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4 Maccabees
4Mac.1
[1] The subject that I am about to discuss is
most philosophical, that is, whether devout reason is sovereign over the
emotions. So it is right for me to advise you to pay earnest attention to
philosophy.
[2] For the subject is essential to everyone who is seeking knowledge,
and in addition it includes the praise of the highest virtue -- I mean, of
course, rational judgment.
[3] If, then, it is evident that reason rules over those emotions that
hinder self-control, namely, gluttony and lust,
[4] it is also clear that it masters the emotions that hinder one from
justice, such as malice, and those that stand in the way of courage, namely
anger, fear, and pain.
[5] Some might perhaps ask, "If reason rules the emotions, why is it
not sovereign over forgetfulness and ignorance?" Their attempt at argument
is ridiculous!
[6] For reason does not rule its own emotions, but those that are opposed
to justice, courage, and self-control; and it is not for the purpose of
destroying them, but so that one may not give way to them.
[7] I could prove to you from many and various examples that reason is
dominant over the emotions,
[8] but I can demonstrate it best from the noble bravery of those who
died for the sake of virtue, Eleazar and the seven brothers and their mother.
[9] All of these, by despising sufferings that bring death, demonstrated
that reason controls the emotions.
[10] On this anniversary it is fitting for me to praise for their virtues
those who, with their mother, died for the sake of nobility and goodness, but I
would also call them blessed for the honor in which they are held.
[11] For all people, even their torturers, marveled at their courage and
endurance, and they became the cause of the downfall of tyranny over their
nation. By their endurance they conquered the tyrant, and thus their native land
was purified through them.
[12] I shall shortly have an opportunity to speak of this; but, as my
custom is, I shall begin by stating my main principle, and then I shall turn to
their story, giving glory to the all-wise God.
[13] Our inquiry, accordingly, is whether reason is sovereign over the
emotions.
[14] We shall decide just what reason is and what emotion is, how many
kinds of emotions there are, and whether reason rules over all these.
[15] Now reason is the mind that with sound logic prefers the life of
wisdom.
[16] Wisdom, next, is the knowledge of divine and human matters and the
causes of these.
[17] This, in turn, is education in the law, by which we learn divine
matters reverently and human affairs to our advantage.
[18] Now the kinds of wisdom are rational judgment, justice, courage, and
self-control.
[19] Rational judgment is supreme over all of these, since by means of it
reason rules over the emotions.
[20] The two most comprehensive types of the emotions are pleasure and
pain; and each of these is by nature concerned with both body and soul.
[21] The emotions of both pleasure and pain have many consequences.
[22] Thus desire precedes pleasure and delight follows it.
[23] Fear precedes pain and sorrow comes after.
[24] Anger, as a man will see if he reflects on this experience, is an
emotion embracing pleasure and pain.
[25] In pleasure there exists even a malevolent tendency, which is the
most complex of all the emotions.
[26] In the soul it is boastfulness, covetousness, thirst for honor,
rivalry, and malice;
[27] in the body, indiscriminate eating, gluttony, and solitary
gormandizing.
[28] Just as pleasure and pain are two plants growing from the body and
the soul, so there are many offshoots of these plants,
[29] each of which the master cultivator, reason, weeds and prunes and
ties up and waters and thoroughly irrigates, and so tames the jungle of habits
and emotions.
[30] For reason is the guide of the virtues, but over the emotions it is
sovereign. Observe now first of all that rational judgment is sovereign over the
emotions by virtue of the restraining power of self-control.
[31] Self-control, then, is dominance over the desires.
[32] Some desires are mental, others are physical, and reason obviously
rules over both.
[33] Otherwise how is it that when we are attracted to forbidden foods we
abstain from the pleasure to be had from them? Is it not because reason is able
to rule over appetites? I for one think so.
[34] Therefore when we crave seafood and fowl and animals and all sorts
of foods that are forbidden to us by the law, we abstain because of domination
by reason.
[35] For the emotions of the appetites are restrained, checked by the
temperate mind, and all the impulses of the body are bridled by reason.
4Mac.2
[1] And why is it amazing that the desires of
the mind for the enjoyment of beauty are rendered powerless?
[2] It is for this reason, certainly, that the temperate Joseph is
praised, because by mental effort he overcame sexual desire.
[3] For when he was young and in his prime for intercourse, by his reason
he nullified the frenzy of the passions.
[4] Not only is reason proved to rule over the frenzied urge of sexual
desire, but also over every desire.
[5] Thus the law says, "You shall not covet your neighbor's
wife...or anything that is your neighbor's."
[6] In fact, since the law has told us not to covet, I could prove to you
all the more that reason is able to control desires.Just so it is with the
emotions that hinder one from justice.
[7] Otherwise how could it be that someone who is habitually a solitary
gormandizer, a glutton, or even a drunkard can learn a better way, unless reason
is clearly lord of the emotions?
[8] Thus, as soon as a man adopts a way of life in accordance with the
law, even though he is a lover of money, he is forced to act contrary to his
natural ways and to lend without interest to the needy and to cancel the debt
when the seventh year arrives.
[9] If one is greedy, he is ruled by the law through his reason so that
he neither gleans his harvest nor gathers the last grapes from the vineyard. In
all other matters we can recognize that reason rules the emotions.
[10] For the law prevails even over affection for parents, so that virtue
is not abandoned for their sakes.
[11] It is superior to love for one's wife, so that one rebukes her when
she breaks the law.
[12] It takes precedence over love for children, so that one punishes
them for misdeeds.
[13] It is sovereign over the relationship of friends, so that one
rebukes friends when they act wickedly.
[14] Do not consider it paradoxical when reason, through the law, can
prevail even over enmity. The fruit trees of the enemy are not cut down, but one
preserves the property of enemies from the destroyers and helps raise up what
has fallen.
[15] It is evident that reason rules even the more violent emotions: lust
for power, vainglory, boasting, arrogance, and malice.
[16] For the temperate mind repels all these malicious emotions, just as
it repels anger -- for it is sovereign over even this.
[17] When Moses was angry with Dathan and Abiram he did nothing against
them in anger, but controlled his anger by reason.
[18] For, as I have said, the temperate mind is able to get the better of
the emotions, to correct some, and to render others powerless.
[19] Why else did Jacob, our most wise father, censure the households of
Simeon and Levi for their irrational slaughter of the entire tribe of the
Shechemites, saying, "Cursed be their anger"?
[20] For if reason could not control anger, he would not have spoken
thus.
