various tiresome conferences, in the removal, in 1778, of the Bollandists and the historiographers of Belgium, together with their libraries, to the abbey of Caudenberg, at Brussels.这有利于政府的态度，导致了后，各种会议的劳累，在搬迁，在1778年，该bollandists和史官的比利时，连同其图书馆，以修道院的caudenberg ，在布鲁塞尔举行。 Each of the, Bollandists was to receive an annual pension of 800 florins, besides the 500 florins to be given to the community of Caudenberg in payment for their board and lodging.每一项， bollandists是接收每年的退休金800 florins ，除了500 florins要考虑社会需求的caudenberg在支付其食宿。 The same indulgence was accorded to Ghesquière in consideration of his office of historian.同时，放纵自己是给予ghesquière考虑到他的办公室的历史学家。 The results of the sale of the volumes were to be divided between the abbey and the editors on condition that the abbey should take charge of the matter on hand, and provide a copyist to make fair copies of manuscripts for the printers, as well as religious who should be trained under the direction or the elder Bollandists for the continuation of the work.结果，出售该卷，将其分为修道院和编辑，条件是修道院应负责此事的手，并提供一个复制，从而作出公正的副本手稿为印表机，以及宗教谁的训练，应根据指示或长辈bollandists为工作的延续。 The other half of the profits was to be divided in equal portions among the writers.另一半的利润，将其分为相等的部分，其中作家。 The four hagiographers took up their residence at the Abbey of Caudenberg, and with the consent of the abbot adopted two young religious assistants.四个hagiographers了，他们住在修道院的caudenberg ，并征得住持通过了两项宗教界青年助手。 One of these soon left them to pursue his scientific studies, feeling that he had not the vocation for this work; the other was John-Baptist Fonson, at that time (1788) twenty-two years of age, whose name soon afterwards appeared on the title page as editor.其中这些即将离开他们能够追寻他的科学的研究，觉得他并没有使命，为完成这项工作;另一个是约翰-浸会fonson ，当时（ 1788 ）二十二年的年龄，他的名字，不久后，就出现扉页为主编。 Under this new condition of things there appeared in 1780 Volume IV of October under the names of Constantine Suyskens (d. 1771), Cornelius De Bye, John De Bue, Joseph Ghesquière, and Ignatius Hubens, all former Jesuits.根据这项新的条件下的东西出现在1780年第四卷10下的名字君士坦丁suyskens （四1771年） ，科尼利厄斯德再见，约翰德bue ，约瑟夫ghesquière ，伊格乌文斯，所有前耶稣会士。 In 1786, Volume V appeared, signed with the names of De Bye, De Bue, and Fonson.在1786 ，第五卷出笼后，与该公司签订的名字德轮空，德bue ， fonson 。 In the interval between these two volumes the corps of hagiographers had lost, in 1782, the youngest of the Antwerp members, Ignatius Hubens.在间隔这两卷队伍hagiographers失去了，在1782年，最年轻的安特卫普成员，伊格乌文斯。 He was replaced in October, 1784, by a French Benedictine, Dom Anselm Berthod, who voluntarily resigned the high positions he held in his order and those for which he was intended, so that he might devote himself to the learned work which the Imperial Government of Vienna requested him to take up.接替他的是10月份，可以追溯到1784年，由一位法国本笃会， DOM的anselm berthod ，自愿辞职，高级职位，他为他举行的秩序和那些为他的用意，因此，他可能在致力于学术工作，其中帝国政府维也纳要求他采取行动。 He was to be engaged upon it only a little more than three years, for he died at Brussels, in March, 1788.他将被聘请后，它才超过三年，因为他死在布鲁塞尔举行，在3月， 1788 。
Two new volumes were issued from the royal press of Brussels, to which had been sent all the equipments of the printing establishment which the Bollandists had founded at Antwerp exclusively for their work.两个新的卷发出皇家新闻布鲁塞尔的中心，以已经送交所有设备的印刷成立，其中bollandists已建在安特卫普专门为他们的工作。 The printing expenses as well an those of pensions and indemnities were largely made up to the public treasury by the confiscation of the capital through the sale of their volumes, the collective pension of 2,000 Brabant florins received from the government all through the eighteenth century up to the suppression of the Society, and the liberality of certain benefactors.印刷费用，以及一个这些退休金和偿很大程度上弥补了向公众金库没收资本，通过出售其卷，集体养老保险金2000年Brabant的florins从政府收到的所有通过18世纪行动镇压的社会和自由精神的某些恩人。 This capital had grown by 1773 to the sum of 130,000 florins ($47,166) yielding an annual revenue of 9,133 florins and 18 sous to which were added the results of the sale of the Acta Sanctorum which averaged 2,400 florins yearly.