A rosary is a circular string of beads used by Roman Catholics for counting prayers. The term is also applied to the prayer beads used by Buddhists, Hindus, and Muslims. In the Western church, the rosary commonly consists of 5 (originally 15) decades, or sets of 10 beads, for the recitation of the Hail Mary (Ave Maria), separated by a single bead for the recitation of the Our Father (Paternoster, or Lord's Prayer). The Glory Be to the Father (Gloria Patri) is generally said after each decade. 玫瑰园是一个圆形的一串珠子用的罗马天主教徒为计数祷告词，也适用于念珠所用的佛教徒，印度教徒和穆斯林在西方教会，念珠常见的包括5 （原15 ） 20年或集10颗珠子，为背诵的冰雹玛丽（圣母颂） ，隔一个单一的珠子，为背诵的，我们的父亲（ paternoster ，或主祷文） 。荣耀，可向父亲（凯莱帕特里）一般说，经过十年。 During the recitation of the prayers, meditation on a series of biblical themes, called the joyous, sorrowful, and glorious mysteries, is recommended.在背诵的祈祷，沉思了一系列的圣经主题，叫做欢乐，悲伤和光荣的奥秘，是建议。
A feast of the Rosary is kept on October 7, the anniversary of the Christian victory over the Muslim Turks at Lepanto (1571).盛宴的玫瑰一直存在于10月7日，为纪念基督教战胜穆斯林土耳其人在lepanto （ 1571 ） 。
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The Rosary is a string of beads or a knotted cord used to count prayers.玫瑰是一串珠子或扭结线用来计数的祈祷。 The term is also applied to the prayers themselves.该术语也适用于祈祷自己。 Rosaries are used in many religions: Buddhism, Hinduism, Islam, and Christianity. rosaries用于许多宗教：佛教，印度教，伊斯兰教和基督教。 Most often associated with Roman Catholics, the rosary is also used by the Orthodox, for whom it is almost exclusively a monastic devotion, and by some Anglicans.最经常与罗马天主教徒，念珠也用正统，为谁而它几乎纯粹是一个寺院的投入，一些教徒。
In Roman Catholic practice, the rosary is a string of beads made in the form of a circle, with a pendant crucifix.在罗马天主教会的惯例，念珠，是一串珠子形式提出的一个圈，一个挂件十字架。 The standard rosary consists of five sets of beads called decades, each composed of one large and ten smaller beads.标准念珠组成五套珠所谓几十年来，每个组成的一个大型和十个小的珠子。 On the large beads, the Lord's Prayer, or Our Father, is said; on the smaller beads, the Hail Mary, or Ave Maria.对大型珠，主祷文，或我们的父亲，是说;较小的珠子，冰雹玛丽，或圣母颂。 In between the decades the "Glory be," a doxology, is recited.在这两者之间几十年来的"光荣" ， doxology ，就是背诵。 As the prayers are said, the person reciting the rosary may meditate on a series of New Testament events, called the "mysteries" of the rosary, from the lives of Christ and his mother, Mary.为他们祈祷说，该人念玫瑰经，可打坐了一系列的新约圣经的事件，被称为"谜"的玫瑰，从生活中的基督和他的母亲，玛丽。 The use of these meditations is optional.使用这些沉思是可选的。 Traditionally, the rosary was ascribed to the Spanish theologian St. Dominic early in the 13th century, but no proof exists that he originated it.传统上，念珠被归因于西班牙神学家圣星早在13世纪，但没有证据证明存在，他来源于它。
The recitation of the fifteen Rosary decades are generally accompanied by meditation on a series of biblical themes.该背诵的15个念珠几十年来，一般伴随着沉思了一系列的圣经主题。 They are divided in three groups of five each.他们分成三组各5人。
I. IN THE WESTERN CHURCH一，在西方教会
"The Rosary", says the Roman Breviary, "is a certain form of prayer wherein we say fifteen decades or tens of Hail Marys with an Our Father between each ten, while at each of these fifteen decades we recall successively in pious meditation one of the mysteries of our Redemption." "念珠"说，罗马breviary " ，是某种形式的祈祷下，我们说有15几十年，甚至数冰雹。 Marys与父亲之间的每一个十年，而在上述每十五几十年来，我们还记得，先后在虔诚默祷之一奥秘我们的救赎" 。 The same lesson for the Feast of the Holy Rosary informs us that when the Albigensian heresy was devastating the country of Toulouse, St. Dominic earnestly besought the help of Our Lady and was instructed by her, so tradition asserts, to preach the Rosary among the people as an antidote to heresy and sin.同样的教训，为节日的神圣念珠告诉我们，当albigensian异端是毁灭性国图卢兹，圣星besought切实的帮助下我们的夫人，并指示由她的，所以传统断言，鼓吹玫瑰之间人作为解毒剂，以异端和罪恶。 From that time forward this manner of prayer was "most wonderfully published abroad and developed [promulgari augerique coepit] by St. Dominic whom different Supreme Pontiffs have in various past ages of their apostolic letters declared to be the institutor and author of the same devotion."从这个时候提出这种方式的祷告是"最完美的国外出版和发展[ promulgari augerique coepit ]由圣星不同，其中最高教宗已在各个历代他们的使徒信，声称要成为institutor和作者同样的热诚。 " That many popes have so spoken is undoubtedly true, and amongst the rest we have a series of encyclicals, beginning in 1883, issued by Pope Leo XIII, which, while commending this devotion to the faithful in the most earnest terms, assumes the institution of the Rosary by St. Dominic to be a fact historically established.许多教皇有这么发言，这点毋庸置疑的，其中休息，我们有一系列的通谕，从1883年，发行由罗马教皇利奥十三世，其中，同时赞扬此奉献给教友在最认真的计算，假设该机构的玫瑰由圣星是一个事实，在历史上建立的。 Of the remarkable fruits of this devotion and of the extraordinary favours which have been granted to the world, as is piously believed, through this means, something will be said under the headings FEAST OF THE ROSARY and CONFRATERNITIES OF THE ROSARY.该显着的成果，这种献身精神和非凡的恩惠，其中已获准向世界，因为是虔诚相信，通过这一手段，一些会说，根据标题盛宴的玫瑰和confraternities的念珠。 We will confine ourselves here to the controverted question of its history, a matter which both in the middle of the eighteenth century and again in recent years has attracted much attention.我们将局限于在这里向controverted的问题，它的历史，一个问题都处于18世纪又一次在近年来已引起多方关注。
