Sibyl

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The word sibyl comes (via Latin) from the Greek word sibylla, meaning prophetess. The earlier oracular seeresses known as the sibyls of antiquity prophesied at certain holy sites, probably all of pre-Indo-European origin, under the divine influence of a deity, originally one of the chthonic earth-goddesses. Later in antiquity, sibyls wandered from place to place.

Homer seems to have been unaware of a Sibyl. The first Greek writer, so far as we know, who mentions a sibyl is Heraclitus, in the 5th century BC:

'The Sibyl, with frenzied mouth uttering things not to be laughed at, unadorned and unperfumed, yet reaches to a thousand years with her voice by aid of the god.' (Heraclitus, fragment 12)

Sibyls are not identified by a personal name, but by names that refer to the location of their temenos, or shrine.

In Pausanias, Description of Greece, the first Sibyl at Delphi mentioned ("the former" [earlier]) was of great antiquity, and was thought to have been given the name "sibyl" by the Libyans. Sir James Frazer calls this text defective. The second Sibyl, referred to by Pausanias, and named "Herophile", seems to have been based ultimately in Samos, but visited other shrines, Delphi, etc. and sang there, but that at the same time, Delphi had its own sibyl.Template:Rf

Sir James Frazer writes, in his translation and commentary on Pausanias, quoting Prof. E. Maass and his work in 1879, that only two of the Greek Sibyls were historical, Herophile of Erythrae, who is thought to have lived in the eighth century BC, and Phyto of Samos who lived somewhat later. He goes on to write that the Greeks at first seemed to have known only one Sibyl, and the first ancient writer to distinguish several Sibyls was Heraclides Ponticus, in the fourth century BC, in his book On Oracles, wherein he names at least three Sibyls, the Phrygian, the Erythraen, and the Hellespontine. Template:Rf

The scholar David S. Potter writes, "In the late fifth century BC it does appear that 'Sibylla' was the name given to a single inspired prophetess".Template:Rf

Martin Litchfield West writes that the sibyl at Delphi shows many traits of shamanistic practices, likely inherited or influenced from Central Asian practices. He cites her sitting in a cauldron on a tripod, whilst making her prophecies, her being in an ecstatic trance state, like shamans, and her unintelligible utterings. Template:Rf

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The number of Sibyls

Like Heraclitus, Plato speaks of only one Sibyl, but in course of time the number increased to nine, with a tenth, the Tiburtine Sibyl, probably Etruscan in origin, added by the Romans.

According to Lactantius' Divine Institutions (i.6, 4th century AD, quoting from a lost work of Varro, 1st century BC) these ten sybils were those who follow. Of them, the three most famous sibyls throughout their long career were the Delphic, the Erythraean and the Cumaean. Not all the Sibyls in the following list were securely identified with an oracular shrine, and in the vague and shifting Christian picture there is some overlap.

  • The Persian Sibyl
Main article: Persian Sibyl.

The Persian Sibyl was said to be prophetic priestess presiding over the Apollonian Oracle; though her location remained vague enough so that she might be called the "Babylonian Sibyl", the Persian Sibyl is said to have foretold the exploits of Alexander the Great according to Nicanor's life of Alexander.

The Persian Sibyl, by name Sambethe, was reported to be of the family of Noah. [1]

  • The Libyan Sibyl
Main article: Libyan Sibyl.

The so-called Libyan Sibyl was identified with prophetic priestess presiding over the ancient Zeus Amon (Zeus represented with the horns of Amon) oracle at the Siwa Oasis in the Western Desert of Egypt (incorrectly placed in the map). The oracle here was consulted by Alexander after his conquest of Egypt.

The Libyan Sibyl, by name Lamia, meaning Serpent or Medusa.

Euripides mentions the Libyan Sibyl in the prologue to his tragedy Lamia. Image:DelphicSibylByMichelangelo.jpg

  • The Delphic Sibyl
Main article Delphic Sibyl.

