Sibylline Oracles知未來的簽

The name given to certain collections of supposed prophecies, emanating from the sibyls or divinely inspired seeresses, which were widely circulated in antiquity.名稱給予一定的收藏假定的預言，來自sibyls或神聖的seeresses ，其中被廣泛流傳在古代。

The derivation and meaning of the name Sibyl are still subjects of controversy among antiquarians.推導和意義的名字sibyl仍科目的爭議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，柏拉圖） ，是指總是以" sibyl " ，後來作者講的很多，並指定一個不同的地方，他們說，不再贅述。 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.因此沃羅引述lactantius （ div. instit ， L時，六）列舉了十個sibyls ：波斯，利比亞， delphian ， cimmerian ， erythræan ， samarian ， cumæan ，和那些對哈勒斯波海， phrygia ，和tibur 。 The Sibyls most highly venerated in Rome were those of Cumæ and Erythræa.該sibyls最高度崇敬，在羅馬被那些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.在異教徒的時候簽，並預言歸功於該sibyls被仔細收集並小心翼翼地守護在寺廟中的木星capitolinus ，並分別徵詢只有在時代的嚴重危機。 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簽，因為影響了他們在塑造宗教觀點的時期，希臘化猶太人在亞歷山德里亞，在公元前二世紀組成的小詩在同一種形式，歸功於他們向sibyls ，發給他們當中異教徒作為一種手段，彌散judaistic教義和教學。 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.這種習俗被延續到基督教時代，並借來一些基督徒，所以，在第二或第三個世紀，一類新簽產生的基督教來源應運而生。 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。 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.但是在許多情況下，基督信徒，只是修改或插猶太文件，因此，我們有兩個班的基督徒簽，那些通過了由猶太來源和那些完全寫的基督徒。 Much difficulty is experienced in determining exactly how much of what remains is Christian and how much Jewish.很多困難是經驗豐富的，在決定到底又有多少仍然是基督教和多少猶太人。 Christianity and Judaism coincided on so many points that the Christians could accept without modification much that had come from Jewish pens.基督教和猶太教恰逢這麼多點，基督徒可以接受未經修飾不多了來自猶太筆。 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.看來很明顯，但是，基督教簽和修訂，從猶太來源都出自同一圈，並打算在援助的擴散基督教。 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.該sibyls被引用，經常因提早父親和基督徒作家，賈斯汀， athenagoras ，西奧菲勒斯，克萊門特的亞歷山德里亞， lactantius ，奧古斯丁等，通過減少並消失， paganism ，不過，興趣，他們逐漸消失，他們不再是廣閱讀或傳閱，但他們的認識與使用，在中世紀，在這兩個東方和西方。

Large collections of these Jewish and Christian oracles are still in existence.大型珍藏這些猶太教和基督教簽仍然存在。 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.於1545年xystus betuleius （ Sixtus的圍繞）出版一個新版本的八簿簽並序約會，可能是六世紀的廣告在上個世紀初紅衣主教馬伊發現了4個其他書籍，它不是一個延續八年以前印製，而是一個獨立的收藏。 These are numbered XI, XII, XIII, XIV, in later editions.這些都是編號的第十一，十二，十三，十四，在以後的版本。 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.亞歷山大出版了一本珍貴的版本與拉丁語翻譯（巴黎， 1841年至1856年） ，以及一個新的修訂版，從用筆的格夫肯（萊比錫， 1902年）為一本卷在柏林語料庫。 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.除了書籍已經列舉了幾個片段，簽從工程的西奧菲勒斯和lactantius印製，在後來的版本。