Let us begin with certain facts which will not be contested.让我们首先与某些事实，不会有争议。 It is tolerably obvious that whenever any prayer has to be repeated a large number of times recourse is likely to be had to some mechanical apparatus less troublesome than counting upon the fingers.这是尚算明显，如果发现有任何祈祷加以重复了一大批时代的追索权，是有可能，应考虑到一些机械器具不太麻烦比计数后，手指。 In almost all countries, then, we meet with something in the nature of prayer-counters or rosary beads.在几乎所有的国家，那么，我们见面的东西，在性质上的祈祷-柜台或念珠。 Even in ancient Nineveh a sculpture has been found thus described by Lavard in his "Monuments" (I, plate 7): "Two winged females standing before the sacred tree in the attitude of prayer; they lift the extended right hand and hold in the left a garland or rosary."即使是在古代尼尼微一个雕塑已发现的，因此形容lavard在他的"纪念碑" （一，板七日）说： "两个翅膀的女性站在神圣的树的态度祈祷，他们解除延长右手按住在左花环或念珠" 。 However this may be, it is certain that among the Mohammedans the Tasbih or bead-string, consisting of 33, 66, or 99 beads, and used for counting devotionally the names of Allah, has been in use for many centuries.不过这可能，可以肯定的是，其中伊斯兰教的tasbih或珠子串，其中33 ， 66 ，或99颗珠子，并用于计数devotionally的名字安拉，已使用了几百年。 Marco Polo, visiting the King of Malabar in the thirteenth century, found to his surprise that that monarch employed a rosary of 104 (? 108) precious stones to count his prayers.马可孛罗，参观国王马拉巴尔在13世纪，发现他竟然认为君主聘请了念珠的104 （ ？ 108 ）宝石指望他的祈祷。 St. Francis Xavier and his companions were equally astonished to see that rosaries were universally familiar to the Buddhists of Japan.圣芳济和他的同伴们也同样惊讶地看到， rosaries普遍熟悉佛教的日本。 Among the monks of the Greek Church we hear of the kombologion, or komboschoinion, a cord with a hundred knots used to count genuflexions and signs of the cross.其中僧侣的希腊教会我们听到的kombologion ，或komboschoinion ，脐血与一百海里用来计数genuflexions和标志的十字架。
Similarly, beside the mummy of a Christian ascetic, Thaias, of the fourth century, recently disinterred at Antinöe in Egypt, was found a sort of cribbage-board with holes, which has generally been thought to be an apparatus for counting prayers, of which Palladius and other ancient authorities have left us an account.同样地，旁边的木乃伊了基督教的苦行， thaias ，四世纪，最近disinterred在antinöe在埃及，发现了一种cribbage板小孔，其中已普遍被认为是一个器具进行计数祈祷，其中palladius和其他古代当局已经给我们留下了一个帐户。 A certain Paul the Hermit, in the fourth century, had imposed upon himself the task of repeating three hundred prayers, according to a set form, every day.某保禄二世的隐士，在第四世纪，曾强加给自己的任务是在重复300祈祷，根据一项集形式，每一天。 To do this, he gathered up three hundred pebbles and threw one away as each prayer was finished (Palladius, Hist. Laus., xx; Butler, II, 63).要做到这一点，他收集了300卵石和其中一名离开，因为每个祈祷完毕（ palladius ，历史。 laus ，某某;巴特勒，二， 63 ） 。 It is probable that other ascetics who also numbered their prayers by hundreds adopted some similar expedient.它将很可能其他的修道者也编号为他们祈祷，由数百采取了一些类似的权宜之计。 (Cf. "Vita S. Godrici", cviii.) Indeed when we find a papal privilege addressed to the monks of St. Apollinaris in Classe requiring them, in gratitude for the pope's benefactions, to say Kyrie eleison three hundred times twice a day (see the privilege of Hadrian I, AD 782, in Jaffe-Löwenfeld, n. 2437), one would infer that some counting apparatus must almost necessarily have been used for the purpose. （参见"履历表第godrici " ， cviii ）的确，当我们找到一个教皇特权给僧侣圣亚坡理纳在同学的，要求他们在感谢教宗的benefactions ，也就是说kyrie eleison 300倍，每天两次（见特权哈德良我，专案782 ，在谢斐- löwenfeld ， 12月31日2437 ） ，一会推断一些计数器具必须几乎一定会被用来作此用途。
But there were other prayers to be counted more nearly connected with the Rosary than Kyrie eleisons.但也有其它祷告才能更接近与念珠比kyrie eleisons 。 At an early date among the monastic orders the practice had established itself not only of offering Masses, but of saying vocal prayers as a suffrage for their deceased brethren.在为早日之间寺院常规的做法，建立了自己不仅提供群众，但不要说声乐祈祷作为一个普选其死去的谣言。 For this purpose the private recitation of the 150 psalms, or of 50 psalms, the third part, was constantly enjoined.为此私营背诵150个诗篇，或50诗篇，第三部分，是不断受命。 Already in AD 800 we learn from the compact between St. Gall and Reichenau ("Mon. Germ. Hist.: Confrat.", Piper, 140) that for each deceased brother all the priests should say one Mass and also fifty psalms.已经在专案800我们从紧凑型之间的圣胆汁和reichenau （ "星期一。胚芽。历史： confrat " ，伯尔， 140 ）表示，每个死者的哥哥所有神职人员应该说，一个群众性，也第五十二诗篇。 A charter in Kemble (Cod. Dipl., I, 290) prescribes that each monk is to sing two fifties (twa fiftig) for the souls of certain benefactors, while each priest is to sing two Masses and each deacon to read two Passions.租船在kemble （ cod. dipl 。来说，我和290 ）明表示，每个和尚是唱两五十年（特瓦fiftig ）为灵魂的某些恩人，同时，每个神父是唱两群众和各执事读两种激情。 But as time went on, and the conversi, or lay brothers, most of them quite illiterate, became distinct from the choir monks, it was felt that they also should be required to substitute some simple form of prayer in place of the psalms to which their more educated brethren were bound by rule.但随着时间的推移，以及conversi ，或停工的兄弟，他们大多数是相当文盲，成为有别于合唱团僧侣，有与会者认为，他们也应该要求，以取代一些简单形式的祈祷代替诗篇哪他们的教育程度较高的兄弟被约束的规则。 Thus we read in the "Ancient Customs of Cluny", collected by Udalrio in 1096, that when the death of any brother at a distance was announced, every priest was to offer Mass, and every non-priest was either to say fifty psalms or to repeat fifty times the Paternoster ("quicunque sacerdos est cantet missam pro eo, et qui non est sacerdos quinquaginta psalmos aut toties orationem dominicam", PL, CXLIX, 776).因此，我们在"古代习俗cluny " ，这些都是由udalrio在1096年，当死亡的任何弟弟在距离宣布后，每一个神父，是给予集体，每一个非神职人员，或者说50诗篇或重复50倍paternoster （ " quicunque sacerdos预测cantet missam亲雇佣条例，并且导致非预测sacerdos quinquaginta psalmos奥地利toties orationem dominicam " ，特等， cxlix ， 776 ） 。 Similarly among the Knights Templar, whose rule dates from about 1128, the knights who could not attend choir were required to say the Lord's Prayer 57 times in all and on the death of any of the brethren they had to say the Pater Noster a hundred times a day for a week.同样地之间的书中宣扬了罗斯林大教堂，其统治的日期从大约1128年，骑士，他们无法参加合唱团必须说，主祷文57倍，在所有和对死亡的任何一个兄弟，他们曾这样说，父亲noster了一百遍一天一个星期。
