No More Learning

Thus he neither paid greater court to Antonius when in power, nor deserted those that were in desperate circumstances.

[9] Next followed the war that was carried on at Mutina, in which, if I were only to say that he was wise, I should say less of him than I ought; for he rather proved himself divine, if a constant goodness of nature, which is neither increased nor diminished by the events of fortune, may be called divinity. 2 Antonius, being declared an enemy, had quitted Italy, nor was there any hope of bringing him back. Not only his open enemies, who were then very powerful and numerous, but also such as had lent themselves to the party opposed to him, and hoped to gain some share of praise by doing him injury, persecuted his friends, sought to deprive his wife Fulvia of all her property, and endeavoured even to get his children put to death. 3 Atticus, though he lived in intimate friendship with Cicero, and was very warmly attached to Brutus, yet would not only never give them his consent to act against Antonius, but, on the contrary, protected, as much as he could, such of his friends as fled from the city, and supplied them with whatever they wanted. 4 On Publius Volumnius, indeed, he conferred such obligations, that more could not have proceeded from a father. To Fulvia herself, too, when she was distracted with lawsuits, and troubled with great alarms, he gave his services with such constancy, that she never appeared to answer to bail without the attendance of Atticus. He was her surety in all cases, 5 and even when she had bought an estate, in her prosperous circumstances, to be paid for by a certain day, and was unable after her reverse of fortune to borrow money to discharge the debt, he came to her aid, and lent her the money without interest, and without requiring any security for the repayment, thinking it the greatest gain to be found grateful and obliging, and to show, at the same time, that it was his practice to be a friend, not to fortune but to men; 6 and when he acted in such a manner, no one could imagine that he acted for the sake of time-serving, for it entered into nobody's thoughts that Antonius could regain his authority. 7 But he gradually incurred blame from some of the nobles, because he did not seem to have sufficient hatred towards bad citizens.

[10] Being under the guidance of his own judgment, however, he considered rather what it was right for him to do, than what others would commend. On a sudden fortune was changed. When Antonius returned into Italy, every one thought that Atticus would be in great peril, on account of his close intercourse with Cicero and Brutus. 2 He accordingly withdrew from the forum on the approach of the leaders, from dread of the proscription, and lived in retirement at the house of Publius Volumnius, to whom, as we have said, he had not long before given assistance; (such were the vicissitudes of fortune in those days, that sometimes one party, and sometimes the other, was in the greatest exaltation or in the greatest peril;) and he had with him Quintus Gellius Canus, a man of the same age, and of a character very similar to his own; 3 and this also may be given as an instance of the goodness of Atticus's disposition, that he lived in such close intimacy with him whom he had known when a boy at school, that their friendship increased even to the end of their lives. 4 But Antonius, though he was moved with such hatred towards Cicero, that he showed his enmity, not only to him, but to all his friends, and resolved to proscribe them, yet, at the instance of many, was mindful of the obliging conduct of Atticus; and, after ascertaining where he was, wrote to him with his own hand, that he need be under no apprehension, but might come to him immediately; as he had excepted him and Gellius Canus, for his sake, from the number of the proscribed; 5 and that he might not fall into any danger, as the message was sent at night, he appointed him a guard. Thus Atticus, in a time of the greatest alarm, was able to save, not only himself, but him whom he held most dear; for he did not seek aid from any one for the sake of his own security only, but in conjunction with his friend; so that it might appear that he wished to endure no kind of fortune apart from him. 6 But if a pilot is extolled with the greatest praise, who saves a ship from a tempest in the midst of a rocky sea, why should not his prudence be thought of the highest character, who arrives at safety through so many and so violent civil tumults?

[11] When he had delivered himself from these troubles, he had no other care than to assist as many persons as possible, by whatever means he could. When the common people, in consequence of the rewards offered by the triumvirs, were searching for the proscribed, no one went into Epirus without finding a supply of everything; and to every one was given permission to reside there constantly. 2 After the battle of Philippi, too, and the death of Caius Cassius and Marcus Brutus, he resolved on protecting Lucius Julius Mocilla, a man of praetorian rank, and his son, as well as Aulus Torquatus, and others involved in the same ill fortune, and caused supplies of everything to be sent them from Epirus to Samothrace.