这种资本增加了1773至总和130000 florins （ 47166美元）高产，每年收入9133 florins和18 sous其中加入的结果出售该学报sanctorum其中平均每2400个florins年度。 The Empress Maria Theresa to the very last showed favour to the work of the Bollandists.皇后玛丽亚的Theresa到最后的结果显示，赞成这项工作的bollandists 。 The same benevolence was not experienced from her successor, Joseph II.同时善，是没有经历过，从她的继任者约瑟夫二。 The Bollandists now felt the consequences of one of the so-called reforms introduced into the ecclesiastical domain by this imperial philosopher.该bollandists现在感受到的后果之一，即所谓的改革，引入到教会域，由这个帝国的哲学家。 Among the religious houses suppressed as useless was the Abbey of Caudenberg.各宗教镇压房子作为无用的是修道院的caudenberg 。 The decree of suppression was enforced in May, 1786.该法令的镇压是执行今年5月， 1786 。 The Bollandists were not at first involved in the catastrophe, as they were assigned a dwelling-place and library in a part of the buildings formerly occupied by the college of the Society of Jesus, and were allowed to retain the pensions and privileges granted them in 1778.该bollandists当时我们并没有首先参与了灾难，因为他们分到一处住家位和图书馆中的一部分，该建筑物占用学院社会的耶稣，并获准保留养老金和特权，他们在1778 。 This was only a short postponement, however, of the complete destruction of the work.这只是一个短暂推迟，然而，在彻底销毁工作。 Already, in 1784, the Prince von Kaunitz, minister of Joseph II and his chief counselor in the matter of religious reform, had intimated that the Emperor was not content with slow progress of the undertaking, and that for the future he would expect to see the publication of at least a volume a year, so that the work might be entirely finished in ten years.目前，可以追溯到1784年，王子冯考尼茨部长约瑟夫二和他的政务参赞在这件事的宗教改革，纳瓦尔说，天皇是没有内容与进度缓慢的承诺，并为未来他会期待看到出版至少货量一年，使这项工作可能完全完工的十年。 The minister even went so far as to send word to the municipality of Brussels that "he attributed the lack of activity on the part of the Bollandists to their desire to keep up forever [èterniser] the profits accruing from the work, and that if they did not give satisfaction there was nothing to do but suppress the establishment."部长甚至竟然以传送Word ，以市政府布鲁塞尔说， "主要原因是缺乏活动对部分的bollandists来，他们渴望跟上永远[ èterniser ]利润所得的，从工作，并表示，如果他们没有给予满意，也没有任何这样做，但压制成立" 。 The accused had no difficulty in justifying themselves.被告有没有困难，在证明自己。 But the Court of Vienna had fully decided to hear no explanation, and in 1788 asked for a report from the Court of Accounts concern the expenses entailed by the work of the Bollandists.但法院的维也纳已完全决定听取并没有解释，并在1788年提出一份报告，由审计法庭关注的开支节省的工作，该bollandists 。 The conclusion deduced from this report was that the suppression of this work and that of the historiographers would result in an annual gain to the treasury of two to three thousand florins.结论推断，从这份报告认为，抑制了这种工作，并表示，在该史官将导致每年增益向库房两至3000 florins 。 The Chamber, moreover, took it on itself to say that there was no advantage to be gained by continuing it.会议厅，此外，又把它自己说有什么好处，所得继续这么做。 The ecclesiastical commission and commission of studies (one and the same), consulted in its turn, gave a decision to the same effect (11 October, 1788).教会委员会和委员会的研究报告（同一个） ，在征询其反过来，进行了决定相同的法律效力（ 1788年10月11日） 。 It said,它说，
The work of the Bollandists is far from completion, and we cannot flatter ourselves at the end is yet in sight.工作，该bollandists是远远没有完成的，我们不能说奉承自己，在去年底尚未在望。 This work has no merit but that of being an historical repertory, filled with an enormous quantity of details, which will always have but slight attraction for real savants.这项工作也没有好处，但对作为一个历史的剧目，充满了巨大数量的细节，这将永远有，但有轻微的吸引力真正savants 。 It is astonishing that at the time of the suppression of the Jesuit Order, they should have been successful in interesting the Government in such trash, and that it is such is proved by the scanty profit the Bollandists have derived from their labours.这是令人惊讶的是，在当时的镇压耶稣会秩序，他们应该已经成功地有趣，政府在这种垃圾桶，并认为正是这些证明了微薄利润的bollandists都来自他们的劳动。 In business parlance.在商业用语。 it is a very poor investment, and as it is not better, regarded from a scientific standpoint, it is quite time to put an end to it.这是一个非常贫穷的投资，因为它是不是更好，把从科学的角度来说，是相当的时间来制止它。