[21] Now when God fashioned man, he planted in him emotions and
inclinations,
[22] but at the same time he enthroned the mind among the senses as a
sacred governor over them all.
[23] To the mind he gave the law; and one who lives subject to this will
rule a kingdom that is temperate, just, good, and courageous.
[24] How is it then, one might say, that if reason is master of the
emotions, it does not control forgetfulness and ignorance?
4Mac.3
[1] This notion is entirely ridiculous; for
it is evident that reason rules not over its own emotions, but over those of the
body.
[2] No one of us can eradicate that kind of desire, but reason can
provide a way for us not to be enslaved by desire.
[3] No one of us can eradicate anger from the mind, but reason can help
to deal with anger.
[4] No one of us can eradicate malice, but reason can fight at our side
so that we are not overcome by malice.
[5] For reason does not uproot the emotions but is their antagonist.
[6] Now this can be explained more clearly by the story of King David's
thirst.
[7] David had been attacking the Philistines all day long, and together
with the soldiers of his nation had slain many of them.
[8] Then when evening fell, he came, sweating and quite exhausted, to the
royal tent, around which the whole army of our ancestors had encamped.
[9] Now all the rest were at supper,
[10] but the king was extremely thirsty, and although springs were
plentiful there, he could not satisfy his thirst from them.
[11] But a certain irrational desire for the water in the enemy's
territory tormented and inflamed him, undid and consumed him.
[12] When his guards complained bitterly because of the king's craving,
two staunch young soldiers, respecting the king's desire, armed themselves
fully, and taking a pitcher climbed over the enemy's ramparts.
[13] Eluding the sentinels at the gates, they went searching throughout
the enemy camp
[14] and found the spring, and from it boldly brought the king a drink.
[15] But David, although he was burning with thirst, considered it an
altogether fearful danger to his soul to drink what was regarded as equivalent
to blood.
[16] Therefore, opposing reason to desire, he poured out the drink as an
offering to God.
[17] For the temperate mind can conquer the drives of the emotions and
quench the flames of frenzied desires;
[18] it can overthrow bodily agonies even when they are extreme, and by
nobility of reason spurn all domination by the emotions.
[19] The present occasion now invites us to a narrative demonstration of
temperate reason.
[20] At a time when our fathers were enjoying profound peace because of
their observance of the law and were prospering, so that even Seleucus Nicanor,
king of Asia, had both appropriated money to them for the temple service and
recognized their commonwealth --
[21] just at that time certain men attempted a revolution against the
public harmony and caused many and various disasters.
4Mac.4
[1] Now there was a certain Simon, a
political opponent of the noble and good man, Onias, who then held the high
priesthood for life. When despite all manner of slander he was unable to injure
Onias in the eyes of the nation, he fled the country with the purpose of
betraying it.
[2] So he came to Apollonius, governor of Syria, Phoenicia, and Cilicia,
and said,
[3] "I have come here because I am loyal to the king's government,
to report that in the Jerusalem treasuries there are deposited tens of thousands
in private funds, which are not the property of the temple but belong to King
Seleucus."
[4] When Apollonius learned the details of these things, he praised Simon
for his service to the king and went up to Seleucus to inform him of the rich
treasure.
[5] On receiving authority to deal with this matter, he proceeded quickly
to our country accompanied by the accursed Simon and a very strong military
force.
[6] He said that he had come with the king's authority to seize the
private funds in the treasury.
[7] The people indignantly protested his words, considering it outrageous
that those who had committed deposits to the sacred treasury should be deprived
of them, and did all that they could to prevent it.
[8] But, uttering threats, Apollonius went on to the temple.
[9] While the priests together with women and children were imploring God
in the temple to shield the holy place that was being treated so contemptuously,
[10] and while Apollonius was going up with his armed forces to seize the
money, angels on horseback with lightning flashing from their weapons appeared
from heaven, instilling in them great fear and trembling.
[11] Then Apollonius fell down half dead in the temple area that was open
to all, stretched out his hands toward heaven, and with tears besought the
Hebrews to pray for him and propitiate the wrath of the heavenly army.
[12] For he said that he had committed a sin deserving of death, and that
if he were delivered he would praise the blessedness of the holy place before
all people.
[13] Moved by these words, Onias the high priest, although otherwise he
had scruples about doing so, prayed for him lest King Seleucus suppose that
Apollonius had been overcome by human treachery and not by divine justice.
[14] So Apollonius, having been preserved beyond all expectations, went
away to report to the king what had happened to him.
[15] When King Seleucus died, his son Antiochus Epiphanes succeeded to
the throne, an arrogant and terrible man,
[16] who removed Onias from the priesthood and appointed Onias's brother
Jason as high priest.
[17] Jason agreed that if the office were conferred upon him he would pay
the king three thousand six hundred and sixty talents annually.
[18] So the king appointed him high priest and ruler of the nation.
[19] Jason changed the nation's way of life and altered its form of
government in complete violation of the law,
[20] so that not only was a gymnasium constructed at the very citadel of
our native land, but also the temple service was abolished.
[21] The divine justice was angered by these acts and caused Antiochus
himself to make war on them.
[22] For when he was warring against Ptolemy in Egypt, he heard that a
rumor of his death had spread and that the people of Jerusalem had rejoiced
greatly. He speedily marched against them,
[23] and after he had plundered them he issued a decree that if any of
them should be found observing the ancestral law they should die.
[24] When, by means of his decrees, he had not been able in any way to
put an end to the people's observance of the law, but saw that all his threats
and punishments were being disregarded,
[25] even to the point that women, because they had circumcised their
sons, were thrown headlong from heights along with their infants, though they
had known beforehand that they would suffer this --
[26] when, then, his decrees were despised by the people, he himself,
through torture, tried to compel everyone in the nation to eat defiling foods
and to renounce Judaism.
4Mac.5
[1] The tyrant Antiochus, sitting in state
with his counselors on a certain high place, and with his armed soldiers
standing about him,
[2] ordered the guards to seize each and every Hebrew and to compel them
to eat pork and food sacrificed to idols.
[3] If any were not willing to eat defiling food, they were to be broken
on the wheel and killed.
[4] And when many persons had been rounded up, one man, Eleazar by name,
leader of the flock, was brought before the king. He was a man of priestly
family, learned in the law, advanced in age, and known to many in the tyrant's
court because of his philosophy.
[5] When Antiochus saw him he said,
[6] "Before I begin to torture you, old man, I would advise you to
save yourself by eating pork,
[7] for I respect your age and your gray hairs. Although you have had
them for so long a time, it does not seem to me that you are a philosopher when
you observe the religion of the Jews.