To enumerate all such acts of his would be difficult; nor is it necessary to mention them all. 3 One point we would wish to be understood, that his generosity was not timeserving or artful, 4 as may be judged from the circumstances and period in which it was shown; for he did not court the prosperous, but was always ready to succour the distressed. Servilia, for instance, the mother of Brutus, he treated with no less consideration after Brutus's death than when she was in the height of good fortune. 5 Indulging his liberality in such a manner, he incurred no enmities, since he neither injured any one, nor was he, if he received any injury, more willing to resent than to forget it. Kindnesses that he received he kept in perpetual remembrance; but such as he himself conferred, he remembered only so long as he who had received them was grateful. 6 He accordingly made it appear, to have been truly said, that "Every man's manners make his fortune. " Yet he did not study his fortune before he formed himself, taking care that he might not justly suffer for any part of his conduct.

[12] By such conduct, therefore, he brought it to pass, that Marcus Vipsanius Agrippa, who was united in the closest intimacy with young Caesar, though, through his own interest and Caesar's influence, he had power to choose a wife from any rank whatever, fixed on a connexion with him rather than with any other, and preferred a marriage with the daughter of a Roman knight to an alliance with the most noble of women. 2 The promoter of this match (for it is not to be concealed) was Marcus Antonius, when triumvir for settling the state; but though Atticus might have increased his property by the interest of Antonius, he was so far from coveting money, that he never made use of that interest except to save his friends from danger or trouble; 3 a fact which was eminently remarkable at the time of the proscription; for when the triumvirs, according to the way in which things were then managed, had sold the property of Lucius Saufeius, a Roman knight, who was of the same age as Atticus, and who, induced by a love for the study of philosophy, had lived with him several years at Athens, and had valuable estates in Italy, it was effected by the efforts and perseverance of Atticus, that Saufeius was made acquainted by the same messenger, that "he had lost his property and had recovered it. " 4 He also brought off Lucius Julius Calidus, whom I think I may truly assert to have been the most elegant poet that our age has produced since the death of Lucretius and Catullus, as well as a man of high character, and distinguished by the best intellectual accomplishments, who, in his absence, after the proscription of the knights, had been enrolled in the number of the proscribed by Publius Volumnius, the captain of Antonius's engineers, on account of his great possessions in Africa; 5 an act on the part of Atticus, of which it was hard to judge at the time, whether it were more onerous or honourable. But it was well known that the friends of Atticus, in times of danger, were not less his care in their absence than when they were present.

[13] Nor was he considered less deserving as a master of a family than as a member of the state; for though he was very rich, no man was less addicted to buying or building than he. Yet he lived in very good style, and had everything of the best; 2 for he occupied the house that had belonged to Tamphilus on the Quirinal hill, which was bequeathed to him by his uncle, and the attractions of which consisted, not in the building itself, but in the wood by which it was surrounded; for the edifice, constructed after the ancient fashion, showed more regard to convenience than expense, and Atticus made no alteration in it except such as he was obliged to make by the effects of time. 3 He kept an establishment of slaves of the best kind, if we were to judge of it by its utility, but if by its external show, scarcely coming up to mediocrity; for there were in it well-taught youths, excellent readers, and numerous transcribers of books, insomuch that there was not even a footman that could not act in either of those capacities extremely well. Other kinds of artificers, also, such as domestic necessities require, were very good there, 4 yet he had no one among them that was not born and instructed in his house; all which particulars are proofs, not only of his self-restraint, but of his attention to his affairs; for not to desire inordinately what he sees desired by many, gives proof of a man's moderation; and to procure what he requires by labour rather than by purchase, manifests no small exertion. 5 Atticus was elegant, not magnificent; polished, not extravagant; he studied, with all possible care, neatness, and not profusion. His household furniture was moderate, not superabundant, but so that it could not be considered as remarkable in either respect. 6 Nor will I omit the following particular, though I may suppose that it will be unimportant to some: that though he was a hospitable Roman knight, and invited, with no want of liberality, men of all ranks to his house, we know that he was accustomed to reckon from his day-book, as laid out in current expenses, not more than three thousand asses a month, one month with another; 7 and we relate this, not as hearsay, but as what we know, for we were often present, by reason of the intimacy between us, at his domestic arrangements.

