The Sibylline Oracles · 9 of 14

Book VIII

Introduction, 1-4. The five monarchies, 5-21. Lust of gain, 21-46. Doom of Rome, 47-63. The gray-haired prince, 61-83. The three rulers, 84-94. Misery of Rome, 95-115. Final judgment of Rome, 116-140. Dirge over Rome, 141-173. The sixth race of Latin kings, 174-182. Appearance of the Phenix, 183-186. Fall of Rome, 187-210. Woes of Rhodes, Thebes, Egypt, Rome, Delos, Samos, and the Persians, 211-222. The Messianic king, 223-225. The day of evil and of doom, 226-251. The Sibyl’s wish, 255-260. The end of all things, 261-283. Christian acrostic concerning the last day, 284-330. Moses a type of the Messiah, 331-337. The Messianic Saviour portrayed, 338-379. The crucifixion, 380-410. Entrance into Hades and resurrection, 411-429. Exhortation to honor the Messianic king, 430-447. Another picture of the day of doom, 448-475. Self-declaration of the Creator through the Sibyl, 476-568. The heavenly Ruler addressed, 569-607. The incarnation of the Word, 608-641. Additional Christian precepts, 642-669.

GOD’S declarations of great wrath to come In the last age upon the faithless world I make known, prophesying to all men According to their cities. From the time When the great tower fell and the tongues of men Were parted into many languages Of mortals, first was Egypt’s royal power Established, that of Persians and of Medes And also of the Ethiopians And of Assyria and Babylon, Then the great pride of boasting Macedon, Then, fifth, the famous lawless kingdom last Of the Italians shall show many evils Unto all mortals and shall spend the toils Of men of every land. And it shall lead The untamed kings of nations to the West, Make laws for peoples and subject all things. Late do the mills of God grind the fine flour. Fire then shall destroy all things and give back To fine dust the heads of the high-leafed hills

[1. This eighth book is remarkably fragmentary, and touches on a wide range of topics. It is obviously of Christian authorship, and contains (lines 284-330) the famous Sibylline acrostic of the name of Jesus Christ.

1-4. Cited by Lactantius, de Ira Dei, xxiii [L., 7, 143].

5.Tower-Comp. book iii, 119.

7-13. Comp. book iii, 190-195.

18.A proverb found also in Plutarch, de Sera Num. Vind., and Sextus Empiricus, Contra Mathem., i, 13.]

And of all flesh. First cause of ills to all Are covetousness and a lack of sense. For there shall be love of deceitful gold And silver; for than these did mortals choose Naught greater, neither light of sun nor heaven, Nor sea, nor broad-backed earth whence all things grow, Nor God who giveth all things, of all things The Father, nor yet faith and piety Chose they before them. Of impiety A fount, and of disorder forward guide, An instrument of wars and foe of peace Is lack of sense, that sets at enmity Parents and children. And along with gold Shall marriage not be honorable at all. And the land shall have its borders and each sea Its watchers craftily distributed To all those that have gold; for ages thus Shall those who purpose to possess the land That feedeth many plunder laboring men, In order that, procuring larger space, They may enslave them by a false pretense. And if the huge earth from the starry heaven Held not her throne far off there had not been For men an equal light, but, bought with gold, It had belonged to rich men and God must For poor men have prepared another world. There shall come to thee sometime from above A heavenly stroke deserved, O haughty Rome. And thou shalt be the first to bend thy neck And be rased to the ground, and thee shall fire Destructive utterly consume, cast down Upon thy pavements, and thy wealth shall perish,

[21, 22. Comp. 1 Tim. vi, 10.]

And wolves and foxes dwell in thy foundations. And then shalt thou be wholly desolate, As if not born. Where thy Palladium then? What god shall save thee, whether wrought of gold Or stone or brass? Or then where thy decrees Of senate? Where shall be the race of Rhea, Of Cronus, or of Zeus, and of all those Whom thou didst worship, demons without life, Images of the worn-out dead, whose tombs Crete the ill-starred shall hold a cause of pride, And honor the unconscious dead with thrones? But when thou shalt have had voluptuous kings Thrice five, enslaving the world from the east Unto the west, there shall be then a lord Gray-headed, having name of the near sea, The world inspecting with a nimble foot, Bringing gifts, having large amount of gold And plundering hateful silver even more, And stripping it off he shall pick it up. And he shall have part in all mysteries Of Magian shrines, display his child as god, Abolish all things sacred, and disclose The ancient mysteries of deceit to all. Sad then the time when he himself, sad one, Shall perish. And yet shall the people say: “Thy mighty strength, O city, shall fall down,” At once perceiving that the evil day

[60-62. Cited by Lactantius, Div. Inst., book 1, xl [L., 6, 179].