[8] Why, when nature has granted it to us, should you abhor eating the
very excellent meat of this animal?
[9] It is senseless not to enjoy delicious things that are not shameful,
and wrong to spurn the gifts of nature.
[10] It seems to me that you will do something even more senseless if, by
holding a vain opinion concerning the truth, you continue to despise me to your
own hurt.
[11] Will you not awaken from your foolish philosophy, dispel your futile
reasonings, adopt a mind appropriate to your years, philosophize according to
the truth of what is beneficial,
[12] and have compassion on your old age by honoring my humane advice?
[13] For consider this, that if there is some power watching over this
religion of yours, it will excuse you from any transgression that arises out of
compulsion."
[14] When the tyrant urged him in this fashion to eat meat unlawfully,
Eleazar asked to have a word.
[15] When he had received permission to speak, he began to address the
people as follows:
[16] "We, O Antiochus, who have been persuaded to govern our lives
by the divine law, think that there is no compulsion more powerful than our
obedience to the law.
[17] Therefore we consider that we should not transgress it in any
respect.
[18] Even if, as you suppose, our law were not truly divine and we had
wrongly held it to be divine, not even so would it be right for us to invalidate
our reputation for piety.
[19] Therefore do not suppose that it would be a petty sin if we were to
eat defiling food;
[20] to transgress the law in matters either small or great is of equal
seriousness,
[21] for in either case the law is equally despised.
[22] You scoff at our philosophy as though living by it were irrational,
[23] but it teaches us self-control, so that we master all pleasures and
desires, and it also trains us in courage, so that we endure any suffering
willingly;
[24] it instructs us in justice, so that in all our dealings we act
impartially, and it teaches us piety, so that with proper reverence we worship
the only real God.
[25] "Therefore we do not eat defiling food; for since we believe
that the law was established by God, we know that in the nature of things the
Creator of the world in giving us the law has shown sympathy toward us.
[26] He has permitted us to eat what will be most suitable for our lives,
but he has forbidden us to eat meats that would be contrary to this.
[27] It would be tyrannical for you to compel us not only to transgress
the law, but also to eat in such a way that you may deride us for eating
defiling foods, which are most hateful to us.
[28] But you shall have no such occasion to laugh at me,
[29] nor will I transgress the sacred oaths of my ancestors concerning
the keeping of the law,
[30] not even if you gouge out my eyes and burn my entrails.
[31] I am not so old and cowardly as not to be young in reason on behalf
of piety.
[32] Therefore get your torture wheels ready and fan the fire more
vehemently!
[33] I do not so pity my old age as to break the ancestral law by my own
act.
[34] I will not play false to you, O law that trained me, nor will I
renounce you, beloved self-control.
[35] I will not put you to shame, philosophical reason, nor will I reject
you, honored priesthood and knowledge of the law.
[36] You, O king, shall not stain the honorable mouth of my old age, nor
my long life lived lawfully.
[37] The fathers will receive me as pure, as one who does not fear your
violence even to death.
[38] You may tyrannize the ungodly, but you shall not dominate my
religious principles either by word or by deed."
4Mac.6
[1] When Eleazar in this manner had made
eloquent response to the exhortations of the tyrant, the guards who were
standing by dragged him violently to the instruments of torture.
[2] First they stripped the old man, who remained adorned with the
gracefulness of his piety.
[3] And after they had tied his arms on each side they scourged him,
[4] while a herald opposite him cried out, "Obey the king's
commands!"
[5] But the courageous and noble man, as a true Eleazar, was unmoved, as
though being tortured in a dream;
[6] yet while the old man's eyes were raised to heaven, his flesh was
being torn by scourges, his blood flowing, and his sides were being cut to
pieces.
[7] And though he fell to the ground because his body could not endure
the agonies, he kept his reason upright and unswerving.
[8] One of the cruel guards rushed at him and began to kick him in the
side to make him get up again after he fell.
[9] But he bore the pains and scorned the punishment and endured the
tortures.
[10] And like a noble athlete the old man, while being beaten, was
victorious over his torturers;
[11] in fact, with his face bathed in sweat, and gasping heavily for
breath, he amazed even his torturers by his courageous spirit.
[12] At that point, partly out of pity for his old age,
[13] partly out of sympathy from their acquaintance with him, partly out
of admiration for his endurance, some of the king's retinue came to him and
said,
[14] "Eleazar, why are you so irrationally destroying yourself
through these evil things?
[15] We will set before you some cooked meat; save yourself by pretending
to eat pork."
[16] But Eleazar, as though more bitterly tormented by this counsel,
cried out:
[17] "May we, the children of Abraham, never think so basely that
out of cowardice we feign a role unbecoming to us!
[18] For it would be irrational if we, who have lived in accordance with
truth to old age and have maintained in accordance with law the reputation of
such a life, should now change our course
[19] become a pattern of impiety to the young, in becoming an example of
the eating of defiling food.
[20] It would be shameful if we should survive for a little while and
during that time be a laughing stock to all for our cowardice,
[21] and if we should be despised by the tyrant as unmanly, and not
protect our divine law even to death.
[22] Therefore, O children of Abraham, die nobly for your religion!
[23] And you, guards of the tyrant, why do you delay?"
[24] When they saw that he was so courageous in the face of the
afflictions, and that he had not been changed by their compassion, the guards
brought him to the fire.
[25] There they burned him with maliciously contrived instruments, threw
him down, and poured stinking liquids into his nostrils.
[26] When he was now burned to his very bones and about to expire, he
lifted up his eyes to God and said,
[27] "You know, O God, that though I might have saved myself, I am
dying in burning torments for the sake of the law.
[28] Be merciful to your people, and let our punishment suffice for them.
[29] Make my blood their purification, and take my life in exchange for
theirs."
[30] And after he said this, the holy man died nobly in his tortures, and
by reason he resisted even to the very tortures of death for the sake of the
law.
[31] Admittedly, then, devout reason is sovereign over the emotions.
[32] For if the emotions had prevailed over reason, we would have
testified to their domination.
[33] But now that reason has conquered the emotions, we properly
attribute to it the power to govern.
[34] And it is right for us to acknowledge the dominance of reason when
it masters even external agonies. It would be ridiculous to deny it.
[35] And I have proved not only that reason has mastered agonies, but
also that it masters pleasures and in no respect yields to them.
4Mac.7
[1] For like a most skilful pilot, the reason
of our father Eleazar steered the ship of religion over the sea of the emotions,
[2] and though buffeted by the stormings of the tyrant and overwhelmed by
the mighty waves of tortures,
[3] in no way did he turn the rudder of religion until he sailed into the
haven of immortal victory.
