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罗马天主教徒用于计数祈祷珠字符串。一词也适用于佛教徒，印度教徒和穆斯林祈祷珠，念珠，在西方教会通常由5（原15）几十年来，或10珠套，背诵的冰雹玛丽（圣母颂）的我们的父亲背诵（帕特诺斯特，或主祷文）一个单一的珠分隔，。荣耀，父（凯莱Patri）是一般说，每一个十年后。 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，冥想，在“圣经”主题系列所谓的快乐，悲哀，和光荣的奥秘，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). 10月7日，在穆斯林土耳其人在勒班陀（1571）基督教胜利纪念日的玫瑰盛宴保持。
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The Rosary is a string of beads or a knotted cord used to count prayers.念珠是一串珠子或打结的线，用来计数祈祷。The term is also applied to the prayers themselves.这个术语也适用于祈祷自己。Rosaries are used in many religions: Buddhism, Hinduism, Islam, and Christianity.念珠是用在许多宗教：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，念珠也是东正教，其中几乎完全是一个修道院的奉献，和一些英国圣公会教徒。
In Roman Catholic practice, the rosary is a string of beads made in the form of a circle, with a pendant crucifix.在罗马天主教的做法，念珠是一个字符串，在一个圆圈的形式珠带挂件十字架。The standard rosary consists of five sets of beads called decades, each composed of one large and ten smaller beads.标准念珠组成五套称为几十年来的珠子，每一个大和十小珠子组成的。On the large beads, the Lord's Prayer, or Our Father, is said; on the smaller beads, the Hail Mary, or Ave Maria.在大珠，主祷文，或我们的父亲，据说是上的小珠子，冰雹玛丽，或圣母颂。In between the decades the "Glory be," a doxology, is recited.在之间的几十年的“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.背诵念珠的人可能会说，由于祈祷，默想了一系列新约事件，所谓的“奥秘”的念珠，的，从基督和他的母亲，玛丽的生活。The use of these meditations is optional.这些冥想的使用是可选的。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，他的起源。
The recitation of the fifteen Rosary decades are generally accompanied by meditation on a series of biblical themes.背诵的15念珠几十年一般都伴随着一系列圣经主题的冥想。They are divided in three groups of five each.他们分为三组，每组五。
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." “玫瑰经”说，罗马的祈祷书，“是某种形式的祈祷，我们说我们的父亲，每旬之间的15个十年或数十万福玛利亚其中，而这些15几十年，我们记得，在虔诚的冥想之一，先后我们的救赎的奥秘。“ 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.玫瑰圣母节同样的教训告诉我们Albigensian异端是毁灭性的图卢兹国家时，圣星认真地恳求圣母的帮助她，使传统的断言，传在念珠的指示人作为一种异端和罪恶的解药。 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."从那个时候提出这种方式的祷告是“最美妙的国外出版和开发[promulgari augerique coepit]圣星人在其使徒的信中的各种历代有不同的最高教宗宣布institutor和相同的奉献”一书的作者。 “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.许多教皇有这么说无疑是真实的，其余之中，我们有一系列的通谕，开始于1883年，由罗马教皇利奥十三世，同时赞扬这奉献的最认真的忠实，假定的机构发出圣玫瑰念珠，是历史上建立了一个事实。 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.这种奉献精神和非凡的主张已授予的世界一样，是虔诚地相信通过这一手段，显着的成果，这将标题盛宴下的念珠和念珠CONFRATERNITIES说。 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.我们将自己局限在这里controverted其历史问题，在十八世纪中叶，并再次在近年来备受关注的问题。