Strengthened by this advice, the "Government Council" notified the Court of Accounts by a despatch dated 16 October, 1788, that it had decided to put a stop to the work of the "Acta Sanctorum", and that in consequence, beginning from that date, no more payments should be made to the Fathers De Bye, De Bue, Fonson, Ghesquière, and Cornelius Smet (a former Jesuit, associated first with Ghesquière in the publication of the "Analecta Belgica and later enrolled among the Bollandists) of the annual pension of 800 florins which had been assured them. It would be decided later what be done with the printing outfit and the other effects of the suppressed establishment. These spoils comprised the library of the Bollandists and the copies of the volumes already published which they had in stock. This involved no slight annoyance. Once the series was abandoned, it would be difficult to find a purchaser for these works, and they wished to realize as much money as possible from them. It was decided to ask the Bollandists themselves to undertake the sale of these effects for the benefit of the public treasury. The Bollandists willingly accepted the charge, hoping to keep intact the treasures of their library and thus to ensure, in a certain measure, the resumption of the work, if not at once, at least in the near future.加强我们的这一意见后， "政府会"通知法院的帐户，由寄发日期为1788年10月16日，它已决定予以制止"的工作学报sanctorum " ，并表示，因此，从一开始即迄今为止，还没有更多的款项提出，要父亲德轮空，德bue ， fonson ， ghesquière ，科尼利厄斯Smet的（前耶稣会，美联社首次与ghesquière在出版物中的" analecta belgica和后来加入其中bollandists ）的全年养老保险金800 florins已经向他们保证，那将是决定以后有什么做的，与印刷装备和其他影响被抑制的建立，这些赃物包括图书馆的bollandists和复制该卷已经出版了，他们曾在股票，这并不涉及轻微的烦扰，一旦一系列被放弃，就很难找到买主，为这些工程的，他们希望看到最多的钱，尽可能从他们的，它是决定要求bollandists自己承诺出售的这些效应，为市民的利益国库。 bollandists心甘情愿地接受了这一指控，希望能完整保留的宝藏，他们的图书馆，因此，以确保在某一措施，恢复工作，如果不是在一次的，至少在不远的将来。
Cornelius De Bye, who had been especially commissioned to conduct the sale, turned first to Martin Gerbert, the learned abbot of the monastery of St. Blasius in the Black Forest.科尼利厄斯德再见，曾经特别是受委托去进行销售，转向先马丁gerbert ，据悉住持的修道院圣blasius在黑森林。 On behalf of the Government commissioners he named a purchase price for the library and such of the published volumes as remained unsold, and offered to come to St. Blasius for some months in order to train some of the young religious of the abbey for the work of publishing the Acta Sanctorum.代表政府的专员，他任命了购买价格为图书馆等的出版量，因为仍然未售出的，并主动提出来圣blasius一些月，以便在火车部分年轻宗教的修道院，为工作出版学报sanctorum 。 His letter, dated 11 November, 1788, remained unanswered, whether as a result of dispositions little favourable to the Society of Jesus, such as had been more than once manifested by this famous abbot, or whether, already absorbed by many important works, he felt he could not think of undertaking yet another entirely new.他的信中，日期为1788年11月11日，仍没有答案，不管是由于处分权很少有利于社会的耶稣，如已不止一次地体现在这一著名的住持，又或者，已经吸纳了许多重要工程，但他我感到自己无法相信的承诺，又一个全新的问题。 About the same time, ie in November and December, 1788, the Congregation of Benedictines of Saint-Maur, in France, of its own accord made advances to the officials of the Imperial Government of Vienna for the acquisition of the Bollandist library, with a view to continuing the publication.大约同一时间，即在11月和12月， 1788年，聚集benedictines圣maur ，在法国，它自己的协议方面取得了进展，以政府官员的帝国政府的维也纳，为取得该bollandist图书馆，一以期继续出版。 This attempt was equally void of result.这一尝试也同样无效的结果。 It was with the abbey of the Premonstratensians of Tongerloo that arrangements were finally concluded.正是凭着修道院的premonstratensians的通厄洛安排，终于结束了。 By a contract signed 11 May, 1789, the Government transferred to the abbey the Bollandist library and the Bellarmine Museum, together with the furnishings appertaining to them, and the volumes already printed and the printing equipment.所签的合约， 1789年5月11日，政府移交给修道院的bollandist图书馆和bellarmine博物馆，连同装修appertaining压给他们，该卷已印刷及印刷设备。 