Hail Mary, Ave Maria冰雹瑪麗，聖母頌

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The Hail Mary (sometimes called the "Angelical salutation", sometimes, from the first words in its Latin form, the "Ave Maria") is the most familiar of all the prayers used by the Universal Church in honour of our Blessed Lady.冰雹瑪麗（有時被稱為" angelical稱呼" ，有時，從第一次的話，在它的拉丁語形式， "聖母頌" ）是最熟悉的所有祈禱用的普世教會中的榮譽，我們祝福她。

It is commonly described as consisting of three parts.人們普遍形容為構成分為三個部分。 The first, "Hail (Mary) full of grace, the Lord is with thee, blessed art thou amongst women", embodies the words used by the Angel Gabriel in saluting the Blessed Virgin (Luke, I, 28).第一， "冰雹（瑪麗）充滿恩典，耶和華是祢的，是有福あ婦女" ，體現了用字，由天使加布里埃爾在敬禮聖方（路，我， 28 ） 。 The second, "and blessed is the fruit of thy womb (Jesus)" , is borrowed from the Divinely inspired greeting of St. Elizabeth (Luke, i, 42), which attaches itself the more naturally to the first part, because the words "benedicta tu in mulieribus" (I, 28) or "inter mulieres" (I, 42) are common to both salutations.第二， "有福了，是果你的子宮（耶穌） " ，是借自神聖的賀聖伊麗莎白（路，我， 42歲） ，它本身的重視，更自然，以第一部分，因為字" benedicta塗在mulieribus " （一， 28 ）或"跨mulieres " （一， 42歲）是常見的兩種salutations 。 Finally, the petition "Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen." is stated by the official "Catechism of the Council of Trent" to have been framed by the Church itself.最後，請願書"聖瑪利亞，天主之母，請為我們祈禱的罪人，現在，並在一小時的，我們死亡。阿民" ，是按官方的"講授的安理會的遄達"已被誣陷由教會本身。 "Most rightly", says the Catechism, "has the Holy Church of God added to this thanksgiving, petition also and the invocation of the most holy Mother of God, thereby implying that we should piously and suppliantly have recourse to her in order that by her intercession she may reconcile God with us sinners and obtainfor us the blessing we need both for this present life and for the life which has no end." "最正確" ，說理講授， "聖教會的神加上今年的感恩節，請願書中也並引用最聖潔的上帝之母，從而暗示我們應該虔誠和suppliantly求助於她，以便通過她的干涉，她可以調和神與我們的罪人，並obtainfor我們的祝福，我們既需要為這現在的生活，為生活有沒有終點" 。