Let us begin with certain facts which will not be contested.首先，让我们不会有争议的某些事实。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.它是容忍任何祈祷时，要反复的大量时间追索可能小于后手指计数麻烦了一些机械设备。In almost all countries, then, we meet with something in the nature of prayer-counters or rosary beads.几乎在所有国家，那么，我们满足在祈祷的柜台或念珠性质的东西。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."即使在古代尼尼微一个雕塑被发现在他的“纪念碑”（我，板7）因此Lavard描述：“两个翅膀的女性，站在神圣的树前在祷告的态度，他们解除延长右手按住在留下了一个花环或念珠。“ 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.然而，这可能是，它是某些之间的伊斯兰教徒Tasbih或珠子串，33，66或99珠，用于计数虔诚真主的名字，已经使用了许多世纪。 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.访问马拉巴尔的国王在十三世纪，马可波罗，他惊讶的发现，君主聘请了104念珠（108）宝石来算他的祈祷。St. Francis Xavier and his companions were equally astonished to see that rosaries were universally familiar to the Buddhists of Japan.圣弗朗西斯泽维尔和他的同伴们也同样惊讶地看到，念珠普遍熟悉的日本佛教徒。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.在希腊教会的僧侣，我们听到的kombologion，或komboschoinion，线一百海里用来计数genuflexions和交叉的迹象。
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，旁边的一个基督教的禁欲主义者，Thaias的第四个世纪，木乃伊，最近挖出在埃及Antinöe，被发现有洞，已普遍被认为是一个计数祈祷仪器，一种纸牌板帕拉丢斯和其他的古代部门给我们留下一个帐户。 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.某保罗隐士在第四世纪，强加给自己三百年祈祷的重复的任务，根据一套表格，每天。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，他收集了三百年的鹅卵石，并投掷之一了每个祈祷完毕（帕拉丢，XX;组织胺劳什，巴特勒，二，63）。It is probable that other ascetics who also numbered their prayers by hundreds adopted some similar expedient.这是可能的，谁也编号为他们的祈祷，由数百名其他苦行者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“VITA S. Godrici”，cviii。）事实上，当我们找到解决CLASSE要求，为教宗的benefactions感谢，说垂怜三百倍，一天两次僧人圣Apollinaris教皇的特权（见特权哈德良我，公元782，在谢斐罗恩菲德，N. 2437），一会推断出一些计数仪几乎一定要使用为目的。
But there were other prayers to be counted more nearly connected with the Rosary than Kyrie eleisons.但也有其他算祈祷更接近与念珠比垂怜eleisons连接。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.早日之间寺院订单的做法，不仅提供群众建立本身，而是作为他们已故的兄弟普选说声乐祈祷。For this purpose the private recitation of the 150 psalms, or of 50 psalms, the third part, was constantly enjoined.为了这个目的，私人背诵150诗篇，或50诗篇，第三部分，是不断告诫。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.早在公元800年，我们学习圣加仑和Reichenau之间的紧凑型（周一胚芽组织胺：。。Confrat“，吹笛，140），为每个死者的哥哥，应该说所有的祭司之一质谱，也是第五十诗篇。 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.肯布尔（Cod.工学硕士，我，290）宪章“规定，每个和尚是唱（TWA fiftig）两个五十某些恩人的灵魂，而每一个牧师是唱两群众和各执事读两个衷情。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，并conversi，或奠定兄弟，其中大多数是相当文盲，成为有别于合唱团僧侣，有人认为他们也应该是需要一些简单的祈祷代替诗篇，他们更多的教育弟兄受规则约束。 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“古老的习俗克吕尼读”，由Udalrio收集在1096年，任何兄弟在距离被宣布死亡时，每一个牧师提供质量，每一个非教士或者说50诗篇或重复50次的链斗（“quicunque sacerdos EST cantet missam亲EO，归仁等非EST sacerdos quinquaginta psalmos引渡toties orationem dominicam”，PL，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.同样的骑士圣堂，其规则由约1128日期之间，在骑士谁可以不参加合唱团被要求以说主祷文中所有和任何的弟兄们他们以说的佩特Noster百倍死亡的57倍一个星期的一天。