To count these accurately there is every reason to believe that already in the eleventh and twelfth centuries a practice had come in of using pebbles, berries, or discs of bone threaded on a string.指望这些准确有一切理由相信，已经在第十一届和第十二届世纪以来的实践已在用卵石，浆果，或光碟骨线程对一个字符串。 It is in any case certain that the Countess Godiva of Coventry (c. 1075) left by will to the statue of Our Lady in a certain monastery "the circlet of precious stones which she had threaded on a cord in order that by fingering them one after another she might count her prayers exactly" (Malmesbury, "Gesta Pont.", Rolls Series 311).这是在任何情况下肯定的是， countess的Godiva考文垂（丙1075年）留下的意愿，在塑像上的圣母在某寺" circlet宝石的她曾在多线程上线，以便由他们指法之一之后，另一个她可能指望她祈祷，正是" （ malmesbury ， " gesta pont " ，推出一系列311 ） 。 Another example seems to occur in the case of St. Rosalia (AD 1160), in whose tomb similar strings of beads were discovered.另一个例子似乎都发生在案件圣rosalia （公元1160年） ，在其墓相似串的珠子被发现。 Even more important is the fact that such strings of beads were known throughout the Middle Ages -- and in some Continental tongues are known to this day -- as "Paternosters".更重要的是一个事实，即这种串的珠子被称为整个中世纪-以及在一些大陆舌头是众所周知的这一天-作为"p a ternosters"。 The evidence for this is overwhelming and comes from every part of Europe.搜寻证据，这是非常热烈，来自于每一个欧洲的一部分。 Already in the thirteenth century the manufacturers of these articles, who were known as "paternosterers", almost everywhere formed a recognized craft guild of considerable importance.已经在13世纪制造商的这些文章，被称为" paternosterers " ，几乎无处不在，形成了公认的工艺品行业协会具有相当的重要性。 The "Livre des métiers" of Stephen Boyleau, for example, supplies full information regarding the four guilds of patenôtriers in Paris in the year 1268, while Paternoster Row in London still preserves the memory of the street in which their English craft-fellows congregated. " livre万métiers "斯蒂芬boyleau ，举例来说，用品的全部资料就四个行业协会的patenôtriers在巴黎一年1268 ，而paternoster排在伦敦仍然保存记忆的街头，他们的英语技工研究员聚集。 Now the obvious inference is that an appliance which was persistently called a "Paternoster", or in Latin fila de paternoster, numeralia de paternoster, and so on, had, at least originally, been designed for counting Our Fathers.现在很明显的推论是一个家电是坚持所谓的" paternoster " ，或以拉丁语费拉德paternoster ， numeralia德paternoster等，有，至少原本被设计为计数我们的父辈。 This inference, drawn out and illustrated with much learning by Father T. Esser, OP, in 1897, becomes a practical certainty when we remember that it was only in the middle of the twelfth century that the Hail Mary came at all generally into use as a formula of devotion.这一推断，抽出，并说明了很多学习的父亲汤匙esser ，作品，在1897年，成为一种实用的确定性时，我们还记得，那只是在中间12世纪表示，冰雹玛丽来到在所有普遍投入使用，作为一个公式的奉献。 It is morally impossible that Lady Godiva's circlet of jewels could have been intended to count Ave Marias.这在道义上是不可能的夫人Godiva的circlet宝石可能会被有意计数大道marias 。 Hence there can be no doubt that the strings of prayerbeads were called "paternosters" because for a long time they were principally employed to number repetitions of the Lord's Prayer.因此，可以毫无疑问，这串prayerbeads ，被称为" paternosters " ，因为在相当长的时间，他们主要是聘请有多少重复的主祷文。
When, however, the Hail Mary came into use, it appears that from the first the consciousness that it was in its own nature a salutation rather than a prayer induced a fashion of repeating it many times in succession, accompanied by genuflexions or some other external act of reverence.但是，当冰雹玛丽投入使用，它似乎从第一个意识，这是在自己的本质上是一个称谓，而不是一个祈祷致时装重复了很多次，在继承中，伴随着genuflexions或其他一些外部法令的敬畏。 Just as happens nowadays in the firing of salutes, or in the applause given to a public performer, or in the rounds of cheers evoked among school-boys by an arrival or departure, so also then the honour paid by such salutations was measured by numbers and continuance.正如现今发生在鸣枪致敬，或者在掌声给予公开表演者，或在两轮欢呼诱发间学校男孩由一个到达或离开，所以当时也荣幸地付出这种salutations测号码和连续性。 Further, since the recitation of the Psalms divided into fifties was, as innumerable documents attest, the favourite form of devotion for religious and learned persons, so those who were simple or much occupied loved, by the repetition of fifty, a hundred, or a hundred and fifty were salutations of Our Lady, to feel that they were imitating the practice of God's more exalted servants.此外，由于背诵的诗篇分为五十年代，正像无数的文件证明，最喜爱的形式奉献，为宗教和教训的人，所以那些简单或有太多被爱，是由重复50 ，百年，还是一百和五十名salutations我们的夫人，觉得他们被模仿的实践上帝的更崇高的公仆。 In any case it is certain that in the course of the twelfth century and before the birth of St. Dominic, the practice of reciting 50 or 150 Ave Marias had become generally familiar.在任何情况下，这是肯定的是，在这个过程中的12世纪，并在孩子出生前的圣星，实践背诵50或150号marias已成为普遍熟悉不过了。 The most conclusive evidence of this is furnished by the "Mary-legends", or stories of Our Lady, which obtained wide circulation at this epoch.最确切的证据的，这是由其"玛丽-传奇" ，或故事，我们的夫人，获得广泛流通，在这个划时代的。 The story of Eulalia, in particular, according to which a client of the Blessed Virgin who had been wont to say a hundred and fifty Aves was bidden by her to say only fifty, but more slowly, has been shown by Mussafia (Marien-legenden, Pts I, ii) to be unquestionably of early date.故事的油菜花，特别是根据这一条，客户的圣方已won't的说，百和第五十二鸟类是bidden她说，只有54 ，但速度比较慢，一直表现出mussafia （ marien - legenden ，警校一，二） ，将毫无疑问的早日实现。 Not less conclusive is the account given of St. Albert (d. 1140) by his contemporary biographer, who tells us: "A hundred times a day he bent his knees, and fifty times he prostrated himself raising his body again by his fingers and toes, while he repeated at every genuflexion: 'Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women and blessed is the fruit of thy womb'."