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Origin原產地

It was antecedently probable that the striking words of the Angel's salutation would be adopted by the faithful as soon as personal devotion to the Mother of God manifested itself in the Church.這是先行可能因為罷工的話，天使的稱謂，將通過忠實盡快個人奉獻給天主之母表現在教會。 The Vulgate rendering, Ave gratia plena , "Hail full of grace", has often been criticized as too explicit a translation of the Greek chaire kecharitomene , but the words arein any case most striking, and the Anglican words are in any case most striking, and the Anglican Revised Version now supplements the "Hail, thouthat art highly favoured" of the original Authorized Version by the marginal alternative, "Hail thou, endued with grace".該vulgate繪製， 大道特惠plena ， "冰雹充滿恩典" ，經常被批評為過於明確的中文譯本，希臘chaire kecharitomene ，但換句話說arein無論如何，最引人注目的，和英國聖公會的話，是在任何情況下最引人注目的，和聖公會修訂版本，現在補充了"冰雹， thouthat藝術高度優惠"的原授權版本由邊際替代， "冰雹思，賦予恩典" 。 We are not surprised, then, to find these or analogous words employed in a Syriac ritual attributed to Severus, Patriarch of Antioch (c. 513), or by Andrew of Crete and St. John Damascene, or again the "Liber Antiphonarious" of St. Gregory the Great as the offertory of the Mass for the fourth Sunday of Advent.我們並不感到驚訝，那麼，就要找出這些或類似字眼受僱從事敘利亞文禮歸功於塞維魯，牧安提（長513 ） ，或由鄭家富的克里特島和聖約翰大馬士革，或再次" liber antiphonarious "聖格里高利大作為offertory的群眾為第四屆週日的到來。 But such examples hardly warrant the conclusion that the Hail Mary was at that early period used in the Church as a separate formula of Catholic devotion.但這樣的例子難以保證結論，即冰雹瑪麗就在這個時期，早期用在教會裡作為一個單獨的公式天主教奉獻。 Similarly a story attributing the introduction of the Hail Mary to St. Ildephonsus of Toledo must probably be regarded as apocryphal.同樣一個故事，歸咎於引進的冰雹瑪麗聖ildephonsus托萊多必須可能被視為猜測。 The legend narrates how St. Ildephonsus going to the church by night found our Blessed Lady seated in the apse in his own episcopal hair with a choir of virgins around her who were singing her praises.傳說，敘述了如何聖ildephonsus前往教堂之夜發現我們的祝福夫人坐下，在apse在他自己的主教頭髮與一個合唱團的處女，她周圍的人唱歌，她的讚譽。 Then St. Ildephonsus approached "making a series of genuflections and repeating at each of them those words of the angel's greeting: `Hail Mary full of grace the Lord is with thee, blessed art thou amongst women, and blessed is the fruit of thy womb' ".然後，聖ildephonsus走近"作出了一系列的genuflections反复，在他們每個人的那些話天使的問候： `冰雹瑪麗充滿恩典耶和華是祢的，是有福的你，其中婦女，並有福了，是果你的子宮' " 。 Our Lady then showed her pleasure at this homage and rewarded the saint with the gift of a beautiful chasuble (Mabillon, Acta SS. OSB, saec V, pref., no. 119).聖母則表明，她很高興在此參拜和獎勵聖與禮品的一個美麗chasuble （ mabillon ，學報的SS 。定向結構刨花板， saec五，縣，沒有119段） 。 The story, however, in this explicit form cannot be traced further back than Hermann of Laon at the beginning of the twelfth century.這個故事，然而，在這一明確的形式已無法追查進一步回比赫爾曼的拉昂在開始的12世紀。

In point of fact there is little or no trace of the Hail Mary as an accepted devotional formula before about from certain versicles and responsories occurring in the Little Office or Cursus of the Blessed Virgin which just at that time was coming into favour among the monastic orders.這一點其實沒有或很少有微量的冰雹瑪麗作為一個接受靈公式之前，大約從某些versicles和responsories發生在小辦公室或cursus的聖方剛剛在那個時候是進入反對者之間的寺院訂單。 Two Anglo-Saxon manuscripts at the British Museum, one of which may be as old as the year 1030, show that the words "Ave Maria" etc. and "benedicta tu in mulieribus et benedictus fructus ventris tui" occurred in almost every part of the Cursus, and though we cannot be sure that these clauses were at first joined together so as to make one prayer, there is conclusive evidence that this had come to pass only a very little later.兩個盎格魯-撒克遜人的手稿在大英博物館，其中之一可能是由於舊的一年1030 ，顯示字樣"聖母頌"等，並且" benedicta塗在mulieribus等benedictus藥材雲地利推"發生在幾乎每一個組成部分該cursus ，雖然我們不能肯定的是，這些條文都是在第一次連接起來，從而使一個禱告，有確鑿的證據證明這已經到了只能通過一個非常小。 (See "The Month", Nov., 1901, pp. 486-8.) The great collections of Mary-legends which began to be formed in the early years of the twelfth century (see Mussafia, "Marien-legenden") show us that this salutation of our Lady was fast becoming widely prevalent as a form of private devotion, though it is not quite certain how far it was customary to include the clause "and blessedis the fruit of thy womb". （見"一個月" ， 11月， 1901年，第486-8 ）大集合瑪麗-傳說開始，以形成在最初幾年的12世紀（見mussafia ， " marien - legenden " ）顯示我們認為，這個稱呼的聖母正在迅速成為廣為流行的一種形式的私人奉獻，但我們並不十分肯定多遠，它是習慣，以包括條款" ，並blessedis果你的子宮" 。 But Abbot Baldwin, a Cistercian who was made Archbishop of Canterbury in 1184, wrote before this date a sort of paraphrase of the Ave Maria in which he says:但住持鮑德溫，一個修道院中，他們取得了坎特伯雷大主教在1184年寫道，在此日期之前的一種意譯的聖母頌他在其中說：

