Rosary, Rosary Beads念珠,念珠

General Information 一般資料

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. 玫瑰園是一個圓形的一串珠子用的羅馬天主教徒為計數禱告詞,也適用於念珠所用的佛教徒,印度教徒和穆斯林在西方教會,念珠常見的包括5 (原15 ) 20年或集10顆珠子,為背誦的冰雹瑪麗(聖母頌) ,隔一個單一的珠子,為背誦的,我們的父親( paternoster ,或主禱文) 。榮耀,可向父親(凱萊帕特里)一般說,經過十年。 During the recitation of the prayers, meditation on a series of biblical themes, called the joyous, sorrowful, and glorious mysteries, is recommended.在背誦的祈禱,沉思了一系列的聖經主題,叫做歡樂,悲傷和光榮的奧秘,是建議。

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於10月7日,為紀念基督教戰勝穆斯林土耳其人在lepanto ( 1571 ) 。

BELIEVE Religious Information Source web-site相信宗教信息來源
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Bibliography 參考書目
Ward, JN, ed., Five for Sorrow, Ten for Joy (1974).沃德,若編,五項悲傷,有十名為喜悅( 1974 ) 。


Rosary念珠

General Information 一般資料

The Rosary is a string of beads or a knotted cord used to count prayers.玫瑰是一串珠子或扭結線用來計數的祈禱。 The term is also applied to the prayers themselves.該術語也適用於祈禱自己。 Rosaries are used in many religions: Buddhism, Hinduism, Islam, and Christianity. rosaries用於許多宗教:佛教,印度教,伊斯蘭教和基督教。 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.最經常與羅馬天主教徒,念珠也用正統,為誰而它幾乎純粹是一個寺院的投入,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.在羅馬天主教會的慣例,念珠,是一串珠子形式提出的一個圈,一個挂件十字架。 The standard rosary consists of five sets of beads called decades, each composed of one large and ten smaller beads.標準念珠組成五套珠所謂幾十年來,每個組成的一個大型和十個小的珠子。 On the large beads, the Lord's Prayer, or Our Father, is said; on the smaller beads, the Hail Mary, or Ave Maria.對大型珠,主禱文,或我們的父親,是說;較小的珠子,冰雹瑪麗,或聖母頌。 In between the decades the "Glory be," a doxology, is recited.在這兩者之間幾十年來的"光榮" , doxology ,就是背誦。 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.為他們祈禱說,該人念玫瑰經,可打坐了一系列的新約聖經的事件,被稱為"謎"的玫瑰,從生活中的基督和他的母親,瑪麗。 The use of these meditations is optional.使用這些沉思是可選的。 Traditionally, the rosary was ascribed to the Spanish theologian St. Dominic early in the 13th century, but no proof exists that he originated it.傳統上,念珠被歸因於西班牙神學家聖星早在13世紀,但沒有證據證明存在,他來源於它。


Rosary Mysteries念珠之謎

General Information 一般資料

The recitation of the fifteen Rosary decades are generally accompanied by meditation on a series of biblical themes.該背誦的15個念珠幾十年來,一般伴隨著沉思了一系列的聖經主題。 They are divided in three groups of five each.他們分成三組各5人。

Joyous Mysteries喜慶歡騰的奧秘

Mondays and Thursdays星期一和星期四
Sundays of Advent, and after星期天的來臨,經過
Epiphany until Lent頓悟到貸出