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.要准确地计算这些有充分的理由相信，已经在11和12世纪的做法用卵石，浆果，或字符串螺纹骨光盘。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).可以肯定的是在任何情况下，考文垂伯爵夫人的Godiva（公元前1075年），将在一定的寺院“我们的夫人的雕像左她螺纹指法，其中一人为了上线的宝石头饰接二连三，她可能指望她祈祷，正是“（马姆斯伯里，”Gesta杜邦。“劳斯莱斯系列311）。 Another example seems to occur in the case of St. Rosalia (AD 1160), in whose tomb similar strings of beads were discovered.另一个例子似乎发生在圣罗萨莉娅（公元1160年），在其墓发现类似串珠。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".更重要的是珠等串被称为整个中世纪的事实 - 在一些大陆的舌头是众所周知的这一天 - “链斗”。 The evidence for this is overwhelming and comes from every part of Europe.这方面的证据是压倒性的，来自欧洲的每一个部分。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.这些文章中，谁是“paternosterers”早在十三世纪的制造商，几乎到处都形成了相当的重要性的认可的手工业行会。 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 métiers”斯蒂芬Boyleau，例如，提供完整的信息，有关的四个行业协会在巴黎patenôtriers在今年1268的，而帕特诺斯特排在伦敦仍然保留的记忆中，他们的英语技工研究员聚集的街道。 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.现在明显的推论是一个家电是坚持所谓的“链斗”，或在拉丁美洲FILA去斗，斗numeralia DE，等，至少最初被设计用于计算我们的父亲。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.以此推论，父亲T. Esser，如果OP，多学习，于1897年制定和说明，成为一个实用的确定性，当我们记得，这是在十二世纪中叶，冰雹玛丽来到投入使用，在所有一般献身的公式。 It is morally impossible that Lady Godiva's circlet of jewels could have been intended to count Ave Marias.它在道义上是不可能的Godiva夫人的珠宝头饰已经打算计数大道玛丽亚斯。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，不能prayerbeads字符串被称为“链斗”，因为很长一段时间，他们主要采用主祷文的号码重复。
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.然而，当冰雹玛丽投入使用，它似乎从第一的意识，它在自身的性质是一个称呼，而不是一个祈祷诱导连续重复多次的一种时尚，伴随着genuflexions或其他一些外部法的崇敬。 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.正如发生时下，在礼炮的发射，或在考虑到公众表演的掌声，或在抵港或离港的在校男生诱发的欢呼轮，所以也可以这样的称呼所支付的荣誉是用数字来计量和连续性。 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，由于到五十分为朗诵的诗篇，无数的文件证明，奉献最喜爱的形式为宗教和教训的人，所以那些简单或占用很多的喜爱，重复五十，一百，或一百五十人打招呼，我们的夫人觉得自己被模仿上帝的更崇高的公务员的做法。 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，可以肯定的是，在十二世纪的过程中，前诞生的圣道，背诵50或150大道玛丽亚斯的做法已经成为普遍熟悉。 The most conclusive evidence of this is furnished by the "Mary-legends", or stories of Our Lady, which obtained wide circulation at this epoch.这方面最确凿的证据是由其“玛丽的传说”，或我们的夫人的故事，在这个时代获得广泛流通。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. ，尤其是油菜花的故事，根据客户圣母曾习惯于说一百五十鸟类是由她的吩咐，说只有五十，但速度比较慢，一直Mussafia（Marien - legenden ，积分I，II）无疑早日。