65.Thrice five.—Emperors from Julius to Hadrian; a round number, but inexact. Comp. the first part of book v.

67.Gray-headed.—Hadrian. Comp. book v, 66.

73.Child as god.—Reference to the beautiful youth Antinous, whom Hadrian sought to deify.]

Is coming on. And, thy most piteous fate Foreseeing, fathers and young children then Shall mourn together; they alas, alas! Shall wail Beside the Tiber’s lamentable banks. After him at the latest day of all Shall three rule, filling out a name of God The heavenly, of whom is the power both now And to all ages. One of them being old The scepter long shall wield, most piteous king, Who in his houses shall shut up and guard All the goods of the world, in order that, When from the utmost limits of the earth That man, the matricidal fugitive, Shall come again, he may bestow these things On all and furnish Asia with great wealth. And then shalt thou mourn and shalt put aside The luster of the broad-striped purple robe Of thy commanders and wear mourning dress, O haughty queen, off spring of Latin Rome; The glory of that arrogance of thine Shall be for thee no longer, nor shalt thou, Ill-fated, ever be raised up again, But shalt lie prostrate. For the glory also Of eagle-bearing legions shall fall low. Where then thy power? What allied land shall be Subjected by thy follies lawlessly? For then in all earth shall confusion be Of mortals, when the Almighty shall himself

[86. Three.—The Antonines. See book v, 72. Name.—Allusion probably to the Hebrew name Adonai, which it was thought to resemble.

87.One of them . . . old.—Antoninus Pius.

92.Matricidal fugitive.—Nero. Comp. book v, 490.

106-109. Cited by Lactantius, Div. Ind., vii, 24 [L., 6, 808].]

To the tribunal come to judge the souls Of the living and the dead and all the world. And parents shall not be to children dear Nor children to their parents, on account Of their impiety and their distress Unlooked-for. Thine thenceforth shall gnashing be And scattering and conquest, and when the fall Of cities comes and yawnings of the earth. When a dragon charged with fire in both his eyes And with full belly shall come on the waves And shall afflict thy children, and there be Famine and war of kinsmen, near at hand Is the end of the world and the last day And judgment of the immortal God for them That are approved and chosen. And there shall Against the Romans first of all be wrath Implacable, and there, come a time Of drinking blood and wretched course of life. Alas, alas for thee, thou reckless land, Great barbarous nation; thou didst not perceive Whence naked and unworthy thou didst come To the sun’s light, that to that place again Naked thou mightest withdraw and afterwards Come unto judgment, as unjustly judging. . . . With hands gigantic coming from on high Alone through all the world thou, shalt abide Under the earth. By naphtha and asphalt And brimstone and much fire thou utterly Shalt disappear and shalt be burning dust For ages; and each one who sees shall hear From Hades a great mournful bellowing

[116. Perhaps an allusion to the imagery of Rev. xii, 17; xiii, 1, as associated in the thought of the writer with the end of the world.]

And gnashing of teeth, and thee noisily Beating with thine own hands thy godless breast. For all together there is equal night; For rich and poor; and naked from the earth Naked again to earth they haste away And cease from life when they complete their time. No slave is there, nor any lord, nor tyrant, Nor king, nor leader having much conceit, Nor speaker learned in law, nor magistrate Judging for money; nor do they pour out The blood of sacrifices in libations Upon the altars; there sounds not a drum Nor cymbal. . . . Nor perforated flute that has a power To madden mind itself, nor sound of pipe That bean the likeness of a crooked snake, Nor trumpet, harsh-toned messenger of wars; Nor those made drunken in the lawless feasts Of revelry, nor in the choral dance; Nor sound of harp, nor harmful instrument; Nor strife, nor anger manifold, nor sword Is with the dead; but an eternity Common to all is keeper of the key Of the great prison before God’s judgment-seat With images of gold and silver and stone Ye are ready, that unto the bitter day Ye may come to see your first punishment, O Rome, and gnashing of teeth. And no more Shall Syrian or Greek lay down his neck Beneath thy servile yoke, nor foreigner,

[142. Comp. Job. i, 21.

