us

And he replied, 'If he never injured any one, but did good to everybody and followed the pathway of righteousness, for its fruits bring freedom from grief. But we must pray to God that unexpected evils such as death or disease or pain or anything of this kind may not come upon us and injure us. But since you are devoted to piety, no such misfortune will ever come upon you.'

And he replied, 'If he never injured any one, but did good to everybody and followed the pathway of righteousness, for its fruits bring freedom from grief. But we must pray to God that unexpected evils such as death or disease or pain or anything of this kind may not come upon us and injure us. But since you are devoted to piety, no such misfortune will ever come upon you.'

'In the misfortunes that befall our friends,' he replied, 'when we see that they are protracted and irremediable. Reason does not allow us to grieve for those who are dead and set free from evil, but all men do grieve over them because they think only of themselves and their own advantage. It is by the power of God alone that we can escape all evil!

The answer is that Reason is not master over defects inhering in the mind itself, but over the passions or moral defects that are adverse to justice and manliness and temperance and judgement; and its action in their case is not to extirpate the passions, but to enable us to resist them successfully.

Accordingly when we feel a desire to eat water-animals and birds and beasts and meats of every description forbidden to us under the Law, we abstain through the predominance of Reason.

Verily, when the Law orders us not to covet, it should, I think, confirm strongly the argument that the Reason is capable of controlling covetous desires, even as it does the passions that militate against justice.

And now the occasion calls us to set forth the story of the self-controlled Reason.

At a time when our fathers enjoyed great peace through the due observance of the Law, and were in happy case, so that Seleucus Nicanor, the king of Asia, sanctioned the tax for the temple-service, and recognized our polity, precisely then, certain men, acting factiously against the general concord, involved us in many and various calamities.

Wherefore the divine justice was kindled to anger and brought Antiochus himself as an enemy against us.

For most excellent is the meat of this animal which Nature has graciously bestowed upon us, and why should you abominate it? Truly it is folly not to enjoy innocent pleasures, and it is wrong to reject Nature's favours.

'We, O Antiochus, having accepted the Divine Law as the Law of our country, do not believe any stronger necessity is laid upon us than that of our obedience to the Law.

And yet, were our Law, as you suggest, not truly divine, while we vainly believed it to be divine, not even so would it be right for us to destroy our reputation for piety.

Think it not, then, a small sin for us to eat the unclean thing, for the transgression of the Law, be it in small things or in great, is equally heinous; for in either case equally the Law is despised.

Not so, for the Law teaches us self-control, so that we are masters of all our pleasures and desires and are thoroughly trained in manliness so as to endure all pain with readiness; and it teaches justice, so that with all our various dispositions we act fairly, and it teaches righteousness, so that with due reverence we worship only the God who is.

Therefore do we eat no unclean meat; for believing our Law to be given by God, we know also that the Creator of the world, as a Lawgiver, feels for us according to our nature.

He has commanded us to eat the things that will be convenient for our souls, and he has forbidden us to eat meats that would be the contrary.

He has commanded us to eat the things that will be convenient for our souls, and he has forbidden us to eat meats that would be the contrary.

But it is the act of a tyrant that you should compel us not only to transgress the Law, but should also make us eat in such manner that you may mock at' this defilement so utterly abominable to us.

But it is the act of a tyrant that you should compel us not only to transgress the Law, but should also make us eat in such manner that you may mock at' this defilement so utterly abominable to us.

But it is the act of a tyrant that you should compel us not only to transgress the Law, but should also make us eat in such manner that you may mock at' this defilement so utterly abominable to us.

And Eleazar, as if their counsel did but add to his tortures, cried loudly: 'No. May we sons of Abraham never have so evil a thought as with faint heart to counterfeit a part unseemly to us.

Contrary to Reason, indeed, were it for us, after living unto the truth till old age, and guarding in lawful guise the repute of so living, now to change and become in our own persons a pattern to the young of impiety, to the end that we should encourage them to eat unclean meat.

'Alas! miserable creatures that we are and foolish above measure! When the king invites us and appeals to us on terms of kind treatment shall we not obey him?

'Alas! miserable creatures that we are and foolish above measure! When the king invites us and appeals to us on terms of kind treatment shall we not obey him?

