Delphi Septuagint, page 127
[13] Onias the high priest, induced by these words, although for other reasons anxious that king Seleucus should not suppose that Apollonius was slain by human device and not by Divine punishment, prayed for him; [14] and he being thus unexpectedly saved, departed to manifest to the king what had happened to him. [15] But on the death of Seleucus the king, his son Antiochus Epiphanes succeeds to the kingdom: a man of haughty pride and terrible. [16] Who having deposed Onias from the high priesthood, appointed his brother Jason to be high priest: [17] who had made a covenant, if he would give him this authority, to pay yearly three thousand six hundred and sixty talents.
[18] And he committed to him the high priesthood and rulership over the nation. [19] And he both changed the manner of living of the people, and perverted their civil customs into all lawlessness. [20] So that he not only erected a gymnasium on the very citadel of our country, [but neglected] the guardianship of the temple. [21] At which Divine vengeance being grieved, instigated Antiochus himself against them. [22] For being at war with Ptolemy in Egypt, he heard that on a report of his death being spread abroad, the inhabitants of Jerusalem had exceedingly rejoiced, and he quickly marched against them. [23] And having subdued them, he established a decree that if any of them lived according to the laws of his country he should die.
[24] And when he could by no means destroy by his decrees the obedience to the law of the nation, but saw all his threats and punishments without effect, [25] for even women, because they continued to circumcise their children, were flung down a precipice along with them, knowing beforehand of the punishment. [26] When, therefore, his decrees were disregarded by the people, he himself compelled by means of tortures every one of this race, by tasting forbidden meats, to abjure the Jewish religion.
Chapter 5
[1] The tyrant Antiochus, therefore, sitting in public state with his assessors upon a certain lofty place, with his armed troops standing in a circle around him, commanded his spearbearers to seize every one of the Hebrews, and to compel them to taste swine’s flesh, and things offered to idols. [2] 3 And should any of them be unwilling to eat the accursed food, they were to be tortured on the wheel, and so killed.
[4] And when many had been seized, a foremost man of the assembly, a Hebrew, by name Eleazar, a priest by family, by profession a lawyer, and advanced in years, and for this reason known to many of the king’s followers, was brought near to him.
[5] And Antiochus seeing him, said, [6] I would counsel thee, old man, before thy tortures begin, to tasted the swine’s flesh, and save your life; for I feel respect for your age and hoary head, which since you have had so long, you appear to me to be no philosopher in retaining the superstition of the Jews. [7] For wherefore, since nature has conferred upon you the most excellent flesh of this animal, do you loathe it? [8] It seems senseless not to enjoy what is pleasant, yet not disgraceful; and from notions of sinfulness, to reject the boons of nature.
[9] And you will be acting, I think, still more senselessly, if you follow vain conceits about the truth. [10] And you will, moreover, be despising me to your own punishment. [11] Will you not awake from your trifling philosophy? and give up the folly of your notions; and, regaining understanding worthy of your age, search into the truth of an expedient course? [12] and, reverencing my kindly admonition, have pity upon your own years? [13] For, bear in mind, that if there be any power which watches over this religion of yours, it will pardon you for all transgressions of the law which you commit through compulsion.
[14] While the tyrant incited him in this manner to the unlawful eating of flesh, Eleazar begged permission to speak. [15] And having received power to speak, he began thus to deliver himself: [16] We, O Antiochus, who are persuaded that we live under a divine law, consider no compulsion to be so forcible as obedience to that law; [17] wherefore we consider that we ought not in any point to transgress the law. [18] And indeed, were our law (as you suppose) not truly divine, and if we wrongly think it divine, we should have no right even in that case to destroy our sense of religion. [19] think not eating the unclean, then, a trifling offense. [20] For transgression of the law, whether in small or great matters, is of equal moment; [21] for in either case the law is equally slighted.