163-165. Comp. book iii, 68-72.]

Nor other nation. Plundered thou shalt be And made to suffer what thou didst exact, And in fear wailing thou shalt give, until Thou pay back all things; and thou for the world Shalt be a triumph and reproach of all. Then shall the sixth race of the Latin kings End life at last and scepters leave behind From the same race another king shall reign, Who shall rule every land and scepters wield; And having full power, and by the decrees Of God most mighty, shall his children rule, And of unshaken children is his race; For thus it is decreed while time moves round, When there shall be of Egypt thrice five kings. Thereafter when the limit of the time Of the Phenix shall come round, there shall a race Of peoples come to plunder, tribes confused, Enemy of the Hebrews. Then shall Ares Go plundering Ares; and he shall himself Destroy the haughty threatening of the Romans. For Rome’s power perished then while in its bloom; An ancient queen with cities dwelling round, No longer shall the land of fertile Rome Prevail, when out of Asia one shall come

[174. Sixth race.—Referring to the Antonines, and reckoning the preceding generations as (1) the Cæsars; (2) the Flavii; (3) Nerva; (4) Trajan; and (5) Hadrian.

176.Another king.—Referring perhaps to Septemius Severus.

182.Thrice five.—The same as those referred to in line 65.

184.Phenix.—Fabulous Egyptian bird, said to appear once in, five hundred years. See Herod., ii, 73; Pliny, Nat. Hist., x, 2; Clem. Rom., 1 Cor., xxv [G., 1, 261-276], According to Tacitus (Annal., vi, 28), the fourth appearance, of the Phenix occurred in the reign of Tiberius.]

To rule with Ares. And when he has wrought All these things, to the city afterwards Shall he come. And three times three hundred And eight and forty shalt thou make complete, When, taking thee by force, an ill-starred fate Shall come upon thee and complete thy name. Ah me, I the thrice wretched, shall I see Sometime that day to thee destructive, Rome, But to all Latins most? It honors him With counsels who goes, up on Trojan car With hidden children from the Asian land, Having a fiery soul. But when he shall Cut through the isthmus looking wistfully, Moving against all, passing o’er the sea, Then shall dark blood pursue the mighty beast. And a dog chased the lion which destroys The shepherds. And then shall they take away His scepter and to Hades he shall pass. And unto Rhodes shall come an evil last, But greatest, There shall also be for Thebes An evil conquest afterwards, And Egypt

[193. To rule with Ares.—The matricidal fugitive of line 92, returning as antichrist. This whole passage is apocalyptic, and no exact conformity to history need be sought.

195.The number 948 is the numerical value of the Greek letters in the name Rome (r=100, w=800, m=40, h=8, = Rw’mh). Nine hundred and forty-eight years after the founding of Rome extends to about 196 of our era, and the reign of Septimius Severus.

199.Wretched.—Comp. book v, 74, and the close of book vii.

203.From the Asian land.—Another allusion to Nero. His ascending the Trojan car is metaphorical of his supposed coming with war chariots from the east, and all the force and fury of Ares.

208-209. Comp. book xiv, 21, 22.

211, 222. Fragments of sentiments found in other books. Comp. iii, 453-455.]

Shall perish by the wickedness of rulers, And he who, being mortal, even so Escaped headlong destruction afterwards, Thrice blessed was, even four times happy man. And Rome shall be a room, and Delos dull, And Samos sand. . . . Later again thereafter there shall come An evil to the Persians for their pride, And all their insolence shall come to naught. And then a holy Lord of all the earth Having raised up the dead shall wield the scepter Unto all ages. Thrice then unto Rome Will the Most High bring pitiable fate And unto all men, and by their own works They’ll perish; but they would not be persuaded, Which would have been much more, to be desired. But when forthwith there shall increase for ill An evil day of famine and of plague And of intolerable battle-din, Even then again the former daring lord Shall, having called the senate, counsel take How he shall utterly destroy. . . . . . . . . . . Dry land shall bloom together with the leaves Appearing; and the, heavenly firmament Shall bring to light upon the solid rock Rainstorm and flame, and much wind on the land, And over all the earth a multitude Of poisonous sowings. But with shameless soul Shall they again act, fearing not the wrath Of God or men, forsaking modesty,

[223. A holy Lord.—The Messiah. Comp. book iii, 58.