To this salutation of the Angel, by which we daily greet the most Blessed Virgin, with such devotion as we may, we are accustomed to add the words, "and blessed is the fruit of thy womb," by which clause Elizabeth at a later time, on hearing the Virgin's salutation to her, caught up and completed, as it were, the Angel's words, saying: "Blessed are thou amongst women and blessed is the fruit of thy womb."這個稱呼的天使，而我們每天都迎來了最有福處女，這樣的奉獻，因為我們五月，我們習慣於以字後面加上" ，並祝福是果你的子宮裡， "其中第伊麗莎白在稍後當時，一聽到處女的稱呼她說，趕上了，並完成了，因為它被天使的話，他們說： "有福你是婦女和有福了，是果你的子宮" 。

Not long after this (c. 1196) we meet a synodal decree of Eudes de Sully, Bishop of Paris, enjoining upon the clergy the see that the "Salutation of the Blessed Virgin" was familiarly known to their flocks as well as the Creed and the Lord's Prayer; and after this date similar enactments become frequent in every part of the world, beginning in England with the Synod of Durham in 1217.沒多久後，今（丙第1196 ） ，我們遇到了一個主教會議的法令eudes德玷污主教，巴黎，吩咐後，神職人員在看到"稱呼的小聖" familiarly眾所周知，他們的雞群以及為信條，並主禱文和在此日期後類似的成文法變得頻繁，在每一個世界的一部分，開始在英格蘭與主教的達勒姆在1217年。

THE HAIL MARY AS A SALUTATION冰雹瑪麗作為一個稱謂

To understand the early developments of this devotion it is important to grasp the fact that those who first used this formula fully recognized that the Ave Maria was merely a form of greeting.了解早期的發展，這種獻身精神，這是很重要的，掌握事實，即那些先用這個公式充分認識到，聖母頌僅僅是一種形式的問候。 It was therefore long customary to accompany the words with some external gesture of homage, a genuflection, or least an inclination of the head.因此，它長期習慣陪伴的話，一些外部的姿態參拜， genuflection ，或至少有一個傾斜的頭部。 Of St. Aybert, in the twelfth century, it is recorded that he recited 150 Hail Marys daily, 100 with genfluctions and 50 with prostrations.聖aybert ，在12世紀，這是有記錄說，他背誦150冰雹。 Marys每天100 genfluctions和50 prostrations 。 So Thierry tells us of St. Louis of France that "without counting his other prayers the holy King knelt down every evening fifty times and each time he stood upright then knelt again and repeated slowly an Ave Maria."所以亨利告訴我們的聖路易的法國認為， "如果不指望他的另一項祈禱聖地國王跪下下來每天晚上50倍和每一次他直立放置，然後跪下，再慢慢地重複一個聖母頌" 。 Kneeling at the Ave Maria was enjoined in several of the religious orders.跪在聖母頌被責成在幾個宗教命令。 So in the Ancren Riwle (qv), a treatise which an examination of the Corpus Christi manuscript 402 shows to be of older date than the year 1200, the sisters are instructed that, at the recitation both of the Gloria Patri and the Ave Maria in the Office, they are either to genuflect or to incline profoundly according to the ecclesiastical season.因此，在ancren riwle （請參閱） ，傷寒，其中一項考試的科珀斯克里斯蒂手稿402表明將老年人的日期比上一年1200 ，修女們得到指示，在背誦這兩個凱萊帕特里和聖母頌在辦公室，他們要么以genuflect或傾斜深刻根據教會季節。 In this way, owing to the fatigue of these repeated prostrations and genufletions, the recitation of a number of Hail Marys wasoften regarded as a penitential exercise, and it is recorded of certain canonized saints, eg the Dominican nun St. Margaret (d. 1292), daughterof the King of Hungary, that on certain days she recited the Ave a thousand times with a thousand prostrations.這樣，由於疲勞，這些重複prostrations和genufletions ，背誦了一些冰雹。 Marys wasoften視為penitential演習，它是有記錄的某些冊封聖人，如多米尼加尼姑聖瑪格麗特（四第1292 ） ， daughterof國王的匈牙利，這對某些日子，她背誦號1000倍，與1000 prostrations 。 This concept of the Hail Mary as a form of salutation explains in some measure the practice, which is certainly older than the epoch of St. Dominic, of repeating the greeting as many as 150 times in succession.這個概念的冰雹瑪麗作為一種形式的稱謂中解釋了一些措施，實踐中來，這是一定的年紀比具有劃時代意義的聖星，重複迎來多達150倍，在繼承。 The idea is akin to that of the "Holy, Holy, Holy", which we are taught to think goes up continually before the throne of the Most High.想法是類似當年的"聖哉，聖哉，聖哉" ，在這裡我們是教認為這是不斷寶座前的最高級。