[14] At his banquets no one ever heard any other entertainment for the ears than a reader; an entertainment which we, for our parts, think in the highest degree pleasing; nor was there ever a supper at his house without reading of some kind, that the guests might find their intellect gratified no less than their appetite, 2 for he used to invite people whose tastes were not at variance with his own. After a large addition, too, was made to his property, he made no change in his daily arrangements, or usual way of life, and exhibited such moderation, that he neither lived unhandsomely, with a fortune of two million sestertii, which he had inherited from his father, nor did he, when he had a fortune of ten million sestertii, adopt a more splendid mode of living than that with which he had commenced, but kept himself at an equal elevation in both states. 3 He had no gardens, no expensive suburban or maritime villa, nor any farm except those at Ardea and Nomentum; and his whole revenue arose from his property in Epirus and at Rome. Hence it may be seen that he was accustomed to estimate the worth of money, not by the quantity of it, but by the mode in which it was used.

[15] He would neither utter a falsehood himself, nor could he endure it in others. His courtesies, accordingly, were paid with a strict regard to veracity, just as his gravity was mingled with affability; so that it is hard to determine whether his friends' reverence or love for him were the greater. Whatever he was asked to do, he did not promise without solemnity, for he thought it the part, not of a liberal, but of a light-minded man, to promise what he would be unable to perform. 2 But in striving to effect what he had once engaged to do, he used to take so much pains, that he seemed to be engaged, not in an affair entrusted to him, but in his own. Of a matter which he had once taken in hand, he was never weary; for he thought his reputation, than which he held nothing more dear, concerned in the accomplishment of it. 3 Hence it happened that he managed all the commissions of the Ciceros, Marcus Cato, Quintus Hortensius, Aulus Torquatus, and of many Roman knights besides. It may therefore be thought certain that he declined business of state, not from indolence, but from judgment.

[16] # Of his kindness of disposition, I can give no greater proof than that, when he was young, he was greatly liked by Sulla, who was then old, and when he was old, he was much beloved by Marcus Brutus, then but young; and that with those friends of the same age as himself, Quintus Hortensius and Marcus Cicero, he lived in such a manner that it is hard to determine to which age his disposition was best adapted, 2 though Marcus Cicero loved him above all men, so that not even his brother Quintus was dearer or more closely united to him. 3 In testimony of this fact (besides the books in which Cicero mentions him, and which have been published to the world), there are sixteen books of letters, written to Atticus, which extend from his consulship to his latter days. He that reads these letters will not much require a regular history of those times; 4 for all particulars concerning the inclinations of leading men, the faults of the generals, and the revolutions in the government, are so fully stated in them that every thing is made clear; and it may be easily concluded that wisdom is in some degree divination, as Cicero not only predicted that those things would happen which took place during his life, but foretold, like a prophet, the things which are coming to pass at present.

[17] Of the affectionate disposition of Atticus towards his relatives, why should I say much, since I myself heard him proudly assert, and with truth, at the funeral of his mother, whom he buried at the age of ninety, that "he had never had occasion to be reconciled to his mother," and that "he had never been at all at variance with his sister," who was nearly of the same age with himself; 2 a proof that either no cause of complaint had happened between them, or that he was a person of such kind feelings towards his relatives, as to think it an impiety to be offended with those whom he ought to love. 3 Nor did he act thus from nature alone, though we all obey her, but from knowledge; for he had fixed in his mind the precepts of the greatest philosophers, so as to use them for the direction of his life, and not merely for ostentation.

[18] He was also a strict imitator of the customs of our ancestors, and a lover of antiquity, of which he had so exact a knowledge, that he has illustrated it throughout in the book in which he has characterized the Roman magistrates; 2 for there is no law, or peace, or war, or illustrious action of the Roman people, which is not recorded in it at its proper period, and, what was extremely difficult, he has so interwoven in it the origin of families, that we may ascertain from it the pedigrees of eminent men. 3 He has given similar accounts too, separately, in other books; as, at the request of Marcus Brutus, he specified in order the members of the Junian family, from its origin to the present age, stating who each was, from whom sprung, what offices he held, and at what time. 4 In like manner, at the request of Marcellus Claudius, he gave an account of the family of the Marcelli; at the request of Scipio Cornelius and Fabius Maximus, of that of the Fabii and Aemilii; than which books nothing can be more agreeable to those who have any desire for a knowledge of the actions of illustrious men.

5 He attempted also poetry, in order, we suppose, that he might not be without experience of the pleasure of writing it; for he has characterized in verse such men as excelled the rest of the Roman people in honour and the greatness of their achievements, 6 so that he has narrated, under each of their effigies, their actions and offices, in not more than four or five lines; and it is almost inconceivable that such important matters could have been told in so small a space. There is also a book of his written in Greek, on the consulship of Cicero.

[19] These particulars, so far, were published by me whilst Atticus was alive.