[22] But thou deridest our philosophy, as though we lived irrationally in it. [23] Yet it instructs us in temperance, so that we are superior to all pleasures and lusts; and it exercises us in manliness, so that we cheerfully undergo every grievance. [24] And it instructs us in justice, so that in all our dealoings we render what is due; and it teaches us piety, so that we worship the one only God becomingly. [25] Wherefore it is that we eat not the unclean; for believing that the law was established by God, we are convinced that the Creator of the world, in giving his laws, sympathises with our nature. [26] Those things which are convenient to our souls, he has directed us to eat; but those which are repugnant to them, he has interdicted.
[27] But, tyrant-like, thou not only forcest us to break the law, but also to eat, that thou mayest ridicule us as we thus profanely eat: [28] but thou shalt not have this cause of laughter against me; [29] nor will I transgress the sacred oaths of my forefathers to keep the law. [30] No, not if you pluck out my eyes, and consume my entrails. [31] I am not so old, and void of manliness, but that my rational powers are youthful in defence of my religion.
[32] Now then; prepare your wheels, and kindle a fiercer flame. [33] I will not so compassionate my old age, as on my account to break the law of my country. [34] I will not belie thee, O law, my instructor! or forsake thee, O beloved self-control! [35] I will not put thee to shame, O philosopher Reason; or deny thee, O honoured priesthood, and science of the law. [36] Mouth! thou shalt not pollute my old age, nor the full stature of a perfect life.
[37] My fathers shall receive me pure, not having quailed before your compulsion, though unto death. [38] For over the ungodly thou shalt tyrannize; but thou shalt not lord it over my thoughts about religion, either by thine arguments, or through deeds.
Chapter 6
[1] When Eleazar had in this manner answered the exhortations of the tyrant, the spearbearers came up, and rudely haled Eleazar to the instruments of torture. [2] And first, they stripped the old man, adorned as he was with the comeliness of piety. [3] Then tying back his arms and hands, they disdainfully used him with stripes; [4] a herald opposite crying out, Obey the commands of the king.
[5] But Eleazar, the high-minded and truly noble, as one tortured in a dream, regarded it not all. [6] But raising his eyes on high to heaven, the old man’s flesh was stripped off by the scourges, and his blood streamed down, and his sides were pierced through. [7] And falling upon the ground, from his body having no power to support the pains, he yet kept his reasoning upright and unbending. [8] then one of the harsh spearbearers leaped upon his belly as he was falling, to force him upright.
[9] But he endured the pains, and despised the cruelty, and persevered through the indignities; [10] and like a noble athlete, the old man, when struck, vanquished his torturers. [11] His countenance sweating, and he panting for breath, he was admired by the very torturers for his courage.
[12] Wherefore, partly in pity for his old age, [13] partly from the sympathy of acquaintance, and partly in admiration of his endurance, some of the attendants of the king said, Why do you unreasonably destroy yourself, O Eleazar, with these miseries? [15] We will bring you some meat cooked by yourself, and do you save yourself by pretending that you have eaten swine’s flesh.
[16] And Eleazar, as though the advice more painfully tortured him, cried out, [17] Let not us who are children of Abraham be so evil advised as by giving way to make use of an unbecoming pretence; [18] for it were irrational, if having lived up to old age in all truth, and having scrupulously guarded our character for it, we should now turn back, [19] and ourselves should become a pattern of impiety to the young, as being an example of pollution eating. [20] It would be disgraceful if we should live on some short time, and that scorned by all men for cowardice, [21] and be condemned by the tyrant for unmanliness, by not contending to the death for our divine law. [22] Wherefore do you, O children of Abraham, die nobly for your religion. [23] Ye spearbearers of the tyrant, why do ye linger?
[24] Beholding him so high-minded against misery, and not changing at their pity, they led him to the fire: [25] then with their wickedly-contrived instruments they burnt him on the fire, and poured stinking fluids down into his nostrils.
[26] And he being at length burnt down to the bones, and about to expire, raised his eyes Godward, and said, [27] Thou knowest, O God, that when I might have been saved, I am slain for the sake of the law by tortures of fire. [28] Be merciful to thy people, and be satisfied with the punishment of me on their account. [29] Let my blood be a purification for them, and take my life in recompense for theirs. [30] Thus speaking, the holy man departed, noble in his torments, and even to the agonies of death resisted in his reasoning for the sake of the law.
