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Christian interpretations of Virgil's Eclogue 4
''Eclogue'' 4, also known as the Fourth ''Eclogue'' is the name of a Latin poem by the Roman poet Virgil. Part of his first major work, the ''Eclogues'', the piece was written around 40 BC, during a time of temporary stability following the Treaty of Brundisium; it was later published in and around the years 39–38 BC. The work describes the birth of a boy, a supposed savior, who once of age will become divine and eventually rule over the world. During late antiquity and the Middle Ages, a desire emerged to view Virgil as a virtuous pagan, and as such, early Christians, such as Roman Emperor Constantine, early Christian theologian Lactantius, and St. Augustine—to varying degrees—reinterpreted the poem to be about the birth of Jesus Christ.
This belief persisted into the Medieval era, with many scholars arguing that Virgil not only prophesied Christ prior to his birth but also that he was a pre-Christian prophet. Perhaps most notably, Dante Alighieri included Virgil as a main character in his ''Divine Comedy'', and Michelangelo included the Cumaean Sibyl on the ceiling painting of the Sistine Chapel (a reference to the widespread belief that the Sibyl herself prophesied the birth of Christ, and Virgil used her prophecies to craft his poem). Modern scholars, such as Robin Nisbet, tend to eschew this interpretation, arguing that seemingly Judeo-Christian elements of the poem can be explained through means other than divine prophecy.
==Background==
The scholarly consensus is that Virgil began the hexameter ''Eclogues'' (or ''Bucolics'') in 42 BC and it is thought that the collection was published around 39–38 BC, although this is controversial.〔Fowler 1996, p. 1602.〕 The ''Eclogues'' (from the Greek word for "selections") are a group of ten poems roughly modeled on the bucolic hexameter poetry ("pastoral poetry") of the Hellenistic poet Theocritus. The fourth of these ''Eclogues'' can be dated to around 40 BC, during a time when the Roman Civil war seemed to be coming to an end.〔Morwood 2008, p. 5.〕 ‘’Eclogue’’ 4 largely concerns the birth of a child (''puer'') who will become divine and eventually rule over the world.〔Rose 1924, p. 114.〕〔〔Davis 2010, p. x.〕 Classicist H. J. Rose notes that the poem “is in a sense Messianic, since it contains a prophecy (whether meant seriously or not) of the birth of a wonder-child of more than mortal virtue and power, who shall restore the Golden Age.”〔Rose 1924, p. 113.〕
By the thirteenth and fourteenth centuries AD, Virgil had gained a reputation as a virtuous pagan, a term referring to pagans who were never evangelized and consequently during their lifetime had no opportunity to recognize Christ, but nevertheless led virtuous lives, so that it seemed objectionable to consider them damned.〔Vitto 1989, pp. 36–49.〕 Eventually, some Christians sought to reconcile Virgil's works with the supposed Christianity present in them. Consequently, during the Late Antiquity and beyond, many assumed that the ''puer'' referenced in the Fourth ''Eclogue'' was actually Jesus Christ.〔Conte 1999, p. 267.〕
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