Fable III
Apollo is enamoured of the Sibyl, and, to engage her affection, offers her as many years as she can grasp grains of sand. She forgets to ask that she may always continue in the bloom of youth, and consequently becomes gray and decrepit.
After he has passed by these, and has left the walls of Parthenope11 on the right hand, on the left side he approaches xiv. 102-128. the tomb of the tuneful son of Æolus12; and he enters the shores of Cumæ, regions abounding in the sedge of the swamp, and the cavern of the long-lived Sibyl13, and entreats her, that through Avernus, he may visit the shade of his father. But she raises her countenance, a long time fixed on the ground; and at length, inspired by the influence of the God, she says, “Thou dost request a great thing, O hero, most renowned by thy achievements, whose right hand has been proved by the sword, whose affection has been proved by the flames. Yet, Trojan, lay aside all apprehension, thou shalt obtain thy request; and under my guidance thou shalt visit the abodes of Elysium, the most distant realms of the universe, and the beloved shade of thy parent. To virtue, no path is inaccessible.”
Thus she spoke, and she pointed out a branch refulgent with gold, in the woods of the Juno of Avernus14, and commanded him to pluck it from its stem. Æneas obeyed; and he beheld the power of the dread Orcus, and his own ancestors, and the aged ghost of the magnanimous Anchises; he learned, too, the ordinances of those regions, and what dangers would have to be undergone by him in his future wars. Tracing back thence his weary steps along the path, he beguiled his labour in discourse with his Cumæan guide. And while he was pursuing his frightful journey along darkening shades, he said, “Whether thou art a Goddess personally, or whether thou art but a woman most favoured by the Deities, to me shalt thou always be equal to a Divinity; I will confess, too, that I exist through thy kindness, who hast willed that I should visit the abodes of death, and that I should escape those abodes of death when beheld by me. For this kindness, when I have emerged into the breezes of the air, I will erect a temple to thee, and I will give thee the honours of frankincense.”
xiv 129-153.
The prophetess looks upon him, and, with heaving sighs, she says, “Neither am I a Goddess, nor do thou honour a human being with the tribute of the holy frankincense. And, that thou mayst not err in ignorance, life eternal and without end was offered me, had my virginity but yielded to Phœbus, in love with me. But while he was hoping for this, while he was desiring to bribe me beforehand with gifts, he said: ‘Maiden of Cumæ, choose whatever thou mayst wish, thou shalt gain thy wish.’ I, pointing to a heap of collected dust, inconsiderately asked that as many birth-days might be my lot, as the dust contained particles. It escaped me to desire as well, at the same time, years vigorous with youth. But yet he offered me these, and eternal youth, had I submitted to his desires. Having rejected the offers of Phœbus, I remain unmarried. But now my more vigorous years have passed by, and crazy old age approaches with its trembling step, and this must I long endure.
“For thou beholdest me, having now lived seven ages; it remains for me to equal the number of particles of the dust; yet to behold three hundred harvests, and three hundred vintages. The time will come, when length of days will make me diminutive from a person so large; and when my limbs, wasted by old age, will be reduced to the most trifling weight. Then I shall not seem to have once been beloved, nor once to have pleased a God. Even Phœbus himself will, perhaps, not recognize me; or, perhaps, he will deny that he loved me. To that degree shall I be said to be changed; and though perceived by none, I shall still be recognized by my voice. My voice the Destinies will leave me.”
Explanation
The early fathers of the church, and particularly Justin, in their works in defence of Christianity, made use of the Sibylline verses of the ancients. The Emperor Constantine, too, in his harangue before the Nicene Council, quoted them, as redounding to the advantage of Christianity; although he then stated that many persons did not believe that the Sibyls were the authors of them. St. Augustin, too, employs several of their alleged predictions to enforce the truths of the Christian religion.
Sebastian Castalio has warmly maintained the truth of the oracles contained in these verses, though he admits that they have been very much interpolated. Other writers, however, having carefully examined them, have pronounced them to be spurious, and so many pious frauds; which, perhaps, may be pronounced to be the general opinion at the present day. We will, however, shortly enquire how many Sibyls of antiquity there were, and when they lived; whether any of their works were ever promulgated for the perusal of the public, and whether the verses which still exist under their name have any ground to be considered genuine.
