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The name Veronica has been the subject of a good deal of speculation.名称维罗尼卡一直炒作的一个很好的协议。It has been suggested and widely received that among several alleged authentic likenesses of our Lord (generally "not-made-with-hands") the one on the handkerchief of the kind woman was distinguished as vera icon, the "true image"; this became veronica and was transferred to the woman as a personal name.有人曾建议，并广泛接受，在我们的主（一般是“不与手”）的那种女人的手帕上的几个指称正宗肖像芦荟图标，“真实形象“杰出;成为Veronica和个人的名义将被移送到女子。 Certainly such images were and are called holy-veronica, corrupted in Middle English to "vernicle".当然，这样的图像，被称为神圣的婆婆，在中古英语“vernicle”损坏。But it is significant that in the East the haemorrhiossa was called by the name Berenike (victory-bringer) before ever there was any indication of an association with a miraculous image.但它是显著，在东方的haemorrhiossa名称Berenike（胜利携带者）调用之前曾经有任何一个神奇的图像协会迹象。 Origen, in the first quarter of the third century, in his polemic Contra Celsum , speaks of the Valentinians regarding the haemorrhoissa as a type of Wisdom under the name of Prounike, whom Celsus had confounded into a Christian virgin.奥利，在第一季度的第三个世纪，在他的论战魂斗罗 Celsum中，谈到了下，其中塞尔苏斯混淆成一个基督教处女的Prounike的名称作为一个智慧的类型有关的haemorrhoissa Valentinians。
St Veronica is not mentioned in any of the earliest historical martyrologies, nor is she named in the Roman Martyrology today, and St Charles Borromeo removed her feast and office from the church of Milan.圣维罗尼卡是没有提及任何最早的历史martyrologies，也不是她今天在罗马Martyrology命名，和圣查尔斯鲍罗麦欧从米兰教会她的盛宴和办公。 A house of Veronica was pointed out at Jerusalem in the early fifteenth century, when the devotion of the stations of the cross was beginning to take its present form; but the Veronica incident, in common with several others, only gradually became a permanent station in the series.一个婆婆的房子是在耶路撒冷指出，在十五世纪初，当奉献跨站开始采取目前的形式，但维罗尼卡事件，在与其他几个人的共同，才逐渐成为永久站该系列。 It was omitted in Vienne so late as 1799.它省略了在维埃纳省作为1799年底。
That a compassionate woman wiped the face of our suffering Lord may well have happened, and Christians do well to ponder her action and revere her traditional memory.一个富有同情心的女人抹面对我们的苦难主可能发生，和基督徒做好思考她的行动和敬畏她的传统的内存。The existence of a cloth claimed to be the original veil of Veronica in St Peter's at Rome is a greatly venerated witness to the tradition, but from the nature of the case there can be no guarantee of its authenticity.布的存在，声称要在罗马的圣彼得是一个很大的崇敬见证传统的婆婆在原来的面纱，而是从案件的性质，不能保证其真实性。
The Bollandists discuss this legend in two different places, first in February, vol. Bollandists讨论这个传说在两个不同的地方，首先在今年2月，第二卷。i, and then again in July, vol.我，然后又在7月，第一卷。iii, dealing with the supposed identity of Veronica with the woman whom our Lord healed of an issue of blood.三，应该与我们的主人的血液问题的愈合的女人身份的维罗尼卡打交道。A considerable literature has grown up in connection with the Veronica legend.维罗尼卡传说中有相当文学已经长大。After KP Pearson, Die Fronika (1887), we have the excellent investigation of von Dobschultz in his Christusbilder , continued in his article "Das Shweisstuch der Veronica" in Monatschrift fh Kunst (1909); and see P. Perdrizet "De la Veronique et de Ste Veronique", in Seminarium Kondakoviarum (1932), pp. 1-16. 模具Fronika KP皮尔逊（1887）后，我们有优秀的调查冯Dobschultz他Christusbilder，继续在他的文章“达斯Shweisstuch DER维罗尼卡”Monatschrift FH孔斯特 （1909年）;和体育Perdrizet“DE LA韦罗妮克等STE韦罗妮克“，在Seminarium Kondakoviarum（1932），页1-16。See also H. Leclercq in DAC., Vol.另见的DAC，卷H.勒克莱尔。vii, cc.七，CC。224-225 and 2458-2459. 224-225和2458年至2459年。The suggestion that Veronica = vera icon has sometimes been attributed to Mabillon, but it is found already in the Speculum Ecclesiae of Giraldus Cambrensis: see Thurston, Holy Year of Jubilee (1900), pp. 58, 152-153 and 193-195, where the passage is quoted in full.