Sorrowful Mysteries悲情的奧秘

Tuesdays and Fridays逢星期二及星期五
Sundays in Lent週日在貸出

Glorious Mysteries光榮之謎

Wednesdays and Saturdays逢星期三及星期六
Sundays after Easter until Advent星期天復活節之後才來臨


Rosary念珠

Roman Catholic Information 羅馬天主教信息

I. IN THE WESTERN CHURCH一,在西方教會

"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"說,羅馬breviary " ,是某種形式的祈禱下,我們說有15幾十年,甚至數冰雹。 Marys與父親之間的每一個十年,而在上述每十五幾十年來,我們還記得,先後在虔誠默禱之一奧秘我們的救贖" 。 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.同樣的教訓,為節日的神聖念珠告訴我們,當albigensian異端是毀滅性國圖盧茲,聖星besought切實的幫助下我們的夫人,並指示由她的,所以傳統斷言,鼓吹玫瑰之間人作為解毒劑,以異端和罪惡。 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."從這個時候提出這種方式的禱告是"最完美的國外出版和發展[ promulgari augerique coepit ]由聖星不同,其中最高教宗已在各個歷代他們的使徒信,聲稱要成為institutor和作者同樣的熱誠。 " 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.許多教皇有這麼發言,這點毋庸置疑的,其中休息,我們有一系列的通諭,從1883年,發行由羅馬教皇利奧十三世,其中,同時讚揚此奉獻給教友在最認真的計算,假設該機構的玫瑰由聖星是一個事實,在歷史上建立的。 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.該顯著的成果,這種獻身精神和非凡的恩惠,其中已獲准向世界,因為是虔誠相信,通過這一手段,一些會說,根據標題盛宴的玫瑰和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.我們將局限於在這裡向controverted的問題,它的歷史,一個問題都處於18世紀又一次在近年來已引起多方關注。

Let us begin with certain facts which will not be contested.讓我們首先與某些事實,不會有爭議。 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.這是尚算明顯,如果發現有任何祈禱加以重複了一大批時代的追索權,是有可能,應考慮到一些機械器具不太麻煩比計數後,手指。 In almost all countries, then, we meet with something in the nature of prayer-counters or rosary beads.在幾乎所有的國家,那麼,我們見面的東西,在性質上的祈禱-櫃檯或念珠。 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個雕塑已發現的,因此形容lavard在他的"紀念碑" (一,板七日)說: "兩個翅膀的女性站在神聖的樹的態度祈禱,他們解除延長右手按住在左花環或念珠" 。 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.不過這可能,可以肯定的是,其中伊斯蘭教的tasbih或珠子串,其中33 , 66 ,或99顆珠子,並用於計數devotionally的名字安拉,已使用了幾百年。 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.馬可孛羅,參觀國王馬拉巴爾在13世紀,發現他竟然認為君主聘請了念珠的104 ( ? 108 )寶石指望他的祈禱。 St. Francis Xavier and his companions were equally astonished to see that rosaries were universally familiar to the Buddhists of Japan.聖芳濟和他的同伴們也同樣驚訝地看到, 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.其中僧侶的希臘教會我們聽到的kombologion ,或komboschoinion ,臍血與一百海裡用來計數genuflexions和標誌的十字架。

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.同樣地,旁邊的木乃伊了基督教的苦行, thaias ,四世紀,最近disinterred在antinöe在埃及,發現了一種cribbage板小孔,其中已普遍被認為是一個器具進行計數祈禱,其中palladius和其他古代當局已經給我們留下了一個帳戶。 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.某保祿二世的隱士,在第四世紀,曾強加給自己的任務是在重複300祈禱,根據一項集形式,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).要做到這一點,他收集了300卵石和其中一名離開,因為每個祈禱完畢( palladius ,歷史。 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.它將很可能其他的修道者也編號為他們祈禱,由數百採取了一些類似的權宜之計。 (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. (參見"履歷表第godrici " , cviii )的確,當我們找到一個教皇特權給僧侶聖亞坡理納在同學的,要求他們在感謝教宗的benefactions ,也就是說kyrie eleison 300倍,每天兩次(見特權哈德良我,專案782 ,在謝斐- löwenfeld , 12月31日2437 ) ,一會推斷一些計數器具必須幾乎一定會被用來作此用途。

