CORNELL UNIVERSITY LIBRARY GIFT FROM CHAPTER NINE OF THE THIRD BOOK OF MACCABAEES
Alfred C. Barnes
The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text.
http://www.archive.org/details/cu31924029308503
THE
FOURTH BOOK
OF MACCABEES:
CONTAINING
REFLECTIONS ON RELIGIOUS PRINCIPLE: LIKEWISE AN ACCOUNT OF HELIODORUS’ ATTEMPT TO PLUNDER THE TEMPLE: AND THE HISTORY OF ELEAZAR AND THE SEVEN BRETHREN PERSECUTED EVEN TO DEATH FOR THEIR ADHERENCE TO RELIGION.
CHAPTER I
On the power of Religious Principle.
As I am about to discuss a most philosophical subject, namely whether religious principle a be perfect master of the Passions; I should be advising you well by desiring that with all readiness of mind you give attention to philosophy. For in truth, reason is necessary to every person, as a preliminary step to science and moreover it contains within itself the recommendation of excelling
in the highest virtue, I mean, in Prudence. Now if Principle appears to have dominion over those passions which are impediments to Temperance, such as gluttony and sensual desire: it also appears to lord it over those which stand in the way of Justice, such as habitual depravity b; and likewise over those which interfere with Fortitude, namely, Anger, and Pain, and Fear.
How happens it then, perhaps some may say, that if Principle is superior to the passions, it does not obtain the sovereignty over Forgetfulness and Ignorance? This their attempt at argument is ridiculous. For Principle does not prevail against those passions which belong to itself c, and are defects of its own nature; but against such as are opposed to Justice, and Fortitude, and Temperance, and Prudence d and even against these it prevails not in such degree as to destroy them, but only so as not to yield to, or be guided by them.
This fact indeed I might prove to you by arguments from many other sources, that Principle is absolute sovereign of the Passions: but I may demonstrate it with much greater effect, from the magnanimity of those persons who suffered death in defence of virtue, namely, Eleazar, and the seven brethren and their mother. For all these by their contempt of sufferings even unto death e have given demonstration that Principle does possess control over the Passions. For their virtues,
therefore, it is my business to praise these men, who, together with their mother, died at this juncture for the sake of that which is right: and for the honours which they have acquired, I must congratulate and think them happy. For they, having obtained admiration for their fortitude and patience, not only from men in general, but even from those who had shamefully illtreated them f became the means of putting a stop to that tyranny which was exercised against their having conquered the tyrant by their patient endurance, so that their country was purged and cleansed by the expiatory sacrifice which they offered.
But I may now proceed at once to discuss the point in question, commencing by speaking generally to the argument, as is our custom; and then will go on to discourse concerning these persons, giving glory to the all-wise God.
The question then, which we must determine is, “whether Principle be complete master of the Passions.” Let us define, therefore, and explain, what is Principle, and what is Passion. Also, how many sorts of Passions there are; and whether Principle extends its dominion to all of these.
Principle then is, “Intellect accompanied and guided by sound reason, choosing and ordering a right g a life directed by wisdom.” And Wisdom is, “The knowledge of affairs both divine and human, and of their causes.” But this is attained hy the discipline and instruction of the law:
by which instruction we learn to receive divine matters with becoming reverence, and human affairs agreeably to their apparent utility. Now of wisdom there are four species, Prudence, Justice, Fortitude, and Temperance; and the most influential h of them all is Prudence; by means of which indeed Principle obtains that mastery which it exercises over the Passions.
Of the Passions [or affections] the two most comprehensive are Pleasure and Pain: and each of these affects [both the body and i] the mind. There are also numerous affections which accompany and follow these leading passions, of Pleasure and Pain. Before Pleasure goes Desire: and after Pleasure comes Joy. Before Pain is Fear: and after Pain comes Sorrow. Anger k is an affection which partakes both of pleasure and pain, as will he perceived if any one carefully observes it whenever it comes upon him. There exists also in Pleasure a malignant evil habit, which is the most various and versatile of all the affections. In the mind it exhibits itself under the form of arrogance, and avarice, love of vainglory, love of quarrelling, want of good faith, and envy. And in the body it is greediness, and gluttony, and selfish enjoyment l
As therefore there are two direct main shoots of the body; and mind, namely, Pleasure and Pain; so are there many side-shoots springing up from these affections. Each of which shoots Principle, that universal husbandman, pruning on every side m, and scraping off, and tying up, and watering, and changing about in every way, cultivates and improves, the materials both morals and affection. For Principle truly is the leader of the Virtues; but of the Passions it is the monarch.
Observe now first of all, from those acts which are obstructive to Temperance, how completely Principle is ruler over the Passions. For instance. Temperance is “The conquering of our desires.” Of the desires, some have reference to the mind, and some to the body; and over both, Principle appears to bear sway. For from what cause is if that, when we are urged on to forbidden kindsn of food, we turn away from the plea sures which these are calculated to afford? Is it not, that Principle is able to restrain and rule these appetites? Such at least is my opinion. And therefore, when we long for fishes, and fowls, and four-footed animals, and every kind of food which is forbidden to us by the law, it is through the mastery of Principle that we abstain from them.
For the affections of our appetites are restrained and turned into another direction by sobriety of mind; and all the movements of the body are kept in check o by Principle.
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