243-247. Comp. book i, 217-221.]

Longing for and greedy tyrants And violent sinners, false, insatiate, Workers of evil and in nothing true, Destroyers of faith, on foul speech In false words; they shall have no fill of wealth; But shamelessly will they strip off still more; Under the rule of tyrants they shall perish. The stars shall all fall forwards in the sea, All one by one, yet shall men see in heaven A brilliant cornet, sign of much distress About to come, of war and battle-strife. Let me not live when the gay woman reigns, But then when heavenly grace shall reign within, And when the holy child shall crush with bonds The mischievous destroyer of all men, Opening the depth to view, and suddenly The wooden house shall cover mortals round. But when the generation tenth shall be Within the house of Hades, afterwards The mighty sway of one of female sex; And God himself shall increase many evils When she with royal honor has been crowned; And altogether then an impious age. The sun obscurely looking shines by night; The stars shall leave the sky; and with much storm A hurricane shall desolate the earth;

[251. Comp. book ii, 251, and Lactantius, Div. Inst., vii, 16 [L., 6, 191, 792].

257.Apparent allusion to Rev. xx, 1-3.

260.Wooden house.—A coffin.

261.Generation tenth.—Supposed by the Sybil to be the last. Comp. book vii, 133.

263.Female.—The woman symbolically portrayed in Rev. xvii, 1-6. Comp. book iii, 92, note.]

And there shall be a rising of the dead; The running of the lame shall be most swift, The deaf shall bear, the blind shall see, and those That talk not shall talk, and to all Shall life and wealth be common. And the land Alike for all, divided not by walls Or fences, shall bear more abundant fruits. And fountains of sweet wine and of white milk And honey it shall give. . . . . . . . . . . And judgment of the immortal God (great king). But when God shall change times . . . Winter producing summer, then shall be Oracles (all fulfilled) . . . But when the world has perished . . .

JESUS CHRISTI SON OF GOD, SAVIOUR, CROSS.

And the earth shall perspire, when there shall be The sign of judgment. And from heaven shall come The King who for the ages is to be, Present to judge all flesh and the whole world.

[270-274. Comp. book i, 427-432.

276-218. Comp. book iii, 781-783, and Lactantius, Div. Inst., vii, 24 [L., 6, 811]. What follows between these lines and the acrostic is fragmentary. The remaining words, translated in our text, show that the general subject was that of judgment of God and the end of the world.

281.Winter . . . summer.—Cited in Lactantius, Div. Inst., vii, 16 [L., 61 792]. 282 appears in full, book xiv, 381.

284-330. This passage is celebrated as being an acrostic of thirty-four lines in the Greek text, the first letters of which lines form the title given above, namely, JESUS CHRIST, SON OF GOD, SAVIOUR, CROSS. It is quoted in full by Eusebius in his report of Constantine’s Oration to the Assembly of the Saints, xviii [G., 20, 1288, 1289], and, excepting the seven lines representing the word CROSS, by Augustine, de Civitate Dei, xviii, 123 [L., 41, 5791. We give in our text a faithful translation of the Greek without any attempt to transfer it into a corresponding English acrostic, but in the Appendix of this volume (pp. 274-277) the reader may find several English translations which aim to reproduce the acrostic form of the original. To the picture of the day of judgment as given in this acrostic there is obvious allusion at the beginning of the famous medieval hymn:

Dies iræ, dies illa, Solvet sæclum in favilla, Teste David cum Sibylla.

