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Journal articles on the topic 'Sibylline oracle'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Felder, Stephen. "WHAT IS THE FIFTH SIBYLLINE ORACLE ?" Journal for the Study of Judaism 33, no. 4 (2002): 363–85. http://dx.doi.org/10.1163/15700630260385121.

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AbstractCan The Fifth Sibylline Oracle be useful for the study of Second Temple Judaism? J.J. Collins thought so, and John M.G. Barclay has attempted to use it in his construction of Jewish life and thought in the Mediterranean Diaspora. But David S. Potter and Erich Gruen have cautioned that because the Sibylline Oracles were preserved by Christians and subjected to extensive redaction and interpolation, they cannot be dated with any certainty and therefore cannot be reliably used for the study of Second Temple Judaism. In this article I attempt to identify and date two clear strata in The Fifth Sibylline Oracle, explaining how the document came into its final, or near-final form. Then I make some preliminary suggestions regarding what The Fifth Sibylline Oracle may tell us about Second Temple Judaism.

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2

Kusio, Mateusz. "The origin of Beliar in Sibylline Oracle 3.63: A new proposal." Journal for the Study of the Pseudepigrapha 29, no. 3 (2020): 168–83. http://dx.doi.org/10.1177/0951820720902124.

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This article investigates Sibylline Oracle 3.63 which states that Beliar will come ἐκ Σεβαστηνῶν, “from the Sebastenoi.” Scholars have understood the verse as meaning that Beliar will be either a Roman imperial figure or a Samaritan false prophet. Pointing out the serious shortcomings of these hypotheses, the article argues that the Sibylline Beliar should be seen as originating in Asia, most probably in Phrygia or northern Galatia. The relevant numismatic and epigraphic evidence is explored along with references to those regions across the Sibylline Oracles. New interpretative possibilities generated by the proposal are also presented along with the suggestion that Sib. Or. 3.63–74 should be dated sometime between mid-first and mid-third century C.E. and provenanced to central Asia Minor.

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3

Faraone, Christopher A. "Circe’s Instructions to Odysseus (OD. 10.507–40) As an Early Sibylline Oracle." Journal of Hellenic Studies 139 (September 25, 2019): 49–66. http://dx.doi.org/10.1017/s0075426919000028.

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AbstractScholars have noted that Circe’s instructions to Odysseus illustrate a speech type-scene comprised of directions and then instructions – or ‘map’ and ‘script’: first she tells him (i) how to get to the entrance to Hades and then (ii) what rituals to do and what words to say after he gets there (Od. 10.507–40). This essay argues that the Odyssey poet is, in fact, using the vocabulary and syntax of an important subset of this speech-act: hexametrical oracles, as we see them quoted a few centuries later by Herodotus and parodied by Aristophanes. Her advice, moreover, also echoes closely a specific kind of Archaic oracle that directed Greek colonists to a far-away place and that was typical of the female prophets called ‘Sibyls’, who lived near the Aegean coastline in places where the Homeric poems were originally composed and performed.

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4

Alwood, Thomas, and David S. Potter. "Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle." Classical World 86, no. 1 (1992): 47. http://dx.doi.org/10.2307/4351215.

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5

van der Horst, P. W., and David S. Potter. "Prophecy and History in the Crisis of the Roman Empire. A Historical Commentary on the Thirteenth Sibylline Oracle." Numen 40, no. 2 (1993): 198. http://dx.doi.org/10.2307/3270210.

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6

Barnes, T. D., and David S. Potter. "Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle." American Historical Review 97, no. 2 (1992): 529. http://dx.doi.org/10.2307/2165754.

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7

Scholz, Bernhard W. "Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle." History: Reviews of New Books 20, no. 3 (1992): 124–25. http://dx.doi.org/10.1080/03612759.1992.9949690.

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8

Geiger, Joseph. "The Thirteenth Sibylline Oracle David S. Potter: Prophecy and History in the Crisis of the Roman Empire: a Historical Commentary on the Thirteenth Sibylline Oracle. (Oxford Classical Monographs). Pp. xix + 443; 23 maps, 27 illustrations. Oxford: Clarendon Press, 1990. £50." Classical Review 42, no. 01 (1992): 16–17. http://dx.doi.org/10.1017/s0009840x00281985.

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9

Linderski, J. "Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle. David S. Potter." Classical Philology 88, no. 2 (1993): 180–83. http://dx.doi.org/10.1086/367357.

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10

Aleksandrova, Tat'yana L'vovna. "EMPRESS EUDOXIA’S POETRY AND “THE SIBYLLINE ORACLES”." Philological Sciences. Issues of Theory and Practice, no. 10-1 (October 2018): 13–16. http://dx.doi.org/10.30853/filnauki.2018-10-1.2.

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11

d'Helt, Alexandre. "La sibylle « bru et parente » de Noé. Fonction de la pseudépigraphie dans les Oracles sibyllins juifs." Études théologiques et religieuses 88, no. 4 (2013): 461. http://dx.doi.org/10.3917/etr.0884.0461.