Since fortune has chosen that we should outlive him, we will now proceed with the sequel, and will show our readers by example, as far as we can, that (as we have intimated above) "it is in general a man's manners that bring him his fortune. " 2 For Atticus, though content in the equestrian rank in which he was born, became united by marriage with the emperor, son of the deified [Julius], whose friendship he had previously obtained by nothing else but his elegant mode of living, by which he had charmed also other eminent men in the state, of equal birth, but of lower fortune; 3 for such prosperity attended Caesar, that fortune gave him everything that she had previously bestowed upon any one, and secured for him what no citizen of Rome had ever been able to attain. 4 Atticus had a granddaughter, the daughter of Agrippa, to whom he had married his daughter in her maidenhood; and Caesar betrothed her, when she was scarcely a year old, to Tiberius Claudius Nero, son of Drusilla, and step-son to himself; an alliance which established their friendship, and rendered their intercourse more frequent.

[20] Even before this connexion, however, Caesar not only, when he was absent from the city, never despatched letters to any one of his friends without writing to Atticus what he was doing, what, above all, he was reading, in what place he was, and how long he was going to stay in it, 2 but even when he was in Rome, and through his numberless occupations enjoyed the society of Atticus less frequently than he wished, scarcely any day passed in which he did not write to him, sometimes asking him something relating to antiquity, sometimes proposing to him some poetical question, and sometimes, by a jest, drawing from him a longer letter than ordinary. 3 Hence it was, that when the temple of Jupiter Feretrius, built in the Capitol by Romulus, was unroofed and falling down through age and neglect, Caesar, on the suggestion of Atticus, took care that it should be repaired.

4 Nor was he less frequently, when absent, addressed in letters by Marcus Antonius; so that, from the remotest parts of the earth, he gave Atticus precise information what he was doing, and what cares he had upon him. 5 How strong such attachment is, he will be easily able to judge, who can understand how much prudence is required to preserve the friendship and favour of those between whom there existed not only emulation in the highest matters, but such a mutual struggle to lessen one another as was sure to happen between Caesar and Antonius, when each of them desired to be chief, not merely of the city of Rome, but of the whole world.

[21] # After he had completed, in such a course of life, seventy-seven years, and had advanced, not less in dignity, than in favour and fortune (for he obtained many legacies on no other account than his goodness of disposition), and had also been in the enjoyment of so happy a state of health, that he had wanted no medicine for thirty years, 2 he contracted a disorder of which at first both himself and the physicians thought lightly, for they supposed it to be a dysentery, and speedy and easy remedies were proposed for it; 3 but after he had passed three months under it without any pain, except what he suffered from the means adopted for his cure, such force of the disease fell into the one intestine, that at last a putrid ulcer broke out through his loins. 4 Before this took place, and when he found that the pain was daily increasing, and that fever was superadded, he caused his son-in-law Agrippa to be called to him, and with him Lucius Cornelius Balbus and Sextus Peducaeus. 5 When he saw that they were come, he said, as he supported himself on his elbow, "How much care and diligence I have employed to restore my health on this occasion, there is no necessity for me to state at large, since I have yourselves as witneses; and since I have, as I hope, satisfied you, that I have left nothing undone that seemed likely to cure me, it remains that I consult for myself. Of this feeling on my part I had no wish that you should be ignorant; for I have determined on ceasing to feed the disease; 6 as, by the food and drink that I have taken during the last few days, I have prolonged life only so as to increase my pains without hope of recovery. I therefore entreat you, in the first place, to give your approbation to my resolution, and in the next, not to labour in vain by endeavouring to dissuade me from executing it. "

[22] Having delivered this address with so much steadiness of voice and countenance, that he seemed to be removing, not out of life, but out of one house into another,- 2 when Agrippa, weeping over him and kissing him, entreated and conjured him "not to accelerate that which nature herself would bring, and, since he might live some time longer, to preserve his life for himself and his friends,"- he put a stop to his prayers, by an obstinate silence. 3 After he had accordingly abstained from food for two days, the fever suddenly left him, and the disease began to be less oppressive. He persisted, nevertheless, in executing his purpose; and in consequence, on the fifth day after he had fixed his resolution, and on the last day of March, in the consulship of Cnaeus Domitius and Caius Sosius [ 32 B. C. ], he died. 4 His body was carried out of his house on a small couch, as he himself had directed, without any funereal pomp, all the respectable portion of the people attending, and a vast crowd of the populace. He was buried close by the Appian Way, at the fifth milestone from the city, in the sepulchre of his uncle Quintus Caecilius.