]

Faithful and faithless mortals shall see God The Most High with the saints at the end of time. And of men bearing flesh he judges souls Upon his throne, when sometime the whole world Shall be a desert and a place of thorns. And mortals shall their idols cast away And all wealth. And the searching fire shall burn Earth, heaven, and sea; and it shall burn the gates, Of Hades’ prison. Then shall come all flesh Of the dead to the free light of the saints; But the lawless shall that fire whirl round and round. For ages. Howsoever much one did In secret, then shall he all things declare; For God shall open dark breasts to the light. And lamentation shall there be from all And gnashing of teeth. Brightness of the, sun Shall be eclipsed and dances of the stars. He shall roll up the heaven; and of the moon The light shall perish. And he shall exalt The valleys and destroy the heights of hills, And height no longer shall appear remaining Among men. And the hills shall with the plains Be level and no more on any sea Shall there be sailing. For the earth shall then With heat be shriveled and the dashing streams

[293, 294. Cited by Lactantius, Div. Inst., vii, 19 [L., 6, 798].]

Shall with the fountains fall. The trump shall send From heaven a very lamentable sound, Howling the loathsomeness of wretched men And the world’s woes. And then the yawning earth Shall show Tartarean chaos. And all kings Shall come unto the judgement seat of God. And there shall out of heaven a stream of fire And brimstone flow. But for all mortals then Shall there a sign be, a distinguished seal, The Wood among believers, and the horn Fondly desired, the life of pious men, But it shall be stumbling block of the world, Giving illumination to the elect By water in twelve springs; and there shall rule A shepherding iron rod. This one who now Is in acrostics which give signs of God Thus written openly, the Saviour is, Immortal King, who suffered for our sake; Him Moses typified when he stretched out Holy arms, conquering Amalek by faith, That the people might know him to be elect And honorable before his Father God, The rod of David and the very stone Which he indeed aid promise, and in which He that believes shall have eternal life. For not in glory, but as mortal man Shall he come to creation, pitiable,

[313, 314. Cited by Lactantius, Div. Inst., vii, 16 [L., 6, 792].

316-318. Cited by Lactantius, Div. Inst., vii, 20 [L., 6, 798].

322.The Wood.—The Cross. Comp. book vi, 33-36.

326.Illumination.—The grace of baptism. Comp. line 360 below, and note on book i, 411.

339-341. Cited by Lactantius, Div. Inst., iv, 16 [L., 6, 498].]

Unhonored, without seemly form, to give Hope to the pitiable; and he will give Fair form to mortal flesh, and heavenly faith To those without faith, and he’ll give fair form To the man who was fashioned from the first By the holy hands of God, and whom by guile The serpent led astray unto the fate Of death to go and knowledge to receive Of good and evil, so that leaving God He serves the ways of mortals. For at first Receiving him as fellow-counsellor From the beginning the Almighty said: “Let both of us, O Son, make mortal tribes— Stamping them with the impress of our image; I now by my hands, and thou by the Word In after time shalt for our form provide That we may jointly cause it to arise.” Keeping in mind this purpose he shall come To the creation, to a holy virgin Bringing the likeness antitypical, Baptizing with water by the elders’ hands, And by the Word accomplishing all things, And healing every sickness. By his word He winds shall he make cease, and with his foot Shall calm the raging sea, walking thereon In peaceful faith. And from five loaves of bread And a fish of the sea live thousand men Shall he fill in the desert, and then taking All the remaining fragments for the hope Of peoples shall he fill twelve baskets full. And the souls of the blessed he shall call,

[363-369. Comp. book i, 432-431.]

And love the pitiable, who, being mocked, Beaten, and whipped, shall evil do for good Desiring poverty. He who perceives All things and sees all things and hears all things Shall search the heart and bare it to conviction; For of all things is he himself the ear And mind and sight, and Word that maketh forms To whom all things submit, and he preserves Them that are dead and every sickness heals. Into the hands of lawless men, at last, And faithless he shall come, and they will give To God rude buffetings with impure hands And poisonous spittle with polluted mouths. And he to whips will openly give then His holy back; [for he unto the world A holy virgin shall himself commit.] And silent he will be when buffeted Lest anyone should know whose son he is Or whence he came, that he may talk to the dead. And he shall also wear a crown of thorns; For of thorns is the crown an ornament Elect, eternal. They shall pierce his side With a reed that they may fulfill their law; For of reeds shaken by another spirit Were nourished inclinations of the soul, Of anger and revenge. But when these things Shall be accomplished, of the which I spoke, Then unto him shall every law be loosed Which from the first by the decrees of men

[372. Evil for good.—Several MSS. here read good for evil. The sense is doubtful.