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12

McBay, Susannah. "From Kings to Monsters: Jewish Perspectives on the Hellenistic and Roman Empires in Sibylline Oracles 3 and 5." Journal for the Study of Judaism 51, no. 2 (2020): 208–30. http://dx.doi.org/10.1163/15700631-bja10001.

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Abstract Both the third and fifth books of the Sibylline Oracles engage with the threat and challenges of the political powers of their day, the Hellenistic and Roman respectively (Sib. Or. 3:657-714; 5:28-34, 155-161, 342-359). Both books also construe these powers as part of the reason for the arrival of God as Divine Warrior to execute judgement. In contrast to Alexandria Frisch, who argued that the Hellenistic Empire was the cause of greater Jewish critique, this article demonstrates that within the Sibylline tradition, the development in use of Jewish combat myth of the Divine Warrior across the two books actually shows the reverse. The texts from Sibylline Oracles 5 escalate the threat of the political enemy, not only depicting the Roman Empire and emperor within the cosmic drama, but as a force of chaos and agent of evil.

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13

Lieu, Samuel N. C. "D. S. Potter., Prophecy and History in the Crisis of the Roman Empire. An Historical Commentary on the Thirteenth Sibylline Oracle. Oxford: Clarendon Press, 1990. Pp. xix + 443, 27 figs, 3 maps, ISBN 0-19-814483-0. £50.00." Journal of Roman Studies 82 (November 1992): 296–98. http://dx.doi.org/10.2307/301349.

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14

Butcher, K. E. T. "Imagined emperors: personalities and failure in the third century - D. S. POTTER , PROPHECY AND HISTORY IN THE CRISIS OF THE ROMAN EMPIRE. A HISTORICAL COMMENTARY ON THE THIRTEENTH SIBYLLINE ORACLE (Oxford 1990). Pp. 443 + xix, 2 maps, 27 half-tone illustrations. ISBN 0-19-814483-0." Journal of Roman Archaeology 9 (1996): 515–27. http://dx.doi.org/10.1017/s1047759400017013.

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15

van Henten, Jan Willem. "Nero Redivivus Demolished: the Coherence of the Nero Traditions in the Sibylline Oracles." Journal for the Study of the Pseudepigrapha 11, no. 21 (2000): 3–17. http://dx.doi.org/10.1177/095182070000002101.

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16

Brocca, Nicoletta. "‘Casta Sibylla’? Ritratti di Sibille nella raccolta degli ‘Oracula Sibyllina’." ERGA-LOGOI - Rivista di storia, letteratura, diritto e culture dell’antichità, no. 4.1 (July 2016): 91–117. http://dx.doi.org/10.7358/erga-2016-001-broc.

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17

Longosz, Stanisław. "Maryja w apokryfach Starego Testamentu." Vox Patrum 49 (June 15, 2006): 357–66. http://dx.doi.org/10.31743/vp.8221.

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Hac in dissertatiuncula, quae duobus partibus constat, primum fusius veritates de Maria (imprimis eiusdem virginitas) in apocryphis Veteris Testamenti, qui mariales a nonnulis vocantur (Testamentum X II Patriarcharum, Ascensio Isaiae, Odae Salomonis, Oracula Sibyllina) exponuntur, deinde influxus apocryphorum Veteris et Novi Testamenti generaliter in mariologiam catholicam constituendam concise demonstratur.

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18

Kreitzer, Larry. "Sibylline Oracles 8, the Roman Imperial Adventus Coinage of Hadrian and the Apocalypse of John." Journal for the Study of the Pseudepigrapha 2, no. 4 (1989): 69–85. http://dx.doi.org/10.1177/095182078900200405.

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19

Polański, Tomasz. "Walka Wschodu i Zachodu w literaturze greckiej od Herodota do Prokopiusza z Gazy." Vox Patrum 44 (March 30, 2003): 329–51. http://dx.doi.org/10.31743/vp.8082.

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Herodotus presented the conflicts between Europe and Asia on both the mythological and historical level and made them one of the main structural and ideological components of his work. The idea of war against the Achaemenids interpreted as central to the Greek historical destiny returned time and again in the Greek letters, always blended with the symptomatic feeling of superiority and simplified standard view of the Orientals. (Euripides, Xenophon of Athens, Plato, Isocrates). The efforts to unite the Greeks and Macedonians with the Orientals which were undertaken by Alexander the Great, found little understanding among the Greeks (Plutarch). His myth as a conqueror of Asia became an ideological trap of the Hellenic as well as Roman historical thinking (Cassius Dio). Renewed and unsuccessful efforts to follow Aiexander's steps brought interesting literary testimonies shaped by collective experiences of the insuperable climate, the fear of the epidemics, and confrontation with cunning, cruel and elusive adversaries (Plutarch, Procopius of Caesarea). The Greek literary testimonies had their alter ego in the Eastern prophetic writings, which expressed hostility towards the Greeks and Romans and predicted a final victory for the East over the West (Oracula Sibyllina, The Oracle of the Potter, The Oracle of Hystaspes). In the Wars of Procopius of Caesarea a pessimistic, purely militarist view came to the surface. It said that the loyalty of the Orientals could be secured only through the use of military power. In that period we also observe a factor of religious inspiration in the war propaganda on both sides (Procopius of Caesarea, Georgios Pisides).

