Maccabees

MACCABEES. This Name may be derived, 1. From the Hebrew Word¹ Caba, extinguish; as much as to say, one that destroys, one that causes the Enemies of the Lord to perish. 2. Others derive it from the Hebrew Macha-bi², the Wound is in me; God has struck me, and humbled me. See Isaiah liii. 3, 4, where the Messias is called, (Ish Macoboth) a Man of Sorrows, and (Muccah Elohim) smitten of God. See also 1 Chron. xii. 13. where Machbanai is a proper Name. 3. We may also derive Maccabæus, or Maccabaïbu, according to the Hebrew Pronunciation, from³ Macchabaïah, one that smites in the Name of the Lord. 4. Others derive it from the Hebrew Word⁴ Mechubbeh, or Muchabeh, secret, hidden. The Maccabees at first hid themselves in Caverns, that there they might escape Persecution; but afterwards they came forth, and withstood their Persecutors. They valued themselves upon this Name, which at first was given them in Contempt. 5. We may also take it as a Derivative from Nakab, to pierce. Makkebah is taken for an Hammer, and for a Cavern. 6. Or Makkabei may signifie those that supplant, being derived from Akab, to supplant or undermine. 7. Lastly, the most popular Opinion is, that they caused to be put upon their Ensigns, or upon their Bucklers, these four Hebrew Letters, Mem, Caph, Beth, Jod⁵, which begin these Words, Mi camoca, beelohim, Jehovah; Who is like unto thee, O Lord, among the Gods? Which is taken from Exodus xv. 11. After the Manner that the Romans used to put upon their Ensigns, S. P. Q. R. to stand for Senatus, Populusque Romanus.

The Etymology that derives this Name from the four Hebrew Letters, ,מכביM, C, B, I, which were painted upon the Standards or Bucklers of the Jews in the Time of the Maccabees, is certainly the most probable. ‘Tis well known the Hebrews were used to compose such artificial Words, by joining together the initial Letters of a Name. For Example, instead of saying Rabbi Levi Ben Gerson, they spoke it, Ralbag, and wrote it R, L, B, G. Also instead of saying Rabbi Moses Ben Maimoni, they pronounced Rambam, and wrote R, M, B, M. Nothing is more frequent among them than this Custom, and without having a Key to these Abbreviations, it would be impossible to understand the Books of the Rabbins. It was in Order to facilitate this Study, that Buxtorf composed a Book on Purpose, with the Title, De abbreviaturis Hebraicis.

What would make one doubt that the Word Maccabee is derived from hence, is this; it appears that Judas Maccabæus bore this Name before the beginning of the War; for at the beginning of the first Book of Maccabees, speaking of Mattathias and his five Sons, the Scripture gives to each the Surname that they then went by. Habebat filios quinque, Joannem qui cognominabatur Gaddis, & Simonem qui cognominabatur Thasi, & Judam qui vocabatur Maccabæus, &c. 1 Macc. ii. 4.

The Tradition of the Orientals, related by Abulfarage, is this; that the Mother of the seven Brethren, who suffered Martyrdom under Antiochus Epiphanes, was called Ashmunah, or Shamunah, a Name borrowed from the Hebrew Word Chashmanim, or Kashmenim, which signifies great Men or Princes, and was given to the Maccabees, being the Princes of their Nation. Hence the Greeks and the Latins formed the Word Asmoneans.

But however it be with the Etymology of the Name, it was given to Judas Son of Mattathias, from whom it passed to his Brothers Simon and Jonathan; and in General to all those, who, under the Persecution of Antiochus Epiphanes, signalized their Zeal and Constancy, in the Defence of the Liberty of their Countrey, and of the Religion of their Forefathers. Thus the seven Brethren are called Maccabees, who suffered Death with their Mother, for the Defence of their Law; and the Name of the Books of the Maccabees is given to those Books which contain the History of those Times. It is also given to the Book which gives an Account of the Persecution of Ptolemy Philopator, against the Jews of Egypt, which was raised several Years before the Persecution of Antiochus Epiphanes King of Syria⁶.

Maccabeus is said chiefly of Judas Maccabeus; and always when this Name is alone, it means this General. His Life is already given under the Article JUDAS MACCABEUS.

See the Catalogue of the Maccabean or Asmonean Princes, under the Article of THE KINGS OF THE JEWS.

The seven Brothers of the Maccabees are those who suffered Martyrdom at Antioch, in the Presence of King Antiochus Epiphanes, with their Mother and old Eleazar, in the Year of the World 3837.

