Of "the Five Good Emperors" (96-180) who succeeded the Flavian rulers, three continued the policy of persecution. The first, Nerva (96-98), was tolerant to the Christians. The next Emperor, Trajan (98-117), one of the best Emperors, was not a wanton persecutor,[101:4] but felt it to be his duty to uphold the laws and religion of the Empire.[101:5] He was really the first Emperor to proceed against Christianity from a purely legal point of view. By this time Christianity was clearly recognised as a distinct sect and its real significance appreciated. His policy may be clearly seen in his correspondence with Pliny, the governor of Bithynia (112).[101:6] No doubt his views were influenced by Tacitus and Pliny, who regarded Christianity as a "bad and immoderate superstition." Still under Trajan persecution was limited to Bithynia, Jerusalem, and Antioch, although Christianity had been formally proscribed everywhere, together with all secret societies. His attitude was the model for persecutions of the second century and later.[102:1] Hadrian (117-138), who apparently judged Christianity rather trivially, issued the famous rescript which forbade riotous proceedings, on the one hand, and malicious information against the Christians on the other: "If any one, therefore, accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the crime. But, by Hercules! if any one bring an accusation through mere calumny, decide in regard to his criminality and see to it that you inflict punishment."[102:2] Hadrian's adopted son and successor, Antoninus Pius (138-161), a wise, upright ruler, interfered to protect Christians at Athens and Thessalonica. His edict, given in Eusebius, is probably spurious, though the spirit may be correct.[102:3] Marcus Aurelius (161-180), an educated Stoic and an excellent Emperor, encouraged persecution against those guilty of "sheer obstinacy." Public calamities had again aroused the mob against the Christians. The imperial decree, "not fit to be executed even against barbarous enemies," authorised the use of torture to discover Christians and to compel them to recant, and also ordered the confiscation of property. This order to seek out Christians, and not await formal complaints, seems to mark a new step in imperial legislation. Still persecution was not general, but confined to Lyons and Vienne in southern Gaul, and to Asia Minor.[103:1]