In form the Pagan, Christian, and Jewish Oracles are alike.在形式上，向異教，基督徒，猶太人簽是完全一樣的。 They all purport to be the work of the sibyls, and are expressed in hexameter verses in the so-called Homeric dialect.他們都聲稱是工作的sibyls ，並表示在hexameter小詩在所謂荷馬方言。 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.內容都是具有品種最多的品格和為最部分包含參考，以人民的王國，城市，統治者，廟宇等，它是徒勞無益的，以試圖尋找任何命令，在該計劃中，其中治其組成。 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，是由經常變化的主題，也許可以按假設他們私下傳閱的，正如羅馬政府不能容忍的，只有官方的收集，並表示，他們目前的安排，代表隨想曲不同的業主或集郵者把他們帶到一起，從各種來源。 There is in some of the books a general theme, which can be followed only with difficulty.還有一些書籍一般性主題，可以遵循的唯一一件難事。 Though there are occasionally verses which are truly poetical and sublime, the general character of the Sibylline Oracles is mediocre.雖然有偶爾小詩，其中有真正的詩歌和高尚的，一般性質的知未來的簽是平庸。 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.該秩序，在這種秩序書籍列舉並不代表其相對古物，也有最尋找批評能夠準確，以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.四本書被普遍認為是為了體現最古老的部分，該簽，而許多年紀較大的批評者看到了科技的成分，這被認為是基督徒，但現在看來就完全是猶太人。 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，已經引起了很多不同的意見，有的聲稱是猶太人，其他組織作為工作的一個基督教派猶太教徒，以及其他被插在很大程度上是由一個基督教。 It contains so little that can be considered Christian that it can safely be set down as Jewish.它包含這麼少，可以被視為基督教，它可以安全的訂定為猶太人。 Books VI and VII are admittedly of Christian origin.書籍中六及中七，是無可否認的基督教起源。 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（孟德爾遜，亞力山大格夫肯）描述書中第六作為一個邪教聖歌，但這種爭論已沒有任何證據對其有利的。 It dates most probably from the third century.它的日期極有可能由三世紀。 Books I and II are regarded as a Christian revision of a Jewish original.書籍一和二是被視為一個基督教修訂的一個猶太原件。 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.書中第八提供特有的困難;第一216小詩，是最有可能的工作，第二個世紀的猶太人，而後者則部分（小詩217-500 ）開始與acrostic就具有象徵意義，基督教字icthus無疑是基督徒，日期極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，他們現在發現另外四本書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.書籍十二和十三源自於相同的筆，第十二正在修改的一個猶太原件。 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.預訂席可能已書面要么由一個基督徒或猶太人在第三個世紀，並預訂第十四相同疑問出處日期，從四世紀。 The general conclusion is that Books VI, VII, and XIII and the latter part of Book VIII are wholly Christian.一般的結論是，書的第六，第七和第十三條和後者的一部分圖書八中全基督教。 Books I, II, XI, XII, XIII, and XIV received their present form from a Christian.圖書一，二，十一，十二，十三，十四，收到其目前的形式從一個基督徒。 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.特有基督教循環，因為這些成分源自無法確定，也不能斷言是什麼動機促使其成分，除作為一種手段，基督教宣傳品。

Publication information Written by Patrick J. Healy.出版信息寫帕特里克j. Healy ） 。 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.奉獻給聖心耶穌基督天主教百科全書，體積十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.人頭馬lafort ，副署長，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約

Bibliography 參考書目
GEFFCKEN, Komposition u.格夫肯， komposition美國 Entstehungszeit der Oracula Sibyllina (Leipzig, 1902); HARNACK, Gesch. entstehungszeit明鏡oracula sibyllina （萊比錫， 1902年） ;的Harnack ， gesch 。 der altchrist.明鏡altchrist 。 Litt.利特。 (Leipzig, 1893), I, pt. （萊比錫， 1893年） ，我，鉑。 ii, 581-89; II, pt.二， 581-89 ;第二，鉑。 ii, 184-89; BARDENHEWER, Gesch.二， 184-89 ;巴登黑韋爾， gesch 。 der altkirch.明鏡altkirch 。 Litt., II (1902-3), 651, 656; SCHÜRER, Gesch.利特，二（ 1902-3 ） ， 651 ， 656 ; schürer ， gesch 。 des jud.萬jud 。 Volkes, III (Leipzig, 1910), 290 sqq. volkes ，三（萊比錫， 1910 ） ， 290 sqq 。

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