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20

Gauger, Jörg-Dieter. "J L. Lightfood: The Sibylline Oracles. With Introduction, Translation, und Commentary on the First and Second Books." Gnomon 82, no. 2 (2010): 109–15. http://dx.doi.org/10.17104/0017-1417_2010_2_109.

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21

Ibáñez, Jesús-M. Nieto. "On the Loss of the Notion of Quantity in Books XII and XIV of the "Sibylline Oracles"." Quaderni Urbinati di Cultura Classica 45, no. 3 (1993): 89. http://dx.doi.org/10.2307/20547214.

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22

Watley, Gordon Lyn. "The Sibylline Oracles - (J. L.) Lightfoot (ed., trans.) The Sibylline Oracles: with Introduction, Translation, and Commentary on the First and Second Books. Pp. xxiv + 613. Oxford: Oxford University Press, 2007. Cased, £110. ISBN: 978-0-19-921546-1." Classical Review 59, no. 1 (2009): 101–3. http://dx.doi.org/10.1017/s0009840x08002047.

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23

Tervanotko, Hanna. "Unreliability and Gender?" Journal of Ancient Judaism 6, no. 3 (2015): 358–81. http://dx.doi.org/10.30965/21967954-00603005.

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In this article I analyze disbelief of the divine messages transmitted by female figures in the Jewish texts Liber Antiquitatum Biblicarum, Jubilees, and the Sibylline Oracles. After a careful reading of these passages I turn to the portrayal of the figure of Cassandra in ancient Greek literature. While Cassandra’s prophecies are truthful, she is not believed and instead is accused of being mentally ill. Significantly, Cassandra does not appear randomly in ancient Greek texts; her depiction invites the public to ask questions concerning truth and persuasion. This article considers the treatment of Cassandra as a possible model for understanding the characterizations of women prophets as unreliable in ancient Jewish texts. Finally I argue that whereas in Greek texts both men and women appear as unreliable prophets, in the Jewish texts unreliability appears to be a female characteristic.

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24

Collins, John J. "Book Review: Book III of the Sibylline Oracles and its Social Setting, with an Introduction, Translation and Commentary." Journal for the Study of the Pseudepigrapha 14, no. 3 (2005): 243. http://dx.doi.org/10.1177/095182070501400306.

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25

Kochanek, Piotr. "Ślady akrostychu imienia Adam w literaturze greckiej okresu hellenistycznego i rzymskiego." Res Historica, no. 47 (December 13, 2019): 41. http://dx.doi.org/10.17951/rh.2019.47.41-73.

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<p>Powszechnie uważa się, że pierwsze uchwytne w źródłach antycznych ślady akrostychu imienia Adam przekazują ‘Oracula Sibyllina’ (III 24–26), które powstały najprawdopodobniej w środowisku egipskiej diaspory żydowskiej w poł. II w. p.n.e. Tymczasem na podstawie zachowanych źródeł można wykazać, że literackie ślady rzeczonego akrostychu znajdują się już w znacznie wcześniejszych tekstach greckich sięgających przełomu IV i III w. p.n.e. Celem niniejszego artykułu jest przedstawienie tych właśnie źródeł. Teksty te zdają się dowodzić pewnej znajomości kultury żydowskiej w kręgu badaczy związanych z Arystotelesem oraz w intelektualnym otoczeniu Aleksandra Macedońskiego.</p>

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26

Teyssèdre, Bernard. "Les représentations de la fin des temps dans Ie chant V des Oracles sibyllins : les strates de l'imaginaire,." Apocrypha 1 (January 1990): 147–66. http://dx.doi.org/10.1484/j.apocra.2.301303.

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27

FREND, W. H. C. "Some North African Turning Points in Christian Apologetics." Journal of Ecclesiastical History 57, no. 1 (2006): 1–15. http://dx.doi.org/10.1017/s0022046905006172.

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Apologetics take their place beside miracles of healing and courage in the face of persecution as an important means of furthering the early Christian mission. In the first two centuries AD, when the popular perception was that Christianity was closely allied to Judaism, the argument from Old Testament prophecy was important. In the third century, however, as the Church gained ground among the educated classes in east and west, the emphasis changed to an attempt to demonstrate the superiority of Christianity over its pagan rivals as a philosophy with a more convincing understanding of the role of providence. Apologists in the north African tradition, Tertullian, Minucius Felix, Arnobius and Lactantius, all played their part in this process. The prophecies of the Old Testament had to be confirmed by other prophecies, notably the Sibylline oracles and the sayings of Hermes Trismegistus. Finally, in the fourth century, many north Africans who, like Augustine for ten years, adhered to Manichaean Christianity relied wholly on these authorities, rejecting the Old Testament altogether.