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Megillat Taanit (Scroll of Fasts)

The Megillat Taanit is a very early (first centuy A. D. ) list of memorable days in Jewish history, which were kept as special days in the calendar, when fasting was not permitted. Most of the entries in it refer to events which happened between the second century B. C. and the first century A. D. They are arranged in twelve sections, according to the Jewish month in which they occurred. The list was written in Aramaic, and it was later greatly amplified by a Hebrew commentary or scholium, written in about the 7th century A. D.

This translation is derived from Solomon Zeitlin, who provided a full commentary on the historical context of each event in his study "Megillat Ta'anit as a Source for Jewish Chronology and History in the Hellenistic and Roman Periods" (1922). He showed that the context was often misunderstood by the scholiast; a summary of his comments has been added to the translation here, in green.

The numbers in red are the numbers of the Jewish months. Click on the # symbols to go to lists of other ancient sources which refer to the same events.

These are the days on which one is not allowed to fast, and on some of them it is not permitted to mourn.

[1] From [on] the 1st [until the 8th] of Nisan was established the Daily offering,- mourning is forbidden. {The scholiast says that this commemorates the victory of the Pharisees over the Sadducees in a dispute about the daily offering; but Zeitlin thinks that it is connected with the dedication of the Second Temple, Ezra, 6'15}

2 From the 8th thereof until the close of the festival (of Passover) a holiday (of a week) was declared during which it is forbidden to mourn. {The scholiast says that this commemorates the victory of the Pharisees over the Sadducees in a dispute about the date of Pentecost; but Zeitlin thinks that it is merely an extension of the previous holiday}

[2] On the 7th of Iyyar was the dedication of the wall of Jerusalem, and it is forbidden to mourn thereon. {The scholiast says that this commemorates the dedication of the wall in the time of Nehemiah, Nehemiah, 12'27}

2 On the 14th thereof (was slaughtered) the Minor Passover, on which it is forbidden to mourn. {The scholiast says that this is the same Passover as in Numbers, 9'2; but Zeitlin thinks that it dates to the Maccabean period, when the Jewish high priests were unable to celebrate the Passover at the normal time, because they were fighting against the Syrians}

3 On the 23rd thereof the garrison departed from Jerusalem. #

4 On the 27th thereof was discontinued payment of the tribute (from Judah and Jerusalem). #

[3] On the 14th of Sivan the tower of the Fort was captured. {The scholiast says that this commemorates the capture of Caesareia by the Hasmoneans; but Zeitlin thinks that it refers to the capture of towers adjoining the fortress of Antonia by the Jews in 66 A. D. - see Josephus, BJ_2'330}

2 On the 15th and 16th thereof the people of Bethshean {Scythopolis} and the valley were exiled. #

3 On the 25th thereof the publicans were removed from Judah and Jerusalem. {Zeitlin suggests that this refers to the refusal of the Jews to pay taxes after the retreat of Florus in 66 A. D. - see Josephus, BJ_2'402-404}

[4] On the 4th (10th) of Tammuz the book of decrees was removed (on which it is not allowed to mourn). #

[5] On the 15th of Ab, the day of Xylophoria, it is forbidden to mourn.

2 On the 24th thereof we returned to our Law.

[6] On the 7th of Elul was the day of the dedication of the wall of Jerusalem, on which it is forbidden to mourn. #

2 On the 17th thereof the Romans evacuated Judah and Jerusalem. {Zeitlin suggests that this refers to the surrender of the forces which were defending the royal palace in 66 A. D. - see Josephus, BJ_2'437}

3 On the 22nd thereof we began to slay the wicked.

[7] On the 3rd of Tishri were removed the 'mentions' on documents.

