Sibylline Oracles知未来的签

The name given to certain collections of supposed prophecies, emanating from the sibyls or divinely inspired seeresses, which were widely circulated in antiquity.名称给予一定的收藏假定的预言，来自sibyls或神圣的seeresses ，其中被广泛流传在古代。

The derivation and meaning of the name Sibyl are still subjects of controversy among antiquarians.推导和意义的名字sibyl仍科目的争议antiquarians 。 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.而早前作家（ eurìpides ，阿里斯托芬，柏拉图） ，是指总是以" sibyl " ，后来作者讲的很多，并指定一个不同的地方，他们说，不再赘述。 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.因此沃罗引述lactantius （ div. instit ， L时，六）列举了十个sibyls ：波斯，利比亚， delphian ， cimmerian ， erythræan ， samarian ， cumæan ，和那些对哈勒斯波海， phrygia ，和tibur 。 The Sibyls most highly venerated in Rome were those of Cumæ and Erythræa.该sibyls最高度崇敬，在罗马被那些cumæ和erythræa 。

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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.在异教徒的时候签，并预言归功于该sibyls被仔细收集并小心翼翼地守护在寺庙中的木星capitolinus ，并分别征询只有在时代的严重危机。 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.因为时尚所享有的这些异教徒签，因为影响了他们在塑造宗教观点的时期，希腊化犹太人在亚历山德里亚，在公元前二世纪组成的小诗在同一种形式，归功于他们向sibyls ，发给他们当中异教徒作为一种手段，弥散judaistic教义和教学。 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.这种习俗被延续到基督教时代，并借来一些基督徒，所以，在第二或第三个世纪，一类新签产生的基督教来源应运而生。 Hence the Sibylline Oracles can be classed as Pagan, Jewish, or Christian.因此，知未来的签，可以被归类为异教徒，犹太教或基督教。 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.但是在许多情况下，基督信徒，只是修改或插犹太文件，因此，我们有两个班的基督徒签，那些通过了由犹太来源和那些完全写的基督徒。 Much difficulty is experienced in determining exactly how much of what remains is Christian and how much Jewish.很多困难是经验丰富的，在决定到底又有多少仍然是基督教和多少犹太人。 Christianity and Judaism coincided on so many points that the Christians could accept without modification much that had come from Jewish pens.基督教和犹太教恰逢这么多点，基督徒可以接受未经修饰不多了来自犹太笔。 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.看来很明显，但是，基督教签和修订，从犹太来源都出自同一圈，并打算在援助的扩散基督教。 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.该sibyls被引用，经常因提早父亲和基督徒作家，贾斯汀， athenagoras ，西奥菲勒斯，克莱门特的亚历山德里亚， lactantius ，奥古斯丁等，通过减少并消失， paganism ，不过，兴趣，他们逐渐消失，他们不再是广阅读或传阅，但他们的认识与使用，在中世纪，在这两个东方和西方。

Large collections of these Jewish and Christian oracles are still in existence.大型珍藏这些犹太教和基督教签仍然存在。 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.于1545年xystus betuleius （ Sixtus的围绕）出版一个新版本的八簿签并序约会，可能是六世纪的广告在上个世纪初红衣主教马伊发现了4个其他书籍，它不是一个延续八年以前印制，而是一个独立的收藏。 These are numbered XI, XII, XIII, XIV, in later editions.这些都是编号的第十一，十二，十三，十四，在以后的版本。 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.亚历山大出版了一本珍贵的版本与拉丁语翻译（巴黎， 1841年至1856年） ，以及一个新的修订版，从用笔的格夫肯（莱比锡， 1902年）为一本卷在柏林语料库。 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.除了书籍已经列举了几个片段，签从工程的西奥菲勒斯和lactantius印制，在后来的版本。