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Romandini, Fabián Javier Ludueña. "El Anticristo y el Imperio: utopía y salvación en el pensamiento de Tommaso Campanella." Moreana 45 (Number 174), no. 2 (2008): 97–130. http://dx.doi.org/10.3366/more.2008.45.2.7.

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«L’Antéchrist et l’Empire : utopie et salut dans la pensée de Tommaso Campanella. » Cet article avance la thèse selon laquelle l’apocalyptique (et, par surcroît, la pensée utopique) de Tommaso Campanella (1568-1639) trouve l’une de ses sources fondamentales dans l’énigmatique passage paulinien sur l’ánomos et le katéchon comme force qui retient la fin des temps (2 Thess. 2). Parmi les sources qui ont façonné la pensée théologico-politique du philosophe calabrais se comptent les textes d’Irénée, Hyppolite, Tertullien, Lactance, Chrysostome, Ambroise, Augustin, les Oracles Sibyllins, Adson, Luther et Calvin, entre autres. L’auteur essaie de montrer la façon à travers laquelle Campanella s’approprie cette tradition textuelle et la met en contact avec le droit romano-canonique afin de considérer l’Empire espagnol comme le katéchon qui retient la venue de l’Antéchrist et propose son remplacement par une théocratie papale universelle, destinée à réaliser l’utopie finale à l’aube du royaume messianique du Christ.

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29

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 1-2 (2008): 105–58. http://dx.doi.org/10.1163/13822373-90002492.

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Maximilian C. Forte; Ruins of Absence, Presence of Caribs: (Post)Colonial Representations of Aboriginality in Trinidad and Tobago (Neil L. Whitehead)Nick Nesbitt; Voicing Memory: History and Subjectivity in French Caribbean Literature (H. Adlai Murdoch)Camilla Stevens; Family and Identity in Contemporary Cuban and Puerto Rican Drama (Lydia Platón)Jonathan Goldberg; Tempest in the Caribbean (Jerry Brotton)Michael Chanan; Cuban Cinema (Tamara L. Falicov)Gemma Tang Nain, Barbara Bailey (eds.); Gender Equality in the Caribbean: Reality or Illusion (A. Lynn Bolles)Ernesto Sagás, Sintia E. Molina (eds.); Dominican Migration: Transnational Perspectives (Rosemary Polanco)Christine M. Du Bois; Images of West Indian Immigrants in Mass Media: The Struggle for a Positive Ethnic Reputation (Dwaine Plaza)Luis Raúl Cámara Fuertes; The Phenomenon of Puerto Rican Voting (Annabelle Conroy)Philip Gould; Barbaric Traffic: Commerce and Antislavery in the Eighteenth-Century Atlantic World (William A. Pettigrew)Laurent Dubois; Avengers of the New World: The Story of the Haitian Revolution (Yvonne Fabella)Sibylle Fischer; Modernity Disavowed: Haiti and the Cultures of Slavery in the Age of Revolution (Ashli White)Philip D. Morgan, Sean Hawkins (eds.); Black Experience and the British Empire (James Walvin)Richard Smith; Jamaican Volunteers in the First World War: Race, Masculinity and the Development of National Consciousness (Linden Lewis)Muriel McAvoy; Sugar Baron: Manuel Rionda and the Fortunes of Pre-Castro Cuba (Richard Sicotte)Ned Sublette; Cuba and Its Music: From the First Drums to the Mambo (Pedro Pérez Sarduy)Frances Negrón-Muntaner; Boricua Pop: Puerto Ricans and the Latinization of American Culture (Halbert Barton)Gordon Rohlehr; A Scuffling of Islands: Essays on Calypso (Stephen Stuempfle)Shannon Dudley; Carnival Music in Trinidad: Experiencing Music, Expressing Culture (Donald R. Hill)Jean-Marc Terrine; La ronde des derniers maîtres de bèlè (Julian Gerstin)Alexander Alland, Jr.; Race in Mind: Race, IQ, and Other Racisms (Autumn Barrett)Livio Sansone; Blackness Without Ethnicity: Constructing Race in Brazil (Autumn Barrett)H.U.E. Thoden van Velzen, W. van Wetering; In the Shadow of the Oracle: Religion as Politics in a Suriname Maroon Society (George L. Huttar, Mary L. Huttar)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 1 & 2

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30

KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 80, no. 1-2 (2006): 105–58. http://dx.doi.org/10.1163/22134360-90002492.

