Marcus, however, deserves great commendation upon many accounts. Tillemont, having given a history of the rude and disagreeable treatment which he received from Herodes Atticus, and Marcus's obliging behaviour to him afterwards, adds: There are many christians, whom this 'mildness of a heathen emperor will condemn in the last ' day.'

6

e

In the year 175, Avidius Cassius rebelled, and set up himself for emperor, and was soon defeated. Marcus's clemency toward the family and the accomplices of Avidius is universally alloweds to have been very extraordinary, and even above all commendations. Upon that, and many other occasions, he showed that he was master of himself, and had a great government of his temper.

h

But, to be a little more particular concerning this renowned emperor and much admired heathen philosopher He was a youth of great expectations, and was beloved by Adrian from his childhood. That emperor introduced ` him into the college of the priests, called Salii, at the age of eight years. And Marcus made himself complete master of all the rules of that order, so as to be able to discharge himself all the functions of the priesthood.

He1 was early initiated in the principles of philosophy, and put under the tuition of the most able masters of the several sects. Atm the age of twenty years he put on the

venerari videbantur leges, turpissime violabant. Moshem. de Reb. Christianorum, p. 244. Dubitavi dudum, tantus num fuerit Marcus, quantus esse plerisque omnibus et olim visus est, et hodie videtur-Bonum virum fuisse, valde licet superstitiosum, dubitare nolo; boni vero imperatoris et principis nomen an mereatur, dubito. Id. ibid.

e

L'Emp. M. Aurele, art. xiv.

f Vid. Capitolin. Vit. M. Antonin. cap. 24, 25. Vulcatius Gallicanus in Vitâ Avidii Cassii, cap. 7, &c. Basnag. ann. 175. Tillem. Marc. Aurele, art. 18-21.

8 Laudes Marci exuperat omnes, quod scriptas ad Cassium epistolas cunctas prius conscidit, quam legerit, ne cogeretur quempiam invitus odisse. Basnag.

ann. 175. num. iv.

Propterea vir ille divinus, neque satis unquam cognitus, vel laudatus. Is. Casaub. ad Capitol. de Vitâ M. Aurel. cap. 2. p. 293.

i Fuit a primâ infantiâ gravis. Capitolin. cap. 2. in. tionis adhuc juvenis, &c. Eutrop. 1. 8. cap. xi.

tantæ admira

k Educatus est in Adriani gremio, qui illum (ut supra diximus) Verissimum nominavit; et qui ei honorem equi publici sexenni detulit, octavo ætatis anno in Saliorum collegium retulit. Fuit in eo sacerdotio et præses et vates et magister, et multos inauguravit atque exauguravit, nemine præeunte, quod ipse carmina cuncta didicisset. Capit. ib. cap. 4.

At ubi egressus est annos, qui nutricum foventur auxilio, magnis præeeptoribus traditus ad philosophiæ scita pervenit. Id. ib. cap. 2. in.

Philosophiæ operam vehementer dedit, et quidem adhuc puer. Nam

habit of a philosopher, and wore their cloak. He also practised austerities, so far as to lie upon the bare ground; and was difficultly persuaded by his mother to make use of a mattress, with a slight coverlid. When emperor," he sometimes went on foot to the schools of Apollonius and° Sextus, stoic philosophers. I do not know whether it be worth mentioning, that he placed in his private chapel golden statues of his deceased masters, and honoured them by visiting their sepulchral monuments, offering there sacrifices, and strewing upon them flowers.

Zonaras, entering upon the history of a war in Germany, to be taken notice of by us hereafter, says that Marcus was weak in body; and so intent upon his studies, that he went to school after he was emperor, to hear several philosophers, and others, whom he there names. Dion Cassius' speaks to the like purpose, and Zonaras seems to have copied him: but, by the place where it is brought in, it seems to have been the intention of Zonaras to insinuate that the great difficulty into which Marcus was brought, in the war with the Quadi, was owing to his want of military skill, he having been so much taken up with philosophical studies.

S

Before he entered into the war with the Marcomans, and other people in Germany, he performed lustrations for the city of Rome, and called together priests from all quarters to offer sacrifices, and adopted even foreign rites; for the doing of all which things his departure from Rome was delayed. Het seems to have been sometimes ridiculed for the great number of his sacrifices.

Marcus had faith also in dreams: and says himself that" duodecimum annum ingressus, habitum philosophi assumsit, et deinceps tolerantiam, quum studeret in pallio, et humi cubaret, vix autem matre agente instrato pellibus lectulo cubaret. Id. cap. 2.- Και το σκίμποδος και δορας επιθυμήσαι, και οσα τοιαυτα της Ελληνικης αγωγης εχομενα. De Reb. suis, 1. i. sect. 6.

n Usus est et Apollonio Chalcedonio Stoïco philosopho. Tantum autem studium in eo philosophiæ fuit, ut adscitus jam in imperatoriam dignitatem tamen ad domum Apollonii discendi causâ veniret. Capit. cap. 3.

