Sibylline Oracles


The Sibylline Oracles are a collection of oracular utterances written in Greek hexameters ascribed to the Sibyls, prophets who uttered divine revelations in a frenzied state. Fourteen books and eight fragments of Sibylline Oracles survive, in an edition of the 6th or 7th century AD. They are not to be confused with the original Sibylline Books of the ancient Etruscans and Romans which were burned by order of Roman general Flavius Stilicho in the 4th century AD. Instead, the text is an "odd pastiche" of Hellenistic and Roman mythology interspersed with Jewish, Gnostic and early Christian legend.
The Sibylline Oracles are a valuable source for information about classical mythology and early first millennium Gnostic, Hellenistic Jewish and Christian beliefs. Some apocalyptic passages scattered throughout seem to foreshadow themes of the Book of Revelation and other apocalyptic literature. The oracles have undergone extensive editing, re-writing, and redaction as they came to be exploited in wider circles.
One passage has an acrostic, spelling out a Christian code-phrase with the first letters of successive lines.

Introduction

The Sibylline Oracles in their existing form are a chaotic medley. They consist of 12 books of various authorship, date, and religious conception. The final arrangement, thought to be due to an unknown editor of the 6th century AD, does not determine identity of authorship, time, or religious belief; many of the books are merely arbitrary groupings of unrelated fragments.
These oracles were anonymous in origin and as such were apt to modification and enlargement at pleasure by Hellenistic Jews and by Christians for missionary purposes. Celsus called Christians Σιβυλλισται because of prophecies preached among them, especially those in the book of Revelation. The preservation of the entire collection is due to Christian writers.

Manuscripts and editions

The text has been transmitted in fourteen "books", preserved in two distinct manuscript traditions, one containing books 1-8, the other 9-14. However, "book 9" consists of material from books 1-8 and "book 10" is identical to "book 4", so that the edition by Collins contains only books 1-8 and 11-14. The main manuscripts date to the 14th to 16th centuries :
group φ: books 1-8 with an anonymous prologue
group ψ: books 1-8, without prologue
group Ω: books 9-14
To this may be added the ample quotations found in the writings of the early Church Fathers.
In 1545 Xystus Betuleius published at Basel an edition based on ms. P, and the next year a version set in Latin verse appeared. Better manuscripts were used by Johannes Opsopaeus, whose edition appeared at Paris in 1599. Later editions include those by Servaas Galle and by Andrea Gallandi in his Bibliotheca Veterum Patrum.
Books 11-14 were edited only in the 19th century.
In 1817 Angelo Mai edited a further book, from a manuscript in the Biblioteca Ambrosiana at Milan and later he discovered four more books, in the Vatican Library, none of which were continuations of the eight previously printed, but an independent collection. These are numbered XI to XIV in later editions. Several fragments of oracles taken from the works of Theophilus and Lactantius, printed in the later editions, show that even more Sibylline oracles formerly existed. In the course of the 19th century, better texts also became available for the parts previously published.

Contents

The so-called Sibylline oracles are couched in classical hexameter verses. The contents are of the most varied character and for the most part contain references to peoples, kingdoms, cities, rulers, temples, etc. It is futile to attempt to read any order into their plan or any connected theme.
Patrick Healy Catholic Encyclopedia suggests that their present arrangement represents the caprice of different owners or collectors who brought them together from various sources... Though there are occasionally verses which are truly poetical and sublime, the general character of the Sibylline Oracles is mediocre. The order in which the books are numbered does not represent their relative antiquity, nor has the most searching criticism been able accurately to determine how much is Christian and how much Jewish.
Healy continues that Book IV is generally considered to embody the oldest portions of the oracles, and while many of the older critics saw in it elements which were considered to be Christian, it is now looked on as completely Jewish. Book V has given rise to many divergent opinions, some claiming it as Jewish, others as the work of a Christian Jew, and others as being largely interpolated by a Christian. It contains so little that can be considered Christian that it can safely be set down as Jewish. Books VI and VII are admittedly of Christian origin. Some authors describe Book VI as an heretical hymn, but this contention has no evidence in its favour. It dates most probably from the third century AD. Books I and II are regarded as a Christian revision of a Jewish original. Book VIII offers peculiar difficulties; the first 216 verses are most likely the work of a second century AD Jew, while the latter part beginning with an acrostic on the symbolic Christian word Icthus is undoubtedly Christian, and dates most probably from the third century AD. In the form in which they are now found the other four books are probably the work of Christian authors. Books XII and XIII are from the same pen, XII being a revision of a Jewish original. Book XI might have been written either by a Christian or a Jew in the third century AD, and Book XIV of the same doubtful provenance dates from the fourth century AD. The general conclusion is that Books VI, VII, and XIII and the latter part of Book VIII are wholly Christian. Books I, II, XI, XII, XIII, and XIV received their present form from a Christian. The peculiar Christian circle in which these compositions originated cannot be determined, neither can it be asserted what motive prompted their composition except as a means of Christian propaganda.

Citations