[4] No city besieged with many ingenious war machines has ever held out
as did that most holy man. Although his sacred life was consumed by tortures and
racks, he conquered the besiegers with the shield of his devout reason.
[5] For in setting his mind firm like a jutting cliff, our father Eleazar
broke the maddening waves of the emotions.
[6] O priest, worthy of the priesthood, you neither defiled your sacred
teeth nor profaned your stomach, which had room only for reverence and purity,
by eating defiling foods.
[7] O man in harmony with the law and philosopher of divine life!
[8] Such should be those who are administrators of the law, shielding it
with their own blood and noble sweat in sufferings even to death.
[9] You, father, strengthened our loyalty to the law through your
glorious endurance, and you did not abandon the holiness which you praised, but
by your deeds you made your words of divine philosophy credible.
[10] O aged man, more powerful than tortures; O elder, fiercer than fire;
O supreme king over the passions, Eleazar!
[11] For just as our father Aaron, armed with the censer, ran through the
multitude of the people and conquered the fiery angel,
[12] so the descendant of Aaron, Eleazar, though being consumed by the
fire, remained unmoved in his reason.
[13] Most amazing, indeed, though he was an old man, his body no longer
tense and firm, his muscles flabby, his sinews feeble, he became young again
[14] in spirit through reason; and by reason like that of Isaac he
rendered the many-headed rack ineffective.
[15] O man of blessed age and of venerable gray hair and of law-abiding
life, whom the faithful seal of death has perfected!
[16] If, therefore, because of piety an aged man despised tortures even
to death, most certainly devout reason is governor of the emotions.
[17] Some perhaps might say, "Not every one has full command of his
emotions, because not every one has prudent reason."
[18] But as many as attend to religion with a whole heart, these alone
are able to control the passions of the flesh,
[19] since they believe that they, like our patriarchs Abraham and Isaac
and Jacob, do not die to God, but live in God.
[20] No contradiction therefore arises when some persons appear to be
dominated by their emotions because of the weakness of their reason.
[21] What person who lives as a philosopher by the whole rule of
philosophy, and trusts in God,
[22] and knows that it is blessed to endure any suffering for the sake of
virtue, would not be able to overcome the emotions through godliness?
[23] For only the wise and courageous man is lord of his emotions.
4Mac.8
[1] For this is why even the very young, by
following a philosophy in accordance with devout reason, have prevailed over the
most painful instruments of torture.
[2] For when the tyrant was conspicuously defeated in his first attempt,
being unable to compel an aged man to eat defiling foods, then in violent rage
he commanded that others of the Hebrew captives be brought, and that any who ate
defiling food should be freed after eating, but if any were to refuse, these
should be tortured even more cruelly.
[3] When the tyrant had given these orders, seven brothers -- handsome,
modest, noble, and accomplished in every way -- were brought before him along
with their aged mother.
[4] When the tyrant saw them, grouped about their mother as if in a
chorus, he was pleased with them. And struck by their appearance and nobility,
he smiled at them, and summoned them nearer and said,
[5] "Young men, I admire each and every one of you in a kindly
manner, and greatly respect the beauty and the number of such brothers. Not only
do I advise you not to display the same madness as that of the old man who has
just been tortured, but I also exhort you to yield to me and enjoy my
friendship.
[6] Just as I am able to punish those who disobey my orders, so I can be
a benefactor to those who obey me.
[7] Trust me, then, and you will have positions of authority in my
government if you will renounce the ancestral tradition of your national life.
[8] And enjoy your youth by adopting the Greek way of life and by
changing your manner of living.
[9] But if by disobedience you rouse my anger, you will compel me to
destroy each and every one of you with dreadful punishments through tortures.
[10] Therefore take pity on yourselves. Even I, your enemy, have
compassion for your youth and handsome appearance.
[11] Will you not consider this, that if you disobey, nothing remains for
you but to die on the rack?"
[12] When he had said these things, he ordered the instruments of torture
to be brought forward so as to persuade them out of fear to eat the defiling
food.
[13] And when the guards had placed before them wheels and
joint-dislocators, rack and hooks and catapults and caldrons, braziers and
thumbscrews and iron claws and wedges and bellows, the tyrant resumed speaking:
[14] "Be afraid, young fellows, and whatever justice you revere will
be merciful to you when you transgress under compulsion."
[15] But when they had heard the inducements and saw the dreadful
devices, not only were they not afraid, but they also opposed the tyrant with
their own philosophy, and by their right reasoning nullified his tyranny.
[16] Let us consider, on the other hand, what arguments might have been
used if some of them had been cowardly and unmanly. Would they not have been
these?
[17] "O wretches that we are and so senseless! Since the king has
summoned and exhorted us to accept kind treatment if we obey him,
[18] why do we take pleasure in vain resolves and venture upon a
disobedience that brings death?
[19] O men and brothers, should we not fear the instruments of torture
and consider the threats of torments, and give up this vain opinion and this
arrogance that threatens to destroy us?
[20] Let us take pity on our youth and have compassion on our mother's
age;
[21] and let us seriously consider that if we disobey we are dead!
[22] Also, divine justice will excuse us for fearing the king when we are
under compulsion.
[23] Why do we banish ourselves from this most pleasant life and deprive
ourselves of this delightful world?
[24] Let us not struggle against compulsion nor take hollow pride in
being put to the rack.
[25] Not even the law itself would arbitrarily slay us for fearing the
instruments of torture.
[26] Why does such contentiousness excite us and such a fatal
stubbornness please us, when we can live in peace if we obey the king?"
[27] But the youths, though about to be tortured, neither said any of
these things nor even seriously considered them.
[28] For they were contemptuous of the emotions and sovereign over
agonies,
[29] so that as soon as the tyrant had ceased counseling them to eat
defiling food, all with one voice together, as from one mind, said:
4Mac.9
[1] "Why do you delay, O tyrant? For we
are ready to die rather than transgress our ancestral commandments;
[2] we are obviously putting our forefathers to shame unless we should
practice ready obedience to the law and to Moses our counselor.
[3] Tyrant and counselor of lawlessness, in your hatred for us do not
pity us more than we pity ourselves.
[4] For we consider this pity of yours which insures our safety through
transgression of the law to be more grievous than death itself.
[5] You are trying to terrify us by threatening us with death by torture,
as though a short time ago you learned nothing from Eleazar.
