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從Hail Mary聯想《達文西密碼》作者( >﹏< )

　
美式足球最後關鍵致勝的一球叫"Hail Mary Pass"，高更也有幅在大都會1891的畫叫做Ia Orana Maria (Hail Mary)。 
　
　
In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary.The angel went to her and said, "Greetings, you who are highly favoured! The Lord is with you."(Luke 1:26-38) 

　

　

其中”Greetings”翻得傳統一些就是“Hail Mary”，這些用法在天主教的女性眼中，充滿熟悉的美感。”Hail Mary”－－「萬福馬利亞」，這是大天使告知聖母受胎(Annunciation)時的第一句話，拉丁文的祝福是Ave，也因而我們稱聖母頌”Ave Maria”。自然，也成為玫瑰經的一部份。聖母的表情在不同畫家筆下有吃驚、恐慌，或恬適的坦然。 

拉丁文譯文當時也喜把聖母當夏娃Eva的代表，把兩自 字相聯變成迴文”Ave Eva”。直到1854年12月8日，教宗庇護九世頒布聖母「始孕無玷信道」通諭，宣布－－「至聖童貞瑪利亞在她始孕的第一瞬息，因著全能天主的殊異的恩寵，仗賴著人類救主耶穌基督的功勳，免染原罪的諸般玷污。」 

既然教會主張聖母是無原罪的「無玷聖母」” The Immaculate Conception of the Blesses Virgin Mary”，聖母自然沒有夏娃的原罪，這一用法也就不再常出現了。

近日深感困惑的是『達文西密碼』裡熱切討論的「耶穌與馬德蓮~~抹大拉的瑪利亞，是否有夫妻關係與子嗣」的問題，並據以推論教會因此恐懼要迫害馬德蓮，以免耶穌子嗣取代教會勢力。而對該書提出質疑的人剛開始均被冠上「擁教會」之名，使得此書更加暢銷，也模糊了該書作者引用史料之草率、失據（尤其尼西亞會議前後的教眾心態），以及推理上的矛盾。 

我從未看過一本書引起這樣多學者的反感，以至目前已經有8本英文版書籍在挑他的錯誤，翻譯成中文的 台灣也有幾本(商務、橄欖基金會)。該書作者的名利來得名不符實， 不想引起爭議也難。以往，我們總認為具爭議的書籍本身必提出相當驚人、突破性的見解，倒是第一回遇見，一本書是因為其「膚淺」而贏得爭議。 

史料部份教會研究人員已提出許多，包括羅浮宮公佈網站上貝律銘金字塔的玻璃片數列錯、最後晚餐的諸多臆測掰得非常勉強，不必我多笑談。最大的笑點當然是－－我們稱達文西”Leonardo da Vinci”意指Vinci地方來的Leonardo，沒有人用” da Vinci”來當code name，意思會變成"Vinci來的密碼"，和Leonardo就沒有啥必然關係，那裡住的人可多著哩！中文是誤用成 習，這點在歐洲則接近「常識水準」。

純就推理而言，天主教徒眼中聖母之所以重要，是因為她的子宮孕育聖靈，因為她扶持耶穌長大，也因為她無玷。不論耶穌與馬德蓮(St. Mary Magdalen)是否發生性關係－－如果有人真要就「沒資料可參考」的部份渲染－－我是不知道馬德蓮為什麼會因此而身價水漲船高？莫非因為她被尚未代人類犧牲的耶穌看上了嗎？

整個宗教的意義在於耶穌、天主，而不在於追查「某貴族的後代繼承人」。不論耶穌有沒有後代，都不會是與基督教信仰意義直接相衝突之處，天主教徒更毋庸因此而感到被侵犯。我個人從頭至尾的感覺，這位作者不但取材嚴重拷貝自符號學大師Umberto Echo舊作『傅科擺』（他都不願重覆自己『玫瑰的名字』模式了！），整個情節的鋪陳擺明是好萊塢電影式的寫法，而且攪了一大圈，最後什麼真正的推理都沒有，只有一堆瞎猜測，剛開始念來以為會出現什麼大事，後來才知道故事的開始已經把高潮用掉了，結尾只能說索然無味。

換個角度說，如果布朗先生想模仿Echo要用繁複的符號意象挑戰社會，那他未免留下過大的破綻，使人無從分別其中故意與不小心的成份。 

總之，布朗先生不過是很合適幫好萊塢寫劇本的另一位作家罷了。 

想到Raymond Chandler在好萊塢的與Hichcock拍桌互罵的傳言，真要不禁長嘆，多少作家能在經濟與名利壓力下保有一丁點尊嚴呢？所謂尊嚴，就是做你自己真正走能力做的那個人，而非包裝自己為一個速成偽學者！ 

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義大利Fra Angelico (1400-55)的告知是略感意外的平靜 義大利Botticelli (1445-1510) 的告知是驚愕的 西班牙El Greco (外號"希臘人"之意, 因其出身.  1541-1614) 修長比例 (9-10頭身) 的風格中則充滿凝重
　

p.s.  我是愛馬德蓮的 ！

其實馬德蓮(抹大拉的馬利亞)在聖經的地位 ，具有不可動搖的寓意，她是謙卑抹香油與陪伴耶穌釘十字架時三位馬利亞之壹，她的赦免甚至後來的封聖，意義遠高於其他"據說至死仍保持童真之驅"的聖女，她是凡人女性的代表 ，她與耶穌間的關係，早已經有多方臆測。

抹大拉的馬利亞一般稱 "St. Mary Magdalen" 而非Maria，抹大拉(馬德蓮) 意指她來自Magdala(Tiberias附近)或是猶太律法對通姦女性之形容(curling women's hair)

下面請自行閱讀天主教的網頁，她終老之說紛云，其中一說認為 Lazarus 與Magdala去過法國馬賽與Provence區，但無明顯中古之前的歷史證據。

In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 8:2-3), where it is also said that seven devils had been cast out of her (Mark 16:9). She is next named as standing at the foot of the cross (Mark 15:40; Matthew 27:56; John 19:25; Luke 23:49). She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection.

Subsequent history of St. Mary Magdalen.----The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin and there died, that her relics were transferred to Constantinople in 886 and are there preserved. Gregory of Tours (De miraculis, I, xxx) supports the statement that she went to Ephesus. However, according to a French tradition (see SAINT LAZARUS OF BETHANY), Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence. Magdalen is said to have retired to a hill, La Sainte-Baume, near by, where she gave herself up to a life of penance for thirty years. When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterwards called St. Maximin. History is silent about these relics till 745, when according to the chronicler Sigebert, they were removed to Vézelay through fear of the Saracens. No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden. In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel. In 1814 the church of La Sainte-Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.