• Philostr. Vit. Sophist. 1. 2. c. ix. Dion. Cass. 1. 71. sub in. Suid. V. Μαρκος.

P Tantum autem honoris magistris suis detulit, ut imagines eorum aureas in larario haberet, ac sepulchra eorum aditus hostiis, floribus semper honoraret. Capit. cap. 3. 4 Zon. Tom. 2. p. 207. Dio. 1. 71. sub in. • Tantus autem terror belli Marcomannici fuit, ut undique sacerdotes Antoninus acciverit, peregrinos ritus impleverit, Romam omni genere lustraverit, retardatusque a bellicâ profectione sit, &c. Capitol. ib. cap. 13.

t Marci illius similis Cæsaris, in quem id accepimus dictum. O XEVKOL BOES Μαρκῳ τῳ Καισαρι" Αν συ νικησης, ήμεις απολομεθα. Amin. Marcell.1. 25. cap. 4. Το δι' ονειράτων βοηθηματα δοθήναι, αλλα τε, και ως μη πτυειν αἷμα, και μη ιλιγγιαν. De Reb. suis, l. i. sect. ult.

u

he had thereby learned remedies for staying his spitting of blood, and for curing a dizziness in his head.

w

Of Antoninus his predecessor, and father by adoption, he says, he was religious without superstition;' and, in another place, that he was not a superstitious worshipper of the gods.' Marcus therefore knew that religion and superstition were different, and that there might be one without the other. Whether he was so wise as to separate them, may be partly discerned from what we have now seen.

X

II. There is still remaining a work of this emperor in twelve books, which we generally call his Meditations. They must have been put together at several times as he had leisure. However some have computed that they were composed before the year 175.

In the eleventh book of that work there is an observation which I shall now transcribe, and place here.

Ꮓ

• What a soul is that which is prepared, even now presently, if needful, to be separated from the body, whether it be to be extinguished, or to be dispersed, or to subsist still. But this readiness must proceed from a well weighed judgment, not from mere obstinacy, like the christians. And it should be done considerately, and with gravity, without tragical exclamations, and so as to persuade another.'

In the English translation, published at Glasgow in 1742, the same passage stands thus: How happy is that soul which is prepared either to depart presently, or to be extinguished, or dispersed, or to remain along with it! But let this preparation arise from its own judgment, and not from mere obstinacy, like that of the christians: that you may die considerately, with a venerable composure, so as even to persuade others into a like disposition, and without noise and ostentation.' p. 259, 260.

Upon this passage Dr. Jortin has a remark which is to this purpose: The emperora Marcus was prejudiced against the christians; and in his own book, xi. 3, censures very unreasonably what he ought to have approved-this 'readiness and resolution to die for their religion."

Certainly that remark is very just, and I think very mild; for, if I were to allow myself to speak freely, I should say

* Και ὡς θεοσεβής χωρις δεισιδαιμονιας. Ib. 1. 6. sect. 30.

* Και το μητε περι θεες δεισιδαιμονειν. Ib. 1. 1. sect. 16.

* Ta εiç savтоov. De Rebus suis.

X

Τα εις

› See Tillemont, Marc. Aurele. art. 28.

2 Οία εσιν ἡ ψυχη, ἡ ετοιμος, εαν ηδη απολυθηναι δεη του σωματος, και ητοι σβεσθηναι, η σκεδασθήναι, η συμμειναι ; Το δε έτοιμον τετο, ένα απο ιδικής κρίσεως ερχηται, μη κατα ψιλην παράταξιν, ὡς οἱ χρισιανοι αλλα λελογισμένως, και σεμνως, και ώςε και αλλον πείσαι, ατραγωδως. L. xi. sect. 3.

a Discourses concerning the Truth of the Christian Religion, p. 57.

that this is the basest reflection upon the christians that I remember to have met with among all their old enemies. To say it is unbecoming a gentleman, and an emperor, is to say nothing. It is insensibility and inhumanity-in a word, stoicism. It is the worse, as it comes from a magistrate; who, if he had been pleased to send proper orders to the officers under him, and particularly to the governors of provinces, he might have delivered the christians from that trial which is here supposed.

b

It may seem strange to some that such a man as Marcus Antoninus should pass any censure upon the christians' fortitude. One would rather think that, as a stoic, he should have admired and commended their resolution: but it may be accounted for.

1. The christians refused to join in the common worship of the heathen deities: and they were likewise very free in their reflections upon the philosophers.

d

C

2. They outdid the stoics themselves in patience under all kinds of sufferings. The women and children and common people among the christians had in a short time shown more examples of true fortitude, than the stoics had done since the origin of their sect.

3. Once more. This emperor was a bigot in religion and philosophy: whereas bigotry in any one thing will have bad effects, and make the best tempers act contrary to the laws of equity upon some occasions.

It will not be thought that I speak with too much severity, if we examine the several particulars of this passage; which I now intend to do; and afterwards I shall mention some corollaries.

