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10.1093/benz/9780199773787.article.b00170547
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在维吉尔（Virgil）的《埃涅伊德》（Aeneid）中，著名的女先知库迈（Cumae）的西比尔（Sibyl）被想象成和她洞穴般的家一样广阔，一个多孔的火山洞穴放大了她的声音。然而，正如12世纪《埃涅阿斯纪》的改编者们将预言的多口洞穴重新想象成冥界入口处阴暗、黑暗的生态环境一样，西比尔在罗马的《埃涅阿斯纪》中也被类似地变成了一个枯萎、黑暗的女巫。这个被边缘化和种族化的女人被她的环境所毒害，肉体和环境的“跨肉体”是物质和文化因素的有害星座。然而西比尔幸存了下来，也许是被有毒的环境所保护，甚至被赋予了专门的知识。从她耳朵上长出的一点青苔在德国的Eneit中也表明，对自然的控制是不可能的，在环境中纠缠是一种女性对男性试图控制自然的一种抵抗
In Virgil’s Aeneid , the famous prophetess known as the Sibyl of Cumae is imagined as coextensive with her cavernous home, a porous volcanic cave that amplifies her voice. However, as the twelfth-century adaptors of the Aeneid reimagined the many-mouthed cavern of prophecy as the murky and blackened ecology at the entrance to the underworld, the Sibyl is similarly transformed into a withered and blackened witch in the Roman d’Eneas . This marginalized and racialized woman is poisoned by her environment, the ‘trans-corporeality’ of flesh and environ a harmful constellation of material and cultural factors. And yet the Sibyl survives, perhaps preserved by the toxic landscape and even granted specialized knowledge. A bit of moss growing from her ear in the German Eneit also suggests that mastery over nature is impossible, entanglement within the environment a kind of feminine resistance to masculine attempts at dominance over nature