Olive Leaves; Or, Sketches of Character

by L. H. Sigourney

Marcus Aurelius Antoninus was the seventeenth Emperor of Rome, and began his reign on the 2nd of March, 161 years before the Christian era. Besides these three names, he had several others, Annius Verus, after his grandfather; Elius, which was given him by the Emperor Adrian; Verissimus, from his constant regard to truth; and Philosophos, from his love of wisdom.

In early childhood he was instructed by his mother, who took great pains to teach him not to do wrong, or to think unkindly of any person. She would not permit him to be dainty in his food, or to partake in luxuries that might be hurtful to his health; and though he saw much to tempt his taste, he regarded the restrictions of his mother. She also counselled him not to be proud, but to relieve the poor whenever he had opportunity. By his respect and obedience to her, he began life with the elements of virtue and happiness.

His grandfather also conducted a part of his education, in childhood. He listened reverently to his words, and followed all his directions. Thus, he began to honour and love the aged, and to bow down before them. In one of the wise books which he wrote in manhood, the very first sentences are expressive of gratitude to these his earliest teachers.

"Of my grandfather, I learned to be gentle and meek, and to refrain from all anger and passion. Of my mother, I learned to be religious and bountiful, to forbear not only to do, but to intend any evil; to content myself with a spare diet, and to fly all the excesses that come from great wealth."

Not content with the high moral training of his immediate instructors, he was careful to imitate whatever he saw that was praiseworthy in the conduct of others. "Of my brother," he writes, "I have learned to be kind and loving to all of my house and family, bountiful and liberal in the largest measure, always to hope for the best, and to believe that my friends love me."

As he grew older, masters were called in to direct his studies. Two of these were from Greece, and he acquired the language of that classic clime with great accuracy. Junius Rusticus, his instructor in philosophy, he says, "taught me to write letters simply, and without affectation, to be easily reconciled to those who had offended me, as soon as any of them would be content to seek unto me again; also, to read with diligence, and never to be content with light and superficial knowledge."

He was particularly partial to that department of philosophy which teaches the regulation of the temper and conduct. Such excellence did he attain in its principles and their exemplification, that he was permitted to assume, at the age of twelve, the philosophical gown. His rapid progress in knowledge, and preeminence for truth and integrity, gained him the favour of the Emperor Adrian, who was a patron of learning and virtue. Among other distinctions, he appointed him prefect of the city, when only fifteen years old. It was an office of power and importance, comprising the superintendence of buildings, and navigation, and the judging of causes, as a chief magistrate, if the Emperor should be absent from the city. In this responsible station, he acquitted himself with justice and dignity, not at all vain of his elevation, but improving every opportunity to advance in knowledge.

Amid the pressure of his public offices and private studies, he did not overlook the domestic affections. To his sister Annia Corneficia, he showed the utmost tenderness. He liked to impart his knowledge to her, and to have her enjoy the new ideas that he gathered. After the death of their father, he became her watchful protector, and the paternal estate having been left to him, he presented it to her, rejoicing at having it in his power to make her so valuable a gift. His generosity was equalled by his gratitude. When he became Emperor of Rome, he remembered all who had done him services, and recompensed them. Especially to his teachers, his regard was unbounded. His obligations to them he frequently mentioned, and said the knowledge with which they had stored his mind was more precious than the wealth of an empire. While they lived, he loaded them with benefits. When they died, he paid to their memories the tribute of affectionate respect. He laid chaplets of flowers on their tombs, and caused their statues to be made of gold, which he kept in his domestic chapel.

In this feature of attachment to his instructors he resembled Alexander the Great, who was never weary of testifying gratitude to his master, Aristotle. Comparing it to the affection for his father, he said, "I am indebted to Philip for living, and to Aristotle for living well." He rebuilt and beautified Stagyra, after it had been destroyed, because it was the native place of Aristotle, and enclosed a copy of Homer's poems, to which this beloved preceptor had written notes, in a gold box, carrying it wherever he went with his armies, and laying it under his head every night, when he retired to rest. In a letter to his teacher, he says, "I had rather surpass the rest of men in the knowledge of sublime and excellent things, than in greatness and extent of power."

More truly great was Alexander in this sentiment, than in his renown as a warrior. And surely, in the beautiful sentiment of gratitude to our instructors in knowledge and virtue, we, who are Christians, ought not to suffer ourselves to be surpassed by the followers of false gods.