But there were other prayers to be counted more nearly connected with the Rosary than Kyrie eleisons.但也有其它禱告才能更接近與念珠比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.在為早日之間寺院常規的做法,建立了自己不僅提供群眾,但不要說聲樂祈禱作為一個普選其死去的謠言。 For this purpose the private recitation of the 150 psalms, or of 50 psalms, the third part, was constantly enjoined.為此私營背誦150個詩篇,或50詩篇,第三部分,是不斷受命。 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.已經在專案800我們從緊湊型之間的聖膽汁和reichenau ( "星期一。胚芽。歷史: confrat " ,伯爾, 140 )表示,每個死者的哥哥所有神職人員應該說,一個群眾性,也第五十二詩篇。 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 。來說,我和290 )明表示,每個和尚是唱兩五十年(特瓦fiftig )為靈魂的某些恩人,同時,每個神父是唱兩群眾和各執事讀兩種激情。 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.但隨著時間的推移,以及conversi ,或停工的兄弟,他們大多數是相當文盲,成為有別於合唱團僧侶,有與會者認為,他們也應該要求,以取代一些簡單形式的祈禱代替詩篇哪他們的教育程度較高的兄弟被約束的規則。 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,我們在"古代習俗cluny " ,這些都是由udalrio在1096年,當死亡的任何弟弟在距離宣布後,每一個神父,是給予集體,每一個非神職人員,或者說50詩篇或重複50倍paternoster ( " quicunque sacerdos預測cantet missam親僱傭條例,並且導致非預測sacerdos quinquaginta psalmos奧地利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.同樣地之間的書中宣揚了羅斯林大教堂,其統治的日期從大約1128年,騎士,他們無法參加合唱團必須說,主禱文57倍,在所有和對死亡的任何一個兄弟,他們曾這樣說,父親noster了一百遍一天一個星期。

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.指望這些準確有一切理由相信,已經在第十一屆和第十二屆世紀以來的實踐已在用卵石,漿果,或光碟骨線程對一個字符串。 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).這是在任何情況下肯定的是, countess的Godiva考文垂(丙1075年)留下的意願,在塑像上的聖母在某寺" circlet寶石的她曾在多線程上線,以便由他們指法之一之後,另一個她可能指望她祈禱,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.另一個例子似乎都發生在案件聖rosalia (公元1160年) ,在其墓相似串的珠子被發現。 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".更重要的是一個事實,即這種串的珠子被稱為整個中世紀-以及在一些大陸舌頭是眾所周知的這一天-作為"p a ternosters"。 The evidence for this is overwhelming and comes from every part of Europe.搜尋證據,這是非常熱烈,來自於每一個歐洲的一部分。 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.已經在13世紀製造商的這些文章,被稱為" paternosterers " ,幾乎無處不在,形成了公認的工藝品行業協會具有相當的重要性。 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萬métiers "斯蒂芬boyleau ,舉例來說,用品的全部資料就四個行業協會的patenôtriers在巴黎一年1268 ,而paternoster排在倫敦仍然保存記憶的街頭,他們的英語技工研究員聚集。 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.現在很明顯的推論是一個家電是堅持所謂的" paternoster " ,或以拉丁語費拉德paternoster , numeralia德paternoster等,有,至少原本被設計為計數我們的父輩。 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.這一推斷,抽出,並說明了很多學習的父親湯匙esser ,作品,在1897年,成為一種實用的確定性時,我們還記得,那只是在中間12世紀表示,冰雹瑪麗來到在所有普遍投入使用,作為一個公式的奉獻。 It is morally impossible that Lady Godiva's circlet of jewels could have been intended to count Ave Marias.這在道義上是不可能的夫人Godiva的circlet寶石可能會被有意計數大道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,可以毫無疑問,這串prayerbeads ,被稱為" paternosters " ,因為在相當長的時間,他們主要是聘請有多少重複的主禱文。