There is no doubt but that in ancient times there existed certain women, who, led by a frenzied enthusiasm, uttered obscure sentences, which passed for predictions with the credulous people who went to consult them. Virgil and Ovid represent Æneas as going to the cave of the Cumæan Sibyl, to learn from her the success of the wars he should be engaged in. Plato, Strabo, Plutarch, Pliny, Solinus, and Pausanias, with many other writers, have mentioned the Sibyls; and it would be absurd, with Faustus Socinus, to affirm that no Sibyls ever existed. Indeed, Plato and other authors of antiquity go so far as to say, that by their productions they were essentially the benefactors of mankind. Some mention but one Sibyl, who was born either at Babylon or at Erythræ, in Phrygia. Diodorus Siculus mentions one only, and assigns Delphi as her locality, calling her by the name of Daphne. Strabo and Stephanus Byzantinus mention two, the one of Gergæ, a little town near Troy, and the other of Mermessus, in the same country. Solinus reckons three; the Delphian, named Herophile, the Erythræan, and the Cumæan. According to Varro, their number amounted to ten, whose names, in the order of time which Pausanias assigns them, were as follows:
The first and the most ancient was the Delphian, who lived before the Trojan war. The second was the Erythræan, who was said to have been the first composer of acrostic verses, and who also lived before the Trojan war. The third was the Cumæan, who was mentioned by Nævius in his book on the first Punic war, and by Piso in his annals. She is the Sibyl spoken of in the Æneid, and her name was Deïphobe. The fourth was the Samian, called Pitho, though Eusebius calls her Herophile, and he makes her to have lived about the time of Numa Pompilius. The fifth, whose name was Amalthea, or Demophile, lived at Cumæ, in Asia Minor. The sixth was the Hellespontine Sibyl, born at Mermessus, near Troy. The seventh was the Libyan, mentioned by Euripides. Some suppose that she was the first who had the name of Sibyl, which was given to her by the people of Africa. The eighth was the Persian or Babylonian Sibyl, whom Suidas names Sambetha. The ninth was the Phrygian, who delivered her oracles at Ancyra, in Phrygia. The tenth was the Tiburtine, who was called Albunea, and prophesied near Tibur, or Tivoli, on the banks of the Anio. In the present story Ovid evidently intends to represent these various Sibyls as being the same person; and to account for her prolonged existence, by representing that Apollo had granted her a life to last for many ages.
Several ages before the Christian era, the Romans had a collection of verses, which were commonly attributed to the Sibyls. These they often consulted; and in the time of Tarquinius Superbus, two officers were appointed for the purpose of keeping the Sibylline books, whose business it was to look in them on the occasion of any public calamity, in order to see whether it had been foretold and to make their report to the Senate. The books were kept in a stone chest, beneath the temple of Jupiter Capitolinus. These Duumvirs continued until the year of Rome 388, when eight others being added, they formed the College of the Decemvirs. About eighty-three years before the Christian era five other keepers of these books were added, who thus formed the body called the Quindecimvirs.
Dionysius of Halicarnassus, Aulus Gellius, Servius, and many other writers, state the following as the origin of the Sibylline books. An aged woman presented to Tarquinius Superbus three books that contained the oracles of the Sibyls, and demanded a large sum for them. The king refusing to buy them, she went and burned them; and returning, asked the same price for the remaining six, as she had done for the original number. Being again repulsed, she burnt three more, and coming back again, demanded the original price for the three that remained. Astonished at the circumstance, the king bought the books. Pliny and Solinus vary the story a little, in saying that the woman at first presented but three books, and that she destroyed two of them.
It is generally supposed, that on the burning of the Capitol, about eighty-three years before the Christian era, the Sibylline books of Tarquinius Superbus were destroyed in the flames. To repair the loss, the Romans despatched officers to various cities of Italy, and even to Asia and Africa, to collect whatever they could find, under the name of Sibylline oracles. P. Gabinius, M. Ottacilius, and L. Valerius brought back a large collection, of which the greater part was rejected, and the rest committed to the care of the Quindecimvirs. Augustus ordered a second revision of them; and, after a severe scrutiny, those which were deemed to be genuine, were deposited in a box, under a statue of Apollo Palatinus. Tiberius again had them examined, and some portion of them was then rejected. Finally, about the year A.D. 399, Stilcho, according to Rutilius Numatianus, or rather, the Emperor Honorius himself, ordered them to be burnt.
The so-called collection of Sibylline verses which now exists is generally looked upon as spurious; or if any part is genuine, it bears so small a proportion to the fictitious portion, that it has shared in the condemnation. Indeed, their very distinctness stamps them as forgeries; for they speak of the mysteries of Christianity in undisguised language, and the names of our Saviour and the Virgin Mary occur as openly as they do in the Holy Scriptures.
It is a singular assertion of St. Jerome, that the gift of prophecy was a reward to the Sibyls for their chastity. If such was the condition, we have a right to consider that the Deities were very partial in the distribution of their rewards, and in withholding them from the multitudes who, we are bound in charity to believe, were as deserving as the Sibyls themselves of the gift of vaticination.