being a part of the Deity, in a manner which reminds us of texts, in which the Evangelists speak of imparting the Spirit of God to man*. From our relation to God he argues the necessity of elevated sentiments, raised above earthly things, of affections of diffusive benevolence, and of exemption from fear. He describes man as a mixture of clay; expresses a love of piety as suitable to a reasonable being; and defines the essential character of piety to be the forming of right opinions concerning God, as existing and regulating the universe with goodness and justice §. He inculcates the necessity of looking to the dictates of nature in the privacy of retirement; and of becoming like unto God. He intimates a desire of being liberated from the flesh and its cares; speaks of putting off the body as a garment ¶; and points out the superior wisdom of worldly men, in some respects, over those who are devoted to religion. He speaks of a sinner as not doing

* Lib. i. c. 3. lib. iii. c. 13. 1 Cor. vi. 19. 1 John iv. 13. + Lib. i. c. 3.

‡ Lib. i. c. 9. comp. lib. i. c. 1. § 3. with Gen. ii. 7. and Job x. 9. xxxiii.

Enchiridion, 31. comp. with Heb. xi. G.

Lib. i. c. 4.

Lib. i. c. 25. p. 130 Τὸ τελευταῖον χιτωνάριον.

what he wished or allowed *; and of the expediency of becoming, as to external appearance, fools that we may attain wisdom† His remarks upon the necessity imposed upon the Stoics of not entangling themselves with relations, have a resemblance to what St. Paul says, when apparently arguing against marriage. ...

1

1

101

The precepts also, which inculcate the virtues ornamental to the female character, as displayed in decency, modesty, and discretion, have a remarkable conformity with the directions of the Apostle upon these subjects. The parallel might be pursued to other passages which enjoin forgiveness of injuries & which point out the tendency of riches to mislead the mind; the necessity of not judging others without the recollection that we ourselves are to be judged ¶; the propriety of daily discourse concerning God ** ;

Comp. lib. ii. c. ult. p. 343. with Rom. vii. 15. + Comp. Enchiridion, § 13. with 1 Cor. iii. 18. Enchiridion, $ 40, compare with 1 Tim. ii. 9. Enchiridion, § 42, with Luke xxiii. 33. lib. i. c. 25. with Matt. v. 44.

Enchiridion, § 15, with Mark x. 23.

See Fragments 53 and 55, Rom. xiv. 10.

** Sec Fragment 113, and Deuteron. vi. 7. Psalms Ixxi. 15-24. and cv. 2.

the danger of attempting to please man instead of God *; the servitude of sin+; the design of God to visit the nations in mercy; the duty of a regard to the inferior classes of society; the propriety of avoiding immoderate laughter and swearing +.

These, not to mention any general correspondences of expression, might seem to prove some acquaintance with the Scriptures, or with such of them at least as were then known by general dispersion, in the time of Epictetus.

* Enchiridion, § 23. with Galat. i. 10. See also Raphel. 1. c. 47. Suicer. tom. i. p. 959.

+ Lib. iv. c. 1. § 1. 3. compare with John viii. 38, 34. t See Enchiridion, § 33. with Eccles. ii. 2. vii. 3—6. Ecclus. xix. 30. xxi. 20. and James v. 12.

CHAP. XXXI..

Flavius Arrian.

FLAVIUS ARRIAN was a native of Nicomedia, a disciple of Epictetus, and as some say a priest of Ceres and Proserpine, in Bithynia. He lived in the time of Adrian, (who began to reign A. D. 117,) and enjoyed the confidence of the Emperor so much, as to be appointed to the government of Cappadocia, when that province was in arms, he also distinguished himself by victories over the Alani and Massagetæ.

He appears to have been presented with the freedom of Athens and of Rome, and to have attained the senatorial dignity in the latter city, where he practised as a civilian. His works were much esteemed by Antoninus Pius, whom he assisted by his instructions, communicating to him the knowledge which he himself had derived from Epic

tetus.

Arrian seems to have had also the name of Xenophion, and to have been called the younger Xenophon, from the resemblance which he bore to that distinguished author by his writings and actions. A work on hunting, which he composed, and which remained long unpublished, in manuscript, was supposed to be the treatise of Xenophon the elder upon that subject. Arrian produced many works*. He wrote the Bithynian and Alanian histories; a short account of them may be found in Photius †, and a fragment of the last in the second volume of Blanchard's edition of his works.

Arrian is said to have composed eight dis sertations upon Epictetus, four of which are supposed by Fabricius to remain, and to be those usually published, as the Discourses of Epictetus, together with the Enchiridion of Epictetus, which Arrian seems to have reduced into its present form.

His two principal works, which are still extant, are the Histories of Alexander's Expedition, and of India, both valuable productions.

Fabricius in Arrian scrip.

+ Photius Biblothec. p. 51 et 234. Edit. Steph. 1612. ‡ Fabricius in Arrian. Aulus Gellius, 1. i. c. 2. 1, xvii.