The History of the Martyrdom of the seven Brethren is related in short, in the seventh Chapter of the second Book of the Maccabees; and more at large in the Book intituled, Concerning the Government of Reason. The Martyrdom of Eleazar is found in Chap. vi. the 18th and following Verses of the same Book of the Maccabees. We have given his History under the Title ELEAZAR. As to the seven Brethren, they were seized with their Mother, and brought before Antiochus Epiphanes, who omitted nothing that might prevail with them to comply with his Commands, to eat Swines Flesh, which was to be the Token of their having forsaken the Jewish Law.

The ancient Latin Translation of the Book Concerning the Government of Reason, which we shall mention presently under the Name of the fourth Book of the Maccabees, gives to the seven Brethren the Names of (1) Maccabæus, (2) Aber, (3) Machiri, (4) Judas, (5) Achus, (6) Areth, (7) Jacob. They have also other Names given them in some ancient Manuscripts, but the original Greek Text of the second and fourth Books of the Maccabees, makes no Mention of them. Josephus⁷ and some others believe it was at Jerusalem that they suffered; but its much more likely to be at Antioch⁸; where their Tombs were shewn in the Time of Saint Jerome⁹; and where there was a Church dedicated under their Name, in the Time of Saint Austin¹⁰.

The first of the seven Brethren having declared to the King, that he would die sooner than violate the Laws of God, was seized by the Executioners, had his Tongue 2 Macc. vii. 2, 7.cut out, and the Extremities of his Hands and Feet cut off, and the Skin of his Head tore off. While he was yet alive, he was thrown into a burning Pan, which was heating over a great Fire. Thus it is told in the second Book of the Maccabees; but the Author of the fourth of the Maccabees, or of the Government of Reason declares, that the Executioners having stripped off his Clothes, tied his Hands behind his Back, and whipped him to Pieces with Scourges, without his shewing the least Sign of Pain. Afterwards they fixed him upon a Wheel, where having his Limbs broke to Pieces, he expostulated with Antiochus, reproached him with his Barbarity, and insulted him upon the Unsuccessfulness of all his Attempts. Then the Executioners raising the Wheel upon which he was extended, and lighting a Fire under it, consumed him thus by a new Torture. He died exhorting his Brethren to shew the like Constancy.

The second¹¹ underwent the same Cruelties as the first, and with the same Courage, according to the Author of the second Book of the Maccabees. But the Book of the Government of Reason says, that they put Iron Manacles upon his Hands, armed with very sharp Teeth, and fixed him to a Gibbet. Then seeing he was not to be moved, they tore the Skin from his Head with Hooks of Iron, and made him die under this Torture.

The third had his Hands and Tongue cut off, and died like his two Brethren with an heroick Constancy. The fourth Book of the Maccabees adds, that he was put to the Torture, that his Feet and Hands were put out of Joint, and that then his Fingers, Legs, and Arms were broken. Lastly, his Skin was flaw’d off, and the Ends of his Fingers pulled off, and being put upon the Wheel, he there expired.

The fourth was tormented in like Manner as the former. His Tongue was cut out, and he expired under his Tortures.

The fifth suffered the like Punishment; the second of the Maccabees takes no Notice of any Circumstance of his Martyrdom, but the fourth Book of the same Name says, that he presented himself before the Tyrant, reproaching him with his Cruelty and Injustice, till the Executioners seizing him, bound him and fixed him to the Gibbet, put his Feet in Fetters of Iron, tied his Loins to a Wheel, and tore off his Limbs with the Teeth of the Wheel. He died in the midst of these Torments with a Tranquillity, that amazed even his Enemies themselves.

The sixth suffered in the same Manner, and with the same Resolution. Their Mother exhorted them all one after another, rather to suffer Death bravely, than to forsake the Law of their Fathers. The fourth Book of the Maccabees says, that the sixth of the seven Brethren being very young, King Antiochus exhorted him to have Pity on himself, and to eat the Meat that was set before him. But the young Man answered him, that he would not come short of his Brethren, neither in Courage, nor in Respect for the Law of his Fathers. Immediately he was seized, and stretched upon the Wheel; where having all his Bones put out of Joint, he had red hot Spits thrust into his Back, Sides and Belly. Yet after this he addressed himself to the Tyrant, and spoke to him with a Vivacity that astonished all the Hearers, Lastly, he was thrown into a burning Chaldron, in which he expired.