The oracle at Delphi was commonly known as the Pythia, though her name was also Herophile. She was the Pythian priestess of Python, an archaic chthonic serpent. Later, Sibyl or Pythia became a title given to whichever priestess manned the oracle at the time.

The Sibyl sat on a tripod over a cleft in the Sibylline Rock, gaining her often puzzling predictions from it. She sang her predictions, which she received from Gaia, in an ecstatic swoon; her utterings were interpreted by attendant priests during classical times, and rendered into hexameters of notoriously difficult interpretation.

Image:Pythia1.jpg

Pausanias claimed that the Sibyl was "born between man and goddess, daughter of sea monsters and an immortal nymph". Others said she was sister or daughter to Apollo. Still others claimed the Sibyl received her powers from Gaia originally, who passed the oracle to Themis, who passed it to Phoebe.

Much has been made of the Pythia's breathing in vapors from the ground and eating laurel leaves. Modern reductionists dismiss the archaic propensity for visions and sometimes attempt to account for the Pythia's swoon with toxic methane or ethylene hydrocarbon vapors — for example, in "Questioning the Delphic oracle" in Scientific American, October 2003. Secular mythographers doubt that the visions of Teresa of Avila would be linked in any comparable way to the effects of sacerdotal wine. As for the eating of laurel leaves, reported everywhere in modern retelling, this comes only from hostile Christian satirists, who were bent on denigrating the oracle, and is not reported in any pagan context.

Before descending to the shrine, the Pythia did make a burnt offering of laurel leaves (sacred to Apollo) and barley flour (sacred to Demeter, the Earth Mother, whose presence at Delphi preceded Apollo's). The Pythia is depicted in vase-paintings holding a sprig of laurel, with a laurel-crowned interlocutor.

  • The Cimmerian Sibyl
Main article: Cimmerian Sibyl.

Naevius names the Cimmerian Sibyl in his books of the Punic War and Piso in his annals.

The Sibyl's son Evander founded in Rome the shrine of Pan which is called the Lupercal.

  • The Erythraean Sibyl
Main article Erythraean Sibyl.

The Erythraean Sibyl was sited at Erythrae, a town in Ionia opposite Chios. Apollodorus of Erythrae affirms the Erythraean Sibyl to have been his own countrywoman and to have predicted the Trojan War and prophesised to the Greeks who were moving against Ilium both that Troy would be destroyed and that Homer would write falsehoods.

The word acrostic was first applied to the prophecies of the Erythraean Sibyl, which were written on leaves and arranged so that the initial letters of the leaves always formed a word.

  • The Samian Sibyl
Main article Samian Sibyl.

The Samian sibyl's oracular site was at Samos.

  • The Cumaean Sibyl
Main article: Cumaean Sibyl'.

The sibyl who most concerned the Romans was the Cumaean Sibyl near the Greek city of Naples, whom Aeneas consulted before his descent to the lower world (Aeneid book VI: 10). It was she who sold to Tarquinius Superbus, the last king of Rome, the original Sibylline books (q.v.). Christians were especially impressed with the Cumaean Sibyl too, for in Virgil's Fourth Eclogue she foretells the coming of a savior, a flattering reference to the poet's patron, whom Christians identified as Jesus.

  • The Hellespontine Sibyl
Main article: Hellespontine Sibyl.

The Hellespontine, or Trojan Sibyl presided over the Apollonian oracle at Dardania.

The Hellespontian Sibyl was born in the village of Marpessus near the small town of Gergitha, during the lifetimes of Solon and Cyrus the Great. Marpessus, according to Heraclides of Pontus, was formerly within the boundaries of the Troad.

The sibylline collection at Gergis was attributed to the Hellespontine Sibyl and was preserved in the temple of Apollo at Gergis. Thence it passed to Erythrae, where it became famous.