(1.) Marcus's expressions denote great uncertainty b Nisi constaret, Stoïcorum doctrinam, cui M. Aurelius addictus erat, plenam fuisse repugnantiis, quod singulari opere ostendit Plutarchus, mirum esset mortis contemptorem iis detrahere, qui eam despiciebant. Atque non licuit, Philosopho præsertim, in aliis damnare quæ in se et suis probaret. Cleric. H. E. ann. 165. n. iv.

c Vid. Justin. M. Ap. 2. p. 46. B. E. et 47. Paris. num. 3. p. 90. Bened. et Tatian, contr. Gentes, p. 157, 162. al. num. 19. p. 260. et num. 25. p. 264. • Nostri autem (ut de viris taceam) pueri, et mulierculæ, tortores suos taciti vincunt; et exprimere illis gemitus nec ignis potest. Eant Romani, et Mutio glorientur aut Regulo- -Ecce sexus infirmus, et frigilis ætas dilacerari se toto corpore, urique perpetitur, non necessitate, quia licet vitare, si vellent, sed voluntate, quia confidunt Deo. Hæc est vera virtus, quam philosophi quoque gloriabundi, non re, sed verbis inanibus jactant: disserentes, nihil esse tam congruens viri sapientis gravitati, atque constantiæ, quam nullis terroribus de sententiæ proposito posse depelli, &c. Lactant. Instit. Î. 5. cap. 13.

e Nesciebant enim [Stoïci] an qui corpore migrâssent, animi extinguerentur, vel dispergerentur, vel permanerent,' quod cum ita haberet, nemini poteraat probare virtutem. Numini gratam, vitium contra invisum esse; cum

concerning a future state of existence; being doubtful whether the soul, when separated from the body, should be extinguished, or be dispersed, or still subsist.' He speaks again to the like purpose elsewhere: Tof what purpose all this?You have made your voyage, and ' arrived at your port. Go ashore; if into another life, the gods are there: if into a state of insensibility, you will be no longer distracted by pains and pleasures, nor be in subjection to this mean vessel.'

(2.) The christians had a strong persuasion and good hopes of another life,-a life of happiness without end for all good and virtuous men. No men therefore could be ready to leave this world upon better grounds than they, when they could no longer live here with innocence.

(3.) Marcus ascribes the christians' willingness to die to obstinacy; and says that men ought to resign life only ' upon a well formed judgment, and considerately.'

Did not the christians die in that manner? Should they have denied themselves to be christians, when they were brought before Pliny, or other governors, and were examined by them? Should they then have told a lie, and so redeem their lives by falsehood, or by worshipping images contrary

bonos et malos nullo discrimine negligeret.—Quod si numen talia non curaret, quid opus erat homines vel ipsius vitæ jacturâ virtutem colere, et vitio adversari? Exclamationi ergo, aut interrogationi M. Aurelii, qualis est anima, quæ parata est, si jam e corpore migrare, aut extingui, aut dispergi, aut permanere oporteat?' respondebimus: Misera et infelix, quæ nescit, quid a summo Numine exspectare virtus possit, aut vitium timere. Quod ferme perinde est, ac ignorare, an sit Deus, &c. Cleric. ubi supr. num. v.

f De Rebus suis, 1. 3. sect. 3.

8 Verum inquiet, Philosophus mortem spernit proprio judicio, conside' rate.'-Audio. Sed annon christianus quivis mortem ferebat ex proprio 'judicio,' qui cinctus Ethnicis furentibus, aut ridentibus, et a morte revocantibus, si modo Diis sacra faceret, moriebatur tamen, quod mentiri nollet, nec ore, nec factis; quia nefas putabat, veritatem ejurare. Annon considerate satis, qui deprehensâ Ethnicæ religionis falsitate, et veritate ejus, quam Christus et apostoli docuerant, sese dudum parârat ad mortem, siquando vitari non posset, sine abnegatione veritatis?-Fac Epicureos fuisse rerum potitos, et furore quodam actos ad tribunalia sua traxisse Stoïcos, omnibus suppliciis propositis et morte ipsâ intentatâ, nisi Zenoni, Cleanthi, Chrysippo, cæterisque sectæ conditoribus maledixissent, negâssentque se iis adsentiri, et facerent quæcumque principes sectæ vetuerant, cum scirent se mentiri, et improbe facere an se Stoïcæ familiæ defensoribus, et mortem fortiter obeuntibus, exprobâsset M. Aurelius Taρarağı ? Immo vero summopere eos laudâsset, ut laudati sunt apud Ethnicos omnes, qui maluerunt mori, quam quidquam facere, quod inhonestum et impium judicabant. Si voluisset Socrates contra animi sententiam loqui, et mentiri, ac sese ad pedes judicum abjicere, vitæ suæ sine dubio consuluisset; sed ejus absolutionem æterna infamia esset consecuta. Quod de cæteris omnibus, qui virtutis causâ mortui sunt, dictum puta. Cleric. ib. num. iv.

;