covery. The result of his observations, however, is accurately given by Arrian, and in many instances is remarkably confirmed by modern geographers.

The historian wrote also a periplus of the Euxine Sea, addressed to Adrian, and some have ascribed to him likewise a periplus of the Erythrean Sea, containing observations more recent than those which he collected in his Indian history from Nearchus: but as this work betrays some ignorance of the countries mentioned, and of the extent of Alexander's conquests, it cannot be received as the production of Arrian, of Nicomedia. It is however a relation, in many respects valuable, com-posed, probably, by a Greek of Alexandria, and before the time of Arrian, for it seems to prove that a trade was carried on by the Erythrean Sea to India. Arrian was the author of the Life of Dio the Syracusan; of an account of the Acts of Timoleon in Sicily against Dionysius*, and of a book on Military Tactics †; but these productions do not appear to contain any thing illustrative of the objects of this work.

Phot. p. 234, 235.

+ Edit. Blancard Amstel. 1653.

CHAP. XXXII.

Marcus Aurelius Antoninus.

THE character of this distinguished Emperor is involved with the history of his time. He succeeded Antoninus Pius, ascending the imperial throne in conformity to the wishes of the senate, A. D. 161. Through his whole life he cherished a love of literaturė and of virtue; and while he governed the empire of the world with much moderation and wisdom, and defended its limits with military skill and valour, he appears at all times to have softened the majesty of his ele vated rank by the mildness of his philosophy, and the admirable simplicity of his manners, so that it was observed, that he seemed desirous of rendering himself useful to others, and obedient to the gods, insomuch that in every action he shewed himself just, and in all his discourses expressed the truth. His

conduct however towards the Christians must be allowed to detract from this praise, since he is stated to have permitted, if not to have countenanced, a severe persecution against them*,

The meditations of Marcus Aurelius in twelve books, compose a code of Ethics, which demonstrates how much the general tone of morality was improved by the influence of Christianity, even where the principles of the Gospel were not professedly adopted.

The Emperor seems to have been a Stoic, trained in the school of Epictetus, but mingling with the tenets of that philosopher some of the doctrines of Pythagoras, derived possibly from Apollonius. He himself, indeed, informs us, that he drew instruction from various teachers, and Gataker represents him to have been much indebted to Revelation, which had widely spread its communications in the time of Aurelius. The Emperor observes, somewhat remarkably, that it was fully acknowledged " that a man might exist divinely perfect, and yet not be "known as such by any, and that this was particularly to be remembered." It has

* Sulpic. Sever. Hist. lib. i. c. 45. Euseb. H. E. 1. iv. Chron. p. 169.

41. Edit. Oxon. 1650. P. 230.

been said, that he was deluded by the impos tor Alexander; be this as it may, though he was a persecutor of the Christians, he became at length sensible of their virtues, and he appears to have had recourse in a period of danger to their prayers, from which time he expressed towards them a liberal spirit of toleration*, in letters still extant, addressed to the senate and to the assembly of different states at Ephesus †. He particularly seems to have been impressed with the propriety of their conduct, and their reliance on God, which appeared to increase in proportion to their danger; while at the same time he very unphilosophically attributes the fortitude with which they sustained death, to obstinacy +.

Marcus Aurelius seems to have considered the human mind as breathed from God, and again to be absorbed in the divine nature. Like Epictetus, he endeavours to distinguish between external and internal things; and to establish virtue and happiness, by asserting the independence of the mind, and the necessity of rendering it superior to those circumstances which are contingent, and not sub

* Tertul. Apol. c. 5. Dio Cass. 1. 71. vol. ii. p. 1189. + Vide Euseb. et Epist. ad Senatum.

Tek; L. 11. 3. p. 106. Edit. Gataker.

ject to its controul. His dissertations are not much enlivened by illustration, or exem plified like the Christian precepts by inci dent and character; but they exhibit a just and amiable detail of instructions: inculcating moderation, patience, and content, describing humility as becoming the most elevated stations, and even the imperial rank; recom mending prayer and devotion as suitable to our nature, and adapted to human life, (which, like the Apostle, he compares to a contest in wrestling *); and enjoining men to discard all solicitude concerning food, rais ment, and such like concerns t†, to contem plate death with serenity, and to look to the termination of their course that it might be cheered by the remembrance of virtue ‡. The Emperor himself demonstrated the effect of his principles to the last, and closed his valuable life by an admonition to his son Commodus.

Lib. vii. 46. Pugillaria M. A. Antonini. Edit. Paris, 1774, p. 54.

+ Compare with Matt. vi. 25-34.

Lib. ix. c. 3. lib. xii. c. 34.