In form the Pagan, Christian, and Jewish Oracles are alike.在形式上，向异教，基督徒，犹太人签是完全一样的。 They all purport to be the work of the sibyls, and are expressed in hexameter verses in the so-called Homeric dialect.他们都声称是工作的sibyls ，并表示在hexameter小诗在所谓荷马方言。 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.内容都是具有品种最多的品格和为最部分包含参考，以人民的王国，城市，统治者，庙宇等，它是徒劳无益的，以试图寻找任何命令，在该计划中，其中治其组成。 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.迷惘，是由经常变化的主题，也许可以按假设他们私下传阅的，正如罗马政府不能容忍的，只有官方的收集，并表示，他们目前的安排，代表随想曲不同的业主或集邮者把他们带到一起，从各种来源。 There is in some of the books a general theme, which can be followed only with difficulty.还有一些书籍一般性主题，可以遵循的唯一一件难事。 Though there are occasionally verses which are truly poetical and sublime, the general character of the Sibylline Oracles is mediocre.虽然有偶尔小诗，其中有真正的诗歌和高尚的，一般性质的知未来的签是平庸。 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.该秩序，在这种秩序书籍列举并不代表其相对古物，也有最寻找批评能够准确，以确定有多少是基督教和多少犹太人。

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.四本书被普遍认为是为了体现最古老的部分，该签，而许多年纪较大的批评者看到了科技的成分，这被认为是基督徒，但现在看来就完全是犹太人。 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.第五篇，已经引起了很多不同的意见，有的声称是犹太人，其他组织作为工作的一个基督教派犹太教徒，以及其他被插在很大程度上是由一个基督教。 It contains so little that can be considered Christian that it can safely be set down as Jewish.它包含这么少，可以被视为基督教，它可以安全的订定为犹太人。 Books VI and VII are admittedly of Christian origin.书籍中六及中七，是无可否认的基督教起源。 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（孟德尔逊，亚力山大格夫肯）描述书中第六作为一个邪教圣歌，但这种争论已没有任何证据对其有利的。 It dates most probably from the third century.它的日期极有可能由三世纪。 Books I and II are regarded as a Christian revision of a Jewish original.书籍一和二是被视为一个基督教修订的一个犹太原件。 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.书中第八提供特有的困难;第一216小诗，是最有可能的工作，第二个世纪的犹太人，而后者则部分（小诗217-500 ）开始与acrostic就具有象征意义，基督教字icthus无疑是基督徒，日期极有可能从第三个世纪。 In the form in which they are now found the other four books are probably the work of Christian authors.在以何种形式，他们现在发现另外四本书大概是工作的基督徒作家。 Books XII and XIII are from the same pen, XII being a revision of a Jewish original.书籍十二和十三源自于相同的笔，第十二正在修改的一个犹太原件。 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.预订席可能已书面要么由一个基督徒或犹太人在第三个世纪，并预订第十四相同疑问出处日期，从四世纪。 The general conclusion is that Books VI, VII, and XIII and the latter part of Book VIII are wholly Christian.一般的结论是，书的第六，第七和第十三条和后者的一部分图书八中全基督教。 Books I, II, XI, XII, XIII, and XIV received their present form from a Christian.图书一，二，十一，十二，十三，十四，收到其目前的形式从一个基督徒。 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.特有基督教循环，因为这些成分源自无法确定，也不能断言是什么动机促使其成分，除作为一种手段，基督教宣传品。

Publication information Written by Patrick J. Healy.出版信息写帕特里克j. Healy ） 。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume XIII.奉献给圣心耶稣基督天主教百科全书，体积十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人头马lafort ，副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约

Bibliography 参考书目
GEFFCKEN, Komposition u.格夫肯， komposition美国 Entstehungszeit der Oracula Sibyllina (Leipzig, 1902); HARNACK, Gesch. entstehungszeit明镜oracula sibyllina （莱比锡， 1902年） ;的Harnack ， gesch 。 der altchrist.明镜altchrist 。 Litt.利特。 (Leipzig, 1893), I, pt. （莱比锡， 1893年） ，我，铂。 ii, 581-89; II, pt.二， 581-89 ;第二，铂。 ii, 184-89; BARDENHEWER, Gesch.二， 184-89 ;巴登黑韦尔， gesch 。 der altkirch.明镜altkirch 。 Litt., II (1902-3), 651, 656; SCHÜRER, Gesch.利特，二（ 1902-3 ） ， 651 ， 656 ; schürer ， gesch 。 des jud.万jud 。 Volkes, III (Leipzig, 1910), 290 sqq. volkes ，三（莱比锡， 1910 ） ， 290 sqq 。

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