[6] And if the aged men of the Hebrews because of their religion lived
piously while enduring torture, it would be even more fitting that we young men
should die despising your coercive tortures, which our aged instructor also
overcame.
[7] Therefore, tyrant, put us to the test; and if you take our lives
because of our religion, do not suppose that you can injure us by torturing us.
[8] For we, through this severe suffering and endurance, shall have the
prize of virtue and shall be with God, for whom we suffer;
[9] but you, because of your bloodthirstiness toward us, will deservedly
undergo from the divine justice eternal torment by fire."
[10] When they had said these things the tyrant not only was angry, as at
those who are disobedient, but also was enraged, as at those who are ungrateful.
[11] Then at his command the guards brought forward the eldest, and
having torn off his tunic, they bound his hands and arms with thongs on each
side.
[12] When they had worn themselves out beating him with scourges, without
accomplishing anything, they placed him upon the wheel.
[13] When the noble youth was stretched out around this, his limbs were
dislocated,
[14] and though broken in every member he denounced the tyrant, saying,
[15] "Most abominable tyrant, enemy of heavenly justice, savage of
mind, you are mangling me in this manner, not because I am a murderer, or as one
who acts impiously, but because I protect the divine law."
[16] And when the guards said, "Agree to eat so that you may be
released from the tortures,"
[17] he replied, "You abominable lackeys, your wheel is not so
powerful as to strangle my reason. Cut my limbs, burn my flesh, and twist my
joints.
[18] Through all these tortures I will convince you that sons of the
Hebrews alone are invincible where virtue is concerned."
[19] While he was saying these things, they spread fire under him, and
while fanning the flames they tightened the wheel further.
[20] The wheel was completely smeared with blood, and the heap of coals
was being quenched by the drippings of gore, and pieces of flesh were falling
off the axles of the machine.
[21] Although the ligaments joining his bones were already severed, the
courageous youth, worthy of Abraham, did not groan,
[22] but as though transformed by fire into immortality he nobly endured
the rackings.
[23] "Imitate me, brothers," he said. "Do not leave your
post in my struggle or renounce our courageous brotherhood.
[24] Fight the sacred and noble battle for religion. Thereby the just
Providence of our ancestors may become merciful to our nation and take vengeance
on the accursed tyrant."
[25] When he had said this, the saintly youth broke the thread of life.
[26] While all were marveling at his courageous spirit, the guards
brought in the next eldest, and after fitting themselves with iron gauntlets
having sharp hooks, they bound him to the torture machine and catapult.
[27] Before torturing him, they inquired if he were willing to eat, and
they heard this noble decision.
[28] These leopard-like beasts tore out his sinews with the iron hands,
flayed all his flesh up to his chin, and tore away his scalp. But he steadfastly
endured this agony and said,
[29] "How sweet is any kind of death for the religion of our
fathers!"
[30] To the tyrant he said, "Do you not think, you most savage
tyrant, that you are being tortured more than I, as you see the arrogant design
of your tyranny being defeated by our endurance for the sake of religion?
[31] I lighten my pain by the joys that come from virtue,
[32] but you suffer torture by the threats that come from impiety. You
will not escape, most abominable tyrant, the judgments of the divine
wrath."
4Mac.10
[1] When he too had endured a glorious death,
the third was led in, and many repeatedly urged him to save himself by tasting
the meat.
[2] But he shouted, "Do you not know that the same father begot me
and those who died, and the same mother bore me, and that I was brought up on
the same teachings?
[3] I do not renounce the noble kinship that binds me to my
brothers."
[4]
[5] Enraged by the man's boldness, they disjointed his hands and feet
with their instruments, dismembering him by prying his limbs from their sockets,
[6] and breaking his fingers and arms and legs and elbows.
[7] Since they were not able in any way to break his spirit, they
abandoned the instruments and scalped him with their fingernails in a Scythian
fashion.
[8] They immediately brought him to the wheel, and while his vertebrae
were being dislocated upon it he saw his own flesh torn all around and drops of
blood flowing from his entrails.
[9] When he was about to die, he said,
[10] "We, most abominable tyrant, are suffering because of our godly
training and virtue,
[11] but you, because of your impiety and bloodthirstiness, will undergo
unceasing torments."
[12] When he also had died in a manner worthy of his brothers, they
dragged in the fourth, saying,
[13] "As for you, do not give way to the same insanity as your
brothers, but obey the king and save yourself."
[14] But he said to them, "You do not have a fire hot enough to make
me play the coward.
[15] No, by the blessed death of my brothers, by the eternal destruction
of the tyrant, and by the everlasting life of the pious, I will not renounce our
noble brotherhood.
[16] Contrive tortures, tyrant, so that you may learn from them that I am
a brother to those who have just been tortured."
[17] When he heard this, the bloodthirsty, murderous, and utterly
abominable Antiochus gave orders to cut out his tongue.
[18] But he said, "Even if you remove my organ of speech, God hears
also those who are mute.
[19] See, here is my tongue; cut it off, for in spite of this you will
not make our reason speechless.
[20] Gladly, for the sake of God, we let our bodily members be mutilated.
[21] God will visit you swiftly, for you are cutting out a tongue that
has been melodious with divine hymns."
4Mac.11
[1] When this one died also, after being
cruelly tortured, the fifth leaped up, saying,
[2] "I will not refuse, tyrant, to be tortured for the sake of
virtue.
[3] I have come of my own accord, so that by murdering me you will incur
punishment from the heavenly justice for even more crimes.
[4] Hater of virtue, hater of mankind, for what act of ours are you
destroying us in this way?
[5] Is it because we revere the Creator of all things and live according
to his virtuous law?
[6] But these deeds deserve honors, not tortures."
[7]
[9] While he was saying these things, the guards bound him and dragged
him to the catapult;
[10] they tied him to it on his knees, and fitting iron clamps on them,
they twisted his back around the wedge on the wheel, so that he was completely
curled back like a scorpion, and all his members were disjointed.
[11] In this condition, gasping for breath and in anguish of body,
[12] he said, "Tyrant, they are splendid favors that you grant us
against your will, because through these noble sufferings you give us an
opportunity to show our endurance for the law."
[13] After he too had died, the sixth, a mere boy, was led in. When the
tyrant inquired whether he was willing to eat and be released, he said,
[14] "I am younger in age than my brothers, but I am their equal in
mind.
[15] Since to this end we were born and bred, we ought likewise to die
for the same principles.
[16] So if you intend to torture me for not eating defiling foods, go on
torturing!"
[17] When he had said this, they led him to the wheel.