[31] Confessedly, therefore, religious reasoning is master of the passions. [32] For had the passions been superior to reasoning, I would have given them the witness of this mastery. [33] But now, since reasoning conquered the passions, we befittingly awared it the authority of first place.
[34] And it is but fair that we should allow, that the power belongs to reasoning, since it masters external miseries. [35] Ridiculous would it be were it not so; and I prove that reasoning has not only mastered pains, but that it is also superior to the pleasures, and withstands them.
Chapter 7
[1] The reasoning of our father Eleazar, like a first-rate pilot, steering the vessel of piety in the sea of passions, [2] and flouted by the threats of the tyrant, and overwhelmed with the breakers of torture, [3] in no way shifted the rudder of piety till it sailed into the harbour of victory over death.
[4] Not so has ever a city, when besieged, held out against many and various machines, as did that holy man, when his pious soul was tried with the fiery trial of tortures and rackings, move his besiegers through the religious reasoning that shielded him. [5] For father Eleazar, projecting his disposition, broke the raging wabves of the passions as with a jutting promontory. [6] O priest worthy of the priesthood! thou didst not pollute thy sacred teeth; nor make thine appetite, which had always embraced the clean and lawful, a partaker of profanity. [7] O harmonizer with the law, and sage devoted to a divine life! [8] Of such a character ought those to be who perform the duties of the law at the risk of their own blood, and defend it with generous sweat by sufferings even unto death.
[9] Thou, father, hast gloriously established our right government by thy endurance; and making of much account our service past, prevented its destruction, and, by thy deeds, hast made credible the words of philosophy. [10] O aged man of more power than tortures, elder more vigorous than fire, greatest king over the passions, Eleazar!
[11] For as father Aaron, armed with a censer, hastening through the consuming fire, vanquished the flame-bearing angel, [12] so, Eleazar, the descendant of Aaron, wasted away by the fire, did not give up his reasoning. [13] And, what is most wonderful, though an old man, though the labours of his body were now spent, and his fibres were relaxed, and his sinews worn out, he recovered youth. [14] By the spirit of reasoning, and the reasoning of Isaac, he rendered powerless the many-headed instrument. [15] O blessed old age, and reverend hoar head, and life obedient to the law, which the faithful seal of death perfected. [16] 0 If, then, an old man, through religion, despised tortures even unto death, confessedly religious reasoning is ruler of the passions.
[17] But perhaps some might say, It is not all who conquer passions, as all do not possess wise reasoning. [18] But they who have meditated upon religion with their whole heart, these alone can master the passions of the flesh; [19] they who believe that to God they die not; for, as our forefathers, Abraham, Isaac, Jacob, they live to God.
[20] This circumstance, then, is by no means an objection, that some who have weak reasoning, are governed by their passions: [21] since what person, walking religiously by the whole rule of philosophy, and believing in God, [22] and knowing that it is a blessed thing to endure all kinds of hardships for virture, would not, for the sake of religion, master his passion? [23] For the wise and brave man only is lord over his passions. [24] Whence it is, that even boys, imbued with the philosophy of religious reasoning, have conquered still more bitter tortures: [25] for when the tyrant was manifestly vanquished in his first attempt, in being unable to force the old man to eat the unclean thing,-
Chapter 8
[1] Then, indeed, vehemently swayed with passion, he commanded to bring others of the adult Hebrews, and if they would eat of the unclean thing, to let them go when they had eaten; but if they objected, to torment them more grievously.
[2] The tyrant having given this charge, seven brethren were brought into his presence, along with their aged mother, handsome, and modest, and well-born, and altogether comely. [3] Whom, when the tyrant beheld, encircling their mother as in a dance, he was pleased at them; and being struck with their becoming and ingenuous mien, smiled upon them, and calling them near, said:
[4] O youths, with favourable feelings, I admire the beauty of each of you; and greatly honouring so numerous a band of brethren, I not only counsel you not to share the madness of the old man who has been tortured before, [5] but I do beg you to yield, and to enjoy my friendship; for I possess the power, not only of punishing those who disobey my commands, but of doing good to those who obey them.