Why do we encourage ourselves with vain desires and dare a disobedience that is to cost us our lives? Shall we not, O men my brothers, fear the dread instruments and weigh well his threats of the tortures, and abandon these empty vaunts and this fatal bragging?

Let us take pity on our own youth and have compassion on our mother's age; and let us lay to heart that if we disobey we shall die.

Let us take pity on our own youth and have compassion on our mother's age; and let us lay to heart that if we disobey we shall die.

And even the divine justice will have mercy on us, if compelled by necessity we yield to the king in fear. Why should we cast away from us this dear life and rob ourselves of this sweet world?

And even the divine justice will have mercy on us, if compelled by necessity we yield to the king in fear. Why should we cast away from us this dear life and rob ourselves of this sweet world?

Let us not strive against necessity nor with vain confidence invite our torture.

Even the Law itself does not willingly condemn us to death, we being in terror of the instruments of torture.

Why does such contentiousness inflame us and a fatal obstinacy find favour with us, when we might have a peaceful life by obeying the king?'

Why does such contentiousness inflame us and a fatal obstinacy find favour with us, when we might have a peaceful life by obeying the king?'

O tyrant that counsellest us to transgress the Law, do not, hating us, pity us beyond ourselves.

O tyrant that counsellest us to transgress the Law, do not, hating us, pity us beyond ourselves.

O tyrant that counsellest us to transgress the Law, do not, hating us, pity us beyond ourselves.

For we esteem thy mercy, giving. us our life in return for a breach of the Law, a thing harder to bear than death itself.

Thou wouldst terrify us with thy threats of death under torture, as if a little while ago thou hadst learned nothing from Eleazar.

Make trial therefore, O tyrant. And if thou takest our lives for the sake of righteousness, think not that thou hurtest us with thy tortures.

But he answered in a loud voice, 'Are ye ignorant that the same father begat me and my brothers that are dead, and the same mother gave us birth, and in the same doctrines was I brought up?

O enemy of virtue and enemy of man, for what crime dost thou destroy us in this way?

'I am not so old in years as my brethren, but I am as old in mind. For we were born and reared for the same purpose and are equally bound also to die for the same cause; so if thou chooseth to torture us for not eating unclean meat, torture.'

But he in the midst of his tortures exclaimed, 'O contest worthy of saints, wherein so many of us brethren, in the cause of righteousness, have been entered for a competition in torments, and have not been conquered!

We six youths have overthrown thy tyranny. 'For is not thine impotence to alter our Reason or force us to eat unclean meat an overthrow for thee?

Thy fire is cool for us, thy engines of torture torment not, and thy violence is impotent.

For the guards have been officers for us, not of a tyrant, but of the Divine Law; and therefore have we our Reason yet unconquered.'

'Let us die like brothers, O brethren, for the Law.

Let us imitate the Three Children at the Assyrian court who despised this same ordeal of the furnace.

Let us not turn cravens before the proof of righteousness.'

And each and all of them together, looking at each other brightly and very boldly, said, 'With a whole heart will we consecrate ourselves unto God who gave us our souls, and let us lend our bodies to the keeping of the Law.

And each and all of them together, looking at each other brightly and very boldly, said, 'With a whole heart will we consecrate ourselves unto God who gave us our souls, and let us lend our bodies to the keeping of the Law.

Let us not fear him who thinketh he kills; for a great struggle and peril of the soul awaits in eternal torment those who transgress the ordinance of God.

Let us then arm ourselves with divine Reason's mastery of the passions.

After this our passion, Abraham, Isaac, and Jacob shall receive us, and all our forefathers shall praise us.'

After this our passion, Abraham, Isaac, and Jacob shall receive us, and all our forefathers shall praise us.'

And to each separate one of the brothers, as they were dragged off, those whose turn was yet to come said, 'Do not disgrace us, brother, nor be false to our brethren already dead.'

And had it been lawful for us to paint, as might some artist, the tale of thy piety, would not the spectators have shuddered at the mother of seven sons suffering for righteousness' sake multitudinous tortures even unto death?

Who, while he was yet with us, taught you the Law and the prophets. He read to us of Abel who was slain by Cain, and of Isaac who was offered as a burnt-offering, and of Joseph in the prison.

Who, while he was yet with us, taught you the Law and the prophets. He read to us of Abel who was slain by Cain, and of Isaac who was offered as a burnt-offering, and of Joseph in the prison.