不得少于定论，是该帐户由于圣何俊仁（四1140 ） ，由他的当代传记作家，他们告诉我们： " 100次，每天他执意要他跪下，并50倍他prostrated自己，提高他的身体再由他的手指和脚趾，虽然他一再在每一个genuflexion ： '冰雹玛丽，充满恩典，耶和华是祢的，是有福的你是妇女和有福了，是果你的子宫里"的说法。 This was the whole of the Hail Mary as then said, and the fact of all the words being set down rather implies that the formula had not yet become universally familiar.这是整个冰雹玛丽作为接着说，事实上，所有的话被定下，而不是暗示该公式尚未成为普遍熟悉不过了。 Not less remarkable is the account of a similar devotional exercise occurring in the Corpus Christi manuscripts of the Ancren Riwle.不得少于引人注目的是帐号一个类似的灵修运动发生在科珀斯克里斯蒂手稿的ancren riwle 。 This text, declared by Kölbing to have been written in the middle of the twelfth century (Englische Studien, 1885, P. 116), can in any case be hardly later than 1200.这一案文，宣布由kölbing已写在中间的12世纪（ englische研究会， 1885年，页116 ） ，可以在任何情况下，难以在不迟于1200 。 The passage in question gives directions how fifty Aves are to be said divided into sets of ten, with prostrations and other marks of reverence.通过在问题给予指示如何第五十二鸟类都应该说分为两套十人，具有prostrations和其他标志的崇敬。 (See The Month, July, 1903.) When we find such an exercise recommended to a little group of anchorites in a corner of England, twenty years before any Dominican foundation was made in this country, it seems difficult to resist the conclusion that the custom of reciting fifty or a hundred and fifty Aves had grown familiar, independently of, and earlier than, the preaching of St. Dominic. （见月， 7月， 1903年）的时候，我们发现这样一个行使建议，一小群的anchorites在一个角落，英格兰， 20年前，多米尼加基金会是在这个国家中，似乎难以抗拒的结论，即风俗背诵五十或一百和五十鸟类增加了熟悉的，独立的，与先前比，说教的圣星。 On the other hand, the practice of meditating on certain definite mysteries, which has been rightly described as the very essence of the Rosary devotion, seems to have only arisen long after the date of St. Dominic's death.另一方面，关于实践打坐对某些明确的奥秘，它已经正确地形容为非常重要，玫瑰奉献，似乎只出现长期的日期后的圣星的死因。 It is difficult to prove a negative, but Father T. Esser, OP, has shown (in the periodical "Der Katholik", of Mainz, Oct., Nov., Dec., 1897) that the introduction of this meditation during the recitation of the Aves was rightly attributed to a certain Carthusian, Dominic the Prussian.这是很难证明负面的，但父亲汤匙esser ，作品已经表明（在期刊"明镜katholik " ，对美因茨， 10月， 11月， 12月， 1897年） ，即采用此打坐在背诵该鸟类是正确归因于某一carthusian ，星普鲁士。 It is in any case certain that at the close of the fifteenth century the utmost possible variety of methods of meditating prevailed, and that the fifteen mysteries now generally accepted were not uniformly adhered to even by the Dominicans themselves.这是在任何情况下肯定的是结束时， 15世纪最大的可能采取多种方式的沉思占了上风，即15个奥秘，现在普遍接受的人并不一致坚持，甚至由多米尼加人本身。 (See Schmitz, "Rosenkranzgebet", p. 74; Esser in "Der Katholik for 1904-6.) To sum up, we have positive evidence that both the invention of the beads as a counting apparatus and also the practice of repeating a hundred and fifty Aves cannot be due to St. Dominic, because they are both notably older than his time. Further, we are assured that the meditating upon the mysteries was not introduced until two hundred years after his death. What then, we are compelled to ask, is there left of which St. Dominic may be called the author? （见施密兹， " rosenkranzgebet " ，第74页; esser在"明镜katholik为1904-6 ） 。总之，我们有积极的证据表明，无论是发明的珠子，作为计数器具，也是实践中的重复百年和第五十二鸟类不能因圣星，因为他们都是值得注意的年纪比他的时间，而且，我们保证了沉思后的奥秘，并非直到二百年后，他的死因是什么，然后，我们不得不请问，有没有离开，其中圣星可称为作家吗？
These positive reasons for distrusting the current tradition might in a measure be ignored as archaeological refinements, if there were any satisfactory evidence to show that St. Dominic had identified himself with the pre-existing Rosary and become its apostle.这些积极的原因，不信任目前的传统可能会在一项措施不容忽视，因为考古的修订外，如果有任何令人满意的证据显示，圣星确定了自己与先前存在的念珠，并成为它的使徒。 But here we are met with absolute silence.但是，我们在这里会见了绝对的沉默。 Of the eight or nine early Lives of the saint, not one makes the faintest allusion to the Rosary.在上述8或9月初的生命圣人，没有一个使faintest典故，以玫瑰经。 The witnesses who gave evidence in the cause of his canonization are equally reticent.证人作证，在导致他册封都是同样沉默寡言。 In the great collection of documents accumulated by Fathers Balme and Lelaidier, OP, in their "Cartulaire de St. Dominique" the question is studiously ignored.在大文件集积累的父亲balme和勒莱迪耶，作品，在他们的" cartulaire德圣多米尼克： "问题是studiously忽视。 The early constitutions of the different provinces of the order have been examined, and many of them printed, but no one has found any reference to this devotion.早期的宪法不同省份的秩序已审议过程中，他们中的许多人印，但都没有找到任何提及这点奉献。 We possess hundreds, even thousands, of manuscripts containing devotional treatises, sermons, chronicles, Saints' lives, etc., written by the Friars Preachers between 1220 and 1450; but no single verifiable passage has yet been produced which speaks of the Rosary as instituted by St. Dominic or which even makes much of the devotion as one specially dear to his children.我们拥有数以百计，甚至数以千计的手稿含灵修论文，布道，地方志，圣徒的生活等，以书面，由方济各会士传教士之间的1220名和1450年，但没有一个单一的可核查的通道尚未产生，其中谈到了玫瑰作为提起由圣星或更使得大部分的奉献作为一个专门亲爱他的孩子们。 The charters and other deeds of the Dominican convents for men and women, as M. Jean Guiraud points out with emphasis in his edition of the Cartulaire of La Prouille (I, cccxxviii), are equally silent.章程和其他的先进事迹，多米尼加修道院，为男人和女人，因为米让guiraud指出，重点是在他的版本的cartulaire的香格里拉prouille （一， cccxxviii ） ，也同样保持沉默。 Neither do we find any suggestion of a connection between St. Dominic and the Rosary in the paintings and sculptures of these two and a half centuries.我们也没有发现任何的建议之间的连接，圣星和念珠，在绘画和雕塑，这两个和一个半世纪。 Even the tomb of St. Dominic at Bologna and the numberless frescoes by Fra Angelico representing the brethren of his order ignore the Rosary completely.连墓圣星在博洛尼亚和无数壁画由法兰克福机场Angelico "代表弟兄，他的命令忽视念珠完全。