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,當冰雹瑪麗投入使用,它似乎從第一個意識,這是在自己的本質上是一個稱謂,而不是一個祈禱致時裝重複了很多次,在繼承中,伴隨著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.正如現今發生在鳴槍致敬,或者在掌聲給予公開表演者,或在兩輪歡呼誘發間學校男孩由一個到達或離開,所以當時也榮幸地付出這種salutations測號碼和連續性。 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,由於背誦的詩篇分為五十年代,正像無數的文件證明,最喜愛的形式奉獻,為宗教和教訓的人,所以那些簡單或有太多被愛,是由重複50 ,百年,還是一百和五十名salutations我們的夫人,覺得他們被模仿的實踐上帝的更崇高的公僕。 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.在任何情況下,這是肯定的是,在這個過程中的12世紀,並在孩子出生前的聖星,實踐背誦50或150號marias已成為普遍熟悉不過了。 The most conclusive evidence of this is furnished by the "Mary-legends", or stories of Our Lady, which obtained wide circulation at this epoch.最確切的證據的,這是由其"瑪麗-傳奇" ,或故事,我們的夫人,獲得廣泛流通,在這個劃時代的。 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,特別是根據這一條,客戶的聖方已won't的說,百和第五十二鳥類是bidden她說,只有54 ,但速度比較慢,一直表現出mussafia ( marien - legenden ,警校一,二) ,將毫無疑問的早日實現。 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'."不得少於定論,是該帳戶由於聖何俊仁(四1140 ) ,由他的當代傳記作家,他們告訴我們: " 100次,每天他執意要他跪下,並50倍他prostrated自己,提高他的身體再由他的手指和腳趾,雖然他一再在每一個genuflexion : '冰雹瑪麗,充滿恩典,耶和華是祢的,是有福的你是婦女和有福了,是果你的子宮裡"的說法。 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.這是整個冰雹瑪麗作為接著說,事實上,所有的話被定下,而不是暗示該公式尚未成為普遍熟悉不過了。 Not less remarkable is the account of a similar devotional exercise occurring in the Corpus Christi manuscripts of the Ancren Riwle.不得少於引人注目的是帳號一個類似的靈修運動發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.這一案文,宣布由kölbing已寫在中間的12世紀( englische研究會, 1885年,頁116 ) ,可以在任何情況下,難以在不遲於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.通過在問題給予指示如何第五十二鳥類都應該說分為兩套十人,具有prostrations和其他標誌的崇敬。 (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. (見月, 7月, 1903年)的時候,我們發現這樣一個行使建議,一小群的anchorites在一個角落,英格蘭, 20年前,多米尼加基金會是在這個國家中,似乎難以抗拒的結論,即風俗背誦五十或一百和五十鳥類增加了熟悉的,獨立的,與先前比,說教的聖星。 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,關於實踐打坐對某些明確的奧秘,它已經正確地形容為非常重要,玫瑰奉獻,似乎只出現長期的日期後的聖星的死因。 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.這是很難證明負面的,但父親湯匙esser ,作品已經表明(在期刊"明鏡katholik " ,對美因茨, 10月, 11月, 12月, 1897年) ,即採用此打坐在背誦該鳥類是正確歸因於某一carthusian ,星普魯士。 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.這是在任何情況下肯定的是結束時, 15世紀最大的可能採取多種方式的沉思佔了上風,即15個奧秘,現在普遍接受的人並不一致堅持,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? (見施密茲, " rosenkranzgebet " ,第74頁; esser在"明鏡katholik為1904-6 ) 。總之,我們有積極的證據表明,無論是發明的珠子,作為計數器具,也是實踐中的重複百年和第五十二鳥類不能因聖星,因為他們都是值得注意的年紀比他的時間,而且,我們保證了沉思後的奧秘,並非直到二百年後,他的死因是什麼,然後,我們不得不請問,有沒有離開,其中聖星可稱為作家嗎?

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.這些積極的原因,不信任目前的傳統可能會在一項措施不容忽視,因為考古的修訂外,如果有任何令人滿意的證據顯示,聖星確定了自己與先前存在的念珠,並成為它的使徒。 But here we are met with absolute silence.但是,我們在這裡會見了絕對的沉默。 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月初的生命聖人,沒有一個使faintest典故,以玫瑰經。 The witnesses who gave evidence in the cause of his canonization are equally reticent.證人作證,在導致他冊封都是同樣沉默寡言。 In the great collection of documents accumulated by Fathers Balme and Lelaidier, OP, in their "Cartulaire de St. Dominique" the question is studiously ignored.在大文件集積累的父親balme和勒萊迪耶,作品,在他們的" cartulaire德聖多米尼克: "問題是studiously忽視。 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.早期的憲法不同省份的秩序已審議過程中,他們中的許多人印,但都沒有找到任何提及這點奉獻。 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.我們擁有數以百計,甚至數以千計的手稿含靈修論文,布道,地方志,聖徒的生活等,以書面,由方濟各會士傳教士之間的1220名和1450年,但沒有一個單一的可核查的通道尚未產生,其中談到了玫瑰作為提起由聖星或更使得大部分的奉獻作為一個專門親愛他的孩子們。 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.章程和其他的先進事蹟,多米尼加修道院,為男人和女人,因為米讓guiraud指出,重點是在他的版本的cartulaire的香格里拉prouille (一, cccxxviii ) ,也同樣保持沉默。 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.我們也沒有發現任何的建議之間的連接,聖星和念珠,在繪畫和雕塑,這兩個和一個半世紀。 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.連墓聖星在博洛尼亞和無數壁畫由法蘭克福機場Angelico "代表弟兄,他的命令忽視念珠完全。