[8] On the 23rd of Heshvan the Sorega was torn away from the 'Azarah. #

2 On the 25th thereof the wall of Samaria was captured. #

3 On the 27th thereof they began again to bring the offerings of fine flour upon the altar. # {The scholiast says that this commemorates the victory of the Pharisees over the Sadducees in a dispute about meal-offerings; but Zeitlin thinks that it refers to the cleansing of the temple}

[9] On the 3rd of Kislev the ensigns were removed from the Court. {In about 26 A. D. , by Pontius Pilatus - see Josephus, AJ_18'59}

2 On the 7th thereof (a holiday). {The scholiast says that this commemorates the death of Herodes I, in 4 B. C; but Zeitlin thinks that it refers to the defeat of Cestius by the Jews in 66 A. D. - see Josephus, BJ_2'551-555}

3 On the 21st thereof was the day of Mt. Gerizim (on which it is not allowed to mourn). #

4 On the 25th thereof is the day of Hanukkah: eight days it is forbidden to mourn. #

[10] On the 28th of Tebeth the Sanhedrin sat in judgement. {Zeitlin suggests that this refers to the appointment of Jewish leaders following the defeat of Cestius in 66 A. D. - see Josephus, BJ_2'562-563}

[11] On the 7th of Shebat is a holiday, whereon it is not allowed to mourn.

2 On the 22nd thereof the work on what the enemy commanded to bring into the Temple was stopped; not allowed to mourn {Plans to erect a statue of Caligula were abandoned when the emperor died in 41 A. D. - see Josephus, BJ_2'199-203}.

3 On the 28th thereof Antiochus (the king) departed from Jerusalem. #

[12] The 8th and 9th of Adar they supplicated and sounded blasts for rain.

2 On the 12th thereof is the day of Tyrian. {The scholiast says that this commemorates the death of the emperor Trajanus, in 117 A. D. , shortly after he had killed two Jews, Julianus and Pappus, at Laodicea; but Zeitlin thinks that it is derived from the Greek word τίρων (recruit), and refers to the preparations for war against the Romans in 66 A. D. - see Josephus, BJ_2'649]

3 On the 13th thereof is the day of Nicanor. #

4 On the 14th and 15th thereof (are the days of) Purim, on which it is not allowed to mourn. {The background to this holiday is described in Esther, 9'16-19; it is called "Mordecai's Day" in 2 Maccabees, 15'36}

5 On the 16th thereof was begun the building of the wall of Jerusalem; it is forbidden to mourn thereon. {Zeitlin suggests that this refers to the attempted reconstruction of the walls by Agrippa I, in 42 A. D. - see Josephus, BJ_2'218}

6 On the 17th thereof the Gentiles arose against the refugees of (? ) Sepphoris in the province of Chalcis and in Beth Zabdain, but there came salvation (to the Jews). {The scholiast says that this commemorates the persecution of some Jewish sages who had been forced into exile by Alexander Jannaeus; but Zeitlin thinks that it and refers to attacks by Gentiles on the Jews in Galilee in 66 A. D. }

7 On the 20th thereof the people fasted for rain (and it descended).

8 On the 28th thereof the glad tidings reached the Jews that they were not to be restrained from the study of the Law. It is not permitted to mourn thereon. # {The scholiast says that this commemorates the relaxing of harsh restrictions imposed by the emperor Hadrianus, in 139/140 A. D. ; but Zeitlin thinks that it refers to concessions granted by Antiochus V. }


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4 Maccabees


The "Fourth Book of Maccabees" was written in the first century B. C. or the first century A. D. It is a philosophical treatise about two episodes which occurred during the persecution of the Jews by Antiochus Epiphanes: the death of Eleazar (see 2Maccabees, 6'18-31) and the death of seven brothers (see 2Maccabees, 7'1-42).

The copy of the RSV translation which used to be on the Hope College website is no longer available, and so it has been reproduced with some changes here. See key to translations for an explanation of the format.

The Greek text of this book is available online in the Bibliotheca Augustana.

[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 honour in which they are held. 11 For all people, even their torturers, marvelled 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 honour, rivalry, and malice; 27 in the body, indiscriminate eating, gluttony, and solitary dining. 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.

[2] 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 [Deuteronomy, 5'21], "You shall not covet your neighbour's wife. . . or anything that is your neighbour'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 diner, 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 [Numbers, 16'1-44], 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 [Genesis, 49'7], "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?

[3] 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 [2Samuel, 23'13-17]. 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.

[4] 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 [2Maccabees, 3'5], 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 rumour 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.

[5] The tyrant Antiochus, sitting in state with his counsellors 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 grey 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 honouring 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, honoured priesthood and knowledge of the law. 36 You, O king, shall not stain the honourable 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. "

[6] 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.

[7] 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 [Numbers, 16'46-48 & Book of Wisdom, 18'21-25], 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 grey 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.

[8] 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 cauldrons, 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 counselling them to eat defiling food, all with one voice together, as from one mind, said:

[9] "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 counsellor. 3 Tyrant and counsellor 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 torments of the rack. 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 marvelling 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.