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'."不少于确凿帐户是他同时代的传记作家，谁告诉我们圣伟业（卒于1140）：“百倍的一天，他弯曲他的膝盖，和五十次他拜倒自己提高了他的手指，他的身体再次和脚趾，而他在每一个跪拜重复：“万福玛利亚，充满恩宠者，主与你同在，在妇女的艺术你祝福，祝福是果你的子宫”“。 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.这是整个冰雹玛丽接着说，定下的所有词的事实，而意味着该公式尚未成为普遍熟悉。Not less remarkable is the account of a similar devotional exercise occurring in the Corpus Christi manuscripts of the Ancren Riwle.同样引人注目的是在科珀斯克里斯蒂手稿Ancren Riwle发生类似的献身行使的帐户。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.这段文字，Kölbing已在十二世纪中叶的书面声明（Englische（研究），1885年，第116页），可以在任何情况下很难不迟于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.问题通过第五十鸟类如何将被分为十套礼拜和崇敬的其他标志，发出指示。(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. （见月份，1903年7月。）当我们发现这样的建议前，多米尼加的基础是在这个国家的一个小团体，在英格兰的一个角落里，二十多年的anchorites运动，似乎难以抗拒的结论，背诵五十或一百五十鸟类已经成长熟悉的，独立的，并早于圣道的宣讲的习俗。 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，一定的奥秘，已正确地描述念珠奉献的本质，沉思的做法似乎只有圣星的死亡日期后不久出现。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.这是很难证明负的，但父亲T. Esser，如果OP，（期刊“明镜Katholik”，美因茨，10月，11月，12月，1897年），引进此打坐在背诵的鸟类是正确归因于一定Carthusian，多米尼克普鲁士。 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.这是在任何情况下的某些最大的各种打坐的方法可能盛行的15世纪结束，而现在普遍接受的十五奥秘并不一致，甚至由多米尼加自己坚持。 (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? （见施密茨，“Rosenkranzgebet”，第74页;。“明镜Katholik ESSER为1904-6）综上所述，我们有积极的证据，珠计数仪的发明，也重复百年的实践和第五十鸟类不能因圣星，因为他们都是年龄明显比他的时间。此外，我们确信，直到两百年多年后，他的死亡引入的沉思后奥秘，那么，我们不得不问，还有圣星可称为作者？
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.考古精炼的一项措施，这些积极的原因可能不信任目前的传统被忽略，如果有任何令人满意的证据显示，圣星确定了自己与前现有的念珠，并成为其使徒。 But here we are met with absolute silence.但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.八，九个圣徒的生命早期，没有一个念珠微弱的典故。The witnesses who gave evidence in the cause of his canonization are equally reticent.谁给了他册封的原因证据的证人同样沉默寡言。In the great collection of documents accumulated by Fathers Balme and Lelaidier, OP, in their "Cartulaire de St. Dominique" the question is studiously ignored.在伟大的父亲Balme Lelaidier，OP，积累了“Cartulaire圣多米尼克”的文件收集问题是故意忽略。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.已检查的顺序不同省份的早期宪法，其中许多印刷，但都没有找到任何提及此奉献。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.我们拥有数百，甚至上千个虔诚的论文，讲道，编年史，圣徒的生命，等等，由天主教方济会于1220年至1450传教士写的手稿，但没有一个单一的可核查的通道尚未产生说话的玫瑰作为提起圣道，或者甚至作为一个专门亲爱的他的孩子们的奉献。 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.男女多米尼加修道院的章程和其他事迹，M.让Guiraud点，重点在他的La Prouille Cartulaire（我，cccxxviii）版，也同样沉默。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一个连接在这两个半世纪的绘画和雕塑之间的圣星和念珠的建议。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.即使墓圣星在博洛尼亚和无数壁画由法兰克福机场Angelico的代表他的命令的弟兄完全忽略了玫瑰。