In return, the abbey was to pay the government for the libraries 12,000 Brabant florins ($4,353.84) and for the other things 18,000 florins.作为回报，该修道院是向政府支付，为图书馆12000 Brabant的florins （ 4353.84美元） ，并为其他事物18000 florins 。 Half of the latter sum was turned over to the three hagiographers, De Bye, De Bue, and Fonson.一半的款项，后者转交给了三个hagiographers ，德轮空，德bue ， fonson 。 Moreover, the abbey agreed to pay a yearly salary to these three as well as to Ghesuière and Smet.此外，修道院同意支付年薪，以这3个以及作为ghesuière和Smet的。 The Bollandists were scarcely established in their new home when the Brabantine Revolution broke out.该bollandists人几乎不成立，他们的新家园时， brabantine革命爆发。 Nevertheless, they continued their labours and in 1794 published the sixth volume of October, signed with the names of Cornelius De Bye and James De Bue, former Jesuits, John Baptist Fonson, ex-Canon of Caudenberg, Anselm Berthod the Benedictine, and Siard van Dyck, Cyprian van de Goor, and Matthias Stalz, Premonstratensian canons.尽管如此，他们继续他们的劳苦与在1794年公布了第六届货量10月，与该公司签订的名字科尼利厄斯德再见，詹姆斯德bue ，前耶稣会士，约翰浸会fonson ，当然佳能的caudenberg ， anselm berthod隐修院，并siard车dyck ，塞浦路斯范德goor ，萨默尔stalz ， premonstratensian大炮。 The same year Belgium was invaded by French troops and reunited to the great Republic.同年比利时被入侵，由法国军队和重聚向伟大的共和国。 Ecclesiastical goods were confiscated, priests and religious hunted like criminals, the Premonstratensians of Tongerloo and the Bollandists whom they harboured forced to disperse, and the work of the Bollandists actually suppressed.教会货物被没收，教士和宗教打猎如同对待刑事罪犯， premonstratensians的通厄洛和bollandists他们窝藏被迫分散，工作量和工作的bollandists其实打压。 Part of the treasures of the library were concealed in the homes of neighbouring peasants, and the rest, hastily piled into wagons, were taken to Westphalia.部分珍宝图书馆被隐蔽在院邻国的农民和休息，匆匆成堆成车，被带到威斯特伐利亚。 When the storm of persecution had somewhat abated, an attempt was made to collect these scattered effects.当风暴的迫害已经有所减弱，但有人试图收集这些零散的影响。 Naturally many of them were lost or destroyed.当然他们中的许多人失去或被毁。 The remainder were restored to the abbey of Tongerloo, where they were undisturbed until 1825.其余则恢复到了修道院的通厄洛，他们将在那里受到干扰，直到1825年。 Then, as all hope of resuming the Bollandist work seemed lost, the canons of Tongerloo disposed of a great number of the books and manuscripts by public sale.然后，大家都希望恢复bollandist工作似乎失去了，大炮的通厄洛处置了大量的书籍和手稿，由公开发售。 Such as remained were given to the government of the Netherlands, which hastened to incorporate the volumes into the Royal Library of The Hague.如仍给荷兰政府，赶紧把卷到皇家图书馆的海牙。 The manuscripts seemed destined to a like fate, but as a result of earnest solicitations they were deposited in the Library of Bourgogne, Brussels, where they still remain.手稿似乎注定是一个命运一样，但由于认真募捐，他们已存放在图书馆的bourgogne ，布鲁塞尔，在那里仍然存在。 Nevertheless, the idea of resuming the publication of the Acta Sanctorum had never been entirely abandoned in Belgium.但是，这一想法的恢复出版的学报sanctorum从未完全放弃了在比利时。 The prefect of the department of the Deux Nèthes (province of Antwerp), in 1801; the Institute of France, with the Minister of the Interior of the French Republic as a mediator, in 1802; and lastly, in 1810, the Baron de Tour du Pin, Prefect of the Department of the Dyle (Brussels), at the request of the incumbent of the same important office, then the Count de Montalivet, applied to such of the former Bollandists as were still living, to induce them to resume their task once more.县长该部的两种nèthes （省安特卫普） ， 1801年;研究所的法国，与内部部长的法兰西共和国作为一个调停人，在1802年;最后，在1810年，男爵德之旅杜品，省长署的dyle （布鲁塞尔）的请求，于任职者一样重要领导职务，那么指望德蒙塔利维，适用于这类的前bollandists作为仍然生活，促使他们恢复工作一次。
But the attempts were futile.但企图是徒劳的。