Impressed by this conspiracy of silence, the Bollandists, on trying to trace to its source the origin of the current tradition, found that all the clues converged upon one point, the preaching of the Dominican Alan de Rupe about the years 1470-75.留下深刻的印象，这沉默的阴谋， bollandists ，设法追查其来源的起源，目前的传统，发现所有的线索汇聚后，其中一个点，说教的多米尼加阿兰德rupe关于年1470年至1475年。 He it undoubtedly was who first suggested the idea that the devotion of "Our Lady's Psalter" (a hundred and fifty Hail Marys) was instituted or revived by St. Dominic.他毫无疑问是谁首先提出这一想法，即奉献的"我们的夫人的psalter " （ 150 50冰雹。 Marys ） ，是建立或恢复由圣星。 Alan was a very earnest and devout man, but, as the highest authorities admit, he was full of delusions, and based his revelations on the imaginary testimony of writers that never existed (see Quétif and Echard, "Scriptores OP", 1, 849).艾伦是一个非常认真和虔诚的人，但是，作为国家最高当局承认，他是充满了幻想，并根据他的披露，对假想的证词作家说，根本不存在（见quétif和埃沙尔， " scriptores作品" ， 1 ， 849 ） 。 His preaching, however, was attended with much success.他的说教，但是，出席者非常成功。 The Rosary Confraternities, organized by him and his colleagues at Douai, Cologne, and elsewhere had great vogue, and led to the printing of many books, all more or less impregnated with the ideas of Alan.玫瑰confraternities ，有组织，由他和他的同事在douai ，科隆，和其他地方有很大的流行，并导致印刷的许多书籍，都较多或较少浸渍与思想的梁家杰。 Indulgences were granted for the good work that was thus being done and the documents conceding these indulgences accepted and repeated, as was natural in that uncritical age, the historical data which had been inspired by Alan's writings and which were submitted according to the usual practice by the promoters of the confraternities themselves. indulgences分别给予良好的工作，因此，正在做和文件让步，这些indulgences接受和反复，是很自然的在这批判的时代，历史数据已被启发，梁家杰的著作，并提出了按照惯例，由发起人的confraternities自己。 It was in this way that the tradition of Dominican authorship grew up.正是在这样的传统，多米尼加著作权长大的。 The first Bulls speak of this authorship with some reserve: "Prout in historiis legitur" says Leo X in the earliest of all.第一个发言的公牛本著作权与一些储备： " prout在historiis legitur说： "低地轨道X在最早的一切。 "Pastoris aeterni" 1520; but many of the later popes were less guarded. " pastoris aeterni " ， 1520年，但许多后来的教皇较少的防守。
Two considerations strongly support the view of the Rosary tradition just expounded.两方面的考虑，强烈支持这一看法的玫瑰经的传统，只是阐述。 The first is the gradual surrender of almost every notable piece that has at one time or another been relied upon to vindicate the supposed claims of St. Dominic.首先是逐步移交几乎每一个显着一块已在同一时间，或另一种被依赖，以平反假定索赔圣星。 Touron and Alban Butler appealed to the Memoirs of a certain Luminosi de Aposa who professed to have heard St. Dominic preach at Bologna, but these Memoirs have long ago been proved to a forgery. touron和娅阿尔巴特勒呼吁回忆录某luminosi德aposa自称从未听过圣星说教在博洛尼亚，但这些回忆录中，早就被证明是伪造的。 Danzas, Von Löe and others attached much importance to a fresco at Muret; but the fresco is not now in existence, and there is good reason for believing that the rosary once seen in that fresco was painted in at a later date ("The Month" Feb. 1901, p. 179).丹沙，冯löe等十分重视，壁画在muret但壁画，是不是现在存在的，并有充分理由相信该念珠一度被认为是在这壁画是画在在稍后的日期（以下简称"一个月" 1901年2月，第179条） 。 Mamachi, Esser, Walsh, and Von Löe and others quote some alleged contemporary verses about Dominic in connection with a crown of roses; the original manuscript has disappeared, and it is certain that the writers named have printed Dominicus where Benoist, the only person who has seen the manuscript, read Dominus. mamachi ， esser ，沃尔什，冯löe和其他引述一些指称当代诗词约星因涉嫌与皇冠的玫瑰;原稿已经消失了，这是肯定的是作家的名字已印dominicus那里benoist ，唯一的人看到了书稿，读主。 The famous will of Anthony Sers, which professed to leave a bequest to the Confraternity of the Rosary at Palencia in 1221, was put forward as a conclusive piece of testimony by Mamachi; but it is now admitted by Dominican authorities to be a forgery ("The Irish Rosary, Jan., 1901, p. 92). Similarly, a supposed reference to the subject by Thomas à Kempis in the "Chronicle of Mount St. Agnes" is a pure blunder ("The Month", Feb., 1901, p. 187). With this may be noted the change in tone observable of late in authoritative works of reference. In the "Kirchliches Handlexikon" of Munich and in the last edition of Herder's "Konversationslexikon" no attempt is made to defend the tradition which connects St. Dominic personally with the origin of the Rosary. Another consideration which cannot be developed is the multitude of conflicting legends concerning the origin of this devotion of "Our Lady's Psalter" which prevailed down to the end of the fifteenth century, as well as the early diversity of practice in the manner of its recitation. These facts agree ill with the supposition that it took its rise in a definite revelation and was jealously watched over from the beginning by one of the most learned and influential of the religious orders. No doubt can exist that the immense diffusion of the Rosary and its confraternities in modern times and the vast influence it has exercised for good are mainly due to the labours and the prayers of the sons of St. Dominic, but the historical evidence serves plainly to show that their interest in the subject was only awakened in the last years of the fifteenth century.著名的意愿安东尼的SERS ，其中自称留下一项遗赠给帮会的念珠在palencia在1221年，当时提出了一个决定性的一块证词mamachi ，但现在是承认多米尼加当局认为是伪造的（ "爱尔兰的念珠， 1月， 1901年，第92页） 。同样地，如果一个假设的参考主题，由托马斯à kempis在"年谱摩圣王春波"是一个单纯的失误（ "月" ， 2月， 1901年页187 ） ，随着这可能注意到改变口气瞄头晚在权威的工程范围，在" kirchliches handlexikon "的慕尼黑和在上一版牧民的" konversationslexikon "没有尝试去捍卫传统连接圣星亲自与原产地的念珠。另一个要考虑的，不能发达，是多种矛盾的传说起源的这一奉献的"我们的夫人的psalter "占了上风下降至去年底的15世纪，以及由于早期的多样性，在实践中的方式，其背诵这些事实同意病患者与假定它的崛起在一定的启示，并小心翼翼地观看了超过从一开始就由其中一个最教训和有影响力的宗教命令。毫无疑问，可以说，存在着巨大的扩散玫瑰及其confraternities在近代和广大的影响力，它已行使为好，主要是因为以劳苦与祈祷的儿子圣星，但历史证明，服务明显显示他们对学科的兴趣，才惊醒了，在过去多年的15世纪。