维罗尼卡= 芦荟图标有时被归结到马毕伦，但它已经在Giraldus Cambrensis 窥器该书的建议：看到瑟斯顿，圣银禧（1900），第58，152-153和193-195年，通过引述足额发放。 In the time of Dante and Petrarch an immense devotion centred in this supposed relic kept in St Peters; there is some evidence that the cloth, the lineaments depicted upon which are now completely effaced, has been preserved there ever since the time of Pope John VII, AD 7O5-707.但丁和彼特拉克保存在圣彼得的这个所谓的舍利为中心的一个巨大的奉献;有一些布，赖以描绘的轮廓线，现在已经完全抹去，一直保存至今教皇约翰七世时不断的证据公元7O5 - 707。For the sixth station in Jerusalem, see Revue biblique, ti (1892), pp. 584 seq., and H. Vincent in Le Lien , February 1951, pp. 18-26.在耶路撒冷的第六站， 看到biblique歌剧团 ，TI（1892），页584以下。，和H文森特在Le连战，1951年2月，页18-26 。
In several regions of Christendom there is honored under this name a pious matron of Jerusalem who, during the Passion of Christ, as one of the holy women who accompanied Him to Calvary, offered Him a towel on which he left the imprint of His face.在几个地区的基督教很荣幸有这个名字谁在基督的受难，作为一个圣洁的妇女谁陪同他到各各，给了他一个毛巾在他脸上留下的印记了耶路撒冷的虔诚的护士长下。 She went to Rome, bringing with her this image of Christ, which was long exposed to public veneration.她去了罗马，她把这个基督的形象，这是长期暴露在公众崇拜。To her likewise are traced other relics of the Blessed Virgin venerated in several churches of the West.她同样是在西方教堂崇敬圣母追查其他文物。The belief in the existence of authentic images of Christ is connected with the old legend of Abgar of Edessa and the apocryphal writing known as the "Mors Pilati".在存在着正宗的图像基督信仰是连接阿布加尔埃德萨和猜测写作称为“MORS皮拉蒂”的古老传说。To distinguish at Rome the oldest and best known of these images it was called vera icon (true image), which ordinary language soon made veronica. It is thus designated in several medieval texts mentioned by the Bollandists (eg an old Missal of Augsburg has a Mass "De S. Veronica seu Vultus Domini"), and Matthew of Westminster speaks of the imprint of the image of the Savior which is called Veronica: "Effigies Domenici vultus quae Veronica nuncupatur".为了区分在罗马最古老和最有名的这些图像，它被称为芦荟图标（真实影像），普通的语言很快就维罗尼卡 。因此，这是在指定Bollandists（如奥格斯堡老Missal有提到的几个中世纪文本地下“德S.维罗尼卡SEU Vultus多米尼”）和马修威斯敏斯特讲，这就是所谓的维罗妮卡的救主的形象的印记：“肖像多梅尼西vultus quae维罗尼卡nuncupatur”。By degrees, popular imagination mistook this word for the name of a person and attached thereto several legends which vary according to the country.度，通过大众的想象为一个人的名字弄错了这个词，和所附的几个传说，其中根据国家而有所不同。
These pious traditions cannot be documented, but there is no reason why the belief that such an act of compassion did occur should not find expression in the veneration paid to one called Veronica, even though the name has found no place in the Hieronymian Martyrology or the oldest historical Martyrologies, and St. Charles Borromeo excluded the Office of St. Veronica from the Milan Missal where it had been introduced.这些虔诚的传统不能记录，但那里是没有理由为什么的信仰，这样一个慈悲的行为没有发生应该没有找到支付称为维罗尼卡的崇拜的表达，即使该名称已经发现不的Hieronymian Martyrology或在范围最古老的历史Martyrologies，和圣查尔斯鲍罗麦欧排除Missal已引进来自米兰的圣维罗尼卡办公室。 The Roman Martyrology also records at Milan St. Veronica de Binasco, the Order of St. Augustine, on 13 January, and St. Veronica Giuliani on 9 July.罗马Martyrology也记录在米兰圣维罗尼卡DE比纳斯科，订购的圣奥古斯丁，1月13日，和7月9日圣维罗尼卡朱利安尼。
Bibliography
参考书目
Acta
SS.鐗SS。Bolland., Feb. I
(Paris, 1863); Maury, Lettres sur l'etymologie du nom de Veronique, apotre de
l'Aquitaine (Toulouse, 1877); Bourrieres, Saint Amadour et Sainte Veronique
(Cahors, 1894); Palme, Die deutchen Veronicalegenden des XII Jahrh.
（巴黎，1863年）。Bolland表示，2月我莫里，Lettres SUR L' etymologie杜NOM韦罗妮克，apotre DE
L'阿基坦大区（图卢兹，1877年）; Bourrieres Amadour等，圣圣韦罗妮克（卡奥尔，1894年）;帕尔梅模具deutchen
Veronicalegenden DES第十二Jahrh。(Prague, 1892)
（布拉格，1892年）
Antoine Degert安托万Degert
The Catholic Encyclopedia, Volume XV天主教百科全书，卷十五
This subject presentation in the original English language这在原来的主题演讲， 英语