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From Sibylline Oracles, Translated from the Greek into English Blank Verse by Milton S. Terry; New York: Hunt & Eaton, Cincinatti: Cranston & Stowe’s, 1890; pp. 20-23.
IF the diligent perusal of the writings of the Greeks affords much profit to them who are proficient therein, inasmuch as it enables those who toil for such things to acquire much learning, far more fitting is it for those who are happily disposed to devote themselves assiduously to the sacred writings, inasmuch as they disclose the things of God and those which profit the soul, yielding thence the twofold advantage of availing to benefit both themselves and also those that read. It seems good to me, therefore, having read again and thoroughly studied them, to collect into one systematic and harmonious order the so-called Sibylline Oracles, found in a scattered and confused condition, so that, being readily seen at a glance by the readers, they would afford them the profit arising therefrom, disclosing not a few necessary and useful things, and representing the work in a more valuable, and at the same time more varied, form. For they also speak very clearly concerning Father, Son, and Holy Spirit, the divine and life-originating Trinity, and concerning the incarnate dispensation of our Lord and God and Saviour Jesus Christ, born, they say, of a virgin, without generation, and of the healing of those by him made perfect; in like manner of his life-giving passion and resurrection from the dead the third day, and of the judgment to come, and recompense of what we have all done in this life. Furthermore, they clearly treat of things which are made known in the Mosaic writings and the books of the prophets, concerning the creation of the world, the formation of man, and expulsion from paradise, and renewal again. Concerning things that have happened, or also in like manner, of things to come, they variously prophecy; and, in a word, are able to profit not a little those who read.
21Now the Sibyls, according to many writers, have in various places and times been ten in number. But Sibyl is a Romaic term, meaning a prophetess — that is, a soothsayer; hence the female soothsayers have been designated by one name. First, then, there was the Chaldean — that is, the Persian — called by the proper name Sambethe, being of the race of the most blessed Noah, who is said to have prophesied of the affairs of Alexander of Macedon, whom Nicanor mentions, who wrote the life of Alexander. The second was the Libyan, of whom Euripides makes mention in the prologue of the Lamia. The third was the Delphian, having been born among the Delphians, concerning whom Chrysippus speaks in his book on Divination. The fourth was the Italian, who was in Cimmeria in Italy, and whose son Evander founded in Rome the temple which is called Lupercal. The fifth was the Erythræan, who also prophesied of the Trojan War, and concerning whom Apollodorus, the Erythræan, made strong affirmation. The sixth was the Samian, called by the proper name Phyto, concerning whom Eratosthenes wrote. The seventh was the Cumæan, called Amalthea, also Herophile, and with some Taraxandra. But Virgil calls the Cumæan Deiphobe, a daughter of Glaucus. The eighth was the Hellespontine, born in the country of Marmessus, near the small town of Girgitha, which was once within the boundaries of Troas, in the times of Solon and Cyrus, as Heraclides of Pontus wrote. The ninth was the Phrygian; the tenth the Tiburtine, named Albunea.
They say, moreover, that the Cumæan brought nine books of her oracles to Tarquinius Priscus, who at that time ruled the public affairs of the Romans, and asked three hundred philippics for them; but being treated with scorn and not questioned as to what they were, she consigned three of them to the fire. Again in another audience with the king she brought the six books, and demanded still the same amount. But not being treated as worthy of a word, again 22 she burned three more. Then, for the third time, bringing the three that remained, she came asking the same price, and declaring that, if he would not take them, she would burn them also. Then, they say, the king read them, and, being filled with wonder, gave for them a hundred philippics, and took care of them, and made a demand for the rest. But she declared that neither had she the like of those that were burned, nor could any such be known except by divine inspiration; but that at one time certain persons had taken out of various cities and places things that were deemed necessary and useful to themselves, and that from them a collection ought to be made. And this was as quickly as possible done. For that which was given from God, however faithfully laid up in the innermost place, did not escape notice. And they deposited the books of all the Sibyls in the capitol of the older Rome; those of he Cumæan being kept concealed and not given out to many, since she had more particularly and distinctly announced the things that were to come to pass in Italy; but the others were made known to all. But those of the Erythræan before mentioned have this name which was given her from that place; but the rest were not inscribed as to what sort or whose they were, but remained undetermined.
Firmianus, therefore, a philosopher not unadmired, being also priest of the aforementioned capitol, having turned his attention to our eternal light, the Christ, in his own works compared the things spoken by the Sibyls concerning the ineffable glory, and mightily refuted the irrational errors of the Greeks. His able exposition is in the Ausonian tongue, but the Sibylline verses were published in the Greek language. But that this may not appear incredible I will produce the testimony of the man previously mentioned, which runs in this manner: [Since therefore the Sibyllines which are found with us are not only, as being easily procured, held in contempt by those who are morbidly fond of Greek 23 matters (for things that are rare seem precious), but also as all the verses do not preserve the accuracy of the meter, they have small credit. But this was the fault, not of the prophetess, but of the rapid writers, who kept not pace with the rush of words, and were unskillful. For with the inspiration the remembrance of that which was spoken ceased. To which also Plato had reference when he said that they speak correctly of many and great matters, knowing nothing of the things they say.] We therefore will set forth from those things which were preserved in Rome by the elders as much as possible. Moreover, concerning the God who is without beginning they declare these things:
Whatever he said, whether it be the things which are brought together and made into one flesh, or whether it be of the four elements which are opposites of one another, also the world under heaven, and man himself, he created it.
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