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,這沉默的陰謀, bollandists ,設法追查其來源的起源,目前的傳統,發現所有的線索匯聚後,其中一個點,說教的多米尼加阿蘭德rupe關於年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.他毫無疑問是誰首先提出這一想法,即奉獻的"我們的夫人的psalter " ( 150 50冰雹。 Marys ) ,是建立或恢復由聖星。 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).艾倫是一個非常認真和虔誠的人,但是,作為國家最高當局承認,他是充滿了幻想,並根據他的披露,對假想的證詞作家說,根本不存在(見quétif和埃沙爾, " scriptores作品" , 1 , 849 ) 。 His preaching, however, was attended with much success.他的說教,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 ,有組織,由他和他的同事在douai ,科隆,和其他地方有很大的流行,並導致印刷的許多書籍,都較多或較少浸漬與思想的梁家傑。 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分別給予良好的工作,因此,正在做和文件讓步,這些indulgences接受和反复,是很自然的在這批判的時代,歷史數據已被啟發,梁家傑的著作,並提出了按照慣例,由發起人的confraternities自己。 It was in this way that the tradition of Dominican authorship grew up.正是在這樣的傳統,多米尼加著作權長大的。 The first Bulls speak of this authorship with some reserve: "Prout in historiis legitur" says Leo X in the earliest of all.第一個發言的公牛本著作權與一些儲備: " prout在historiis legitur說: "低地軌道X在最早的一切。 "Pastoris aeterni" 1520; but many of the later popes were less guarded. " pastoris aeterni " , 1520年,但許多後來的教皇較少的防守。

Two considerations strongly support the view of the Rosary tradition just expounded.兩方面的考慮,強烈支持這一看法的玫瑰經的傳統,只是闡述。 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.首先是逐步移交幾乎每一個顯著一塊已在同一時間,或另一種被依賴,以平反假定索賠聖星。 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和婭阿爾巴特勒呼籲回憶錄某luminosi德aposa自稱從未聽過聖星說教在博洛尼亞,但這些回憶錄中,早就被證明是偽造的。 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,馮löe等十分重視,壁畫在muret但壁畫,是不是現在存在的,並有充分理由相信該念珠一度被認為是在這壁畫是畫在在稍後的日期(以下簡稱"一個月" 1901年2月,第179條) 。 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 ,沃爾什,馮löe和其他引述一些指稱當代詩詞約星因涉嫌與皇冠的玫瑰;原稿已經消失了,這是肯定的是作家的名字已印dominicus那裡benoist ,唯一的人看到了書稿,讀主。 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.著名的意願安東尼的SERS ,其中自稱留下一項遺贈給幫會的念珠在palencia在1221年,當時提出了一個決定性的一塊證詞mamachi ,但現在是承認多米尼加當局認為是偽造的( "愛爾蘭的念珠, 1月, 1901年,第92頁) 。同樣地,如果一個假設的參考主題,由托馬斯à kempis在"年譜摩聖王春波"是一個單純的失誤( "月" , 2月, 1901年頁187 ) ,隨著這可能注意到改變口氣瞄頭晚在權威的工程範圍,在" kirchliches handlexikon "的慕尼黑和在上一版牧民的" konversationslexikon "沒有嘗試去捍衛傳統連接聖星親自與原產地的念珠。另一個要考慮的,不能發達,是多種矛盾的傳說起源的這一奉獻的"我們的夫人的psalter "佔了上風下降至去年底的15世紀,以及由於早期的多樣性,在實踐中的方式,其背誦這些事實同意病患者與假定它的崛起在一定的啟示,並小心翼翼地觀看了超過從一開始就由其中一個最教訓和有影響力的宗教命令。毫無疑問,可以說,存在著巨大的擴散玫瑰及其confraternities在近代和廣大的影響力,它已行使為好,主要是因為以勞苦與祈禱的兒子聖星,但歷史證明,服務明顯顯示他們對學科的興趣,才驚醒了,在過去多年的15世紀。