[18] He was carefully stretched tight upon it, his back was broken, and
he was roasted from underneath.
[19] To his back they applied sharp spits that had been heated in the
fire, and pierced his ribs so that his entrails were burned through.
[20] While being tortured he said, "O contest befitting holiness, in
which so many of us brothers have been summoned to an arena of sufferings for
religion, and in which we have not been defeated!
[21] For religious knowledge, O tyrant, is invincible.
[22] I also, equipped with nobility, will die with my brothers,
[23] and I myself will bring a great avenger upon you, you inventor of
tortures and enemy of those who are truly devout.
[24] We six boys have paralyzed your tyranny!
[25] Since you have not been able to persuade us to change our mind or to
force us to eat defiling foods, is not this your downfall?
[26] Your fire is cold to us, and the catapults painless, and your
violence powerless.
[27] For it is not the guards of the tyrant but those of the divine law
that are set over us; therefore, unconquered, we hold fast to reason."
4Mac.12
[1] When he also, thrown into the caldron,
had died a blessed death, the seventh and youngest of all came forward.
[2] Even though the tyrant had been fearfully reproached by the brothers,
he felt strong compassion for this child when he saw that he was already in
fetters. He summoned him to come nearer and tried to console him, saying,
[3] "You see the result of your brothers' stupidity, for they died
in torments because of their disobedience.
[4] You too, if you do not obey, will be miserably tortured and die
before your time,
[5] but if you yield to persuasion you will be my friend and a leader in
the government of the kingdom."
[6] When he had so pleaded, he sent for the boy's mother to show
compassion on her who had been bereaved of so many sons and to influence her to
persuade the surviving son to obey and save himself.
[7] But when his mother had exhorted him in the Hebrew language, as we
shall tell a little later,
[8] he said, "Let me loose, let me speak to the king and to all his
friends that are with him."
[9] Extremely pleased by the boy's declaration, they freed him at once.
[10] Running to the nearest of the braziers,
[11] he said, "You profane tyrant, most impious of all the wicked,
since you have received good things and also your kingdom from God, were you not
ashamed to murder his servants and torture on the wheel those who practice
religion?
[12] Because of this, justice has laid up for you intense and eternal
fire and tortures, and these throughout all time will never let you go.
[13] As a man, were you not ashamed, you most savage beast, to cut out
the tongues of men who have feelings like yours and are made of the same
elements as you, and to maltreat and torture them in this way?
[14] Surely they by dying nobly fulfilled their service to God, but you
will wail bitterly for having slain without cause the contestants for
virtue."
[15] Then because he too was about to die, he said,
[16] "I do not desert the excellent example of my brothers,
[17] and I call on the God of our fathers to be merciful to our nation;
[18] but on you he will take vengeance both in this present life and when
you are dead."
[19] After he had uttered these imprecations, he flung himself into the
braziers and so ended his life.
4Mac.13
[1] Since, then, the seven brothers despised
sufferings even unto death, everyone must concede that devout reason is
sovereign over the emotions.
[2] For if they had been slaves to their emotions and had eaten defiling
food, we would say that they had been conquered by these emotions.
[3] But in fact it was not so. Instead, by reason, which is praised
before God, they prevailed over their emotions.
[4] The supremacy of the mind over these cannot be overlooked, for the
brothers mastered both emotions and pains.
[5] How then can one fail to confess the sovereignty of right reason over
emotion in those who were not turned back by fiery agonies?
[6] For just as towers jutting out over harbors hold back the threatening
waves and make it calm for those who sail into the inner basin,
[7] so the seven-towered right reason of the youths, by fortifying the
harbor of religion, conquered the tempest of the emotions.
[8] For they constituted a holy chorus of religion and encouraged one
another, saying,
[9] "Brothers, let us die like brothers for the sake of the law; let
us imitate the three youths in Assyria who despised the same ordeal of the
furnace.
[10] Let us not be cowardly in the demonstration of our piety."
[11] While one said, "Courage, brother," another said,
"Bear up nobly,"
[12] and another reminded them, "Remember whence you came, and the
father by whose hand Isaac would have submitted to being slain for the sake of
religion."
[13] Each of them and all of them together looking at one another,
cheerful and undaunted, said, "Let us with all our hearts consecrate
ourselves to God, who gave us our lives, and let us use our bodies as a bulwark
for the law.
[14] Let us not fear him who thinks he is killing us,
[15] for great is the struggle of the soul and the danger of eternal
torment lying before those who transgress the commandment of God.
[16] Therefore let us put on the full armor of self-control, which is
divine reason.
[17] For if we so die, Abraham and Isaac and Jacob will welcome us, and
all the fathers will praise us."
[18] Those who were left behind said to each of the brothers who were
being dragged away, "Do not put us to shame, brother, or betray the
brothers who have died before us."
[19] You are not ignorant of the affection of brotherhood, which the
divine and all-wise Providence has bequeathed through the fathers to their
descendants and which was implanted in the mother's womb.
[20] There each of the brothers dwelt the same length of time and was
shaped during the same period of time; and growing from the same blood and
through the same life, they were brought to the light of day.
[21] When they were born after an equal time of gestation, they drank
milk from the same fountains. For such embraces brotherly-loving souls are
nourished;
[22] and they grow stronger from this common nurture and daily
companionship, and from both general education and our discipline in the law of
God.
[23] Therefore, when sympathy and brotherly affection had been so
established, the brothers were the more sympathetic to one another.
[24] Since they had been educated by the same law and trained in the same
virtues and brought up in right living, they loved one another all the more.
[25] A common zeal for nobility expanded their goodwill and harmony
toward one another,
[26] because, with the aid of their religion, they rendered their
brotherly love more fervent.
[27] But although nature and companionship and virtuous habits had
augmented the affection of brotherhood, those who were left endured for the sake
of religion, while watching their brothers being maltreated and tortured to
death.
4Mac.14
[1] Furthermore, they encouraged them to face
the torture, so that they not only despised their agonies, but also mastered the
emotions of brotherly love.
[2] O reason, more royal than kings and freer than the free!
[3] O sacred and harmonious concord of the seven brothers on behalf of
religion!
[4] None of the seven youths proved coward or shrank from death,
[5] but all of them, as though running the course toward immortality,
hastened to death by torture.
[6] Just as the hands and feet are moved in harmony with the guidance of
the mind, so those holy youths, as though moved by an immortal spirit of
devotion, agreed to go to death for its sake.
[7] O most holy seven, brothers in harmony! For just as the seven days of
creation move in choral dance around religion,
[8] so these youths, forming a chorus, encircled the sevenfold fear of
tortures and dissolved it.