Matters rested here until 1836.事情落在这里直到1836年。 It was then learned that a hagiographical society had been formed in France under the patronage of several bishops and of M. Guizot, Minister of Public Instruction, and that it especially proposed to itself the resumption of the work of the Bollandists.当时听到一名hagiographical社会已形成了在法国的赞助下，几位主教和分枝杆菌基佐，部长公开指示，并特别提出自己的恢复工作，该bollandists 。 The chief promoter of the enterprise, Abbé Théodore Perrin, of Laval, came to Belgium the same year, 1836, to solicit the support of the Government and the collaboration of Belgian savants.政务推动者的企业， abbé théodore波伦，拉瓦尔，来到比利时同年， 1836年，以争取政府的支持和协作下，比利时savants 。 He did not meet with the reception he had hoped for.他没有会见了招待会，他所希望的结果。 On the contrary, it aroused indignation in Belgium that a work which had come to be regarded as a national glory should pass into the hands of the French.与此相反，它引起的愤慨，在比利时的一个工作，已经到了被视为一个国家的荣耀，应该通过到手中的法语。 The Abbé de Ram, Rector Magnificus of the University of Louvain and member of the Royal Commission of History, expressed this feeling in a letter addressed Count de Theux, Minister of the Interior, urgently imploring him to lose no time in securing for their native land of Belgium the honour of completing the great hagiographical collection, and engaged him to entrust the work to the Fathers of the Society of Jesus, by whom it had been begun and carried so far in the preceding centuries.该abbé德内存，校长magnificus的鲁汶大学和会员的皇家委员会的历史，表达了这种感觉，在信中计数德特镇，内务部长，紧急恳求他失去任何时候都在争取对自己的故土比利时的荣幸完成伟大hagiographical收集，并聘请他委托工作，以父亲的社会的耶稣，谁发现它已开始进行至今，在此之前的几个世纪。 The Minister immediately took the field, and conducted negotiations with such energy that by January, 1837, he received from Father van Lil, Provincial of the Society in Belgium, assurance of the appointment by the Society of new Bollandists, with their residence at the College of Saint-Michel at Brussels.部长立即接手领域，并进行了谈判，如能源，到明年1月， 1837年，他收到了来自父亲范律，省的社会在比利时，保证这项任命的，由社会的新bollandists地位，其居住地在高校圣-米歇尔在布鲁塞尔举行。 These were Fathers Jean-Baptiste Boone, Joseph Van der Moere, and Prosper Coppens, to whom was added in the course of the same year, Father Joseph van Hecke.这些人的父亲让-巴蒂斯特博，约瑟夫的Van der moere ，及蓬勃发展coppens ，向谁是补充，在这个过程中的同一年，父亲约瑟夫车hecke 。 The provincial, in behalf of these Fathers, asked the privilege of taking home with them from the Library of Bourgogne and the Royal Library, such manuscripts and books as they would need for reference in the course of their work.省，在代表这些父亲，要求特权，以家庭，与他们从图书馆的bourgogne和皇家图书馆，如手稿和书籍，他们将需要以供参考，在其工作过程中。 Both requests were immediately granted.双方请求立即获准。 Moreover, an annual subsidy was promised, which was fixed in May, 1837, at 6,000 francs.此外，每年补贴的承诺，这是固定在5月， 1837年， 6000法郎。 This subsidy was continued from year to year under the different governments, both Catholic and Liberal, which succeeded to power, until the parliamentary session of 1868, in the course of which the Deputies cut it out of the budget.这项补贴是继续每年都根据不同的政府，无论是天主教和自由，这成功掌权，直到议会会议上的1868年，在这个过程中，其中人大代表削减它的财政预算案。 It has never been re-established.它从未被重新建立。
The new hagiographers began by drawing up a list of the saints whose acts or notices remained to be published, that is to say, those who are honoured in the Catholic Church on the various days of October, November, and December, beginning from 15 October, the day at which the work of their predecessors had been brought to a halt.新hagiographers开始拟订一份清单圣人，其行为或告示，仍有待公布，这就是说，那些有幸在天主教会就各天的10月， 11月和12月，从10月15日日，在其中工作的前辈，已提请停下。 This list was published in the month of March, 1838, with an introduction containing a summary of the history of the Bollandist movement, the announcement of the resumption of the work, and an earnest appeal to all friends of religious learning, imploring their assistance in securing what was felt by the new workers as the most necessary thing for their success, namely, a hagiographical library.这份名单刊登在3月份的， 1838年，随着介绍含有总结了历史的bollandist运动，宣布恢复工作，并语重心长地呼吁所有的朋友的宗教学习，恳求他们协助争取什么有人认为，由新工人，作为最必要的事，他们的成功，即一个hagiographical图书馆。 This was published under the title of "De prosecutione operis Bollandiani" (in octavo, 60 pp.).这是出版的标题下的"德prosecutione operis bollandiani " （八开， 60页） 。 The appeal was heard.上诉聆讯。 Most of the European governments, many societies of learned men, and several great publishers sent copies of the historical works undertaken by them; private individuals made generous donations of books, often precious and rare volumes that had adorned their libraries.