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.這玫瑰最重要的作用是禱告的人,無論是改編為使用簡單和教訓證明,不僅是由一系列長期教皇的言論,其中有讚揚,以忠誠,而是由日常的經驗,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.反對的,所以往往對自己的"徒勞無功的重複" ,是感覺到沒有,但那些都未能認識到如何完全的精神行使,關鍵在打坐後,根本奧秘,我們的信仰。 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.向發起字的angelical稱謂形式僅僅是一種半昏迷伴奏,一個彈簧,我們可以比喻為"聖哉,聖哉,聖哉"的天國合唱團肯定不利於本身毫無意義。 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.同樣也有必要敦促自由批評的歷史淵源的奉獻,不涉及點的學說,是相容的一個充分讚賞的靈修寶藏,而這虔誠的演習帶來內部達成的。

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.至於地名的由來,這個詞rosarius手段花環或花束的玫瑰,它不是unfrequently用在比喻的意義上-例如,作為標題的一本書,以標示選集或收集摘錄。 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.早期傳說中,其中一輛後,在整個歐洲,甚至侵入到阿比西尼亞連接這個名字同一個故事,我們的夫人,有人目睹採取rosebuds從嘴唇的一個年輕的和尚,當他背誦冰雹。 Marys和編織成的花環,其中她放置後,她的頭。 A German metrical version of this story is still extant dating from the thirteenth century.一家德國格律版的這個故事仍是現存可追溯到13世紀。 The name "Our Lady's Psalter" can also be traced back to the same period.命名為"聖母的psalter " ,還可以追溯到同一時期。 Corona or chaplet suggests the same idea as rosarium.電暈或chaplet提示的理念一致,為rosarium 。 The old English name found in Chaucer and elsewhere was a "pair of beads", in which the word bead originally meant prayers.舊的英文名字,發現在喬叟和其他地方是一個"對珠" ,在該字珠本意祈禱。

II.二。 IN THE GREEK CHURCH, CATHOLIC AND SCHISMATIC在希臘教會,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.風俗背誦祈禱後,一連串與節或珠子就此定期已經從成立之初的基督教,仍然實行在東部以及在西方教會。 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.這似乎源於其中早期僧侶和隱士,他們使用了一塊沉重的臍血與疙瘩捆綁於區間後,他們吟誦其短的祈禱。 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.這種形式的念珠,是仍在使用中的和尚各項希臘教會,雖然archimandrites和主教們用一個非常觀賞形式的念珠與昂貴的珠子。 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".玫瑰是賦予希臘僧人的一部份,他investiture與mandyas或全部的寺院習慣,作為第二步,在修道生活,並呼籲他的"精神之劍" 。 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).這個東方形式的念珠,是眾所周知的,在希臘希臘教會kombologion ( chaplet ) ,或komboschoinion (弦樂節或珠) ,在俄羅斯教會vervitza (字符串) , chotki ( chaplet ) ,或liestovka (階梯) ,並在羅馬尼亞教會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侶的東方。 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.我們的日常生活就是以"珠" ,這只不過是舊撒克遜詞貝代(祈禱) ,其中已轉移到儀器中使用的背誦祈禱,而這個詞念珠同樣是一個現代的詞語。 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禮相對於東部成年禮在開始的十字軍東征所造成的實踐說,禱告後海裡或珠子,成為廣為擴散,其中寺院房子的拉美教會,儘管這種做法已在某些事例在該日期之前。 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,該背誦的玫瑰,正如西方實行的,並沒有成為一般在東部教會有它仍然保留了其原有的形式作為一個寺院的行使奉獻,不過是鮮為人知或使用之中俗人,而即使是世俗的神職人員很少用它在自己的奉獻。 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,因為這顯示他們已經上升到了寺院的狀態,即使是在世界上其教區。

