Sibylline Oracles知未來的簽

Catholic Information 天主教信息

The name given to certain collections of supposed prophecies, emanating from the sibyls or divinely inspired seeresses, which were widely circulated in antiquity.某些所謂的預言集指定的名稱，源自厄立特里亞或神所默示seeresses，在古代廣為流傳的。

The derivation and meaning of the name Sibyl are still subjects of controversy among antiquarians.推導和意義的名字女巫仍有爭議考古學家的課題。 While the earlier writers (Eurìpides, Aristophanes, Plato) refer invariably to "the sibyl", later authors speak of many and designate the different places where they were said to dwell.雖然早期的作家（歐裡庇得斯，阿里斯托芬，柏拉圖）總是以“女巫”，講了許多後來的作者，並指定不同的地方，據說他們住的。 Thus Varro, quoted by Lactantius (Div. Instit., L, vi) enumerates ten sibyls: the Persian, the Libyan, the Delphian, the Cimmerian, the Erythræan, the Samarian, the Cumæan, and those of the Hellespont, of Phrygia, and of Tibur.因此，沃羅，所報潭修斯（神學Instit。，L，六）列舉了10厄立特里亞：波斯，阿拉伯利比亞民眾國，的Delphian，基梅裡，的Erythræan，撒瑪利亞，的Cumæan，和那些在赫勒斯滂，弗里吉亞， Tibur。 The Sibyls most highly venerated in Rome were those of Cumæ and Erythræa.在羅馬最高度崇敬的女先知是那些的Cumæ和紅黴素。

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In pagan times the oracles and predictions ascribed to the sibyls were carefully collected and jealously guarded in the temple of Jupiter Capitolinus, and were consulted only in times of grave crises.在異教徒的時代的開端和預測所賦予的厄立特里亞進行了仔細和小心守護在寺廟中的木星Capitolinus，只有在嚴重的危機進行了磋商。 Because of the vogue enjoyed by these heathen oracles and because of the influence they had in shaping the religious views of the period, the Hellenistic Jews in Alexandria, during the second century BC composed verses in the same form, attributing them to the sibyls, and circulated them among the pagans as a means of diffusing Judaistic doctrines and teaching.因為時尚所享有的這些異教徒神諭的影響，因為他們在塑造的宗教觀點的時期，希臘化猶太人在亞歷山德里亞，在公元前二世紀，在相同的形式組成的詩句，歸因於他們的厄立特里亞和流傳他們異教徒之間的的擴散Judaistic的教義和教學的一種手段。 This custom was continued down into Christian times, and was borrowed by some Christians so that in the second or third century, a new class of oracles emanating from Christian sources came into being.這個習俗延續了下來，到基督教時代，是借來的，以便在第二或第三世紀的基督徒，一類新的神諭來自基督教的來源應運而生。 Hence the Sibylline Oracles can be classed as Pagan, Jewish, or Christian.因此，知未來的簽可以被歸類為異教徒，猶太教或基督教的。 In many cases, however, the Christians merely revised or interpolated the Jewish documents, and thus we have two classes of Christian Oracles, those adopted from Jewish sources and those entirely written by Christians.然而，在許多情況下，基督徒只是修改或插猶太人的文件，因此，我們有兩個班的基督教預言，所採用從猶太人的來源和那些完全由基督徒書面。 Much difficulty is experienced in determining exactly how much of what remains is Christian and how much Jewish.確定到底有多少仍然是基督教和多少猶太人經歷了很大的困難。 Christianity and Judaism coincided on so many points that the Christians could accept without modification much that had come from Jewish pens.基督教和猶太教的，這麼多點，多基督徒可以不加修改地接受了來自猶太筆。 It seems clear, however, that the Christian Oracles and those revised from Jewish sources all emanated from the same circle and were intended to aid in the diffusion of Christianity.它似乎很清楚，但是，基督教的甲骨文和修訂猶太人的來源都出自同一圈中，旨在幫助在基督教的傳播。 The Sibyls are quoted frequently by the early Fathers and Christian writers, Justin, Athenagoras, Theophilus, Clement of Alexandria, Lactantius, Augustine, etc. Through the decline and disappearance of paganism, however, interest in them gradually diminished and they ceased to be widely read or circulated, though they were known and used during the Middle Ages in both the East and the West.經常被引用的女先知的早期教父和基督教的作家，賈斯汀，哥拉，西奧菲勒斯，克萊門特的亞歷山德里亞，潭修斯，奧古斯丁，等。通過異教的衰落和消失，但是，對他們的興趣逐漸減弱，他們不再是廣泛讀取或傳閱，儘管他們被稱為在東方和西方在中世紀和使用。

Large collections of these Jewish and Christian oracles are still in existence.大集合，這些猶太教和基督教的神諭仍然存在。 In 1545 Xystus Betuleius (Sixtus Birken) published an edition of eight books of oracles with a preface dating from perhaps the sixth century AD At the beginning of the last century Cardinal Mai discovered four other books, which were not a continuation of the eight previously printed, but an independent collection. 1545年Xystus Betuleius（西斯比爾肯）公佈的神諭八本書的序言也許是公元六世紀的歷史可以追溯到在上個世紀​​開始，麥樞機發現了另外四本書，這是不是繼續以前印刷的8個版，而是一個獨立的集合。 These are numbered XI, XII, XIII, XIV, in later editions.這些被編號為第十一，十二，十三，十四，在以後的版本中。 Alexandre published a valuable edition with a Latin translation (Paris, 1841-56), and a new and revised edition appeared from the pen of Geffcken (Leipzig, 1902) as one of the volumes in the Berlin Corpus.亞歷山大出版了一本有價值的版本與拉丁語翻譯（巴黎，1841年至1856年），和一個新的修訂版，從筆的格夫肯（萊比錫，1902年）在柏林語料庫為一體的卷。 In addition to the books already enumerated several fragments of oracles taken from the works of Theophilus and Lactantius are printed in the later editions.除了已經列舉的書籍西奧菲勒斯和潭修斯的作品神諭的幾個片段都印在後來的版本。