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.这个攻守同盟，Bollandists留下深刻印象，试图跟踪到其源目前传统的起源，发现所有的线索后一点，约1470至1475年的年多米尼加艾伦 - Rupe说教融合。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.他无疑是谁首先提出，奉献“圣母的诗篇”（一百五十万福玛利亚）提起或由圣星恢复的想法。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男子，但是，作为最高当局承认，他是充满妄想，和他的启示的基础上，从来没有存在过（见Quétif和埃沙尔作家的虚构的证词，“任择议定书Scriptores”，1，849 ）。His preaching, however, was attended with much success.然而，他的说教，出席了很大成功。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.念珠Confraternities，由他和他的的同事在杜埃，科隆举办，和其他地方有很大的盛行，导致了许多书籍的印刷，都或多或少浸渍阿兰的思想。 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.放纵被授予了良好的工作，是因此被做和的文件承认接受和重复这些放纵，因为是自然，不加批判的年龄，在这已被启发阿兰的著作和其中的历史数据被提交根据惯例通过confraternities自己的促销员。 It was in this way that the tradition of Dominican authorship grew up.正是在这样多米尼加共和国的作者的传统长大。The first Bulls speak of this authorship with some reserve: "Prout in historiis legitur" says Leo X in the earliest of all.第一公牛说话，这与一些储备作者：“historiis legitur Prout说：”最早在所有利奥十。"Pastoris aeterni" 1520; but many of the later popes were less guarded.“酵母aeterni”1520，但许多后来的教皇少把守。
Two considerations strongly support the view of the Rosary tradition just expounded.两方面的考虑，大力支持刚刚阐述了念珠传统的看法。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.首先是几乎在同一时间或另一种被依赖，以维护所谓的索赔圣星的每一个显着的一块逐步投降。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和阿尔班巴特勒呼吁一定Luminosi DE Aposa自称听到了圣星在博洛尼亚宣讲的回忆录，但这些回忆录早已被证明是伪造的。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，冯和其他LOE十分重视在Muret的壁画，但壁画现在并不存在，并有充分的理由认为念珠一次看到，壁画是画在以后的日子（“月“1901年2月，第179页）。 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，如果沃尔什，冯LOE和其他一些关于玫瑰的玫瑰冠指称当代经文引述原稿已经消失，而且可以肯定的是，作家命名印Dominicus Benoist，唯一的人谁看到手稿，阅读Dominus。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.提出了著名的安东尼SERS，自称在1221帕伦西亚念珠帮会留下一笔遗产，将是一个由Mamachi的确凿证词，但现在多米尼加当局承认是伪造的（“爱尔兰念珠，1月，1901年，第92页）。同样，所谓的参考Kempis托马斯的“摩圣艾格尼丝纪事”的主题是一个纯粹的失误（“月”，2月，1901年指出，第187页）。权威的参考作品后期观察到的音调变化，在“慕尼黑”Kirchliches Handlexikon和赫尔德的“Konversationslexikon”最后一版没有试图捍卫传统它连接圣星亲自念珠的起源。另一个它可以不被开发的考虑是众多的关于本“我们的夫人的诗篇”这占了上风下降到十五世纪结束奉献的起源的相互矛盾的传说，以及早在其朗诵的方式作为实践的多样性。同意这些事实与假设一个明确的启示，它发生在它的崛起，并从一开始就小心翼翼地看着最有学问和有影响力的宗教订单之一生病。毫无疑问，可能存在巨大的念珠，并在近代和广大的影响力，它有良好的行使其confraternities扩散，主要是由于劳动和圣星的儿子祈祷，但历史的证据，明显有表明，他们在学科的兴趣只在15世纪的最后几年中惊醒。
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.念珠是前突出的人都适合使用的祈祷简单和教训证明，不仅长系列，它已经向忠实的罗马教皇的言论，但所有的日常经验熟悉它。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.所以往往针对其“徒劳的重复”异议感觉到没有，但那些未能实现完全运动的精神在冥想后，我们信仰的根本奥秘在于的。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.以发起天使的称呼形式的话，只有一个半自觉的伴奏下，一个波登排序，我们可以形象地比喻“神圣的，神圣的，神圣的”天上的合唱团，肯定不是在本身毫无意义。 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.也不能是必要的，敦促自由批评的奉献，这不涉及教义点的历史渊源，是一个虔诚的宝藏，这个虔诚的范围内行使全部达到使升值兼容。