The seventh Brother, who was the youngest of all, was presented the last. The King conjured him to renounce the Laws of his Forefathers, promising him with an Oath that he would heap great Wealth upon him, and take him into the Number of his Favourites. The King seeing that his Promises had no Effect upon him, he advised the Mother of the Youth to instruct him in more salutary Principles. The Mother undertook it, and coming near to her Son, she spoke to him in the Hebrew Language, encouraging him to be stead-fast, without shrinking at the Torments that were prepared for him, or being amused with the fair Promises that were made him. While she was thus speaking, the young Man cried out; What is it that you expect from me? I shall not obey the King’s Commands, but the Precepts of that Law that was given us by Moses. He continued speaking to the King, and threatning him with the impending Vengeance of God. Then Antiochus no longer enduring to be thus reviled, caused him to be tormented as the others had been; when this brave young Champion died under his Tortures, without suffering himself to be defiled by the forbidden Meats.

The fourth Book of the Maccabees affirms, that the King having done his Endeavour to prevail with this seventh Brother to comply with his Commands, and having caused his Mother to come near him and speak to him, to the End that her Presence might excite his Compassion; the Mother on the contrary encouraged him to suffer every Thing bravely, and to imitate his Brothers. Then the Child cried out; Unbind me, for I have something to say to the King in the Presence of his Courtiers. They presently unbound him, thinking that he would yield to the King’s Importunities. But running towards the Place where the Chaldron was preparing for him, he addressed himself to the King, upbraided him with his Cruelty, and threatned him with God’s severe Judgments upon him. Then leaping into the Chaldron, he put an End to his Life.

The Mother of these holy Martyrs suffered Death also. The second Book of the Maccabees says nothing in particular of 2 Macc. vii. 41.the Kind of Death she was put to. But the Book of the Government of Reason mentions, that some of Antiochus’s Attendants having suggested to this Prince, that he ought to put her to Death also, and to deal with her as he had dealt with her Children; she had no sooner heard these Words, but she cast her self into the Fire, to prevent these Ministers of Cruelty from laying their Hands on her¹². In some ancient Manuscripts this holy Woman is called by the Name of Salome, or Salamonis: The Tradition of the Orientals, related by Abulfarage, calls her Ashmunah, or Shamunah; but her Name is not to be found in any certain or authentick Monument. The Church [of Rome] celebrates the Feast of these seven Brethren, and of their Mother, on the first of August. They were the first, and for a long Time the only Martyrs of the Old Testament, in Honour of whom Altars and Temples have been set up to God; and even at this Day they are the only Saints of this Kind, for whom there remains an Office or Commemoration in the Roman Breviary.

THE BOOKS OF THE MACCABEES. There are four Books of the Maccabees, of which the two first are Canonical, and the other two Apocryphal, in the Church of Rome . Even these which are acknowledged as Canonical by the Romish Church, are disputed by those who receive not the Decrees of the Council of Trent, and who admit for Canonical in the Old Testament, only those Books which are received as such by the Jews. If we would follow the Order of Time, the third Book of the Maccabees ought to be placed first, and the first in the Place of the third.

THE FIRST BOOK OF THE MACCABEES. It was writ originally in Hebrew, or in Syriac. The Style and Turn of Expression is a sufficient Proof of this, as well as the Title mentioned by Origen in these Terms¹³. Sarbet Sar-bané el, the Scepter of the Prince of the Children of God, or, the Scepter of the Rebels of the Lord. As if it were to insinuate, that the Maccabees have held the Scepter and the Government of the Lord in Israel, against all those that would oppose them. Saint Jerome says also¹⁴, that he had found the first Book of the Maccabees in the Hebrew: Macchabæorum primum librum Hebraïcum reperi. But now for a long Time it has not been seen in that Language, and the Greek is now held for an Original. The Latin Version made from the Greek at the first Establishment of the Church, and which we make Use of at this Day, was declared Authentick by the Council of Trent.

It is highly probable, that this Book was composed from such publick Memoirs, as were kept by the Jews, of all remarkable Occurrences that happened among them. Judas Maccabeus took Care to make an exact 2 Macc. ii. 14.Collection of them; and the Author of this first Book towards the Conclusion, refers to the Memoirs of Johannes Hircanus1 Macc. xvi. ult.; which has given Occasion to some to believe, that Johannes Hircanus might possibly be the Author of it. This Book contains the History of forty Years, from the Reign of Antiochus Epiphanes, to the Death of Simon the High-Priest; that is, from the Year of the World 3829, to the Year 3869, being 131 Years before Christ, and 135 before the Vulgar Æra. The Author is unknown, and he must necessarily have lived after the Pontificate of Johannes Hircanus, because he quotes the Memoirs of his Government. In his Chronological Computations he accommodates himself to the Hebrew Manner of Reckoning, beginning at the Month Nisàn, which is the first Month of the holy Year; whereas the Syrians, or the Greeks who reigned in Syria, began it six Months later, about the Beginning of October.