380-386, also 387-390, are cited by Lactantius, Div. Inst., iv, 18 [L., 6, 506]. 12 (279-801.)]

Was given because of disobedient people. He’ll spread his hands and measure all the world. But gall for food and vinegar to drink They gave him; this inhospitable board They’ll show him. But the curtain of the temple Shall be asunder rent and in midday There shall be for three hours dark, monstrous night. For it was no more pointed out again How to serve secret temple and the law, Which had been covered with the world’s displays, When the Eternal came himself on earth. And into Hades shall he come announcing Hope unto all the saints, the end of ages And the last day, and having fallen asleep The third day he shall end the lot of death; Then from the dead departing he shall come To light, the first to show forth to the elect Beginning of resurrection, and wash off By means of waters of immortal spring

[401. Measure.—“In his suffering,” says Lactantius, “he stretched forth his hands and measured out the world, that even then he might show that a great multitude, collected out of all languages and tribes, from the rising of the sun even to the setting, was about to come under his wings and to receive on their foreheads that great and lofty sign.” Div. Inst., iv, 26 [L., 6, 530].

404-406. Cited by Lactantius, Div. Inst., iv, 19 [L., 6, 511].

411.Into Hades.—This doctrine of Christ’s descent into Hades is found in the well-known clause of the Apostles’ Creed, and claims for its biblical support the language of Psa. xvi, 9 (comp. Acts ii, 25-27); Rom. x, 7; Eph. iv, 8-10; 1 Pet. iii, 18-20. It is found also in Justin Martyr, Trypho, 72 [G., 6, 645]; Irenæus, Adv. Hær., iii, xx, 4 [G. 7, 945], and iv, xxvii, 2 [G., 7, 1058]; Clem. Alex., Strom., vi, chap. vi [G., 9, 265-275]; Tertullian, de Anima, chaps. vii [L., 2, 657] and lv [L., 2, 742-745]; Origen, adv. Celsus, ii, 43 [G., 11, 864].

414-417. Cited by Lactantius, Div. Inst., iv, 19 [L., 6, 513].]

Their former wickedness, that, being born From above, they might be no more enslaved To the unlawful customs of the world. And first then openly unto his own Shall he as Lord in flesh be visible, As he before was, and in hands and feet Exhibit four marks fixed in his own limbs, Denoting east and west and south and north; For of the world so many royal powers Shall against our Exemplar consummate The deed so lawless and condemnable. Daughter of Zion, holy one, rejoice, Who hast suffered many things; thy king himself Mounted upon a foal is hastening on; Behold, meek he shall come, that he may lift Our slavish yoke, so grievous to be borne Lying upon our neck, and may annul Our godless laws and bonds compulsory. Know thou thy God himself, who is God’s Son; Him glorify and hold within thy heart, From thy soul love him and extol his name. Put off thy former friends and wash thyself From their blood; for he is not by thy songs Nor by thy prayers appeased, nor does he give To perishable sacrifices heed, Being imperishable; but present The holy hymn of understanding mouths And know who this one is, and thou shalt then Behold the Father. . . . . . . . . . .

[426. Comp. book iii, 30, note.

430.Rejoice.—Comp. Zech. ix, 9; Matt. xxi, 6; John xii, 15.

433-436. Cited by Lactantius, Div. Inst., vii, 18 [L, 6, 796].]

And then shall all the elements of the world Abide in solitude, air, earth, sea, light Of gleaming fire, and heavenly sky and night And all days into one shall run together And into outward form all-desolate. For from heaven shall the stars of light all fall. And there shall fly no longer in the air The well-winged birds, nor stepping be on earth; For wild beasts shall all perish. Nor shall be Voices of men, nor of beasts, nor of birds. The world shall hear no serviceable sound, Being disordered; but a mighty sound Of threatening shall the deep sea sound aloud, And swimming trembling creatures of the sea Shall all die; and no longer on the waves Shall sail the freighted ship. And earth shall groan Blood-stained by wars; and all the souls of men Shall gnash with their teeth, [of the lawless souls Both by loud crying and by fear,] dissolved By thirst, by famine, and by plague and murders, And they shall call death beautiful and death Shall flee away from them; for death no more Nor night shall give them rest. And many things Will they in vain ask God who rules on high, And then will he his face turn openly Away from them. For he to erring men Gave in seven ages for repentance signs By the hands of a virgin undefiled. All these things in my mind God himself showed And all that have been spoken by my mouth

[448-475. Comp. similar passage in book ii, 243-263, and book iii, 97-111; and also Lactantius, Div. Inst., vii, 16 [L., 6, 791, 792]. All these prophecies are obviously derived from corresponding Scripture passages.]