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Maximilian C. Forte; Ruins of Absence, Presence of Caribs: (Post)Colonial Representations of Aboriginality in Trinidad and Tobago (Neil L. Whitehead)Nick Nesbitt; Voicing Memory: History and Subjectivity in French Caribbean Literature (H. Adlai Murdoch)Camilla Stevens; Family and Identity in Contemporary Cuban and Puerto Rican Drama (Lydia Platón)Jonathan Goldberg; Tempest in the Caribbean (Jerry Brotton)Michael Chanan; Cuban Cinema (Tamara L. Falicov)Gemma Tang Nain, Barbara Bailey (eds.); Gender Equality in the Caribbean: Reality or Illusion (A. Lynn Bolles)Ernesto Sagás, Sintia E. Molina (eds.); Dominican Migration: Transnational Perspectives (Rosemary Polanco)Christine M. Du Bois; Images of West Indian Immigrants in Mass Media: The Struggle for a Positive Ethnic Reputation (Dwaine Plaza)Luis Raúl Cámara Fuertes; The Phenomenon of Puerto Rican Voting (Annabelle Conroy)Philip Gould; Barbaric Traffic: Commerce and Antislavery in the Eighteenth-Century Atlantic World (William A. Pettigrew)Laurent Dubois; Avengers of the New World: The Story of the Haitian Revolution (Yvonne Fabella)Sibylle Fischer; Modernity Disavowed: Haiti and the Cultures of Slavery in the Age of Revolution (Ashli White)Philip D. Morgan, Sean Hawkins (eds.); Black Experience and the British Empire (James Walvin)Richard Smith; Jamaican Volunteers in the First World War: Race, Masculinity and the Development of National Consciousness (Linden Lewis)Muriel McAvoy; Sugar Baron: Manuel Rionda and the Fortunes of Pre-Castro Cuba (Richard Sicotte)Ned Sublette; Cuba and Its Music: From the First Drums to the Mambo (Pedro Pérez Sarduy)Frances Negrón-Muntaner; Boricua Pop: Puerto Ricans and the Latinization of American Culture (Halbert Barton)Gordon Rohlehr; A Scuffling of Islands: Essays on Calypso (Stephen Stuempfle)Shannon Dudley; Carnival Music in Trinidad: Experiencing Music, Expressing Culture (Donald R. Hill)Jean-Marc Terrine; La ronde des derniers maîtres de bèlè (Julian Gerstin)Alexander Alland, Jr.; Race in Mind: Race, IQ, and Other Racisms (Autumn Barrett)Livio Sansone; Blackness Without Ethnicity: Constructing Race in Brazil (Autumn Barrett)H.U.E. Thoden van Velzen, W. van Wetering; In the Shadow of the Oracle: Religion as Politics in a Suriname Maroon Society (George L. Huttar, Mary L. Huttar)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 1 & 2

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Tommasi, Chiara Ombretta. "THE SIBYL - N. Brocca Lattanzio, Agostino e la Sibylla Maga. Ricerche sulla fortuna degli Oracula Sibyllina nell'Occidente latino. (Studi e Testi Tardoantichi 11.) Pp. 437. Rome: Herder Editrice e Libreria, 2011. Paper, €50. ISBN: 978-88-89670-65-1." Classical Review 63, no. 2 (2013): 468–70. http://dx.doi.org/10.1017/s0009840x13000747.

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32

Van Noorden, Helen. "GREEKS, JEWS AND SIBYLS - (A.L.) Bacchi Uncovering Jewish Creativity in Book III of the Sibylline Oracles. Gender, Intertextuality, and Politics. (Supplements to the Journal for the Study of Judaism 194.) Pp. xii + 240, colour ill. Leiden and Boston: Brill, 2020. Cased, €105, US$126. ISBN: 978-90-04-42434-0." Classical Review 71, no. 2 (2021): 348–50. http://dx.doi.org/10.1017/s0009840x2100041x.

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GARCIA MARTÍNEZ, F. "Cambridge Commentaries on Writings of the Jewish & Christian World 200 BC to AD 200, edited by P. R. ACKROYD, A. R. C. LEANEY, J. W. PACKER, Cambridge University Press, Cambridge. Volume 1, Part 1: John R. BARTLETT, Jews in the Hellenistic World. Josephus, Aristeas, The Sibylline Oracles, Eupolemus, 1985, x and 209 pp., paper, £ 8.95; Volume 4: M. DE JONGE (ed.), Outside the Old Testament, 1985, xv and 263 pp., paper, £ 11.95; Volume 6: Molly WHITTAKER, Jews & Christians: Graeco-Roman Views, 1984, xii and 286 pp., paper, £ 9.95; Volume 7: A. R. C. LEANEY, The Jewish & Christian World 200 BC to AD 200, 1984, xx and 259 pp., paper, £ 8.95." Journal for the Study of Judaism 17, no. 1 (1986): 92–94. http://dx.doi.org/10.1163/157006386x00130.

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34

Montero Herrero, Santiago. "La mujer romana y la expiación de los andróginos." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 33. http://dx.doi.org/10.18239/vdh_2019.08.02.