The second Book of the Maccabees is an Abridgment of a larger Work, which was composed by one called Jason, and which contained the History of the Persecutions of Epiphanes and of Eupator against the Jews. The Author of this Abridgment is not known, and the intire Work of Jason is no longer to be found. They were both Greeks, and followed the Manner of Reckoning of the Seleucidæ; according to the Custom of the Syrians, who began their Year about the Month of October. The two last Chapters contain Things that happened under the Reign of Demetrius Soter, the Successor of Antiochus Eupator; and there are such Varieties to be observed in the Style, as make it doubtful whether they proceed from the same Author as the rest of the Work. This second Book contains a History of about fifteen Years, from the Execution of Heliodorus’s Commission, who was sent by Seleucus to fetch away the Treasures of the Temple, to the Victory obtained by Judas Maccabæus against Nicanor; that is, from the Year of the World 3828, to 3843, before Christ 157 Years, and 161 before the Vulgar Æra.

At the Beginning of this Book are found two Letters; one from the Jews of Jerusalem to those of Alexandria, to advertise them of the Celebration of the Feast of Purification, and of the Dedication of the Temple of Jerusalem, by Judas Maccabeus. The other from the Senate of Jerusalem, and from Judas, to Aristobulus Preceptor of King Ptolomy, on the same Subject. This last Letter being writ but in the Year of the World 3880, there is Reason to believe, that the Book of which we are speaking was composed no longer ago than about the same Time, under the Government and Pontificate of Hircanus. The Elegancy of the Style of this Piece has induced some to ascribe it to Josephus or Philo. Serrarius¹⁵ believed it was the Work of Judas the Essenian, mentioned by Josephus¹⁶. Leo Allatius¹⁷ conjectures, that Simon Maccabæus, Brother of Judas, might be the Author of it. But all this is very uncertain. We have already spoke of the Canonicalness of this second Book, as well as of the first; each of ‘em have been acknowledged, and cited as Canonical, by most of the Ancients, though there were others that would not admit them among the sacred Books of the Old Testament, because they had confined themselves to receive none, but what were comprehended in the Canon of the Hebrews.

THE THIRD BOOK OF THE MACCABEES. This Book contains the History of the Persecution raised by Ptolomy Philopater King of Egypt, against the Jews of his Kingdom. This Prince after his Victory against Antiochus the Great, went to Jerusalem, and there offered Sacrifices of Thanksgiving in the Temple of the Lord. But afterwards thinking to enter into the Sanctuary, he was hindred by the Priests and People. But as he still persisted in his Design, of penetrating into this holy Place, he was struck down to the Ground by a divine Power; so that not being able to stir, they were forced to carry him out of the Temple. After his Return into Egypt, his Resentment broke out against all the Jews in the Kingdom, of which there was a great Number. He endeavoured to make them forsake their Religion, and not being able to succeed in it, he caused them to come to Alexandria, and shut them up in the Hippodrome, that they might be trod to Pieces by the Elephants. But God delivered them from this Danger, by making the King presently to forget the Orders he had given. Afterwards God sent two Angels to their Assistance, which put the King into such a Terror, that he honourably dismissed them. All this happened in the Year of the World 3787, before Christ 213, and before the Vulgar Æra 217 Years.

‘Tis improperly enough, that the Name of the third of the Maccabees has been given to this Book, since it has no Relation to Judas Maccabeus, or any of his Brethren, or to the Persecutions of Antiochus Epiphanes King of Syria; the Story here related having happened in Egypt, fifty Years before the Persecution of Epiphanes, against the Jews of Judæa¹⁸. ‘Tis probably because of the Conformity of the Subject, and the Zeal that the Jews of Egypt shewed for their Law, and for the Religion of their Fathers; that the Name of the Book of the Maccabees was given to this Work. Josephus in the Body of his History makes no Mention of this Persecution, but he just speaks of it in his first Book against Appion; but what he says of it, agrees but little with what we read in the third Book of the Maccabees.