[6] Put confidence in me, then, and you shall receive places of authority in my government, if you forsake your national ordinance, [7] and, conforming to the Greek mode of life, alter your rule, and revel in youth’s delights. [8] For if you provoke me by your disobedience, you will compel me to destroy you, every one, with terrible punishments by tortures. [9] Have mercy, then, upon your own selves, whom I, although an enemy, compassionate for your age and comeliness. [10] Will you not reason upon this — that if you disobey, there will be nothing left for you but to die in tortures?
[11] Thus speaking, he ordered the instruments of torture to be brought forward, that very fear might prevail upon them to eat unclean meat. [12] And when the spearman brought forward the wheels, and the racks, and the hooks, and catapeltae, and caldrons, pans, and finger-racks, and iron hands and wedges, and bellows, the tyrant continue: [13] Fear, young men, and the righteousness which ye worship will be merciful to you if you err from compulsion. [14] Now they having listened to these words of persuasion, and seeing the fearful instruments, not only were not afraid, but even answered the arguments of the tyrant, and through their good reasoning destroyed his power.
[15] Now let us consider the matter: had any of them been weak-spirited and cowardly among them, what reasonings would they have employed but these? [16] O wretched that we are, and exceeding senseless! when the king exhorts us, and calls us to his bounty, should we not obey him? [17] Why do we cheer ourselves with vain counsels, and venture upon a disobedience bringing death?
[18] Shall we not fear, O brethren, the instruments of torture and weigh the threatenings of torment and shun this vain-glory and destructive pride? [19] Let us have compassion upon our age and relent over the years of our mother. [20] And let us bear in mind that we shall be dying as rebels. [21] And Divine Justice will pardon us if we fear the king through necessity. [22] Why withdraw ourselves from a most sweet life, and deprive ourselves of this pleasant world? [23] Let us not oppose necessity, nor seek vain-glory by our own excruciation. [24] The law itself is not forward to put us to death, if we dread torture. [25] Whence has such angry zeal taken root in us, and such fatal obstinacy approved itself to us, when we might live unmolested by the king?
[26] But nothing of this kind did the young men say or think when about to be tortured. [27] For they were well aware of the sufferings, and masters of the pains. So that as soon as the tyrant had ceased counselling them to eat the unclean, they altogether with one voice, as from the same heart said:
Chapter 9
[1] Why delayest thou, O tyrant? for we are readier to die than to transgress the injunctions of our fathers. [2] And we should be disgracing our fathers if we did not obey the law, and take knowledge for our guide.
[3] O tyrant, counsellor of law-breaking, do not, hating us as thou dost, pity us more than we pity ourselves. [4] For we account escape to be worse than death. [5] And you think to scare us, by threatening us with death by tortures, as though thou hadst learned nothing by the death of Eleazar. [6] But if aged men of the Hebrews have died in the cause of religion after enduring torture, more rightly should we younger men die, scorning your cruel tortures, which our aged instructor overcame.
[7] Make the attempt, then, O tyrant; and if thou puttest us to death for our religion, think not that thou harmest us by torturing us. [8] For we through this ill-treatment and endurance shall bear off the rewards of virtue. [9] But thou, for the wicked and despotic slaughter of us, shalt, from the Divine vengeance, endure eternal torture by fire.
[10] When they had thus spoken, the tyrant was not only exasperated against them as being refractory, but enraged with them as being ungrateful. [11] So that, at his bidding, the torturers brought forth the eldest of them, and tearing through his tunic, bound his hands and arms on each side with thongs. [12] And when they had laboured hard without effect in scourging him, they hurled him upon the wheel. [13] And the noble youth, extended upon this, became dislocated. [14] And with every member disjointed, he exclaimed in expostulation,