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.玫瑰用於目前希臘東正教教堂-無論是在俄羅斯還是在東方-是頗為不同的形式,從所用的拉丁教會。 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.使用禱告-海裡或祈禱-珠源於一個事實,即僧侶,根據該規則,聖羅勒,只有寺院統治眾所周知,希臘成年禮,並責令其創辦人祈禱,沒有停止" ( 1撒羅尼迦5時17分;路加1 ) ,並為大多數早期的僧人是外行,經常從事各種形式的工作,並在許多情況下,如果沒有足夠的教育改為明教訓,詩篇,並為他們祈禱的日常辦事機構,念珠是他們所使用的一種手段,不斷背誦他們禱告,在開始和結束時,每個祈禱說,被和尚後,每個結或筋,使他的"大敬畏" (他megale metanoia ) ,彎下來到地面,所以說,背誦的玫瑰往往是眾所周知的,作為metania 。念珠使用,希臘人,希臘,土耳其和東亞通常的100顆珠子,沒有任何區別的大或不大,而舊斯拉夫,或俄語,念珠,一般的103顆珠子,失散在不規則節由四個大珠,所以說,第一個大圈之後,由17個小的,第二大珠由33個小的,第三次由40個小的,和第四由12個小的,同一份額外的補充,在去年底,該兩端的一名俄羅斯念珠常常在一起進行了短暫的距離,使該線的珠子並行(因此得名階梯用於玫瑰) ,並他們完成一個三年一隅飾品往往飾以流蘇或其他相輪,相對應的交叉或獎章用在拉丁語念珠。

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."使用希臘的念珠,是明在第87個" nomocanon " ,其中寫道: "念珠應該有100 [俄羅斯的統治說, 103 ]珠;每個珠子明祈禱應吟誦" 。 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,這種禱告明為念珠背道而馳如下: "主啊,耶穌基督,兒子和Word的活著的上帝,通過intercessions著你的聖母無染原罪母親[工商業污水附加費panachrantou藪米]和所有你的聖人,憐憫和救不了我們,但如果玫瑰說是一個penitential演習中,祈禱,然後是:噢,主耶穌基督,上帝的兒子,憐憫我這個罪人。俄羅斯念珠分為四個大珠等,以代表不同部分的典型辦事處,其中背誦的玫瑰取代,而四個大珠本身所代表的4個福音,在寺廟的阿托斯山,而最嚴厲的規則是觀察,從80至100 rosaries是說,每天每個和尚,在俄羅斯寺廟玫瑰就是通常說,他們每天5次,而在背誦的,它的"偉大reverences " ,也縮短至10個,其餘為單純第六十一"小reverences " (低頭的頭部沒有再比腰部)和第六十二朗讀的penitential形式的明祈禱。

Among the Greek Uniats rosary is but little used by the laity.其中希臘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.該basilian僧侶利用它在東部作風剛才所描述的,在許多情況下使用它在羅馬時裝在一些寺廟。 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.更積極的生活為他們效法拉丁語和尚葉片較少時間為背誦的念珠根據東形式,而閱讀和朗誦的辦公室在典型時履行原來寺院的義務,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.從前在該melchites和意大利-希臘人已經在許多地方通過其俗人的一種形式,以一間用俗人的羅馬成年禮的,但它的使用是遠遠一般。 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.該魯塞尼亞羅馬尼亞和希臘天主教徒不要使用它當中俗人,但保留它主要是為寺院的神職人員,雖然近期部分地區的加利西亞奠定其使用一直偶爾介紹並視為latinizing實踐。 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.可以說,其中希臘人在一般使用的念珠被視為是一個宗教運動特有的修道生活;不管走到哪裡,其中希臘uniats奠定其使用已經推出,這是一個仿羅馬實踐。 On this account it has never been popularized among the laity of the peoples, who remain strongly attached to their venerable Eastern Rite.關於這個帳戶,一直沒有得到普及;俗人的人民,仍然十分喜愛自己的老東成年禮。

