Liber II Machabaeorum

Sed non post multum temporis, misit rex senem quemdam Antiochenum, qui compelleret Judæos ut se transferrent a patriis et Dei legibus:

But not long after the king sent a certain old man of Antioch, to compel the Jews to depart from the laws of their fathers and of God:

Sed non post multo de tempore, mitte rege sene uno Antiocheno, qui compella Iudaeos ut se transfer ab patrios et de Deo leges:

contaminare etiam quod in Jerosolymis erat templum, et cognominare Jovis Olympii: et in Garizim, prout erant hi qui locum inhabitabant, Jovis hospitalis.

And to defile the temple that was in Jerusalem, and to call it the temple of Jupiter Olympius: and that in Garazim of Jupiter Hospitalis, according as they were that inhabited the place.

Contamina etiam quod in Ierosolymas es templo, et cognomina de Iuppitro de Olympio: et in Garizime, prout es hoc qui inhabita loco, de Iuppitro hospitale.

Pessima autem et universis gravis erat malorum incursio:

And very bad was this invasion of evils, and grievous to all.

Pessima autem et ad universa gravi es de malos incursione:

nam templum luxuria et comessationibus gentium erat plenum, et scortantium cum meretricibus: sacratisque ædibus mulieres se ultro ingerebant, intro ferentes ea quæ non licebat.

For the temple was full of the riot and revellings of the Gentiles: and of men lying with lewd women. And women thrust themselves of their accord into the holy places, and brought in things that were not lawful.

Nam templo luxuria et ad comessationes de gentes es plena, et scorta cum meretrices: et sacra aedes mulieres ingere ultro se, intra fer illa que non lice.

Altare etiam plenum erat illicitis, quæ legibus prohibebantur.

The altar also was filled with unlawful things, which were forbidden by the laws.

Altari etiam plena es illicitos, que leges prohibe.

Neque autem sabbata custodiebantur, neque dies solemnes patrii servabantur, nec simpliciter Judæum se esse quisquam confitebatur.

And neither were the sabbaths kept, nor the solemn days of the fathers observed, neither did any man plainly profess himself to be a Jew.

Neque autem sabbatos custodi, neque dies solemne patrio serva, nec simpliciter Iudaeo se es ullo confite.

Ducebantur autem cum amara necessitate in die natalis regis ad sacrificia: et cum Liberi sacra celebrarentur, cogebantur hedera coronati Libero circuire.

But they were led by bitter constraint on the king's birthday to the sacrifices: and when the feast of Bacchus was kept, they were compelled to go about crowned with ivy in honour of Bacchus.

Duc autem cum amaro necessitate in die natale de rege ad sacrificios: et cum Libro sacro celebra, coge hedera corona Libro circui.

Decretum autem exiit in proximas gentilium civitates, suggerentibus Ptolemæis, ut pari modo et ipsi adversus Judæos agerent, ut sacrificarent:

And there went out a decree into the neighbouring cities of the Gentiles, by the suggestion of the Ptolemeans, that they also should act in like manner against the Jews, to oblige them to sacrifice:

Decreto autem exi in proximo de gentilis civitates, suggere Ptolemaeos, ut pari solo et ipso contra Iudaeos age, ut sacrifica:

eos autem qui nollent transire ad instituta gentium, interficerent: erat ergo videre miseriam.

And whosoever would not conform themselves to the ways of the Gentiles, should be put to death: then was misery to be seen.

Illos autem qui ne vol transi ad institue de gentes, interfice: es ergo videre miseria.

Duæ enim mulieres delatæ sunt natos suos circumcidisse: quas, infantibus ad ubera suspensis, cum publice per civitatem circumduxissent, per muros præcipitaverunt.

For two women were accused to have circumcised their children: whom, when they had openly led about through the city, with the infants hanging at their breasts, they threw down headlong from the walls.

Duo nam mulieres defer es nasce suo circumcide: que, infantes ad uberes suspende, cum publice per civitate circumduce, per muros praecipita.

Alii vero, ad proximas coëuntes speluncas, et latenter sabbati diem celebrantes, cum indicati essent Philippo, flammis succensi sunt, eo quod verebantur propter religionem et observantiam manu sibimet auxilium ferre.

And others that had met together in caves that were near, and were keeping the sabbath day privately, being discovered by Philip, were burnt with fire, because they made a conscience to help themselves with their hands, by reason of the religious observance of the day.