DEVELOPMENT OF THE HAIL MARY發展冰雹瑪麗。

In the time of St. Louis the Ave Maria ended with the words of St. Elizabeth: "benedictus fructus ventris tui"; it has since been extended by the introduction both of the Holy Name and of a clause of petition.在當時的聖路易斯該聖母頌結束的話，聖伊麗莎白說： " benedictus藥材雲地利推" ，它已被延長了引進這兩個神聖的名字和某條文的請願書。 As regards the addition of the word "Jesus," or, as it usually ran in the fifteenth century, "Jesus Chrustus, Amen", it is commonly said that this was due to the initiative of Pope Urban IV (1261) and to the confirmation and indulgence of John XXII.至於另外的字， "耶穌" ，或者是因為它通常然，在15世紀， "耶穌chrustus ，阿門" ，這是常見的說，這是因為，以主動的教宗市區四（ 1261名） ，並且向確認與放縱的約翰二十二。 The evidence does not seem sufficiently clear to warrant positive statement on the point.證據似乎並不足夠明確，以保證積極的聲明，對點。 Still, there, can be no doubt that this was the widespread belief of the later Middle Ages.還有，在那裡，可以毫無疑問地說，這是普遍的看法是對後來的中世紀。 A popular German religious manual of the fifteenth century ("Der Selen Troïst", 1474) even divides the Hail Mary into four portions, and declares that the first part was composed by the Angel Gabriel, the second by St. Elizabeth, the third, consisting only of the Sacred Name, Jesus Christus, by the popes, and the last, ie the word Amen, by the Church.熱門德國宗教手冊的15世紀（ "明鏡硒troïst " ，第1474 ） ，甚至劃分冰雹瑪麗分為四個部分，並宣布，第一部分是由天使加布里埃爾，第二次由聖伊麗莎白二世，第三，只包含神聖的名字，耶穌基督，由教皇，以及最後的，即阿字，由教會。

THE HAIL MARY AS A PRAYER冰雹瑪麗作為祈禱

It was often made a subject of reproach against the Catholics by the Reformers that the Hail Mary which they so constantly repeated was not properly a prayer.它往往受到很多非議對天主教徒所改革者認為冰雹瑪麗他們如此不斷重複，是不妥當的祈禱。 It was a greeting which contained no petition (see. eg Latimer, Works, II, 229-230).這是一個迎接，其中載有沒有請願考察（見例如拉蒂默工程，二， 229-230 ） 。 This objection would seem to have long been felt, and as a consequence it was uncommon during the fourteenth and fifteenth centuries for those who recited their Aves privately to add some clause at the end, after the words "ventris tui Jesus".這一反對似乎早已感受到，並作為一個後果，這是罕見的，在第十四和第十五百年對於那些吟誦自己的鳥類私下補充一些條款上月底，在"雲地利，吊耶穌" 。 Traces of this practice meet us particularly in the verse paraphrases of the Ave which date from this period.的痕跡，這種做法符合我們特別是在新詩段是該路的日期是從這個時期。 The most famous of these is that attributed, though incorrectly, to Dante, and belonging in any case to the first half of the fourteenth century.最有名的是，歸因於，雖然錯了，但丁，和歸屬感，在任何情況下，以上半年的14世紀。 In this paraphrase the Hail Mary ends with the following words:在這意譯冰雹瑪麗兩端與以下文字：

O Vergin benedetta, sempre tu o原始benedetta ， sempre塗
Ora per noi a Dio, che ci perdoni, +每越南一的DIO ，鴻詞佩爾多尼，
E diaci grazia a viver si quaggiu e diaci Grazia "一viver矽quaggiu
Che'l paradiso al nostro fin ci doni; che'l天堂nostro鋁翅片詞doni ;