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RESUMENEl nacimiento en la Antigua Roma de niños con rasgos sexuales masculinos y femeninos a la vez, los llamados andróginos o hermafroditas, eran considerados como un gravísimo prodigio. Su expiación, necesaria para el restablecimiento de las buenas relaciones entre los hombres y los dioses, quedó en manos exclusivamente de mujeres: ancianas, matronas y virgines.PALABRAS CLAVE: Antigua Roma, Matrona, prodigio, expiación, andróginoABSTRACTThe birth in ancient Rome of children with both male and female sexual features, so-called androgynes or hermaphrodites, was regarded as a an extraordinary phenomenon. Their expiation, necessary for the restoration of good relations between men and gods, remained exclusively in the hands of women: old women, midwives and virgines.KEY WORDS: Ancient Rome, midwife, prodigy, expiation, androgynus BIBLIOGRAFÍAAbaecherly Boyce, A. (1937), “The expiatory rites of 207 B. C.”, TAPhA, 68, 157-171.Allély, A. (2003), “Les enfants malformés et considerés comme prodigia à Rome et en Italie sous la République”, REA, 105, 1, 127-156.Allély, A. (2004), “Les enfants malformés et handicapés à Rome sous le Principat”, REA, 106, 1, 73-101.Androutsos, G. (2006), “Hermaphroditism in Greek and Roman antiquity”, Hormones, 5, 214-217.Berthelet, Y. (2010), “Expiation, par les autorités romaines, de prodiges survenus en terre alliée: Quelques réflexions sur le statut juridique des territoires et des communautés alliés, et sur le processus de romanisation”, Hypothèses, 13, 1, 169-178.Berthelet, Y. (2013), “Expiation, par Rome, de prodiges survenus dans les cités alliées du nomen latinum ou des cités alliées italiennes non latines”, L´Antiquité Classique 82, 91-109.Breglia Pulci Doria, L. (1983), Oracoli Sibillini tra rituali e propaganda (Studi su Flegonte di Tralles), Napoli, Liguori Editori.Brisson, L. (1986), “Neutrum utrumque. La bisexualité dans l´antiquité gréco-romaine”, en L´Androgyne, Paris, Albin Michel, 31-61.Brisson, L. (1997), Le sex incertain. Androgynie et hermaphroditisme dans l´Antiquité gréco-romaine, Paris, Les Belles Lettres.Caerols, J. J. (1991), Los Libros Sibilinos en la historiografía latina, Madrid, Editorial Complutense.Cantarella, E. (2002), Bisexuality in the Ancient World, New Haven CT, Yale University Press.Cantarella, E. (2005), “The Androgynous and Bisexuality in Ancient Legal Codes”, Diogenes, 52, 5, 5-14.Cid López, R. M. (2007), “Las matronas y los prodigios. Prácticas religiosas femeninas en los ‘márgenes’ de la religión romana”, Norba, 20, 11-29.Cousin, J. (1942-1943), “La crise religieuse de 207 av. J.-C.”, RHR, 126, 15-41.Crifò, G. (1999), Prodigium e diritto: il caso dell’ermafrodita, Index, 27, 113-120.Champeaux, J. (1996), “Pontifes, haruspices et décemvirs. L´expiation des prodiges de 207”, REL, 74, 67-91.Dasen, V. (2005), “Blessing or portents? Multiple births in ancient Rome”, en K. Mustakallio, J. Hanska, H.-L. Sainio, V. Vuolanto (éds.), Hoping for continuity.Childhood, education and death in Antiquity and the Middle Ages (Acta Instituti Romani Finlandiae XXXIII), Rome, 72-83.Delcourt, M. (1958), Hermaphrodite. Mythes et rites de la bisexualité dans l´antiquité classique, Paris, PUF.Delcourt, M. (1966), Hermaphroditea. Recherches sur l´être double promoteur de la fertilité dans le monde classique (Coll. Latomus 86), Bruxelles, Latomus.Doroszewska, J. (2013), “Between the monstrous and the Divine: Hermaphrodites in Phlegon of Tralles´Mirabilia”, Acta Ant. Hung, 53, 379–392.Freyburger, G. (1977), “La supplication d´actions de grâces dans la religion romaine archaïque”, Latomus, 36, 283-315.Freyburger, G. (1988), “Supplication grecque et supplication romaine”, Latomus, 47, 3, 501-525.Garland, R. (1995), The Eye of the Beholder. Deformity and Disability in the Graeco-Roman World, London, Duckworth.Graumann, L. A. (2013), “Monstrous Births and Retrospective diagnosis: the case of Hermafrodites in Antiquity”, en Chr. Laes, C.F. Goodey, M. Lynn Rose (eds.), Disabilities in Roman antiquity: disparate bodies, a capite ad calcem (Mnemosyne, supplements. History and archaeology of classical antiquity, 356), Leiden-Boston, Brill, 181-210.Guittard, Ch. (2004), “Les prodiges dans le livre XXVII de Tite-Live”, Vita Latina, 170, 56-81.Halkin, L. (1953), La supplication d´action de grâces chez les Romains, Paris, Les Belles Lettres.Lake, A. K. M. (1937), “The Supplicatio and Graecus Ritus”, en R.P. Casey, S. Lake- A.K. Lake (eds.), Quantulacumque: Studies Presented to Kirsopp Lake, London, Christophers, 243-251.Louis, P. (1975), Monstres et monstruosites dans la biologie d’Aristote, en J. Bingen, G. Cambier, G. Nachtergael (éd.), Le monde grec: pensée, litterature, histoire, documents. Hommages à Claire Préaux, Bruxelles, Éditions de l´Université de Bruxelles, 277-284.Mac Bain, B. (1982), Prodigy and expiation: a study in Religion and Politics in Republican Rome (Coll. Latomus 117), Bruxelles, Latomus.Maiuri, A. (2012), “Deformità e difformità nel mondo greco-romano”, en M. Passalacqua, M. De Nonno, A. M. Morelli (a cura di), Venuste noster. Scritti offerti a Leopoldo Gamberale (Spudasmata 147), Zurich, Georg Olms Verlag, 526-547.Maiuri, A. (2013), “Il lessico latino del mostruoso”, en I. Baglioni (a cura di), Monstra. Costruzione e Percezione delle Entità Ibride e Mostruose nel Mediterraneo Antico (Religio Collana di Studi del Museo delle Religioni “Rafaele Pettazzoni”), Roma, Quasar, Vol.II, 167-177.Mazurek, T. (2004), “The decemviri sacris faciundis: supplication and prediction”, en C.F. Konrad (ed.), Augusto augurio. Rerum humanarum et divinarum commentationes in honorem Jerzy Linderski, Stuttgart, Steiner Verlag, 151-168.Mineo, B. (2000), “L´anneé 207 dans le récit livien”, Latomus, 52, 512-540.Monaca, M. (2005), La Sibilla a Roma. I libri sibillini fra religione e politica, Cosenza, Giordano.Montero, S. (1993), “Los harúspices y la moralidad de la mujer romana”, Athenaeum. 81, 647-658.Montero, S. (1994), Diosas y adivinas. Mujer y adivinación en la Roma antigua, Madrid, Trotta.Montero, S. (2008), “La supplicatio expiatoria como factor de cohesión social”, en N. Spineto (a cura di), La religione come fattore di integrazione: modelli di convivenza e di scambio religioso nel mondo antico. Atti del IV Convegno Internazionale del Gruppo di Ricerca Italo-Spagnolo di Storia delle Religioni Università degli Studi di Torino (29-30 sept. 2006), Alessandria, Edizioni dell´Orso.Moussy, C. (1977), “Esquisse de l’histoire de monstrum”, RÉL, 55, 345-369.Péter, O. M. (2001), “Olim in prodigiis nunc in deliciis. Lo status giuridico dei monstra nel diritto romano”, en G. Hamza, F. Benedek (hrsg.), Iura antiqua-Iura moderna. Festschrift für Ferenc Benedek zum 75. Geburtstag, Pecs, Dialóg Campus Kiadó, 207-216.Sandoz, L. Ch. (2008), “La survie des monstres: ethnographie fantastique et handicap à Rome, la force de l´imagination”, Latomus, 68, 21-36.Scheid, J. (1988), “Les livres Sibyllins et les archives des quindecémvirs”, en C. Moatti (ed.), La mémoire perdue. Recherches sur l´administration romaine, Paris, École Française de Rome, 11-26.Schulz, C. E. (2006), Women´s Religious Activity in the Roman Republic, Chapel Hill, University of North Carolina Press.Segarra, D. (2005), “La arboricultura y el orden del mundo: de Vertumnus al ‘Dios’ que planta e injerta”, en R. Olmos, P. Cabrera, S. Montero (eds.), Paraíso cerrado, jardín abierto: el reino vegetal en el imaginario del Mediterráneo, Madrid, Polifemo, 207-232.Segarra, D. (2006), “‘Arboricoltori sacri’. L’operato degli aruspici nella sfera vegetale”, en M. Rocchi, P. Xella, J. A. Zamora (a cura di), Gli operatori cultuali, Atti del II Incontro di studio organizzato dal “Gruppo di contatto per lo studio delle religioni mediterranee” (Roma, 10 - 11 maggio 2005), Verona, Essedue.Trentin, L. (2011), “Deformity in the Roman Imperial Court”, G&R, II S., 58, 195-208.Vallar, S. (2013), “Les hermaphrodites l’approche de la Rome antique”, RIDA, 60, 201-217.