Will he accomplish; and I know the number Of the sands and the measures of the sea, I know the inmost places of the earth And gloomy Tartarus, I know the numbers Of the stars, and the trees, and all the tribes Of quadrupeds, and of the swimming things And flying birds, and of men who are now And of those yet to be, and of the dead; For I myself the forms and mind of men Did fashion, and right reason did I give And knowledge taught; I who formed eyes and ears, Who see and hear and every thought discern, And who within am conscious of all things, I am still; and hereafter will convict [And punishing what any mortal did In secret, and upon God’s judgment seat Coming and speaking unto mortal men]. I understand the dumb man and I hear Him that speaks not, and how great the whole height From earth to heaven is, and the beginning And end I know, who made the heaven and earth. [For all things have proceeded from him, things From the beginning to the end he knows.] For I alone am God and other God There is not. They my image formed of wood Treat as divine, and shaping it by hand They sing their praises over idols dumb

[478. At this point the Sibyl assumes to represent God himself as speaking, and continues this strain to line 567, throwing in occasional observations of her own, as if forgetful of the part she holds. Lines 478, 479, and 496, 496, are identical with two lines attributed to the oracle of Delphi by Herodotus, i, 47.

501.Cited by Lactantius, Div. Inst., i, 6 [L., 6, 148].]

With supplications and unholy rites. Forsaking the Creator they were slaves To lewdness. Men possessing everything Bestow their gifts on things which cannot aid, As if they for my honors deemed these things All useful, with the smell of sacrifice Filling the feast, as if for their own dead. For they flesh and bones full of marrow burn Offering on altars, and they pour out blood To demons, and they kindle lights to me The giver of light, and as to a god That thirsts do mortals drunken pour out wine For nought to idols that can give no aid. I have no need of your burnt offerings, Nor your libations, nor polluted smoke, Nor blood most hateful. For in memory Of kings and tyrants they will do these things Unto dead demons, as to heavenly beings, Performing service godless and destructive. And godless they their images call gods, Forsaking the Creator, having faith That from them they derive all hope and life, Deaf and dumb, in the evil putting trust, But they are wholly ignorant of good. Two ways did I myself before them set, Of life and of death, and before them set Judgment to choose good life; but they themselves Hastened to death and to eternal fire. Man is my image, having upright reason. For him a table pure and without blood Make ready and with good things fill it up,

[530. Life and of death.—Comp. Dent. xxx, 15, 19, and also the opening words of the “Teaching of the Twelve Apostles.”]

And give the hungry bread, the thirsty drink, And to the body that is naked clothes From thine own labors with unsullied hands Providing. Recreate the afflicted man, And help the weary, and provide for me The living One a living sacrifice Sowing piety, that also I to thee Sometime may give immortal fruits, and light Eternal thou shalt have and fadeless life When I shall prove all by fire. For all things I shall fuse and shall pick out what is pure, Heaven will I roll up and the depths of earth Lay open, and then will I raise the dead Making an end of fate and sting of death, And afterward for judgment will I come Judging the manner both of pious men And impious; I will set ram close to ram, Shepherd to shepherd, calf to calf, for test, Close to each other; whosoever were Exalted, proven by trial, and who stopped The mouth of every one, that they themselves Vieing with them that lead a holy life May likewise bring them into slavery, Enjoining silence, urged by love of gain, Not proved before me, then shall all withdraw. No longer henceforth shalt thou grieving say “Morrow shall be,” nor “yesterday has been;” Not many days of care, nor spring, nor winter, Nor summer then, nor autumn, nor sunset

[546. Comp. book ii, 363; iii, 105.

547-551. Cited by Lactantius, Div. Inst., vii, 20 [L., 6, 799].

654-560. The import of these lines is very obscure and uncertain.