(Oh blessed Virgin, pray to God for us always, that He may pardon us and give us grace, so to live here below that He may reward us with paradise at our death.) （哦，有福處女，向上帝祈禱，讓我們一如既往地表示，他可以原諒我們，給我們的恩典，所以住在這裡下面，他可能會獎勵我們的天堂在我們的死刑） 。

Comparing the versions of the Ave existing in various languages, eg Italian, Spanish, German, Provençal, we find that there is a general tendency to conclude with an appeal for sinners and especially for help at the hour of death.比較不同版本的大道，在現有的各種語言，如意大利語，西班牙語，德語， provençal ，我們發現有一個總的趨勢，以締結一項呼籲，為罪人，特別是為幫助在一小時的死因。 Still a good deal of variety prevailed in these forms of petition.仍是一個好的交易品種普遍存在的這些形式的請願書。 At the close of the fifteenth century there was not any officially approved conclusion, though a form closely resembling our present one was sometimes designated as "the prayer of Pope Alexander VI" (see "Der Katholik", April, 1903, p. 334), and was engraved separately on bells (Beisesel, "Verehrung Maria", p. 460).結束時， 15世紀，現在還沒有任何正式批准的結論，雖然形式相似的，我們現在有時被指定為"祈禱的教皇亞歷山大六" （見"明鏡katholik " ， 4月， 1903年，頁334 ） ，並分別鐫刻於貝爾（ beisesel ， " verehrung瑪利亞" ，第460名） 。 But for liturgical purposes the Ave down to the year 1568 ended with "Jesus, Amen", and an observation in the "Myroure of our Ldy" written for the Bridgettine nuns of Syon, clearly indicates the generally feeling.但為禮儀宗旨大道，下至第1568年結束與"耶穌，阿門" ，並觀察記錄在" myroure我們ldy "書面為bridgettine尼姑西品，清楚地表明了普遍的感覺。 "Some saye at the begynnyng of this salutacyon Ave benigne Jesu and some saye after `Maria mater Dei', with other addycyons at the ende also. And such thinges may be saide when folke saye their Aves of theyr own devocyon. But in the servyce of the chyrche, I trowe it to be moste sewer and moste medeful (ie meritorious) to obey the comon use of saying, as the chyrche hath set, without all such addicions." "有些saye在begynnyng本salutacyon大道貝尼涅jesu和一些saye後`瑪麗亞材料dei ' ，與其他addycyons在恩德，也和這種thinges可能的傷痕時，福爾克貝納saye其鳥類的theyr自己devocyon ，但在servyce該chyrche ，我trowe它成為moste渠和moste medeful （即有功） ，以服從comon使用的話說，由於chyrche祂所定，如果沒有所有這些addicions " 。

We meet the Ave as we know it now, printed in the breviary of the Camaldolese monks, and in that of the Order de Mercede c.我們滿足大道，因為我們知道，現在，印在breviary的camaldolese僧侶，在這方面該命令德mercede長 1514. 1514號決議。 Probably this, the current form of Ave, came from Italy, and Esser asserts that it is to be found written exactly as we say it now in the handwriting of St. Antoninus of Florence who died in 1459.這大概，目前形式的大道，全是來自意大利，並esser聲稱，它是被發現的書面正是因為我們說，現在在手寫聖antoninus佛羅倫薩死於1459年。 This, however, is doubtful.不過，這點令人懷疑。 What is certain is that an Ave Maria identical with our own, except for the omission of the single word nostrae , stands printed at the head of the little work of Savonarola's issued in 1495, of which there is a copy in the British Museum.唯一可以確定的是，一個聖母頌完全相同的，與我們自己的，除了對遺漏的一字一句nostrae ，站在印在頭小工作savonarola的，在發出第1495人，其中有一份拷貝，在大英博物館。 Even earlier than this, in a French edition of the "Calendar of Shepherds" which appeared in is repeated in Pynson's English translation a few years later in the form: "Holy Mary moder of God praye for us synners. Amen. ".甚至早於本，在一個法語版的"日曆牧羊人" ，這似乎是在重複pynson的英語翻譯數年後，在表格： "聖瑪利亞現代上帝praye我們synners 。阿民 " 。 In an illustration which appears in the same book, the pope and the whole Church are depicted kneeling before our Lady and greeting her with this third part of the Ave.在一個例子，其中出現在同一本書，教宗和整個教會都描繪跪在面前，我們夫人和迎接她與這三部分的大道。 The official recognition of the Ave Maria in its complete form, though foreshadowed in the words of the Catechism of the Council of Trent, as quoted at the beginning of this article, was finally given in the Roman Breviary of 1568.官方承認的聖母頌在其完整的形式，雖然預示字的講授該理事會的遄達，引述在開始這篇文章，終於在羅馬breviary的第1568 。