[9] Even now, we ourselves shudder as we hear of the tribulations of
these young men; they not only saw what was happening, yes, not only heard the
direct word of threat, but also bore the sufferings patiently, and in agonies of
fire at that.
[10] What could be more excruciatingly painful than this? For the power
of fire is intense and swift, and it consumed their bodies quickly.
[11] Do not consider it amazing that reason had full command over these
men in their tortures, since the mind of woman despised even more diverse
agonies,
[12] for the mother of the seven young men bore up under the rackings of
each one of her children.
[13] Observe how complex is a mother's love for her children, which draws
everything toward an emotion felt in her inmost parts.
[14] Even unreasoning animals, like mankind, have a sympathy and parental
love for their offspring.
[15] For example, among birds, the ones that are tame protect their young
by building on the housetops,
[16] and the others, by building in precipitous chasms and in holes and
tops of trees, hatch the nestlings and ward off the intruder.
[17] If they are not able to keep him away, they do what they can to help
their young by flying in circles around them in the anguish of love, warning
them with their own calls.
[18] And why is it necessary to demonstrate sympathy for children by the
example of unreasoning animals,
[19] since even bees at the time for making honeycombs defend themselves
against intruders as though with an iron dart sting those who approach their
hive and defend it even to the death?
[20] But sympathy for her children did not sway the mother of the young
men; she was of the same mind as Abraham.
4Mac.15
[1] O reason of the children, tyrant over the
emotions! O religion, more desirable to the mother than her children!
[2] Two courses were open to this mother, that of religion, and that of
preserving her seven sons for a time, as the tyrant had promised.
[3] She loved religion more, religion that preserves them for eternal
life according to God's promise.
[4] In what manner might I express the emotions of parents who love their
children? We impress upon the character of a small child a wondrous likeness
both of mind and of form. Especially is this true of mothers, who because of
their birthpangs have a deeper sympathy toward their offspring than do the
fathers.
[5] Considering that mothers are the weaker sex and give birth to many,
they are more devoted to their children.
[6] The mother of the seven boys, more than any other mother, loved her
children. In seven pregnancies she had implanted in herself tender love toward
them,
[7] and because of the many pains she suffered with each of them she had
sympathy for them;
[8] yet because of the fear of God she disdained the temporary safety of
her children.
[9] Not only so, but also because of the nobility of her sons and their
ready obedience to the law she felt a greater tenderness toward them.
[10] For they were righteous and self-controlled and brave and
magnanimous, and loved their brothers and their mother, so that they obeyed her
even to death in keeping the ordinances.
[11] Nevertheless, though so many factors influenced the mother to suffer
with them out of love for her children, in the case of none of them were the
various tortures strong enough to pervert her reason.
[12] Instead, the mother urged them on, each child singly and all
together, to death for the sake of religion.
[13] O sacred nature and affection of parental love, yearning of parents
toward offspring, nurture and indomitable suffering by mothers!
[14] This mother, who saw them tortured and burned one by one, because of
religion did not change her attitude.
[15] She watched the flesh of her children consumed by fire, their toes
and fingers scattered on the ground, and the flesh of the head to the chin
exposed like masks.
[16] O mother, tried now by more bitter pains than even the birth-pangs
you suffered for them!
[17] O woman, who alone gave birth to such complete devotion!
[18] When the first-born breathed his last it did not turn you aside, nor
when the second in torments looked at you piteously nor when the third expired;
[19] nor did you weep when you looked at the eyes of each one in his
tortures gazing boldly at the same agonies, and saw in their nostrils the signs
of the approach of death.
[20] When you saw the flesh of children burned upon the flesh of other
children, severed hands upon hands, scalped heads upon heads, and corpses fallen
on other corpses and when you saw the place filled with many spectators of the
torturings, you did not shed tears.
[21] Neither the melodies of sirens nor the songs of swans attract the
attention of their hearers as did the voices of the children in torture calling
to their mother.
[22] How great and how many torments the mother then suffered as her sons
were tortured on the wheel and with the hot irons!
[23] But devout reason, giving her heart a man's courage in the very
midst of her emotions, strengthened her to disregard her temporal love for her
children.
[24] Although she witnessed the destruction of seven children and the
ingenious and various rackings, this noble mother disregarded all these because
of faith in God.
[25] For as in the council chamber of her own soul she saw mighty
advocates -- nature, family, parental love, and the rackings of her children --
[26] this mother held two ballots, one bearing death and the other
deliverance for her children.
[27] She did not approve the deliverance which would preserve the seven
sons for a short time,
[28] but as the daughter of God-fearing Abraham she remembered his
fortitude.
[29] O mother of the nation, vindicator of the law and champion of
religion, who carried away the prize of the contest in your heart!
[30] O more noble than males in steadfastness, and more manly than men in
endurance!
[31] Just as Noah's ark, carrying the world in the universal flood,
stoutly endured the waves,
[32] so you, O guardian of the law, overwhelmed from every side by the
flood of your emotions and the violent winds, the torture of your sons, endured
nobly and withstood the wintry storms that assail religion.
4Mac.16
[1] If, then, a woman, advanced in years and
mother of seven sons, endured seeing her children tortured to death, it must be
admitted that devout reason is sovereign over the emotions.
[2] Thus I have demonstrated not only that men have ruled over the
emotions, but also that a woman has despised the fiercest tortures.
[3] The lions surrounding Daniel were not so savage, nor was the raging
fiery furnace of Mishael so intensely hot, as was her innate parental love,
inflamed as she saw her seven sons tortured in such varied ways.
[4] But the mother quenched so many and such great emotions by devout
reason.
[5] Consider this also. If this woman, though a mother, had been
fainthearted, she would have mourned over them and perhaps spoken as follows:
[6] "O how wretched am I and many times unhappy! After bearing seven
children, I am now the mother of none!
[7] O seven childbirths all in vain, seven profitless pregnancies,
fruitless nurturings and wretched nursings!
[8] In vain, my sons, I endured many birth-pangs for you, and the more
grievous anxieties of your upbringing.
[9] Alas for my children, some unmarried, others married and without
offspring. I shall not see your children or have the happiness of being called
grandmother.
[10] Alas, I who had so many and beautiful children am a widow and alone,
with many sorrows.
[11] Nor when I die, shall I have any of my sons to bury me."