In form the Pagan, Christian, and Jewish Oracles are alike.異教，基督教和猶太教的神諭是一樣的。 They all purport to be the work of the sibyls, and are expressed in hexameter verses in the so-called Homeric dialect.他們都聲稱是在厄立特里亞的工作，並表示在六步詩句所謂荷馬的話。 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 find any order in the plan which governed their composition.內容是最多樣的字符，大部分包含人民，王國，城市的統治者，寺廟等，這是徒勞的試圖找到管轄的計劃，其組成的任何命令。 The perplexity occasioned by the frequent change of theme can perhaps be accounted for by the supposition that they circulated privately, as the Roman Government tolerated only the official collection, and that their present arrangement represents the caprice of different owners or collectors who brought them together from various sources.佔所引起的頻繁更換主題的困惑，或許可以假設，他們私下流傳，羅馬政府不能容忍的，只有官方的收集，以及他們目前的安排是代表誰把他們帶到一起，從不同的所有者或收藏家的任性各種來源。 There is in some of the books a general theme, which can be followed only with difficulty.有一般的主題，它可以隨後僅與困難中的一些書籍。 Though there are occasionally verses which are truly poetical and sublime, the general character of the Sibylline Oracles is mediocre.雖然偶爾有是真正的詩歌和崇高的詩句，一般字符的知未來的簽是平庸的。 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.書列舉的順序並不代表其相對的古代，也沒有搜索的批評最能夠準確地確定有多少是基督教和多少猶太人。

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.第四通常被認為體現神諭的最古老的部分，和而許多上了年紀的批評中看到它被認為是基督教的元素，它現在看起來是完全猶太。 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.第五卷已經引起了很多不同的意見，一些自稱為猶太人，其他的工作的一個基督教的猶太人，和其他人，主要是由基督教插值。 It contains so little that can be considered Christian that it can safely be set down as Jewish.它包含了那麼一點，可以認為是基督教的，它可以安全地作為猶太人。 Books VI and VII are admittedly of Christian origin.書籍VI和VII是無可否認基督教的起源。 Some authors (Mendelssohn, Alexandre, Geffcken) describe Book VI as an heretical hymn, but this contention has no evidence in its favour.有些作者（門德爾松，亞歷山大，格夫肯）的描述書VI作為一個邪教讚歌，但這一論點沒有任何證據對其有利的。 It dates most probably from the third century.它的日期最有可能從第三個世紀。 Books I and II are regarded as a Christian revision of a Jewish original.被視為的一個基督徒修訂的一個猶太原書I和II。 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.圖書八提供特殊困難的第一個216節經文是最有可能的第二個世紀的猶太人的工作，而後者部分（217-500節）開始，一個離合的象徵性的基督教字Icthus的無疑是基督徒，和日期最有可能從第三個世紀。 In the form in which they are now found the other four books are probably the work of Christian authors.在以何種形式，他們現在發現的其他四本書，可能是基督教作家的工作。 Books XII and XIII are from the same pen, XII being a revision of a Jewish original.書籍第十二條和第十三相同的筆，第十二一個猶太原來的修訂版。 Book XI might have been written either by a Christian or a Jew in the third century, and Book XIV of the same doubtful provenance dates from the fourth century.圖書XI可能已經寫入一個基督徒或猶太人於公元三世紀，書的來源可疑的日期從第四世紀第十四。 The general conclusion is that Books VI, VII, and XIII and the latter part of Book VIII are wholly Christian.總的結論是，全基督教書籍VI，VII和XIII和後者的圖書八。 Books I, II, XI, XII, XIII, and XIV received their present form from a Christian.從一個基督徒的書籍I，II，XI，XII，XIII，和第十四條接受其目前的形式。 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.特有的基督教圈子，在這些組合物不能確定，也可以斷言，什麼動機促使其成分除了基督教宣傳的一種手段。

Publication information Written by Patrick J. Healy.出版信息的書面由Patrick J.希利。 Transcribed by Douglas J. Potter.轉錄由道格拉斯·J.·波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIII.獻給耶穌基督的聖心天主教百科全書，卷十三。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約：羅伯特·阿普爾頓公司。 Nihil Obstat, February 1, 1912. Nihil Obstat，1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort，DD，檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教，大主教紐約

Bibliography 參考書目
GEFFCKEN, Komposition u.格夫肯，Kompositionü。 Entstehungszeit der Oracula Sibyllina (Leipzig, 1902); HARNACK, Gesch. Entstehungszeit得Oracula Sibyllina（萊比錫，1902年）;哈納克，Gesch。 der altchrist.德altchrist。 Litt.利特。 (Leipzig, 1893), I, pt. （萊比錫，1893年），I，PT。 ii, 581-89; II, pt.二，581-89，II，PT。 ii, 184-89; BARDENHEWER, Gesch.二，184-89，巴登黑韋爾，Gesch。 der altkirch.德ALTKIRCH。 Litt., II (1902-3), 651, 656; SCHÜRER, Gesch.利特，II（1902-3），651，656; GeschSCHÜRER，。 des jud. DES達瓦慈善會。 Volkes, III (Leipzig, 1910), 290 sqq. Volkes，III（萊比錫，1910年），290 SQQ。

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