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.至于这个名字的由来，这个词rosarius指玫瑰的花环或花束，那不是unfrequently在比喻的意义上使用 - 例如，作为书名，表示选集或收集提取。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.早期的传说后在欧洲各地旅行，甚至侵入到阿比西尼亚连接这个名字与我们的夫人的故事，被视为采取从一个年轻的和尚嘴唇的玫瑰花蕾，当他背诵万福玛利亚和他们编织成花环她将她的头后。 A German metrical version of this story is still extant dating from the thirteenth century.一位德国格律这个故事的版本仍然是现存的约会从13世纪。The name "Our Lady's Psalter" can also be traced back to the same period.“我们的夫人的诗篇”的名称也可以追溯到同期。Corona or chaplet suggests the same idea as rosarium.电晕或项圈建议作为玫瑰园同样的想法。The old English name found in Chaucer and elsewhere was a "pair of beads", in which the word bead originally meant prayers.乔叟和其他地方发现的旧的英文名称是“对珠”，其中珠字最初的意思祈祷。
II.二。IN THE GREEK CHURCH, CATHOLIC AND SCHISMATIC在希腊教会，天主教和分裂
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.背诵一串节或定期珠就此后祈祷的习俗已回落从基督教的初期，仍然是在东部以及在西方教会实行。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.它似乎已经在早期的僧侣和隐士用一块沉重的线绑在间隔后，他们背诵较短的祈祷节起源。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.在各种希腊教会的僧侣之间仍然采用这种形式的念珠，虽然archimandrites和主教使用昂贵的珠子非常观赏形式的念珠。 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".念珠是赋予希腊作为一个部分，他的天职与mandyas或全寺院的习惯，在寺院生活的第二个步骤，僧侣，被称为他的“灵剑”。 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).这被称为东方形式的念珠在希腊希腊教会kombologion（花冠），或komboschoinion（海里或珠子串），在俄罗斯教会vervitza（字符串），chotki（项圈），或liestovka（梯），和matanie（崇敬）罗马尼亚教会。 The first use of the rosary in any general way was among the monks of the Orient.念珠在第一次使用任何通用的方式是东方的僧侣。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“珠”的日常的名字仅仅是旧撒克逊字贝德（祈祷）已被转移到背诵祈祷所用的工具，而字念珠是同样现代的术语。 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.造成西部与东部成年礼在十字军东征开始的拉丁礼拜人民的交往说祷告后海里或珠子，成为拉丁教会寺院的房子之间广泛传播的实践，虽然实践已观察在该日期之前的一些实例。 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.背诵的念珠，在西方的实践，另一方面，还没有成为普遍的东方教会;有它仍保留其原来的形式作为一个虔诚的修道运动，并却鲜为人知或之间俗人，而即使是世俗的神职人员很少使用他们的奉献。 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.主教团，但是，保留的念珠，作为表明，他们已经从寺院的状态上升，即使他们在世界上管理他们的教区。
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.在目前的希腊东正教所用的念珠 - 无论是在俄罗斯还是在东方 - 在拉丁美洲教会使用的是非常不同的形式。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.使用祈祷海里或祈祷珠源于僧侣，根据规则圣罗勒，只有寺院统治，希腊成年礼，责成其创始人，不住地祈祷“（帖撒罗尼迦前书念珠是5:17;路加福音1），作为最早期的僧侣是外行，从事各种形式的工作，并在许多情况下往往没有足够的教育，阅读规定的经验教训，诗篇和祈祷的日常办公，作为手段的不断背诵他们的祈祷，他们在开始的时候，在每个礼拜结束后，互结或珠和尚说，他“伟大的崇敬之情”（他megale metanoia），弯曲倒在地上，使背诵的念珠经常被称为metania之间，希腊，土耳其，和东希腊人使用的念珠通常由一百年珠没有任何大或小的的区别，而旧斯拉夫语或俄语念珠，一般由103由四个大珠，珠不规则的部分分离，使第一大珠其次是由17个小型的，第二大珠33小，40小的三分之一，和第四12小，在末尾添加一个额外的之一。一个俄罗斯念珠的两端通常是捆绑在一起的短距离，使珠线并行运行（故名阶梯用于念珠），以及他们往往带有流苏或其他顶尖装饰的三角饰品完成，相应的在拉丁美洲念珠使用的交叉或金牌。