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Kingsbury, Jack Dean. "Book Review: Jews in the Hellenistic World: Josephus, Aristeas, The Sibylline Oracles, Eupolemus, by John R. Bartlett, Cambridgecommentarieson Writings of the Jewish & Christian World 200 bc to ad 200, Vol. II, Cambridge University Press, Cambridge, 1985. 209 pp. $12.95 (paper); Jews & Christians: Graeco-Roman Views, by Molly Whittaker. Cambridge Commentaries on Writings of The Jewish and Christian World 200 bc to ad 200, Vol. 6. Cambridge University Press, Cambridge, 1984. 286 pp. $18.95 (paper); Bandits, Prophets, and Messiahs: Popular Movements at the Time of Jesus, by Richard A. Horsley and John S. Hanson. Winston Press, Minneapolis, 1986, 271 pp. $19.95; A History of Israel from Alexander the Great to Bar Kochba, by Henk Jagersma. Fortress Press, Philadelphia, 1986. 224 pp. n.p. (paper); From the Maccabees to the Mishnah, by Shaye J. D. Cohen. Library of Early Christianity. The Westminster Press, Philadelphia, 1987. 251 pp. n.p.; Medicine, Miracle and Magic in New Testament Times, by Howard Clark Kee. SNTS Monograph Series 55. Cambridge University Press, Cambridge, 1986. 170 pp. $29.95." Interpretation: A Journal of Bible and Theology 42, no. 1 (1988): 105–6. http://dx.doi.org/10.1177/002096438804200126.