That the Rosary is pre-eminently the prayer of the people adapted alike for the use of simple and learned is proved not only by the long series of papal utterances by which it has been commended to the faithful but by the daily experience of all who are familiar with it.这玫瑰最重要的作用是祷告的人，无论是改编为使用简单和教训证明，不仅是由一系列长期教皇的言论，其中有赞扬，以忠诚，而是由日常的经验，所有的人熟悉它。 The objection so often made against its "vain repetitions" is felt by none but those who have failed to realize how entirely the spirit of the exercise lies in the meditation upon the fundamental mysteries of our faith.反对的，所以往往对自己的"徒劳无功的重复" ，是感觉到没有，但那些都未能认识到如何完全的精神行使，关键在打坐后，根本奥秘，我们的信仰。 To the initiated the words of the angelical salutation form only a sort of half-conscious accompaniment, a bourdon which we may liken to the "Holy, Holy, Holy" of the heavenly choirs and surely not in itself meaningless.向发起字的angelical称谓形式仅仅是一种半昏迷伴奏，一个弹簧，我们可以比喻为"圣哉，圣哉，圣哉"的天国合唱团肯定不利于本身毫无意义。 Neither can it be necessary to urge that the freest criticism of the historical origin of the devotion, which involves no point of doctrine, is compatible with a full appreciation of the devotional treasures which this pious exercise brings within the reach of all.同样也有必要敦促自由批评的历史渊源的奉献，不涉及点的学说，是相容的一个充分赞赏的灵修宝藏，而这虔诚的演习带来内部达成的。
As regards the origin of the name, the word rosarius means a garland or bouquet of roses, and it was not unfrequently used in a figurative sense -- eg as the title of a book, to denote an anthology or collection of extracts.至于地名的由来，这个词rosarius手段花环或花束的玫瑰，它不是unfrequently用在比喻的意义上-例如，作为标题的一本书，以标示选集或收集摘录。 An early legend which after travelling all over Europe penetrated even to Abyssinia connected this name with a story of Our Lady, who was seen to take rosebuds from the lips of a young monk when he was reciting Hail Marys and to weave them into a garland which she placed upon her head.早期传说中，其中一辆后，在整个欧洲，甚至侵入到阿比西尼亚连接这个名字同一个故事，我们的夫人，有人目睹采取rosebuds从嘴唇的一个年轻的和尚，当他背诵冰雹。 Marys和编织成的花环，其中她放置后，她的头。 A German metrical version of this story is still extant dating from the thirteenth century.一家德国格律版的这个故事仍是现存可追溯到13世纪。 The name "Our Lady's Psalter" can also be traced back to the same period.命名为"圣母的psalter " ，还可以追溯到同一时期。 Corona or chaplet suggests the same idea as rosarium.电晕或chaplet提示的理念一致，为rosarium 。 The old English name found in Chaucer and elsewhere was a "pair of beads", in which the word bead originally meant prayers.旧的英文名字，发现在乔叟和其他地方是一个"对珠" ，在该字珠本意祈祷。
II.二。 IN THE GREEK CHURCH, CATHOLIC AND SCHISMATIC在希腊教会，天主教和schismatic
The custom of reciting prayers upon a string with knots or beads thereon at regular intervals has come down from the early days of Christianity, and is still practised in the Eastern as well as in the Western Church.风俗背诵祈祷后，一连串与节或珠子就此定期已经从成立之初的基督教，仍然实行在东部以及在西方教会。 It seems to have originated among the early monks and hermits who used a piece of heavy cord with knots tied at intervals upon which they recited their shorter prayers.这似乎源于其中早期僧侣和隐士，他们使用了一块沉重的脐血与疙瘩捆绑于区间后，他们吟诵其短的祈祷。 This form of rosary is still used among the monks in the various Greek Churches, although archimandrites and bishops use a very ornamental form of rosary with costly beads.这种形式的念珠，是仍在使用中的和尚各项希腊教会，虽然archimandrites和主教们用一个非常观赏形式的念珠与昂贵的珠子。 The rosary is conferred upon the Greek monk as a part of his investiture with the mandyas or full monastic habit, as the second step in the monastic life, and is called his "spiritual sword".玫瑰是赋予希腊僧人的一部份，他investiture与mandyas或全部的寺院习惯，作为第二步，在修道生活，并呼吁他的"精神之剑" 。 This Oriental form of rosary is known in the Hellenic Greek Church as kombologion (chaplet), or komboschoinion (string of knots or beads), in the Russian Church as vervitza (string), chotki (chaplet), or liestovka (ladder), and in the Rumanian Church as matanie (reverence).这个东方形式的念珠，是众所周知的，在希腊希腊教会kombologion （ chaplet ） ，或komboschoinion （弦乐节或珠） ，在俄罗斯教会vervitza （字符串） ， chotki （ chaplet ） ，或liestovka （阶梯） ，并在罗马尼亚教会matanie （崇敬） 。 The first use of the rosary in any general way was among the monks of the Orient.第一次使用的念珠，在任何一般的方式是其中僧侣的东方。 Our everyday name of "beads" for it is simply the Old Saxon word bede (a prayer) which has been transferred to the instrument used in reciting the prayer, while the word rosary is an equally modern term.我们的日常生活就是以"珠" ，这只不过是旧撒克逊词贝代（祈祷） ，其中已转移到仪器中使用的背诵祈祷，而这个词念珠同样是一个现代的词语。 The intercourse of the Western peoples of the Latin Rite with those of the Eastern Rite at the beginning of the Crusades caused the practice of saying prayers upon knots or beads to become widely diffused among the monastic houses of the Latin Church, although the practice had been observed in some instances before that date.性交的西部人民的拉美成年礼相对于东部成年礼在开始的十字军东征所造成的实践说，祷告后海里或珠子，成为广为扩散，其中寺院房子的拉美教会，尽管这种做法已在某些事例在该日期之前。 On the other hand, the recitation of the Rosary, as practised in the West, has not become general in the Eastern Churches; there it has still retained its original form as a monastic exercise of devotion, and is but little known or used among the laity, while even the secular clergy seldom use it in their devotions.在另一方面，该背诵的玫瑰，正如西方实行的，并没有成为一般在东部教会有它仍然保留了其原有的形式作为一个寺院的行使奉献，不过是鲜为人知或使用之中俗人，而即使是世俗的神职人员很少用它在自己的奉献。 Bishops, however, retain the rosary, as indicating that they have risen from the monastic state, even though they are in the world governing their dioceses.主教，但是，可以保留念珠，因为这显示他们已经上升到了寺院的状态，即使是在世界上其教区。
