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Similar Sibylline Books, Testaments of the Twelve P, Psalms of Solomon, Ascension of Isaiah, Assumption of Moses | ||
Kingnomad the sibylline oracles book 13
The Sibylline Oracles (Latin: Oracula Sibyllina; sometimes called the pseudo-Sibylline Oracles) are a collection of oracular utterances written in Greek hexameters ascribed to the Sibyls, prophetesses 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. 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. Instead, the text is an "odd pastiche" of Hellenistic and Roman mythology interspersed with Jewish, Gnostic and early Christian legend.
Contents
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 adumbrate 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 (or 14) of various authorship, date, and religious conception. The final arrangement, thought to be due to an unknown editor of the 6th century (Alexandre), 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 (sibyl-mongers or believers in sibyls) 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 (1983) contains only books 1–8 and 11–14. The main manuscripts date to the 14th to 16th centuries (Collins 1983:321):
group φ: books 1–8 with an anonymous prologue
Z: Cod. Hierosolymitanus Sabaiticus 419 (late 14th c.) A: Cod. Vindobonensis hist gr. XCVI 6 (15th c.) P: Cod. Monacensis 351 (15th c.) B: Cod. Bodleianus Baroccianus 103 (late 15th c.) S: Cod. Scorialensis II Σ 7 (late 15th c.) D: Cod. Vallicellianus gr. 46 (16th c.)group ψ: books 1–8, without prologue
F: Cod. Laurentianus plut. XI 17 (15th c.) R: Cod. Parisinus 2851 (late 15th c.) L: Cod. Parisinus 2850 (1475) T: Cod. Toletanus Cat 88.44 (c. 1500)group Ω: books 9–14
M: Cod. Ambrosianus E64 sup. (15th c.) Q: Cod. Vaticanus 1120 (14th c.) V: Cod. Vaticanus 743 (14th c.) H: Cod. Monacensis gr. 312 (1541)To this may be added the ample quotations found in the writings of the early Church Fathers.
In 1545 Xystus Betuleius (Sixt Birck of Augsburg) 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 (Servatius: Amsterdam 1689) and by Andrea Gallandi in his Bibliotheca Veterum Patrum (Venice, 1765, 1788). 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 (Codex Ambrosianus) 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 (1912) 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 enumerated 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 (Mendelssohn, Alexandre, Geffcken) describe Book VI as an heretical hymn, but this contention has no evidence in its favour. It dates most probably from the third century. 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 Jew, while the latter part (verses 217-500) beginning with an acrostic on the symbolical Christian word Icthus is undoubtedly Christian, and dates most probably from the third century. 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, and Book XIV of the same doubtful provenence dates from the fourth century. 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.