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| That this Prophecy respecting our Saviour was not the Fiction of any Member of the Christian Church, but the Testimony of the Erythræan Sibyl, whose Books were translated into Latin by Cicero before the coming of Christ. Also that Virgil makes mention of the same, and of the Birth of the Virgin's Child: though he spoke obscurely of this Mystery from Fear of the Ruling Powers.
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Chapter
XIX.—That this Prophecy respecting our
Saviour was not the Fiction of any Member of the Christian Church, but
the Testimony of the Erythræan Sibyl, whose Books were translated
into Latin by Cicero before the coming of Christ. Also that Virgil
makes mention of the same, and of the Birth of the Virgin’s
Child: though he spoke obscurely of this Mystery from Fear of the
Ruling Powers.
Many,
however, who admit that the Erythræan Sibyl was really a
prophetess, yet refuse to credit this prediction, and imagine that some
one professing our faith, and not unacquainted with the poetic art, was
the composer of these verses. They hold, in short, that they are a
forgery, and alleged to be the prophecies of the Sibyl on the ground of
their containing useful moral sentiments, tending to restrain
licentiousness, and to lead man to a life of sobriety and decorum.
Truth, however, in this case is evident, since the diligence of our
countrymen3462
has made a careful computation of
the times; so that there is no room to suspect that this poem was
composed after the advent and condemnation of Christ, or that the
general report is false, that the verses were a prediction of the Sibyl
in an early age. For it is allowed that Cicero was acquainted with this
poem, which he translated into the Latin tongue, and incorporated with
his own works.3463
| 3463 [The passage in Cicero (De Divinatione, Bk. II. ch. 54)
clearly does not refer to this acrostic, and contains in itself
a plain denial of prophetic truth in the Sibylline prediction (whatever
it was) which the writer had in view. “Non esse autem illud
carmen furentis, cum ipsum poema declaret (est enim magis artis et
diligentiæ, quam incitationis et motus), tum verò ea,
quæ ἀκροστιχὶς
dicitur, cum deinceps ex primis versuum litteris
aliquid connectitur, ut in quibusdam Cumanis, id certe magis est
attenti animi, quam furentis,”
&c.—Bag.] | This writer
was put to death during the ascendancy of Antony, who in his turn was
conquered by Augustus, whose reign lasted fifty-six years. Tiberius
succeeded, in whose age it was that the Saviour’s advent
enlightened the world, the mystery of our most holy religion began to
prevail, and as it were a new race of men commenced: of which, I
suppose, the prince of Latin poets thus speaks:
Behold, a new, a heaven-born
race appears.3464
| 3464 This and following quotations are found in the fourth eclogue of
Virgil—the Pollio. The version of Bag. is allowed
to stand. If farther variety of rendering and interpretation is
desired, it can be found in charming profusion in the various English
translations of Virgil of which the few at hand give ample promise.
Those at hand are Ogilby, Lond., 1675, p. 41–49; Warton, Lond.,
1763, p. 76–82; Trapp, Lond., 1755, p. 37–46; Kennedy,
Lond., 1849, p. 25–29; Wilstach, Bost., 1884, p. 154–161;
Bowen, Lond., 1887, p. 24–28. Compare Henley, Observations on
the Subject of the Fourth Eclogue, etc., Lond., 1788.
8vo. |
And again, in another passage of the
Bucolics:
Sicilian Muses, sound a loftier
strain.
What can be clearer than this? For
he adds,
The voice of Cuma’s
oracle is heard again.3465
| 3465 Here is variety indeed. 1711 renders, “Last times are
come Cumæa’s prophecy,”—whatever that may mean.
Molz. has “Now the voice of the famed oracle of Cumæ
is dumb.” |
Evidently referring to the
Cumæan Sibyl. Nor was even this enough: the poet goes further, as
if irresistibly impelled to bear his testimony. What then does he
say?
Behold! the circling years new
blessings bring:
The virgin comes, with her the
long-desired king.3466
| 3466 Constantine takes large liberty with the poet here in order to
make him say what he would like to have had him say. The latest
translation at hand (Bowen) renders:
“Now is the world’s
grand cycle begun once more from of old;
Justice the Virgin
comes, and the Saturn Kingdom again.” |
Who, then, is the virgin who was to come? Is it not she who was
filled with, and with child of the Holy Spirit? And why is it
impossible that she who was with child of the Holy Spirit should be,
and ever continue to be a virgin? This king, too, will return, and by
his coming lighten the sorrows of the world. The poet adds,
Thou, chaste Lucina, greet the
new-born child,
Beneath whose reign the iron
offspring ends,
A golden progeny from heaven
descends;
His kingdom banished virtue
shall restore,
And crime shall threat the
guilty world no more.
We perceive that these words are
spoken plainly and at the same time darkly, by way of allegory. Those
who search deeply for the import of the words, are able to discern the
Divinity of Christ. But lest any of the powerful in the imperial city
might be able to accuse the poet of writing anything contrary to the
laws of the country, and subverting the religious sentiments which had
prevailed from ancient times, he intentionally obscures the truth. For
he was acquainted, as I believe, with that blessed mystery which gave
to our Lord the name of Saviour:3467
but,
that he might avoid the severity of cruel men, he drew the thoughts of
his hearers to objects with which they were familiar, saying that
altars must be erected, temples raised, and sacrifices offered to the
new-born child. His concluding words also are adapted to the sentiments
of those who were accustomed to such a creed; for he says:E.C.F. INDEX & SEARCH
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