Alio vero, ad proximo coëuntes speluncas, et latenter de sabbato die celebra, cum indica es Philippo, flammos succense es, eo quod vereor propter religione et observantia manu sibima auxilio ferre.

Obsecro autem eos qui hunc librum lecturi sunt, ne abhorrescant propter adversos casus: sed reputent ea quæ acciderunt, non ad interitum, sed ad correptionem esse generis nostri.

Now I beseech those that shall read this book, that they be not shocked at these calamities, but that they consider the things that happened, not as being for the destruction, but for the correction of our nation.

Obsecra autem illos qui hoc libro lege es, ne abhorresce propter contra casus: sed reputa illa que accide, non ad interitu, sed ad correptione es de genere nostro.

Etenim multo tempore non sinere peccatoribus ex sententia agere, sed statim ultiones adhibere, magni beneficii est indicium.

For it is a token of great goodness, when sinners are not suffered to go on in their ways for a long time, but are presently punished.

Etenim multo tempore non sine ad peccatores ex sententia age, sed statim ultiones adhibe, magna de beneficio es indicio.

Non enim, sicut in aliis nationibus, Dominus patienter exspectat, ut eas cum judicii dies advenerit, in plenitudine peccatorum puniat:

For, not as with other nations, (whom the Lord patiently expecteth, that when the day of judgment shall come, he may punish them in the fulness of their sins:)

Non nam, sicut in alio nationes, Domino patienter expecta, ut illas cum de iudicio dies advenie, in plenitudine de peccatos punie:

ita et in nobis statuit ut, peccatis nostris in finem devolutis, ita demum in nos vindicet.

Doth he also deal with us, so as to suffer our sins to come to their height, and then take vengeance on us.

Ita et in nos statue ut, peccatos nostro in fine devolve, ita demum in nos vindica.

Propter quod numquam quidem a nobis misericordiam suam amovet: corripiens vero in adversis, populum suum non dereliquit.

And therefore he never withdraweth his mercy from us: but though he chastise his people with adversity he forsaketh them not.

Propter quod nunquam quidem ab nos misericordia suo amove: corripie vero in adverto, populo suo non derelinque.

Sed hæc nobis ad commonitionem legentium dicta sint paucis. Jam enim veniendum est ad narrationem.

But let this suffice in a few words for a warning to the readers. And now we must come to the narration.

Sed hoc ad nos ad commonitione lege dicto es paucissimo. Jam nam veni es ad narratione.

Igitur Eleazarus, unus de primoribus scribarum, vir ætate provectus, et vultu decorus, aperto ore hians compellebatur carnem porcinam manducare.

Eleazar one of the chief of the scribes, a man advanced in years, and of a comely countenance, was pressed to open his mouth to eat swine's flesh.

Ergo Eleazaro, uno de primos de scribas, viro aetate proviciscor, et vultu decora, aperi ore hiana compella carne porcina manduca.

At ille gloriosissimam mortem magis quam odibilem vitam complectens, voluntarie præibat ad supplicium.

But he, choosing rather a most glorious death than a hateful life, went forward voluntarily to the torment.

Sed illo praei glorioso magis quam odibile vita complector, de voluntario morte ad supplicio.

Intuens autem quemadmodum oporteret accedere, patienter sustinens, destinavit non admittere illicita propter vitæ amorem.

And considering in what manner he was to come to it, patiently bearing, he determined not to do any unlawful things for the love of life.

Intuente autem quemadmodum debe accede, patienter sustine, destina non admitte illicito propter vita amore.

Hi autem qui astabant, iniqua miseratione commoti propter antiquam viri amicitiam, tollentes eum secreto rogabant afferri carnes quibus vesci ei licebat, ut simularetur manducasse sicut rex imperaverat de sacrificii carnibus,

But they that stood by, being moved with wicked pity, for the old friendship they had with the man, taking him aside, desired that flesh might be brought which it was lawful for him to eat, that he might make as if he had eaten, as the king had commanded, of the flesh of the sacrifice:

Illo autem qui asta, iniquo miseratione commove propter antiquo viros amicitia, tolle illo secreto roga ad-fer carnes ad que vesce ad illo lice, ut simula manduca sicut rege impera de sacrificio carnes,

ut hoc facto, a morte liberaretur: et propter veterem viri amicitiam, hanc in eo faciebant humanitatem.

That by so doing he might be delivered from death; and for the sake of their old friendship with the man, they did him this courtesy.

Ut hoc fac, ab morte libera: et propter veteri viros amicitia, hoc in eo fac humanitate.