  • The Phrygian Sibyl
Main article: Phrygian Sibyl.

The Phrygian Sibyl appears to be a doublet of the Hellespontine Sibyl.

  • The Tiburtine Sibyl
Main article: Tiburtine Sibyl.

To the classical sibyls of the Greeks, the Romans added a tenth, the Tiburtine Sibyl, whose seat was the ancient Etruscan town of Tibur (modern Tivoli).

The mythic meeting of Caesar Augustus with the Sibyl, of whom he inquired whether he should be worshiped as a god, was a favored motif of Christian artists. Whether the sibyl in question was the Etruscan Sibyl of Tibur or the Greek Sibyl of Cumae is not always clear. The Christian author Lactantius had no hesitation in identifying the sibyl in question as the Tiburtine sibyl, nevertheless. He gave a circumstantial account of the pagan sibyls that is useful mostly as a guide to their identifications, as seen by 4th century Christians:

"The Tiburtine Sibyl, by name Albunea, is worshiped at Tibur as a goddess, near the banks of the Anio, in which stream her image is said to have been found, holding a book in her hand. Her oracular responses the Senate transferred into the capitol." (Divine Institutes I.vi)

An apocalyptic pseudo-prophecy exists, attributed to the Tiburtine Sibyl, written ca 380 CE, but with revisions and interpolations added at later dates [2]. It purports to prophesy, after the fact (see vaticinium ex eventu), the arrival of the Christian emperor, Constantine, beginning:

Then will arise a king of the Greeks whose name is Constans. He will be king of the Romans and the Greeks. He will be tall of stature, of handsome appearance with shining face, and well put together in all parts of his body...

Ippolito d'Este rebuilt the Villa d'Este at Tibur, the modern Tivoli, from 1550 onward, and commissioned elaborate fresco murals in the Villa that celebrate the Tiburtine Sibyl, as prophesying the birth of Christ to the classical world.

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The later Sibyls

The medieval, Christianized role for these augmented Sibyls was as precursors, prophets of the New Dispensation, Christian allies in a Hellenistic world:

Dies irae, dies illa
Solvet saeclum in favilla
Teste David cum Sibylla.
("Day of wrath, o day of mourning, when the world dissolves in the twinkling of an eye, as David foretold, and the Sibyl." See Dies Irae.)

Long after the oracles had been silenced by the Christians in the 4th century, the number of Sibyls was increased in the Middle Ages to as many as twelve, a magical number. See, for example, the Apennine Sibyl. Ten, for François Rabelais, was still the proverbial number: “How know we but that she may be an eleventh Sibyl or a second Cassandra?” (Gargantua and Pantagruel, iii. 16, noted in Brewer's Dictionary of Phrase and Fable, 1897.

Late Gothic Sibyls, each with her emblem and a single line of prophecy, lettered on a fluttering banderole, were fixtures of Late Gothic illuminations, in 14th and 15th-century France and Germany[3].

From the early Renaissance, the Sibyls were also represented in publicly available art. Michelangelo fixed our image of the sibyls forever, in his powerful representations of them, seated, both aged and ageless, beyond mere femininity, in the frescos of the Sistine Chapel. Five sibyls were painted on the Sistine Chapel ceiling by Michelangelo; the Delphic Sibyl, Lybian Sibyl, Persian Sibyl, Cumaean Sibyl and the Erythraean Sibyl. The library of Pope Julius II in the Vatican has images of sibyls and they are in the pavement of the Siena Cathedral. The Basilica of Santa Maria in Aracoeli crowning the Campidoglio, Rome, is particularly associated with the Sibyl, because a medieval tradition referred the origin of its name to an altar The church of the Aracoeli is particularly associated with them, because tradition refers the origin of its name to an otherwise unattested altar, ARA PRIMOGENITI DEI said to have been raised to the "firstborn of God" by the emperor Augustus, who had been warned of his advent by the sibylline books: in the church the figures of Augustus and of the Tiburtine sibyl are painted on either side of the arch above the high altar. In the 19th century Rodolfo Lanciani recalled, at Christmas time the presepio included a carved and painted figure of the sibyl pointing out to Augustus the Virgin and Child, who appeared in the sky in a halo of light. "The two figures, carved in wood, have now [1896] disappeared; they were given away or sold thirty years ago, when a new set of images was offered to the Presepio by prince Alexander Torlonia." (Lanciani, 1896 ch 1) Like prophets, Renaissance sibyls forecasting the advent of Christ appear in monuments: modelled by Giacomo della Porta in the Santa Casa at Loretto, painted by Raphael in S. Maria della Pace, by Pinturicchio in the Borgia apartments of the Vatican, engraved by Baccio Baldini, a contemporary of Botticelli, and graffite" by Matteo di Giovanni in the pavement of the Duomo of Siena.

