Sibyl

Michelangelo's Delphic Sibyl, Sistine Chapel ceiling

The English word sibyl (/ˈsɪbəl/ or /ˈsɪbɪl/) is from Middle English, via the Old French sibile and the Latin sibylla from the ancient Greek Σίβυλλα (Sibylla).[5] Varro derived the name from an Aeolic sioboulla, the equivalent of Attic theobule ("divine counsel").[6] This etymology is not accepted in modern handbooks, which list the origin as unknown.[7] There have been alternative proposals in nineteenth-century philology suggesting Old Italic[8] or Semitic derivation.[9]

The first known Greek writer to mention a sibyl is (based on the testimony of Plutarch) Heraclitus (fl. 500 BC):

The Sibyl, with frenzied mouth uttering things not to be laughed at, unadorned and unperfumed, yet reaches to a thousand years with her voice by aid of the god.[10]

Walter Burkert observes that "frenzied women from whose lips the god speaks" are recorded very much earlier in the Near East, as in Mari in the second millennium and in Assyria in the first millennium".[11]

Until the literary elaborations of Roman writers, sibyls were not identified by a personal name, but by names that refer to the location of their temenos, or shrine.

In Pausanias, Description of Greece, the first sibyl at Delphi mentioned ("the former" [earlier]) was of great antiquity, and was thought, according to Pausanias, to have been given the name "sibyl" by the Libyans.[12] Sir James Frazer calls the text defective.

The second sibyl referred to by Pausanias, and named "Herophile", seems to have been based ultimately in Samos, but visited other shrines, at Clarus, Delos, and Delphi and sang there, but that at the same time, Delphi had its own sibyl.[12]

James Frazer writes, in his translation and commentary on Pausanias,[13] that only two of the Greek sibyls were historical: Herophile of Erythrae, who is thought to have lived in the eighth century BC, and Phyto of Samos who lived somewhat later. He observes that the Greeks at first seemed to have known only one sibyl, and instances Heraclides Ponticus[14] as the first ancient writer to distinguish several sibyls: Heraclides names at least three sibyls, the Phrygian, the Erythraean, and the Hellespontine.[15] The scholar David S. Potter writes, "In the late fifth century BC it does appear that 'Sibylla' was the name given to a single inspired prophetess".[16]

Like Heraclitus, Plato speaks of only one sibyl, but in course of time the number increased to nine, with a tenth, the Tiburtine Sibyl, probably Etruscan in origin, added by the Romans. According to Lactantius' Divine Institutions (Book 1, Ch. 6), Varro (first century BC) lists these ten: the Persian, the Libyan, the Delphic, the Cimmerian, the Erythræan, the Samian, the Cumæan, the Hellespontine (in Trojan territory), the Phrygian (at Ancyra), and the Tiburtine (named Albunea).

In Medieval Latin, sibylla simply became the term for "prophetess". It became used commonly in Late Gothic and Renaissance art to depict female Sibyllae alongside male prophets. [27]

The number of sibyls so depicted could vary, sometimes they were twelve (See, for example, the Apennine Sibyl), sometimes ten, e.g. for François Rabelais, “How know we but that she may be an eleventh sibyl or a second Cassandra?” Gargantua and Pantagruel, iii. 16, noted in Brewer's Dictionary of Phrase and Fable, 1897.[28]

Sibyl by Francesco Ubertini, c. 1525

The best known depiction is that of Michelangelo who shows five sibyls in the frescoes of the Sistine Chapel ceiling; the Delphic Sibyl, Libyan Sibyl, Persian Sibyl, Cumaean Sibyl, and the Erythraean Sibyl. The library of Pope Julius II in the Vatican has images of sibyls and they are in the pavement of the Siena Cathedral. The Basilica of Santa Maria in Aracoeli crowning the Campidoglio, Rome, is particularly associated with the Sibyl, because a medieval tradition referred the origin of its name to an otherwise unattested altar, Ara Primogeniti Dei, said to have been raised to the "firstborn of God" by the emperor Augustus, who had been warned of his advent by the sibylline books: in the church the figures of Augustus and of the Tiburtine Sibyl are painted on either side of the arch above the high altar. In the nineteenth-century, Rodolfo Lanciani recalled that at Christmastime the presepio included a carved and painted figure of the sibyl pointing out to Augustus the Virgin and Child, who appeared in the sky in a halo of light. "The two figures, carved in wood, have now [1896] disappeared; they were given away or sold thirty years ago, when a new set of images was offered to the Presepio by prince Alexander Torlonia." (Lanciani, 1896 ch 1) Like prophets, Renaissance sibyls forecasting the advent of Christ appear in monuments: modelled by Giacomo della Porta in the Santa Casa at Loreto, painted by Raphael in Santa Maria della Pace, by Pinturicchio in the Borgia apartments of the Vatican, engraved by Baccio Baldini, a contemporary of Botticelli, and graffites by Matteo di Giovanni in the pavement of the Duomo of Siena.