At ille cogitare cœpit ætatis ac senectutis suæ eminentiam dignam, et ingenitæ nobilitatis canitiem, atque a puero optimæ conversationis actus: et secundum sanctæ et a Deo conditæ legis constituta, respondit cito, dicens præmitti se velle in infernum.

But he began to consider the dignity of his age, and his ancient years, and the inbred honour of his grey head, and his good life and conversation from a child; and he answered without delay, according to the ordinances of the holy law made by God, saying, that he would rather be sent into the other world.

Sed illo cogita incipe de aetate et de senectute suo eminentia digna, et ingenito de nobilitate canitie, et ab puero bono de conversatione actu: et secundo sancto et ab Deo conde de lege constitue, responde cito, dicente praemitte se velle in inferno.

Non enim ætati nostræ dignum est, inquit, fingere: ut multi adolescentium, arbitrantes Eleazarum nonaginta annorum transisse ad vitam alienigenarum,

For it doth not become our age, said he, to dissemble: whereby many young persons might think that Eleazar, at the age of fourscore and ten years, was gone over to the life of the heathens:

Non nam ad aetate nostro digna es, dic, finge: ut multo adolesce, arbitra Eleaza nonaginta de annos transi ad vita de alienigenas,

et ipsi propter meam simulationem, et propter modicum corruptibilis vitæ tempus decipiantur, et per hoc maculam atque execrationem meæ senectuti conquiram.

And so they, through my dissimulation, and for a little time of a corruptible life, should be deceived, and hereby I should bring a stain and a curse upon my old age.

Et ipso propter meo simulatione, et propter modico corruptibili de vita tempore decipie, et per hoc macula et execratione meo ad senectute conquire.

Nam etsi in præsenti tempore suppliciis hominum eripiar, sed manum Omnipotentis nec vivus, nec defunctus, effugiam.

For though, for the present time, I should be delivered from the punishments of men, yet should I not escape the hand of the Almighty neither alive nor dead.

Nam etsi in praesenti tempore supplicios de homines eripe, sed manu de Omnipotento nec vivo, nec defungor, effuge.

Quam ob rem fortiter vita excedendo, senectute quidem dignus apparebo:

Wherefore, by departing manfully out of this life, I shall shew myself worthy of my old age:

Quam ob rem fortiter vita excede, senectute quidem digna appare:

adolescentibus autem exemplum forte relinquam, si prompto animo ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungar. His dictis, confestim ad supplicium trahebatur.

And I shall leave an example of fortitude to young men, if with a ready mind and constancy I suffer an honourable death, for the most venerable and most holy laws. And having spoken thus, he was forthwith carried to execution.

Adolesce autem exemplo forte relinque, si prompto animo et fortiter pro gravi et sancto leges honesta morte perfunge. Hoc dic, confestim ad supplicio trahe.

Hi autem qui eum ducebant, et paulo ante fuerant mitiores, in iram conversi sunt propter sermones ab eo dictos, quos illi per arrogantiam prolatos arbitrabantur.

And they that led him, and had been a little before more mild, were changed to wrath for the words he had spoken, which they thought were uttered out of arrogancy.

Illo autem qui duc illo, et paulo ante es minimo, in ira converte es propter sermones ab eo dic, que illo per arrogantia prolato arbitra.

Sed cum plagis perimeretur, ingemuit, et dixit: Domine, qui habes sanctam scientiam, manifeste tu scis quia cum a morte possem liberari, duros corporis sustineo dolores: secundum animam vero propter timorem tuum libenter hæc patior.

But when be was now ready to die with the stripes, he groaned: and said: O Lord, who hast the holy knowledge, thou knowest manifestly that whereas I might be delivered from death, I suffer grievous pains in body: but in soul am well content to suffer these things, because I fear thee.

Sed cum plagas perime, ingeme, et dic: domino, qui habe sancto scientia, manifeste te sci quia cum ab morte pote libera, duro de corpore sustine dolores: secundo anima vero propter timore tuo libenter hoc pate.

Et iste quidem hoc modo vita decessit, non solum juvenibus, sed et universæ genti memoriam mortis suæ ad exemplum virtutis et fortitudinis derelinquens.

Thus did this man die, leaving not only to young men, but also to the whole nation, the memory of his death, for an example of virtue and fortitude.

Et isto quidem hoc solo vita decede, non solo ad iuvene, sed et universa ad gente memoria de morte suo ad exemplo de virtute et de fortitudine derelinque.