The Greeks and Latins at this Day reject this Book as an Apocryphal Writing. The ancient Latin Writers no where quote it, as I remember, and they do not seem so much as to have known it. But it was known to the Greeks, who have sometimes quoted it as holy Scripture, putting it on the same Foot as the two other Books of the Maccabees. The twenty-fourth of the Apostolical Canons owns it as a holy Book; Theodoret¹⁹ cites it as a divine Writing. St. Athanasius in his Synopsis, and Nicephorus at the End of his Chronology, put this in the Number of the controverted Books of Scripture, or such as are not received unanimously by the Church, as well as the two first Books of the Maccabees: It may also be seen in some Catalogues of the holy Books, in the same Circumstances as the other Books of the Maccabees. Grotius believes it was writ after the two first Books, and a little while after the Book of Ecclesiasticus; which is the Reason that it had the Name of the third Book of Maccabees. See the Article of Ptolemy Eupator, where you will find the History contained in the third Book of the Maccabees.

THE FOURTH BOOK OF THE MACCABEES is so little known among the Latins, that we do not clearly know what it is. It is not found in any of our Latin Bibles. True it is, that in the ancient Greek Manuscripts of the Bible, and in some Greek Editions, we find the Book concerning the Government of Reason, ascribed to Josephus, after the three first Books of the Maccabees. But the Learned have much doubted, whether this was the Book that the Ancients knew, by the Name of the fourth Book of the Maccabees. However, when we carefully examine what they have said about it, and compare it with the Book of the Government of Reason, we shall be easily persuaded to believe, that they knew no other but this. For in the first Place several Manuscripts, and some printed Greek Bibles, give it the Name of the fourth of the Maccabees. Philostratus²⁰, Eusebius²¹, and Saint Jerome²², have known the Book of the Government of Reason, and have ascribed it to Josephus, by the Name of the Book of the Maccabees. Saint Gregory Nazianzen²³, Saint Ambrose²⁴, and Saint Chrysostom²⁵, in the Characters they have given of the seven Maccabees, and of old Eleazer, have plainly followed what we find written in this Book. Marius Victorinus Africanus, who taught Rhetorick at Rome under the Emperor Constantius, in his Poem of the Maccabees, appears also to have had before him the Books we are now speaking of.

The Author of the fourth Book of the Maccabees has enlarged upon and adorned the History of the holy old Man Eleazar, and of the seven Brothers the Maccabees, who suffered Martyrdom at Antioch with their Mother, as it is related more succinctly in the second Book of the Maccabees, Chap. vi. and vii. One might suspect that this Piece is a Fragment of Jason’s Performance, such as it was, before it was abridged, if the Author of the fourth of the Maccabees had not put a long Preface before it, which shews that this is a separate Work, and has no Relation to any other; and if he did not sometimes much wander from the Text, which is, as it were, the Original upon which he enlarges. He supposes all along, that the Scene of the Martyrdom of the seven Brethren was at Jerusalem. He says that Apollonius, Governor of Syria and Phœnicia, was sent with a Deputation to Jerusalem by King Seleucus Nicator, to take away the Treasures from the Temple; which is contrary to the true History which informs us, that it was Heliodorus who was sent for this Purpose by Seleucus Philopater. Besides this, there are other Mistakes against the Truth of History, which we have displayed in our Preface upon the fourth Book of the Maccabees. This Work is found in the Collection of the Works of Josephus the Historian, and it bears his Name in the printed Books, and in several Manuscripts. But I can hardly believe him to be the Author; not only because of the Difference of Style, but also because of the Accounts of some Facts differing from Josephus, in several Passages of his History.

Sixtus Senensis²⁶ having found a Greek Manuscript, containing the History of the Pontificate of Johannes Hircanus, in the Library of the Dominicans at Lyons, did not doubt but that it was the fourth Book of the Maccabees. He asserted this, and prevailed with several to believe him.

Some Time after this Library being burnt, the M.S. was consumed also, so that there was no longer any Hope of retrieving it. But M. le Jay in his Polyglot having printed an Arabick History of the Maccabees, from King Seleucus, Son of Antiochus the Great; to the Time of Jesus Christ; all the Characters that Sixtus Senensis had observed in his Greek Manuscript, were found in this Arabic History. And this prevailed so far with F. la Haye, as to print it in Latin in his great Bibliotheca, under the Name of the fourth Book of the Maccabees. But as this History was never known to the Ancients by this Name, and as it makes a Part of a great Work, which was never cited by this Name, it is better to suppose, that Sixtus Senensis was mistaken, when he took it for the fourth Book of the Maccabees, which he did only by Conjecture, and without any Proof taken either from the Title of the Work, or from the Testimony of the Ancients. Our Prefaces may be consulted in this Matter, upon the Books of the Maccabees; and particularly that upon the fourth of these Books.

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