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“Nomocanon”，其内容为87条订明：“念珠应该有一百年的俄罗斯的统治说，103]珠;规定的祈祷后，每个珠子应背诵。” 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.运行这个祈祷念珠规定的通常形式如下：“主耶稣基督，是永生神的儿子和Word中通过你完美无暇的母亲[工商业污水附加费panachrantou SOU都会区]和你的圣徒，有怜悯的交涉，并拯救我们，但是，如果念珠作为悔罪行使说，祈祷，然后是：O型主耶稣基督，上帝之子，怜悯我是一个罪人被分成四个大珠，以俄罗斯念珠。代表背诵的念珠取代规范办公室的不同部分，而四个大珠自己代表的四个福音。圣山，其中最严厉的规则是观察的寺院，从八十至一百念珠说每天每个和尚的念珠在俄罗斯寺院通常是说，每天5次，而在背诵它的“伟大reverences”是减少到10个，其余为简单的“小reverences”第六十二（鞠躬头没有比腰部）和60朗诵悔罪形式订明的祈祷。
Among the Greek Uniats rosary is but little used by the laity.在希腊Uniats念珠，但很少使用的俗人。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.Basilian僧侣利用它在刚才所描述的东方风格，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，为他们规定，例如拉丁美洲僧侣离开更少的时间背诵的念珠，根据东部的形式，而在规范时间内阅读和背诵的办公室履行原来的寺院义务等不需要的念珠。 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. Latterly Melchites和意大利 - 希腊人在他们的俗人之间通过许多形式的罗马成年礼的俗人之间的一个地方，但它的使用是远离一般。 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.鲁塞尼亚和罗马尼亚希腊天主教之间的俗人不使用它，但保留它主要是为寺院的神职人员，虽然最近在加利西亚地区的裁员使用一直偶尔介绍，作为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，在一般的希腊人使用的念珠作为一个特有的宗教活动的寺院生活;和地方之间的希腊Uniats其打下的使用已经推出，它是模仿罗马的做法。 On this account it has never been popularized among the laity of the peoples, who remain strongly attached to their venerable Eastern Rite.在这个帐户上，它从来没有得到普及之间的俗人的人民，仍然十分喜爱他们的古老的东方之祭。
Publication information Written by Herbert Thurston & Andrew J. Shipman.出版信息的书面赫伯特瑟斯顿安德鲁J.薛明。Transcribed by Michael C. Tinkler.转录由迈克尔Tinkler。In gratitude for the Most Holy Rosary The Catholic Encyclopedia, Volume XIII.感谢玫瑰圣母天主教百科全书，卷十三。Published 1912.发布1912年。 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.认可。+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.在适当的办公室利奥十三世（8月5日，1888年）的盛宴批出四个因为教宗的伟大奉献的念珠和他在古典拉丁经文娴熟的工作，被一些评论家认为的组成赞美诗圣父自己。 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).他们已经追查，不过，多米尼加办公室于1834年出版（见士，根据四项冠军的赞美诗“Repertorium Hymnologicum”），之后被授予塞哥维亚和威尼斯（1841年和1848年）的教区。Their author was a pious client of Mary, Eustace Sirena.它们的作者是一个虔诚的玛丽，尤斯塔斯Sirena客户端。Exclusive of the common doxology (Jesu tibi sit gloria, etc.) each hymn contains five four-lined stanzas of classical dimeter iambics.独家共同doxology（Jesu提比坐在凯莱等）每个赞歌包含五个古典步格iambics的内衬四节。 In the hymn for First Vespers (Coelestis aulae nuntium) the Five Joyful Mysteries are celebrated, a single stanza being given to a mystery.