大部分的欧洲各国政府，许多社会有识之士的男子，和几个大出版商的副本送交历史工程，由他们来主宰;个人作出了慷慨捐赠的书籍，往往是珍贵稀有卷了贴着自己的收藏。 Everywhere, also, on their literary journeys, the Bollandists were accorded the most enthusiastic and flattering receptions.无处不在，而且，对他们的文学旅程， bollandists们受到了最热烈，阿谀奉承的接待。 The first volume published after the resurrection of Bollandism, Volume VII of October, appeared in 1845, containing over 2,000 pages in folio.首卷出版后复活的bollandism ，体积七至十月，出现在1845年，载有2000多页的页码。 There followed successively Volumes VIII to XIII of October, and I and II of November, besides the "Propylaeum Novembris", an edition of the Greek Synaxarion called "de Sirmond", with the variants of sixty manuscripts scattered through the various public libraries of Europe.随后，相继卷第八至第十三条的10月，我和二11月，除了" propylaeum novembris " ，一个新版本的希腊synaxarion所谓的"德西尔蒙" ，与变种的第六十一手稿分散，通过各种公共图书馆的欧洲。
The author of this article does not consider himself qualified to give an estimate of the work of these later Bollandists, having himself been a member of the body for too long a time.本文作者并不认为自己有资格作出估计的工作，这些后来bollandists ，有自己的一个成员体时间过长。 He is able, however, to cite the appreciations of the most distinguished and capable scholars in this field, who testify that the volumes published by the later Bollandists are in no wise inferior to those of their predecessors of the seventeenth an eighteenth centuries.他可以，不过，举升值的最杰出的和有能力的学者在这一领域，他作证说，该卷出版以后bollandists是在没有明智不亚于那些他们的前辈的第十七一个18世纪。 The reservations made by certain critics in their commendation are generally due to the prolixity of the commentaries, which they think is often excessive, and to the timidity of certain conclusions, which do not seem to them to correspond with what the discussions had led them to expect.保留意见所作出的某些批评者在他们的赞许的是一般是由于在冗长的评论，他们认为，往往过多，并能胆怯的某些结论，这似乎并没有给他们以符合哪些讨论了导致他们期望。 Another class of censors reproach the Bollandists for quite the reverse, accusing them of not showing sufficient respect towards what they call tradition, and of being too often hypercritical.另一个阶级的检查员谴责bollandists为事实完全相反，指责他们没有显示出足够的尊重，对他们所谓的传统，以及过于常常hypercritical 。 The present members of the body are firmly resolved to be on their guard against these contrary excesses, something, indeed, which becomes easier to them as time passes, owing to the constant progress of good scientific methods.本机构成员的坚定决心，以对他们的防范这些过激行为，相反，一些，而事实上，它已经成为我们更容易向他们随着时间的推移，由于不断进步的良好科学方法。 We may be permitted one word, in conclusion, as to what has been done during these latter years towards keeping the work up to the high level of contemporary historical erudition.我们可以允许一个字，最后，至于做了什么，在这几年后者对兑现工作，到高水平的当代历史博学。 It has been judged opportune, in the first place, to publish, besides the great volumes of the principal collection itself, which appear at undetermined intervals, a periodical review intended chiefly to make known to the learned public materials recently discovered by the Bollandists or their friends which go towards completing either the Acts published in the volumes already printed or the entire mass of the work.它已被认定的时机，摆在首位，出版，除了伟大册主要收集本身，它似乎是在未确定时间间隔，定期审查的用意，主要是让人们了解，向市民汲取材料最近发现由bollandists或其朋友，其中用于完成要么行为发表在册已印制或整个集体的工作。 This review was begun under the title of "Analecta Bollandiana" in 1882.这项审查是开始下的标题" analecta bollandiana "于1882年。 At the rate of one volume in octavo a year, it has reached in the present year (1907) the twenty-sixth volume.在利率为一册，在八开一年，但是已经达到，在目前一年（ 1907年）第二十六届量。 In volumes subsequent to the sixth there have been inserted, besides unedited documents, various notes bearing on hagiographical matters.在册随后向第六有插入，而且未经编辑的文件，各种债券，事关hagiographical事宜。 Since the publication of the tenth volume, each quarterly issue has contained a "Bulletin des publications hagiogphiques" in which are announcements and summary appreciations of recent works and articles in reviews which concern matters of hagiography.