than men.” Antoninus could not but see the inability of persecution to check the religion of Jesus; yet he put down the earnest faith and determination of its disciples to obstinacy. So after the words just quoted from his work, on the propriety of being ready for whatever may come, he adds, “But this readiness must proceed from the soul’s own judgment, and not from mere obstinacy, as with the Christians; it must be arrived at with reflection and dignity, so that you could even convince another without declamation.” There is a resemblance in the description of the nature of man given by this Stoic, to that given by the Apostle Paul. This is noticed in the Essay by Sir A. Grant, to which reference has already been made. He says, “we find in him (Antoninus) the same psychological division of man into body, soul, and spirit, as was employed by St Paul.” A similar observation was made by Gataker in a note which I shall presently quote. Antoninus writes in this way (B. II. c. 2), “What I am, consists entirely of the fleshly (σαρκία) and spiritual (πνευμάτιον), and the chief part (τὸ ἡγεμονικόν). But now, as being about to die, despise thou thy fleshly parts; gore, and bones, and a network woven of nerves, veins, and arteries. Look also at thy spiritual part of what nature it is; a breath of air which is never the same, but continually breathed out and drawn in again. The third remaining is the principal part. Thou art old, no longer shouldst thou suffer this to be enslaved.” Again, in B. III. 16, his words are, “Body (σῶμα), soul (ψυχὴ), mind (νοῦς). To thy body belong senses; to thy soul, affections; to thy mind, opinions.” Again, (XII. 3), “There are three things of which thou art composed, body (σωμάτιον), spirit (πνευμάτιον), mind (vοῦς). Of these the first two are thine, so far as the care of them is concerned. But the third alone is really thy own.” On the first of these quotations, Gataker has the following note[59]. “Almost the same thing, in other words, the Apostle writes to the Thessalonians in the first Epistle, ch. 5, v. 23, where he says, ‘Τὸ πνεῦμα, καὶ ἡ ψυχὴ καὶ τὸ σῶμα:’ in which place τὸ σῶμα is what Marcus here calls σαρκία; ἡ ψυχὴ is here πνευμάτιον; and τὸ πνεῦμα is here τὸ ἡγεμονικόν.” We may notice, in addition, that this last is called νοῦς in B. III. 16, and B. XII. 3. We read in Epictetus, B. III. 7, “That three things belong to man no one will deny—soul (ψυχὴ), and body (σῶμα), and things without” (τὰ ἐκτός). The “τὰ ἐκτός” here include the “τὸ πνεῦμα” of Antoninus, which he says is “ἄνεμος,” and is “breathed out and drawn in continuously.”