One or two other points connected with the Hail Mary can only be briefly touched upon.其他的一個或兩個點與冰雹瑪麗只能簡略提及。 It would seem that in the Middle Ages the Ave often become so closely connected with the Pater noster, that it was treated as a sort of farsura , or insertion, before the words et ne nos inducas in tentationem when the Pater noster was said secreto (see several examples quoted in "The Month", Nov., 1901, p. 490).它似乎是在中世紀的大道往往變得如此緊密相連，與父親noster ，它被視為是一種法爾蘇拉 ，或插入，字之前的氦氖等數inducas在tentationem當父親noster據說秘密 （看到幾個例子，在"一個月" ， 11月， 1901年，第490頁） 。 The practice of preachers interrupting their sermons near the beginning to say the Ave Maria seems to have been introduced in the Middle Ages and to be of Franciscan origin (Beissel, p. 254).實踐佈道者打斷他們的布道附近，一開始可以說聖母頌似乎已被引入到中世紀，並予以濟原產地（ beissel ，頁254 ） 。 A curious illustration of its retention among English Catholics in the reign of James II may be found in the "Diary" of Mr. John Thoresby (I, 182).好奇的插圖將其保留其中英語天主教徒在統治詹姆斯二世可能會發現，在"日記"的先生約翰thoresby （一， 182號） 。 It may also be noticed that although modern Catholic usage is agreed in favouring the form "the Lord is with thee", this is a comparatively recent development.它也可以看到，雖然現代天主教用法，是通過在有利於形成"上主是與你" ，這是一個較近期的發展。 The more general custom a century ago was to say "our Lord is with thee", and Cardinal Wiseman in one of his essays strongly reprobates change (Essays on Various Subjects, I, 76), characterizing it as "stiff, cantish and destructive of the unction which the prayer breathes".更一般習慣一個世紀前有人說： "我們的主是祢" ，並樞機懷斯曼在他的一個散文強烈reprobates變化（雜文不同學科的，我， 76歲） ，認為這是"木訥， cantish和破壞性的該unction其中祈禱呼吸" 。 Finally it may be noticed that in some places, and notably in Ireland, the feeling still survives that the Hail Mary is complete with the word Jesus.最後，它可能會注意到，在一些地方時有發生，特別是在愛爾蘭，感覺依然表示，冰雹瑪麗，是完全符合這個詞耶穌。 Indeed the writer is informed that within living memory it was not uncommon for Irish peasant, when bidden to say Hail Marys for a penance, to ask whether they were required to say the Holy Marys too.事實上，作者是知情的，那就是在人們的記憶中是不鮮見的愛爾蘭農民，當bidden說冰雹。 Marys為懺悔，問他們是否需要說聖地。 Marys太大。 Upon the Ave Maria in the sense of Angelus, see ANGELUS.經聖母頌在意義上的鐘，見鐘。 On account of its connection with the Angelus, the Ave Maria was often inscribed on bells.考慮到其涉嫌與三鐘經，聖母頌往往者編鐘。 One such bell at Eskild in Denmark, dating from about the year 1200, bears the Ave Maria engraved upon it in runic characters.這樣一個鐘在eskild在丹麥，約會從大約一年1200 ，負有聖母頌鐫刻後，在它設有字符。 (See Uldall, "Danmarks Middelalderlige Kirkeklokker", Copenhagen, 1906, p. 22.) （見uldall ， " danmarks middelalderlige kirkeklokker " ，哥本哈根， 1906年，第22頁） 。

Herbert Thurston赫伯特瑟斯頓

The Catholic Encyclopedia, Volume VII 天主教百科全書，體積七

This subject presentation in the original English language這一主題演講，在原有的英語

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