自从公布第十届量，每季发行了载有"公报万刊物hagiogphiques " ，其中有短片和简要升值的近期作品和文章评论，其中关注的事项hagiography 。 Other auxiliary works have exacted long years of laborious preparation.其他辅助工程已经付出了这么多年辛苦的准备。 They are the "Bibliotheca Hagiographica Graeca" and the "Bibliotheca Hagiographica Latina", in which are enumerated under the name of each saint, following the alphabetical order of their names, all documents relating to his or her life and cult written in Greek or in Latin before the beginning of the sixteenth century, together with the indication of all collections and books where they can be found.他们是"书目hagiographica graeca "和"书目hagiographica拉丁" ，其中列举的名义下，每个圣之后，按字母顺序排列的上自己的名字，所有的文件上有关他或她的生命和邪教写在希腊还是在拉丁语开始前的16世纪，再加上注明的所有收藏品和书籍的地方，他们可以找到。 The first of these collections, which appeared in 1895, numbers 143 pages.第一次的这些藏品，其中出现在1895年，号码143页。 (There is now in preparation a new edition notably enlarged.) The second, issued 1898-99, has 1,387 pages. （现在是在筹备新一辑特别扩大会议） ，第二次发行的1898年至1899年，已有1387页。 It is hoped that a "Bibliotheca Hagiographica Orientalis" will soon be printed.目的是希望"书目hagiographica金龟" ，将很快被打印。 Moreover, there is a third class of auxiliary works to which the Bollandists of the present generation are directing their activity, and that is the careful preparation of catalogues containing a systematic detailed description (if the Greek and Latin hagiographical manuscripts of various great libraries. A great many of these catalogues have been incorporated in the "Analecta". Such are the catalogues of the Greek manuscripts in the Roman libraries of the Barberini, the Chigi, and the Vatican; the National Library of Naples; the library of the University of Messina, and that of St. Mark's, in Venice; catalogues of the Latin manuscripts in the Royal Library of Brussels (2 vols. in octavo), in the libraries of the cities, or of the universities, of Bruges, Ghent, Liège, and Namur, in Belgium; of the municipal libraries of Chartres, Le Mans, Douai, and Rouen, in France; those of the Hague in Holland, and, in Italy, of Milan (the Ambrosian), as well as the various libraries of Rome; also in the private library of his Majesty the Emperor of Austria, at Vienna, and that of Alphonsus Wins at Nivelles; and lastly, of the Bollandist Library. Besides the "Analecta", there have appeared the catalogue of the old (before 1500) Latin manuscripts in the National Library of Paris (three octavo volumes, also the tables) and a list of the Greek manuscripts in the same library (compiled in collaboration with MH Omont). All these publications, although certainly delaying somewhat the appearance of succeeding volumes of the Acta Sanctorum, have gained for the Bollandists warm words of encouragement and commendation from the greatest scholars.此外，还有一个第三类的辅助工程，其中bollandists对现在这一代人是指挥他们的活动，这是认真准备的目录，其中载有一个系统详细说明（如希腊文和拉丁文hagiographical手稿的各种大图书馆。很多人爱好已被纳入" analecta "这些都是目录的希腊手稿在罗马图书馆的barberini ，基吉，与梵蒂冈;国家图书馆的那不勒斯;高校图书馆的墨西拿，并表示，圣马克，在威尼斯;目录的拉美手稿在皇家图书馆的布鲁塞尔（ 2卷在八开） ，在图书馆的城市或大学，布鲁日，根特，列日，并那慕尔，在比利时;的市图书馆chartres ，勒芒， douai ，鲁昂，在法国的那些海牙与荷兰，并在意大利，在米兰（ ambrosian ） ，以及各图书馆的罗马;同时，私营图书馆陛下皇帝的奥地利，在维也纳，并认为阿方赢在nivelles ;最后，该bollandist图书馆除了" analecta " ，因此出现了中央定价目录的旧（前1500名）拉丁语手稿在国家图书馆巴黎（三八开册，也表） ，并列出了希腊手稿在同一图书馆（编译协同晚上omont ） ，所有这些出版物中，虽然肯定拖有点外表创佳绩各卷的学报sanctorum ，积累了为bollandists热情勉励的话，表彰会，由最大的学者。