在第一晚祷（Coelestis aulae nuntium）的赞歌庆祝五欢乐之谜，单节被赋予一个谜。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.以同样的方式晨祷的赞歌（在蒙特卡洛olivis consito）五愁之谜和赞扬（果酱莫提胜利者obruta），与五光荣之谜。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.第二晚祷赞美诗（TE gestientem gaudiis）保持对称的形式，投入3节的三套myteries再演（快乐，悲哀，光荣）的前面加上一个段落概括了所有三个投入到第五一个诗意的邀请，编织从“念珠”公平的爱的母亲花的冠冕。 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:单一的神秘压缩成一个单一节“可能会用于首快乐的奥秘，由第一首赞美诗节所示：
Coelestis aulae nuntius,Coelestis aulae nuntius
Arcana pandens Numinis,阿尔克那pandens Numinis
Plenam salutat gratiaPlenam salutat特惠
Dei Parentem Virginem.棣Parentem Virginem。
"The envoy of the Heavenly Court,“天朝特使，
Sent to unfold God's secret plan,发送到开展上帝的秘密计划，
The Virgin hails as full of grace,处女冰雹充满恩典，
And Mother of the God made Man"母亲的神造人“
(Bagshawe).（Bagshawe）。
The first (or prefatory) stanza of the fourth hymn sums up the three sets of mysteries:第四赞美诗第一个（或前言）节总结了三套奥秘：
Te gestientem gaudiis,特gestientem gaudiis
Te sauciam doloribus,特sauciam doloribus
Te jugi amictam gloria,德jugi amictam凯莱，
O Virgo Mater, pangimus.Ø处女母校，pangimus。
The still greater compression of five mysteries within a single stanza may be illustrated by the second stanza of this hymn:五年内单节的奥秘仍有更大的压缩，可以说明本赞美诗的第二段落：
Ave, redundans gaudio大道，redundans高迪奥
Dum concipis, dum visitas,姆concipis，达姆visitas，
Et edis, offers, invenis,等EDIS，提供，invenis
Mater beata, Filium.母校贝阿塔，Filium。
"Hail, filled with joy in head and mind,“冰雹，洋溢着头部和心中的喜悦，
Conceiving, visiting, or when构思，参观，或当
Thou didst bring forth, offer, and find你复活，带出，提供，并找到
Thy Child amidst the learned men."你的儿童之中有学问的人。“
Archbishop Bagshawe translates the hymns in his "Breviary Hymns and Missal Sequences" (London, sd, pp. 114-18).大主教Bagshawe翻译的赞美诗，在他的“祈祷书赞美诗和Missal序列”（伦敦，SD，第114-18页）。 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).从这些引述图，该节包含所有的赞美诗，只有两个押韵，作者的目的被“尽可能保持原来的感觉，既没有加入这个，也不从它“（前言）。 The other illustration of a fully-rhymed stanza is taken from another version of the four hymns (Henry in the "Rosary Magazine", Oct 1891).完全押韵节的另一个例证是从四个赞美诗（亨利在“玫瑰经杂志”，1891年10月）的另一个版本。Translations into French verse are given by Albin, "La Poésie du Bréviaire with slight comment, pp. 345-56.翻译成法文诗阿尔宾，“LA POESIE杜Bréviaire轻微的评论，页345-56。
Publication information Written by HT Henry.由HT亨利编写的出版物信息。Transcribed by Michael C. Tinkler.转录由迈克尔Tinkler。The Catholic Encyclopedia, Volume XIII.天主教百科全书，卷十三。Published 1912.发布1912年。 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.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教，大主教纽约
This subject presentation in the original English language这在原来的主题演讲， 英语