The rosary used in the present Greek Orthodox Church -- whether in Russia or in the East -- is quite different in form from that used in the Latin Church.玫瑰用于目前希腊东正教教堂-无论是在俄罗斯还是在东方-是颇为不同的形式，从所用的拉丁教会。 The use of the prayer-knots or prayer-beads originated from the fact that monks, according to the rule of St. Basil, the only monastic rule known to the Greek Rite, were enjoined by their founder to pray without ceasing" (1 Thessalonians 5:17; Luke 1), and as most of the early monks were laymen, engaged often in various forms of work and in many cases without sufficient education to read the prescribed lessons, psalms, and prayers of the daily office, the rosary was used by them as a means of continually reciting their prayers. At the beginning and at the end of each prayer said by the monk upon each knot or bead he makes the "great reverence" (he megale metanoia), bending down to the ground, so that the recitation of the rosary is often known as a metania. The rosary used among the Greeks of Greece, Turkey, and the East usually consists of one hundred beads without any distinction of great or little ones, while the Old Slavic, or Russian, rosary, generally consists of 103 beads, separated in irregular sections by four large beads, so that the first large bead is followed by 17 small ones, the second large bead by 33 small ones, the third by 40 small ones, and the fourth by 12 small ones, with an additional one added at the end. The two ends of a Russian rosary are often bound together for a short distance, so that the lines of beads run parallel (hence the name ladder used for the rosary), and they finish with a three-cornered ornament often adorned with a tassel or other finial, corresponding to the cross or medal used in a Latin rosary.使用祷告-海里或祈祷-珠源于一个事实，即僧侣，根据该规则，圣罗勒，只有寺院统治众所周知，希腊成年礼，并责令其创办人祈祷，没有停止" （ 1撒罗尼迦5时17分;路加1 ） ，并为大多数早期的僧人是外行，经常从事各种形式的工作，并在许多情况下，如果没有足够的教育改为明教训，诗篇，并为他们祈祷的日常办事机构，念珠是他们所使用的一种手段，不断背诵他们祷告，在开始和结束时，每个祈祷说，被和尚后，每个结或筋，使他的"大敬畏" （他megale metanoia ） ，弯下来到地面，所以说，背诵的玫瑰往往是众所周知的，作为metania 。念珠使用，希腊人，希腊，土耳其和东亚通常的100颗珠子，没有任何区别的大或不大，而旧斯拉夫，或俄语，念珠，一般的103颗珠子，失散在不规则节由四个大珠，所以说，第一个大圈之后，由17个小的，第二大珠由33个小的，第三次由40个小的，和第四由12个小的，同一份额外的补充，在去年底，该两端的一名俄罗斯念珠常常在一起进行了短暂的距离，使该线的珠子并行（因此得名阶梯用于玫瑰） ，并他们完成一个三年一隅饰品往往饰以流苏或其他相轮，相对应的交叉或奖章用在拉丁语念珠。
The use of the Greek rosary is prescribed in Rule 87 of the "Nomocanon", which reads: "The rosary should have one hundred [the Russian rule says 103] beads; and upon each bead the prescribed prayer should be recited."使用希腊的念珠，是明在第87个" nomocanon " ，其中写道： "念珠应该有100 [俄罗斯的统治说， 103 ]珠;每个珠子明祈祷应吟诵" 。 The usual form of this prayer prescribed for the rosary runs as follows: "O Lord Jesus Christ, Son and Word of the living God, through the intercessions of thy immaculate Mother [tes panachrantou sou Metros] and of all thy Saints, have mercy and save us. If, however, the rosary be said as a penitential exercise, the prayer then is: O Lord Jesus Christ, Son of God, have mercy on me a sinner. The Russian rosary is divided by the four large beads so as to represent the different parts of the canonical Office which the recitation of the rosary replaces, while the four large beads themselves represent the four Evangelists. In the monasteries of Mount Athos, where the severest rule is observed, from eighty to a hundred rosaries are said daily by each monk. In Russian monasteries the rosary is usually said five times a day, while in the recitation of it the "great reverences" are reduced to ten, the remainder being simply sixty "little reverences" (bowing of the head no further than the waist) and sixty recitations of the penitential form of the prescribed prayer.通常的形式，这种祷告明为念珠背道而驰如下： "主啊，耶稣基督，儿子和Word的活着的上帝，通过intercessions着你的圣母无染原罪母亲[工商业污水附加费panachrantou薮米]和所有你的圣人，怜悯和救不了我们，但如果玫瑰说是一个penitential演习中，祈祷，然后是：噢，主耶稣基督，上帝的儿子，怜悯我这个罪人。俄罗斯念珠分为四个大珠等，以代表不同部分的典型办事处，其中背诵的玫瑰取代，而四个大珠本身所代表的4个福音，在寺庙的阿托斯山，而最严厉的规则是观察，从80至100 rosaries是说，每天每个和尚，在俄罗斯寺庙玫瑰就是通常说，他们每天5次，而在背诵的，它的"伟大reverences " ，也缩短至10个，其余为单纯第六十一"小reverences " （低头的头部没有再比腰部）和第六十二朗读的penitential形式的明祈祷。
Among the Greek Uniats rosary is but little used by the laity.其中希腊uniats念珠是，但很少用，由俗人。 The Basilian monks make use of it in the Eastern style just described and in many cases use it in the Roman fashion in some monasteries.该basilian僧侣利用它在东部作风刚才所描述的，在许多情况下使用它在罗马时装在一些寺庙。 The more active life prescribed for them in following the example of Latin monks leaves less time for the recitation of the rosary according to the Eastern form, whilst the reading and recitation of the Office during the canonical Hours fulfils the original monastic obligation and so does not require the rosary.更积极的生活为他们效法拉丁语和尚叶片较少时间为背诵的念珠根据东形式，而阅读和朗诵的办公室在典型时履行原来寺院的义务，因此不要求念珠。 Latterly the Melchites and the Italo-Greeks have in many places adopted among their laity a form of to the one used among the laity of the Roman Rite, but its use is far from general.从前在该melchites和意大利-希腊人已经在许多地方通过其俗人的一种形式，以一间用俗人的罗马成年礼的，但它的使用是远远一般。 The Ruthenian and Rumanian Greek Catholics do not use it among the laity, but reserve it chiefly for the monastic clergy, although lately in some parts of Galicia its lay use has been occasionally introduced and is regarded as a latinizing practice.该鲁塞尼亚罗马尼亚和希腊天主教徒不要使用它当中俗人，但保留它主要是为寺院的神职人员，虽然近期部分地区的加利西亚奠定其使用一直偶尔介绍并视为latinizing实践。 It may be said that among the Greeks in general the use of the rosary is regarded as a religious exercise peculiar to the monastic life; and wherever among Greek Uniats its lay use has been introduced, it is an imitation of the Roman practice.可以说，其中希腊人在一般使用的念珠被视为是一个宗教运动特有的修道生活;不管走到哪里，其中希腊uniats奠定其使用已经推出，这是一个仿罗马实践。 On this account it has never been popularized among the laity of the peoples, who remain strongly attached to their venerable Eastern Rite.关于这个帐户，一直没有得到普及;俗人的人民，仍然十分喜爱自己的老东成年礼。