There is a final detail which may not be without interest.有一个最后的细节可能不无兴趣。 The Bollandists had found themselves greatly hampered in the arrangement of their library at their residence in the Rue des Ursulines at Brussels which they had occupied since the resumption of the work in 1837.该bollandists发现自己大受打击，在安排他们的图书馆，在其居住地在客房万于苏林在布鲁塞尔，他们也占领了，因为恢复工作在1837年。 During the latter part of 1905 they were transferred to the new College of Saint-Michel on the Boulevard Militaire, where ample and convenient quarters for the library were assigned in the lofty buildings of the vast establishment.在后一部分， 1905年，他们被转移到新的学院圣-米歇尔于林荫大道军队，而充足而方便的宿舍，为图书馆被分配在共产主义的远大大厦的广大编制。 The 150,000 volumes contained in their literary museum are most suitably arranged here. 15万册，载在他们的文学馆是最适当的安排在这里。 A large space was also set apart for historical and philological reviews (about 600), nearly all of which are sent regularly by learned societies, either gratuitously or in exchange for the "Analecta Bollandiana".大空间也设置除了为历史和古籍评语（约600 ） ，几乎所有这些都是定期送交由学术团体，无论是无偿或换取" analecta bollandiana " 。 To class these according to the place of publication and the language chiefly employed in their preparation: 228 are French (a certain number of which are published in Belgium, Switzerland, and other countries than France); 135, German; 88, Italian; 55, English (of which ten are American); 13, Russian; 11, Dutch; 7, Flemish; 7, Spanish; 7, Croatian; 4, Swedish; 3, Portuguese; 2, Irish; 2, Hungarian; 1, Czech; 1, Polish; 1, Rumanian; 1, Dalmatian; and 1, Norwegian.以一流的，这些根据地方的出版和语言，主要是雇用他们编制： 228是法国人（一定数量，其中发表在比利时，瑞士和其他国家比法国） ， 135人，德语; 88 ，意大利55 ，英语（其中有十项美国） 13 ，俄罗斯11 ，荷兰7日，佛兰芒; 7 ，西班牙语7日，克罗地亚; 4 ，瑞典语; 3 ，葡萄牙语; 2 ，爱尔兰2 ，匈牙利1 ，捷克; 1 ，波兰1 ，罗马尼亚1 ，达尔马提亚以及1 ，挪威语。 Moreover, there are 9 printed in Greek, 6 in Latin, 4 in Armenian and 1 in Arabic.此外，有9个印有希腊文， 6个在拉丁美洲， 4个在亚美尼亚， 1个在阿拉伯语。 Finally, a large hall near the library has been set apart, and after October, 1907, it will be thrown open to foreign students who may wish to consult original sources of information likely to assist them in their researches.最后，一个大型音乐厅附近的图书馆已经成立外，并10月以后， 1907年，它将会抛出开放给外国学生不妨征询原有的资料来源可能，以协助他们在其研究工作。
The quotations of the Acta Sanctorum refer to three different editions.引文该学报sanctorum指三个不同的版本。 The first, the original one, commonly called the Antwerp edition, has been sufficiently described in the above article.第一，原有的一个，被称为安特卫普版，已足以形容，在上述文章。 The volumes of the Antwerp collection were first reprinted at Venice from 1764 to 1770.厚厚的安特卫普收集首次重印，在威尼斯，从1764年至1770年。 They reached then to volume VI of September.他们达成的，然后第六卷9 。 The main difference between this reimpression and the Antwerp edition lies in the fact that the supplementary additions to sundry commentaries printed by the Bollandists at the end of the single volumes, or of a set of volumes are transposed in the Venetian edition and joined to the commentary to which they refer; hence the contents of each volume are not in close correspondence in the volumes similarly marked in both editions.二者的主要区别，这重印和安特卫普版，是一个事实，即追加增补为杂评印制，由bollandists在去年底的单册，或一组好的卷换位在威尼斯版，并加入了以评向他们提及，因此，每次的内容量并不密切函授在册同样显着两种版本。 Moreover, many of the parerga or preliminary treatises scattered through the Antwerp collection have been brought together in three separate volumes.此外，很多有关的parerga或初步论文分布在安特卫普收集已聚集在三个不同的册。 But the whole printing teems with typographical blunders.但整个印刷汇聚到排版印刷失误。 Lastly another reprinting of the Antwerp publication was undertaken by the Parisian editor, Victor Palmé, from 1863 to 1869, and carried on to the tenth volume of October.最后又重印安特卫普出版，是由巴黎的主编，维克托palmé ，从1863年至1869年，并进行到第十届量10 。 This edition reproduces exactly, volume by volume, the original one, except for the months of January and June.这版转载准确地说，容积量，原一，除1月和6月。 The two big volumes of January have been divided into three, and in the volumes of June also some changes have been made in the disposition of matter, in order to render the use of them easier to readers.两大册一月已分成三个，而在册的6月也有一些变化，已在处置此事，以使利用它们更加容易，以飨读者。 Besides, to each of the volumes of the first four months were added a few unpublished short notes (filling from one to six pages) of Daniel Papebroch, found in his papers and relating to the commentaries printed in the volume.此外，为每一个厚厚的头4个月增加了几颗未发表的短期债券（加油站，从5时59页）的丹尼尔papebroch发现，在他的论文和有关评论，印刷量。
Publication information Written by Charles De Smedt.出版信息书面查尔斯德smedt 。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Monasticism
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