561-565. Comp. book ii, 397-403.]

Nor sunrise; for a long day I will make. And unto ages there shall be the light Longed for of the great . . . (Christ Jesus, of ages) . . . . . . . . . . . . . . . . . . Thou who art self-begotten, undefiled, True and eternal, measuring by thy power From heaven the fiery blast, and with rough torch From clashing doth the scepter keep, and calm The crashings of the heavy-sounding thunders, And driving earth into confusion dost Hold back the rushing noises. . . . And the fire-blazing scourges thou dost blunt Of lightnings, and the vast outpour of storms And of autumnal hail, and chilling stroke Of clouds and shock of winter. For of these Each one indeed is marked out in thy mind, Whatever seems good to thyself to do Thy Son nods his assent to, having been Begotten in thy bosom before all Creation, fellow-counselor with thee, Former of mortals and creator of life. Him with the first sweet utterance of mouth Thou didst address: “Behold, let us make man In a form altogether like our own, And let us give him life-sustaining breath; Him being yet mortal all things of the world Shall serve, and unto him formed out of clay We will subject all things.” And thou didst speak These things by word, and all things came to pass According to thy heart; and thy command Together all the elements obeyed,

And an eternal creature was arranged In mortal figure, also heaven, air, fire, And earth and water of the sea, sun, moon, Chorus of stars, hills . . . Both night and day, sleeping and waking up, Spirit and passion, soul and understanding, Art, might and strength, and the wild tribes Of living things both swimming things and fowls, And of those walking, and amphibia, And those that creep and those of double nature; For acting in accord with his own will Under thy leading he arranged all things. But in the latest times the earth he passed, And coming late from the virgin Mary’s womb A new light rose, and going forth from heaven Put on a mortal form. First then did Gabriel show His strong pure form; and bearing his own news He next addressed the maiden with his voice: “O virgin, in thy bosom undefiled Receive thou God.” Thus speaking he inbreathed God’s grace on the sweet maiden; and straightway Alarm and wonder seized her as she heard, And she stood trembling; and her mind was wild With flutter of excitement while at heart She quivered at the unlooked-for things she heard. But she again was gladdened and her heart Was cheered by the voice, and the maiden laughed And her cheek reddened with a sense of joy, And spell-bound was her heart with sense of shame. And confidence came to her. And the Word Flew into the womb, and in course of time Having become flesh and endued with life Was made a human form and came to be

A boy distinguished by his virgin birth; For this was a great wonder to mankind, But it was no great wonder unto God The Father, nor was it to God the Son. And the glad earth received the new born babe, The heavenly throne laughed and the world rejoiced. And the prophetic new-appearing star ‘Was honored by the wise men, and the babe Born was shown in a manger unto them That obeyed God, and keepers of the herds, And goatherds and to shepherds of the lambs; And Bethlehem called by God the fatherland Of the Word was chosen. . . . . . . . . . . . . . . . . . And in heart practice lowliness of mind And cruel deeds hate, and thy neighbor love Wholly, even as thyself; and from thy soul Love God and do him service. Therefore we Sprung from the holy race of the heavenly Christ Are called of common blood, and we restrain In worship recollection of good cheer, And walk the paths of piety and truth. Not ever are we suffered to approach The inmost sanctuary of the temples, Nor pour libations to carved images, Nor honor them with prayers, nor with the smells Much-pleasing of flowers, nor with light of lamps,

[642-669. These lines, which conclude the book, are a fragment, which may have once been naturally connected with what now precedes by intervening lines no longer extant. As they now stand they have no natural connection with the preceding passage, and appear mutilated both at beginning and end. (473-490.)]

Nor yet with shining votive offerings Adorn them, nor with smoke of frankincense That sends forth flame of altars; nor do thou, Adding unto the sacrifice of bulls And taking pleasure in defilement send Blood of sheep-slaughtering outrage, thus to give Ransom for penalty beneath the earth; Nor by the smoke of flesh-consuming pyre And odors foul pollute the light of heaven; But joyful with pure minds and cheerful soul, With love abounding and with generous hands, With soothing psalms and songs that honor God, We are commanded to sing praise to thee, The imperishable and without deceit, All-father God, of understanding mind, . . . . . . .