Publication information Written by Herbert Thurston & Andrew J. Shipman.出版信息寫赫伯特瑟斯頓&黃宏發j.希普曼。 Transcribed by Michael C. Tinkler.轉錄由Michael長tinkler 。 In gratitude for the Most Holy Rosary The Catholic Encyclopedia, Volume XIII.為感謝為最聖潔的念珠天主教百科全書,體積十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, February 1, 1912. nihil obstat , 1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort ,副署長,檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教,大主教紐約


Breviary Hymns of the Rosary breviary聖歌的玫瑰

Catholic Information 天主教資訊

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.妥善辦公室授予利奧十三世( 1888年8月5日)向盛宴包含四個聖歌,由於教皇的偉大奉獻,以玫瑰和嫻熟的工作,在古典拉丁語詩,被認為是由一些批評者予以成分的聖父教宗本人。 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).他們已追查,不過,多米尼加辦公室發表在1834年(見士" , repertorium hymnologicum " ,在四個職稱的聖歌) ,並事後給該教區的塞哥維亞和威尼斯( 1841和1848年) 。 Their author was a pious client of Mary, Eustace Sirena.它們的作者是一個虔誠的客戶端佑,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.獨家的共同doxology ( jesu tibi坐在凱萊等) ,每個聖歌包含五個四個內襯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.在聖歌為第一晚禱( coelestis aulae nuntium )五歡樂之謎慶祝,單一stanza正考慮將是一個謎。 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.在同一地聖歌為晨禱(在Monte olivis consito )涉及五個悲情的奧秘,並為讚美(果醬死勝利者obruta )與五個輝煌的奧秘。 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.該聖歌為第二晚禱(特gestientem gaudiis )保持對稱形式抓好三個stanzas要重複這個三套myteries (歡樂的,悲傷的光榮) , prefacing他們與stanza概括了所有三個抓五分之一到一詩意邀請織冠花,從"念珠" ,為母親的公平愛。 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:壓縮一個單一的謎"成一個單一stanza可以說明這首stanza的首聖歌,用於前歡樂的奧秘:

Coelestis aulae nuntius, coelestis aulae nuntius ,

Arcana pandens Numinis,阿爾克那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,送往開展上帝的秘密計劃,

The Virgin hails as full of grace,維爾京盛讚充分的恩典,

And Mother of the God made Man"和母親的神取得好男人"

(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的第四聖歌總結了三套奧秘:

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處女材料, pangimus 。

The still greater compression of five mysteries within a single stanza may be illustrated by the second stanza of this hymn:仍然較大壓縮五個奧秘在一個單一的stanza可能說明了第二stanza本聖歌:

Ave, redundans gaudio大道redundans高迪奧。

Dum concipis, dum visitas,達姆彈concipis ,達姆彈人次,

Et edis, offers, invenis,等資訊系統,優惠, invenis ,

Mater beata, Filium.材料貝婭塔, filium 。

"Hail, filled with joy in head and mind, "冰雹,洋溢著喜悅,在頭部和胸襟,

Conceiving, visiting, or when構思,探親,或當

Thou didst bring forth, offer, and find祢帶出要約,並找到

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翻譯聖歌,在他的" breviary聖歌和missal序列" (倫敦,自毀,頁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).在插圖引述其中之一,該stanza載(在所有聖歌)只有兩個文字中,作者的目的是"盡可能多地保持到意識原著,沒有加入到這一點,也沒有考慮從它" (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).其他說明一個完全聯綿stanza是從另一種版本的四個聖歌(唐英年在"玫瑰經雜誌" , 1891年10月) 。 Translations into French verse are given by Albin, "La Poésie du Bréviaire with slight comment, pp. 345-56.翻譯成法文韻文給出阿爾文的" La poésie杜bréviaire輕度評論,頁345-56 。

Publication information Written by HT Henry.出版信息寫的羥色胺亨利。 Transcribed by Michael C. Tinkler.轉錄由Michael長tinkler 。 The Catholic Encyclopedia, Volume XIII.天主教百科全書,體積十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, February 1, 1912. nihil obstat , 1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort ,副署長,檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教,大主教紐約


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