[12] Yet the sacred and God-fearing mother did not wail with such a
lament for any of them, nor did she dissuade any of them from dying, nor did she
grieve as they were dying,
[13] but, as though having a mind like adamant and giving rebirth for
immortality to the whole number of her sons, she implored them and urged them on
to death for the sake of religion.
[14] O mother, soldier of God in the cause of religion, elder and woman!
By steadfastness you have conquered even a tyrant, and in word and deed you have
proved more powerful than a man.
[15] For when you and your sons were arrested together, you stood and
watched Eleazar being tortured, and said to your sons in the Hebrew language,
[16] "My sons, noble is the contest to which you are called to bear
witness for the nation. Fight zealously for our ancestral law.
[17] For it would be shameful if, while an aged man endures such agonies
for the sake of religion, you young men were to be terrified by tortures.
[18] Remember that it is through God that you have had a share in the
world and have enjoyed life,
[19] and therefore you ought to endure any suffering for the sake of God.
[20] For his sake also our father Abraham was zealous to sacrifice his
son Isaac, the ancestor of our nation; and when Isaac saw his father's hand
wielding a sword and descending upon him, he did not cower.
[21] And Daniel the righteous was thrown to the lions, and Hananiah,
Azariah, and Mishael were hurled into the fiery furnace and endured it for the
sake of God.
[22] You too must have the same faith in God and not be grieved.
[23] It is unreasonable for people who have religious knowledge not to
withstand pain."
[24] By these words the mother of the seven encouraged and persuaded each
of her sons to die rather than violate God's commandment.
[25] They knew also that those who die for the sake of God live in God,
as do Abraham and Isaac and Jacob and all the patriarchs.
4Mac.17
[1] Some of the guards said that when she
also was about to be seized and put to death she threw herself into the flames
so that no one might touch her body.
[2] O mother, who with your seven sons nullified the violence of the
tyrant, frustrated his evil designs, and showed the courage of your faith!
[3] Nobly set like a roof on the pillars of your sons, you held firm and
unswerving against the earthquake of the tortures.
[4] Take courage, therefore, O holy-minded mother, maintaining firm an
enduring hope in God.
[5] The moon in heaven, with the stars, does not stand so august as you,
who, after lighting the way of your star-like seven sons to piety, stand in
honor before God and are firmly set in heaven with them.
[6] For your children were true descendants of father Abraham.
[7] If it were possible for us to paint the history of your piety as an
artist might, would not those who first beheld it have shuddered as they saw the
mother of the seven children enduring their varied tortures to death for the
sake of religion?
[8] Indeed it would be proper to inscribe upon their tomb these words as
a reminder to the people of our nation:
[9] "Here lie buried an aged priest and an aged woman and seven
sons, because of the violence of the tyrant who wished to destroy the way of
life of the Hebrews.
[10] They vindicated their nation, looking to God and enduring torture
even to death."
[11] Truly the contest in which they were engaged was divine,
[12] for on that day virtue gave the awards and tested them for their
endurance. The prize was immortality in endless life.
[13] Eleazar was the first contestant, the mother of the seven sons
entered the competition, and the brothers contended.
[14] The tyrant was the antagonist, and the world and the human race were
the spectators.
[15] Reverence for God was victor and gave the crown to its own athletes.
[16] Who did not admire the athletes of the divine legislation? Who were
not amazed?
[17] The tyrant himself and all his council marveled at their endurance,
[18] because of which they now stand before the divine throne and live
through blessed eternity.
[19] For Moses says, "All who are consecrated are under your
hands."
[20] These, then, who have been consecrated for the sake of God, are
honored, not only with this honor, but also by the fact that because of them our
enemies did not rule over our nation,
[21] the tyrant was punished, and the homeland purified -- they having
become, as it were, a ransom for the sin of our nation.
[22] And through the blood of those devout ones and their death as an
expiation, divine Providence preserved Israel that previously had been
afflicted.
[23] For the tyrant Antiochus, when he saw the courage of their virtue
and their endurance under the tortures, proclaimed them to his soldiers as an
example for their own endurance,
[24] and this made them brave and courageous for infantry battle and
siege, and he ravaged and conquered all his enemies.
4Mac.18
[1] O Israelite children, offspring of the
seed of Abraham, obey this law and exercise piety in every way,
[2] knowing that devout reason is master of all emotions, not only of
sufferings from within, but also of those from without.
[3] Therefore those who gave over their bodies in suffering for the sake
of religion were not only admired by men, but also were deemed worthy to share
in a divine inheritance.
[4] Because of them the nation gained peace, and by reviving observance
of the law in the homeland they ravaged the enemy.
[5] The tyrant Antiochus was both punished on earth and is being
chastised after his death. Since in no way whatever was he able to compel the
Israelites to become pagans and to abandon their ancestral customs, he left
Jerusalem and marched against the Persians.
[6] The mother of seven sons expressed also these principles to her
children:
[7] "I was a pure virgin and did not go outside my father's house;
but I guarded the rib from which woman was made.
[8] No seducer corrupted me on a desert plain, nor did the destroyer, the
deceitful serpent, defile the purity of my virginity.
[9] In the time of my maturity I remained with my husband, and when these
sons had grown up their father died. A happy man was he, who lived out his life
with good children, and did not have the grief of bereavement.
[10] While he was still with you, he taught you the law and the prophets.
[11] He read to you about Abel slain by Cain, and Isaac who was offered
as a burnt offering, and of Joseph in prison.
[12] He told you of the zeal of Phineas, and he taught you about
Hananiah, Azariah, and Mishael in the fire.
[13] He praised Daniel in the den of the lions and blessed him.
[14] He reminded you of the scripture of Isaiah, which says, `Even though
you go through the fire, the flame shall not consume you.'
[15] He sang to you songs of the psalmist David, who said, `Many are the
afflictions of the righteous.'
[16] He recounted to you Solomon's proverb, `There is a tree of life for
those who do his will.'
[17] He confirmed the saying of Ezekiel, `Shall these dry bones live?'
[18] For he did not forget to teach you the song that Moses taught, which
says,
[19] `I kill and I make alive: this is your life and the length of your
days.'"
[20] O bitter was that day -- and yet not bitter -- when that bitter
tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his
burning rage brought those seven sons of the daughter of Abraham to the catapult
and back again to more tortures,
[21] pierced the pupils of their eyes and cut out their tongues, and put
them to death with various tortures.
[22] For these crimes divine justice pursued and will pursue the accursed
tyrant.
[23] But the sons of Abraham with their victorious mother are gathered
together into the chorus of the fathers, and have received pure and immortal
souls from God,
[24] to whom be glory for ever and ever. Amen.