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Roller, Duane W. "The Third Sibylline Oracle and Cleopatra Vii: Messianic Thoughts in the Mid-First Century BC." SSRN Electronic Journal, 2010. http://dx.doi.org/10.2139/ssrn.1596726.

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"David S. Potter. Prophecy and History in the Crisis of the Roman Empire: A Historical Commentary on the Thirteenth Sibylline Oracle. (Oxford Classical Monographs.) New York: Clarendon Press of Oxford University Press. 1990. Pp. xix, 443. $110.00." American Historical Review, April 1992. http://dx.doi.org/10.1086/ahr/97.2.529.

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"VI. Innovation and its Accommodation." New Surveys in the Classics 30 (2000): 54–62. http://dx.doi.org/10.1017/s0533245100030522.

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The Sibylline Books played a very central but elusive role in the religious history of the Roman people. Originally, according to the tradition, they consisted of a set of Greek oracles kept by the Romans as one of their holiest texts. The story ran that an old woman offered nine books to King Tarquin (the fifth king, conventionally 616–579 BC) and asked for a price. He refused to buy them at her price; she reacted by destroying three of them and offering the remaining six at the same price; he refused again and she reacted in the same way again, offering the last three for the same price as before. At this point, he was impressed, consulted the priests, and at last realized his mistake, thus agreeing to buy the last three books at her original price.

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Walter, Jochen. "Nicoletta Brocca, Lattanzio, Agostino e la Sibylla Maga. Ricerche sulla fortuna degli Oracula Sibyllina nell’Occidente latino. (Studi e testi tardoantichi, 11.) Roma, Herder 2011." Historische Zeitschrift 298, no. 1 (2014). http://dx.doi.org/10.1515/hzhz-2014-0030.

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Martini, Marcus. "História do futuro e a profecia do passado: o pensamento profético de Padre Antônio Vieira face aos autores antigos e modernos." Aletria: Revista de Estudos de Literatura, December 31, 2009, 149–62. http://dx.doi.org/10.17851/2317-2096...149-162.

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Resumo: Espalhado em vários de seus sermões e obras, o pensamento profético do padre Antônio Vieira tem sido cada vez mais alvo de estudos. Intimamente relacionado a determinado período da história portuguesa – a perda da autonomia para a Espanha e a sua posterior Restauração – o pensamento profético vieirino foi forjado a partir de uma vasta fonte de referências, tanto canônicas, quanto não canônicas. A partir disso, o objetivo do presente trabalho é analisar a interpretação de Vieira das profecias veterotestamentárias, como também dos oráculos sibilinos, procurando destacar seu procedimento exegético. Para isso, busca-se relacionar a leitura de Vieira da Quarta Écloga de Virgílio e das profecias de Isaías, em sua obra História do futuro. Mesmo que o procedimento interpretativo de Vieira seja baseado em textos da Antiguidade, isso causa uma posição antagônica para o intérprete, haja vista a novidade de sua interpretação. Procura-se mostrar então que esse contraponto entre os autores antigos e modernos é emblemático, resultando não apenas de uma particular concepção político-teológica de mundo, mas também dos avanços do conhecimento que irromperam principalmente a partir dos séculos XVI e XVII.Palavras-Chave: Padre Antônio Vieira; Virgílio; profecia.Abstract: Spread among several of his sermons and other works, Father Antonio Vieira’s prophetic thought has increasingly been a focus of studies. Strongly related to certain period of Portuguese History – the lost of the autonomy to Spain and its ulterior Restoration – Vieira’s prophetic thought was forged over a vast source of canonical and non-canonical references. Thus the objective of this article is to analyze Vieira’s interpretation of Old Testament prophecies and sibylline oracles aiming at the understanding of his exegesis. Therefore, we try to associate Vieira’s reading of Virgil’s Fourth Eclogue to Isaiah’s prophecies in his História do Futuro. Though Vieira’s interpretative procedure is based on texts from Antiquity, it causes an antagonistic position to the interpreter due to the novelty of the very interpretation. So we try to show that this counterpoint between ancient and modern authors is emblematic as a result not just of a particular political and theological framework of the world, but also as a result of the advancements of knowledge that took place from the 16th and 17th centuries.Keywords: Father Antonio Vieira; Virgil; prophecy.

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