The nineteenth-century French historian Jules Michelet attributed the origins of European witchcraft to the religion of the sibyls. In his introduction to La Sorcière (1862) (A.R. Allinson's English translation, entitled Satanism and Witchcraft: The Classic Study of Medieval Superstition [ISBN 080650059X], was reprinted in 1992 by Citadel Press and remains in print), Michelet wrote: "Une religion forte et vivace, comme fut le paganisme grec, commence par la sybille, finit par la sorcière. La première, belle vierge, en pleine lumière, le berça, lui donna le charme et l'auréole. Plus tard, déchu, malade, aux ténèbres du moyen âge, aux landes et aux forêts, il fut caché par la sorcière..." ('A powerful, tenacious religion, as Greek paganism was, begins with the sibyl, ends with the witch. The former, a beautiful virgin, in the full light of day, rocked its cradle, gave it its charm and glory. Later, fallen, ill, in the darkness of the Middle Ages, on heaths and in forests, it was hidden by the witch...' —Translated by Mark K. Jensen)

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Sibylline books

Main articles: Sibylline Books and Sibylline Oracles.

The sayings of sibyls and oracles were notoriously open to interpretation (compare Nostradamus) and were constantly used for both civil and cult propaganda.

The Sibylline Books are not the same as the Sibylline Oracles. The Roman Sibylline Books were quite different in character from the preserved Sibylline Oracles, which typically predict disasters rather than prescribe solutions. Some genuine Sibylline verses are preserved in the Book of Marvels of Phlegon of Tralles (2nd century CE).

The oldest collection of written Sibylline Books appears to have been made about the time of Solon and Cyrus at Gergis on Mount Ida in the Troad. The sibyl, who was born near there, at Marpessus, and whose tomb was later marked by the temple of Apollo built upon the archaic site, appears on the coins of Gergis, ca 400–350 BCE. (cf. Phlegon, quoted in the 5th century geographical dictionary of Stephanus of Byzantium, under 'Gergis'). Other places claimed to have been her home. 'The sibylline collection at Gergis was attributed to the Hellespontine Sibyl and was preserved in the temple of Apollo at Gergis. Thence it passed to Erythrae, where it became famous. It was this very collection, it would appear, which found its way to Cumae and from Cumae to Rome. Gergis, a city of Dardania in Troas, a settlement of the ancient Teucri, and, consequently, a town of very great antiquity (Herodotus iv: 122). Gergis, according to Xenophon, was a place of much strength. It had a temple sacred to Apollo Gergithius, and was said to have given birth to the Sibyl, who is sometimes called Erythraea, from Erythrae, a small place on Mount Ida (Dionysius of Halicarnassus i. 55), and at others Gergithia ('of Gergis').