Shakespeare references the sibyls in his plays, including Othello, Titus Andronicus, The Merchant of Venice, and especially Troilus and Cressida. In the latter, Shakespeare employed the common Renaissance comparison of Cassandra to a sibyl.[29]

A collection of twelve motets by Orlande de Lassus entitled Prophetiae Sibyllarum (pub. 1600) draw inspiration from the sibyl figures of antiquity. The work—for four voices a cappella—consists of a prologue and twelve prophecies, each once corresponding to an individual Sibyl. While the text speaks of the coming of Jesus Christ, the composer reflects the mystical aura of the prophecies by using chromaticism in an extreme manner, a compositional technique that became very fashionable at the time. It is possible that Lassus not only viewed Michelangelo's depictions, but also drew the chromatic manière from a number of Italian composers, who experimented at the time.

The sayings of sibyls and oracles were notoriously open to interpretation (compare Nostradamus) and were constantly used for both civil and cult propaganda. These sayings and sibyls should not be confused with the extant sixth-century collection of Sibylline Oracles, which typically predict disasters rather than prescribe solutions.

Some genuine Sibylline verses are preserved in the second-century Book of Marvels of Phlegon of Tralles. The oldest collection of written Sibylline Books appears to have been made about the time of Solon and Cyrus at Gergis on Mount Ida in the Troad. The sibyl, who was born near there, at Marpessus, and whose tomb was later marked by the temple of Apollo built upon the archaic site, appears on the coins of Gergis, c. 400–350 BCE. (cf. Phlegon, quoted in the fifth-century geographical dictionary of Stephanus of Byzantium, under 'Gergis'). Other places claimed to have been her home. The sibylline collection at Gergis was attributed to the Hellespontine Sibyl and was preserved in the temple of Apollo at Gergis. Thence it passed to Erythrae, where it became famous. It was this very collection, it would appear, which found its way to Cumae and from Cumae to Rome. Gergis, a city of Dardania in the Troad, a settlement of the ancient Teucri, and, consequently, a town of very great antiquity.[30] Gergis, according to Xenophon, was a place of much strength. It had a temple sacred to Apollo Gergithius, and was said to have given birth to the sibyl, who is sometimes called Erythraea, ‘from Erythrae,’ a small place on Mount Ida,[31] and at others Gergithia ‘of Gergis’.

• Pythia, the Oracle of Delphi
• Temple of the Sibyl: 18th-century fanciful naming
• The Golden Bough (mythology)

• Beyer, Jürgen, 'Sibyllen', "Enzyklopädie des Märchens. Handwörterbuch zur historischen und vergleichenden Erzählforschung", vol. 12 (Berlin & New York, Walter de Gruyter 2007), coll. 625–30
• Bouché-Leclercq, Auguste, Histoire de la divination dans l'Antiquité, I–IV volumes, Paris, 1879–1882.
• Broad, William J., The Oracle: the Lost Secrets and Hidden Message of Ancient Delphi (Penguin Press, 2006).
• Burkert, Walter, Greek Religion (Harvard University Press, 1985) esp. pp. 116–18.
• Delcourt, M. L'oracle de Delphes, 1955.
• Encyclopædia Britannica, 1911.
• Fischer, Jens, Folia ventis turbata – Sibyllinische Orakel und der Gott Apollon zwischen später Republik und augusteischem Principat (Studien zur Alten Geschichte 33), Göttingen 2022.
• Fox, Robin Lane, Alexander the Great 1973. Chapter 14 gives the best modern account of Alexander's visit to the oasis at Siwah, with some background material on the Greek conception of Sibyls.
• Goodrich, Norma Lorre, Priestesses, 1990.
• Hale, John R. and others (2003). Questioning the Delphic Oracle. Retrieved Jan. 7, 2005.
• Hindrew, Vivian, The Sibyls: The First Prophetess of Mami (Wata) MWHS, 2007
• Jeanmaire, H. La Sibylle et la retour de l'âge d'or, 1939.
• Lanciani, Rofolfo, Pagan and Christian Rome, 1896, ch. 1 on-line
• Lactantius, Divine Institutions Book I, ch. vi (e-text, in English)
• Maass, E., De Sibyllarum Indicibus, Berlin, 1879.
• Parke, Herbert William, History of the Delphic Oracle, 1939.
• Parke, Herbert William, Sibyls and Sibylline Prophecy, 1988.
• Pausanias, Description of Greece, ed. and translated by Sir James Frazer, 1913 edition. Cf. v. 5
• Peck, Harry Thurston, Harper's Dictionary of Classical Antiquity, 1898.
• Pitt-Kethley, Fiona, Journeys to the Underworld, 1988
• Potter, David Stone, , Prophecy and history in the crisis of the Roman Empire: a historical commentary on the Thirteenth Sibylline Oracle, 1990. Cf. Chapter 3. review of book Archived 1999-04-27 at the Wayback Machine
• Potter, David Stone, Prophets and Emperors. Human and Divine Authority from Augustus to Theodosius, Cambridge, MA: Harvard University Press, 1994. review of book
• Smith, William, Dictionary of Greek and Roman Biography and Mythology, 1870, article on Sibylla,
• West, Martin Litchfield, The Orphic Poems, Oxford, 1983.