And he spake to us of Phineas, the zealous priest, and he taught you the song of Ananias, Azarias, and Mishael in the fire.

He sang to us the words of David the psalmist, "Many are the afflictions of the just."

He quoted to us the proverb of Solomon, "He is a tree of life to all them that do his will."

Thou hast given us thy fellowship: it was not that thou wast in need of us: but that we are in need of thee:

Thou hast given us thy fellowship: it was not that thou wast in need of us: but that we are in need of thee:

Distill thy dews upon us and open thy rich fountains that pour forth to us milk and honey:

Distill thy dews upon us and open thy rich fountains that pour forth to us milk and honey:

The Lord has multiplied the knowledge of Himself, and is zealous that these things should be known, which by His grace have been given to us.

And the praise of His name He gave us: our spirits praise His holy Spirit.

For a great day has shined upon us: and marvellous is He who has given us of His glory.

For a great day has shined upon us: and marvellous is He who has given us of His glory.

Let us, therefore, all of us unite together in the name of the Lord, and let us honour Him in His goodness,

Let us, therefore, all of us unite together in the name of the Lord, and let us honour Him in His goodness,

Let us, therefore, all of us unite together in the name of the Lord, and let us honour Him in His goodness,

Let us exult with the joy of the Lord.

And His Word is with us in all our way;

And those who had died ran towards me: and they cried and said, Son of God, have pity on us, and do with us according to thy kindness,

And those who had died ran towards me: and they cried and said, Son of God, have pity on us, and do with us according to thy kindness,

And bring us out from the bonds of darkness: and open to us the door by which we shall come out to thee.

And bring us out from the bonds of darkness: and open to us the door by which we shall come out to thee.

Let us also be redeemed with thee: for thou art our Redeemer.

What, therefore, will there be after these things? for if you destroy Your city, and deliver up Your land to those that hate us, how shall the name of Israel be again remembered?

Or how shall one speak of Your praises? or to whom shall that which is in Your law be explained? Or shall the world return to its nature of aforetime), and the age revert to primeval silence? And shall the multitude of souls be taken away, and the nature of man not again be named? And where is all that which you did say regarding us?'

But as for us who live, woe unto us, Because we see the afflictions of Zion, And what has befallen Jerusalem.

But as for us who live, woe unto us, Because we see the afflictions of Zion, And what has befallen Jerusalem.

Moreover, I, Baruch, say this against you, Babylon: 'If you had prospered, And Zion had dwelt in her glory, Yet the grief to us had been great That you should be equal to Zion.

Who will be judge regarding these things? Or to whom shall we complain regarding that which has befallen us? O Lord, how have you borne (it)?

For they knew not this anguish, Nor yet had they heard of that which had befallen us.

'Why hath the mighty God brought upon us this retribution?' Say you to them, you and those like you who shall have seen this evil: '(This is the evil) and retribution which is coming upon you and upon your people in its (destined) time that the nations may be thoroughly smitten.

For what advantage is there in this, or what (evil), worse than what' we have seen befall us, are we to expect to see?

What have they profited who had knowledge before you and have not walked in vanity as the rest of the nations, and have not said to the dead: "Give us life," but always feared you, and have not left Your ways?

But as for us-woe to us, who also are now shamefully entreated, and at that time look forward (only) to evils.

But as for us-woe to us, who also are now shamefully entreated, and at that time look forward (only) to evils.

And now I see that as for the world which was made on account of us, lo! it abides; but we, on account of whom it was made, depart.'

And show to those who know not, that everything that has befallen us and our city until now has been according to the long-suffering of Your power, because on account of Your name you have called us a beloved people.

And show to those who know not, that everything that has befallen us and our city until now has been according to the long-suffering of Your power, because on account of Your name you have called us a beloved people.

For I know indeed that which has befallen us, but what will happen to our enemies I know not, and when you will visit Your works.'

To where are you departing from us, Baruch, and are you forsaking us as a father who forsakes his orphan children, and departs from them?

To where are you departing from us, Baruch, and are you forsaking us as a father who forsakes his orphan children, and departs from them?

And now if you also forsake us, it were good for us all to die before you, and then that you should withdraw from us.'

And now if you also forsake us, it were good for us all to die before you, and then that you should withdraw from us.'