Publication information Written by Herbert Thurston & Andrew J. Shipman.出版信息写赫伯特瑟斯顿＆黄宏发j.希普曼。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 In gratitude for the Most Holy Rosary The Catholic Encyclopedia, Volume XIII.为感谢为最圣洁的念珠天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
The proper office granted by Leo XIII (5 August, 1888) to the feast contains four hymns which, because of the pontiff's great devotion to the Rosary and his skilful work in classical Latin verse, were thought by some critics to be the compositions of the Holy Father himself.妥善办公室授予利奥十三世（ 1888年8月5日）向盛宴包含四个圣歌，由于教皇的伟大奉献，以玫瑰和娴熟的工作，在古典拉丁语诗，被认为是由一些批评者予以成分的圣父教宗本人。 They have been traced, however, to the Dominican Office published in 1834 (see Chevalier, "Repertorium Hymnologicum", under the four titles of the hymns) and were afterwards granted to the Dioceses of Segovia and Venice (1841 and 1848).他们已追查，不过，多米尼加办公室发表在1834年（见士" ， repertorium hymnologicum " ，在四个职称的圣歌） ，并事后给该教区的塞哥维亚和威尼斯（ 1841和1848年） 。 Their author was a pious client of Mary, Eustace Sirena.它们的作者是一个虔诚的客户端佑，厄斯塔斯sirena 。 Exclusive of the common doxology (Jesu tibi sit gloria, etc.) each hymn contains five four-lined stanzas of classical dimeter iambics.独家的共同doxology （ jesu tibi坐在凯莱等） ，每个圣歌包含五个四个内衬stanzas古典dimeter iambics 。 In the hymn for First Vespers (Coelestis aulae nuntium) the Five Joyful Mysteries are celebrated, a single stanza being given to a mystery.在圣歌为第一晚祷（ coelestis aulae nuntium ）五欢乐之谜庆祝，单一stanza正考虑将是一个谜。 In the same manner the hymn for Matins (In monte olivis consito) deals with the Five Sorrowful Mysteries and that for Lauds (Jam morte victor obruta) with the Five Glorious Mysteries.在同一地圣歌为晨祷（在Monte olivis consito ）涉及五个悲情的奥秘，并为赞美（果酱死胜利者obruta ）与五个辉煌的奥秘。 The hymn for Second Vespers (Te gestientem gaudiis) maintains the symmetrical form by devoting three stanzas to a recapitulation of the three sets of myteries (Joyful, Sorrowful, Glorious), prefacing them with a stanza which sums up all three and devoting a fifth to a poetical invitation to weave a crown of flowers from the "rosary" for the Mother of fair love.该圣歌为第二晚祷（特gestientem gaudiis ）保持对称形式抓好三个stanzas要重复这个三套myteries （欢乐的，悲伤的光荣） ， prefacing他们与stanza概括了所有三个抓五分之一到一诗意邀请织冠花，从"念珠" ，为母亲的公平爱。 The compression of a single mystery" into a single stanza may be illustrated by the first stanza of the first hymn, devoted to the First Joyful Mystery:压缩一个单一的谜"成一个单一stanza可以说明这首stanza的首圣歌，用于前欢乐的奥秘：
Coelestis aulae nuntius, coelestis aulae nuntius ，
Arcana pandens Numinis,阿尔克那pandens numinis ，
Plenam salutat gratia plenam salutat特惠
Dei Parentem Virginem. dei parentem virginem 。
"The envoy of the Heavenly Court, "特使的天朝法院
Sent to unfold God's secret plan,送往开展上帝的秘密计划，
The Virgin hails as full of grace,维尔京盛赞充分的恩典，
And Mother of the God made Man"和母亲的神取得好男人"
(Bagshawe). （ bagshawe ） 。
The first (or prefatory) stanza of the fourth hymn sums up the three sets of mysteries:第一次（或序言） stanza的第四圣歌总结了三套奥秘：
Te gestientem gaudiis,德gestientem gaudiis ，
Te sauciam doloribus,德sauciam doloribus ，
Te jugi amictam gloria,德jugi amictam禧，
O Virgo Mater, pangimus. o处女材料， pangimus 。
The still greater compression of five mysteries within a single stanza may be illustrated by the second stanza of this hymn:仍然较大压缩五个奥秘在一个单一的stanza可能说明了第二stanza本圣歌：
Ave, redundans gaudio大道redundans高迪奥。
Dum concipis, dum visitas,达姆弹concipis ，达姆弹人次，
Et edis, offers, invenis,等资讯系统，优惠， invenis ，
Mater beata, Filium.材料贝娅塔， filium 。
"Hail, filled with joy in head and mind, "冰雹，洋溢着喜悦，在头部和胸襟，
Conceiving, visiting, or when构思，探亲，或当
Thou didst bring forth, offer, and find祢带出要约，并找到
Thy Child amidst the learned men."你的孩子中了解到男人"
Archbishop Bagshawe translates the hymns in his "Breviary Hymns and Missal Sequences" (London, sd, pp. 114-18).大主教bagshawe翻译圣歌，在他的" breviary圣歌和missal序列" （伦敦，自毁，页114-18 ） 。 As in the illustration quoted from one of these, the stanza contains (in all the hymns) only two rhymes, the author's aim being "as much as possible to keep to the sense of the original, neither adding to this, nor taking from it" (preface).在插图引述其中之一，该stanza载（在所有圣歌）只有两个文字中，作者的目的是"尽可能多地保持到意识原著，没有加入到这一点，也没有考虑从它" （序） 。 The other illustration of a fully-rhymed stanza is taken from another version of the four hymns (Henry in the "Rosary Magazine", Oct 1891).其他说明一个完全联绵stanza是从另一种版本的四个圣歌（唐英年在"玫瑰经杂志" ， 1891年10月） 。 Translations into French verse are given by Albin, "La Poésie du Bréviaire with slight comment, pp. 345-56.翻译成法文韵文给出阿尔文的" La poésie杜bréviaire轻度评论，页345-56 。
Publication information Written by HT Henry.出版信息写的羟色胺亨利。 Transcribed by Michael C. Tinkler.转录由Michael长tinkler 。 The Catholic Encyclopedia, Volume XIII.天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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