visit paid to her kinswoman,
Elisabeth, by Mary shortly after she had received the promise of the birth
of a son. Elisabeth on hearing the salutation of Mary addressed her in
high spiritual ecstasy, declaring her supremely blessed among women
because of the Son to be born, and wondering at her own honor in being
thus visited by the mother of her Lord, by which phrase she means the
mother of the Messiah; it is to be noted that the Bible does not contain
the phrase "Mother of God." Elisabeth congratulated Mary upon her faith
and assured her that the promise upon which Mary relied was certain to be
fulfilled.

The name of the song which Mary then sang, the Magnificat, has come from
the first line in its Latin form, _Magnificat anima mea Dominum_. The
model is that of the ancient hymn sung by Hannah when her heart, like that
of Mary, was rejoicing in the promised gift of a son. The verses form a
perfect mosaic of Old Testament quotations. The hymn was not addressed to
Elisabeth or to the Lord; it is rather a meditation upon the mercy and
grace of God.

According to the common division the song is composed of four stanzas of
four lines each, except the third stanza which contains six lines. The
general movement of thought seems to be from the goodness of God to Mary
as an individual, to his consequent kindness to Israel as a nation.

The first stanza, or strophe, vs. 46-48, illustrates, as do those which
follow, one of the chief features of Hebrew poetry, namely, the
expression, in successive lines, of thoughts which are parallel or closely
related. In her "soul" or "spirit" or innermost being, Mary praises or
magnifies the Lord and rejoices in him as her Saviour. This salvation is
not only for her people, but particularly for herself; it is not only
political but also spiritual. It is to be wrought out by the gift God is
granting to Mary. He has chosen her, an obscure village maiden betrothed
to a poor carpenter, and has bestowed upon her such honor that all future
generations will call her "blessed." While realizing the honor she dwells
most upon her unworthiness while recognizing what it may cost her, she
declares her submission as a true "bondmaid" or slave of the Lord.
Humility and faith could hardly be more sublime.

The second stanza, vs. 49, 50, centers the thought upon the character of
God as revealed in his gracious gift. His power, his holiness, his mercy
are praised. In his goodness to Mary he had shown his di