[9] It is worth while to compare Virg.'s account of Aeneas' interview with the Sibyl with Ovid's (M. 14. 101—157), a large part of which is occupied by the Sibyl's own story, told by herself to Aeneas in the course of a conversation with which, as we are told, they beguile the hardships of their journey. We must remember however that Ovid's business is to tell marvellous stories, and that the Sibyl's naturally came in as one of these. Henry is doubtless right in regarding the Sibyl's cave as the adytum of the temple of Apollo, in opposition to Heyne and Wagn., who make the two independent and at some distance from each other. He cites the parallel instance of Delphi. “The hill of Cumae,” he says, “is a nearly circular or orbicular hill, rising from the plain, and on one side overhanging the sea.” On the lower part of this hill, on one of the sides not next the sea, he places the sacred grove, ‘Triviae lucos;’ on the sloping part of the hill a hypaethral temple, having the grove on both sides and in front: in the front sculptured doors: on the fourth or hinder side, consisting merely of the bare perpendicular rock of the hill, a number of other doors, leading into a vast cave in the substance of the rock. ‘Arces’ seems to point to the hilly position as well as to the height of the temple. “Altus Apollo” 10. 875, where majesty seems the prominent notion. Here it would be difficult to exclude the notion of physical elevation, already indicated by ‘arces’ (comp. “alta sedet” 11. 837): perhaps also height of stature is intended. This would agree with the fact, mentioned by Serv. on the authority of Caelius, that the statue of Apollo at Cumae was fifteen feet high.