See also: Wives aboard the Ark
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Notes

  • Template:Ent Pausanias, Description of Greece, edited with commentary and translated by Sir James Frazer, 1913 edition. Cf. v.5, p.288. Also see this passage of Pausanias, 10.12.1, at the Perseus Project. [4]
  • Template:Ent Frazer, James, translation and commentary on Pausanias, Description of Greece, v.5, p.288, commentary and notes on Book X, Ch. 12, line 1, Herophile surnamed Sibyl, "Prof. E. Maass (op cit., p.56) holds that two only of the Greek Sibyls were historical, namely Herophile of Erythrae and Phyto of Samos; the former he thinks lived in the eighth century BC, the latter somewhat later". Frazer goes on, "At first, the Greeks seemed to have known only one Sibyl. (Heraclitus, cited by Plutarch, De Pythiae Oraculis 6; Aristophanes, Peace 1095, 1116; Plato, Phaedrus, p.244b). The first writer who is known to have distinguished several Sibyls is Heraclitus Ponticus in his book, On Oracles, in which he appears to have enumerated at least three, namely the Phrygian, the Erythraean, and the Hellespontine.". Confer also, E. Maass, De Sibyllarum Indicibus, Berlin, 1879, pp.6, 56.
  • Template:Ent David Stone Potter, Prophecy and history in the crisis of the Roman Empire: a historical commentary on the Thirteenth Sibylline Oracle, Cf. Chapter 3, p.106.
  • Template:Ent Martin Litchfield West, The Orphic Poems, p.147. "The Pythia resembles a shamaness at least to the extent that she communicates with her god while in a state of trance, and conveys as much to those present by uttering unintelligible words. [cf. Spirit Language, Mircea Eliade]. It is particularly striking that she sits on a cauldron supported by a tripod. This eccentric perch can hardly be explained except as a symbolic boiling, and, as such, it looks very much like a reminiscence of the initiatory boiling of the shaman translated from hallucinatory experience into concrete visual terms. It was in this same cauldron, probably, that the Titans boiled Dionysus in the version of the story known to Callimachus and Euphorion, and his remains were interred close by".
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References

  • Bouché-Leclercq, Auguste, Histoire de la divination dans l'Antiquité, I-IV volumes, Paris, 1879-1882.
  • Encyclopaedia Britannica, 1911.
  • Fox, Robin Lane, Alexander the Great 1973. Chapter 14 gives the best modern account of Alexander's visit to the oasis at Siwah, with some background material on the Greek conception of Sibyls.
  • Goodrich, Norma Lorre, Priestesses, 1990.
  • Hale, John R. and others (2003). Questioning the Delphic Oracle. Retrieved Jan. 7, 2005.
  • Lanciani, Rofolfo, Pagan and Christian Rome, 1896, ch. 1 on-line
  • Lactantius, Divine Institutions Book I, ch. vi (e-text, in English)
  • Maass, E., De Sibyllarum Indicibus, Berlin, 1879.
  • Middlesworth, Jennifer, Pythia, in Encyclopedia Mythica, [5]
  • Parke, Herbert William, History of the Delphic Oracle, 1939.
  • Parke, Herbert William, Sibyls and Sibylline Prophecy, 1988.
  • Pausanias, Description of Greece, ed. and translated by Sir James Frazer, 1913 edition. Cf. v.5
  • Peck, Harry Thurston, Harper's Dictionary of Classical Antiquity, 1898.
  • Potter, David Stone, [6], Prophecy and history in the crisis of the Roman Empire: a historical commentary on the Thirteenth Sibylline Oracle, 1990. Cf. Chapter 3. review of book
  • Potter, David Stone, Prophets and Emperors. Human and Divine Authority from Augustus to Theodosius, Cambridge, MA: Harvard University Press, 1994. review of book
  • West, Martin Litchfield, The Orphic Poems, Oxford, 1983.
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External links

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Classical sibyls

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Medieval Christianizing sibyls

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Modern sibyl imagery

da:Oraklet i Delfi es:Sibila he:פיתיה it:Sibilla la:Sibylla pl:Wyrocznia delficka pt:Sibila uk:Сивіли

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