Panætius was the founder of "that Roman Stoicism which plays so prominent a part in the history of the Empire. He came from Rhodes, and was a pupil of Diogenes at Athens. The most important part of his life was, however, spent at Rome, in the house of Scipio Æmilianus, the centre of the Scipionic circle, where he trained up a number of Roman nobles to understand and to adopt his views. He seems to have taken the place of Polybius, and to have accompanied Scipio in his tour to the East (143 B. C.). He died as head of the Stoic school in Athens about 110 B. C. This was the man who, under the influence of the age, really modified the rigid tenets of his sect to make it the practical rule of life for statesmen, politicians, magnates, who had no time to sit all day and dispute, but who required something better than effete polytheism to give them dignity in their leisure, and steadfastness in the day of trial. … With the pupils of Panætius begins the long roll of Roman Stoics. … Here then, after all the dissolute and disintegrating influences of Hellenism,—its comœdia palliata, its parasites, its panders, its minions, its chicanery, its mendacity—had produced their terrible effect, came an antidote which, above all the human influences we know, purified and ennobled the world. It affected, unfortunately, only the higher classes at Rome; and even among them, as among any of the lower classes that speculated at all, it had as a dangerous rival that cheap and vulgar Epicureanism, which puffs up common natures with the belief that their trivial and coarse reflections have some philosophic basis, and can be defended with subtle arguments. But among the best of the Romans Hellenism produced a type seldom excelled in the world's history, a type as superior to the old Roman model as the nobleman is to the burgher in most countries—a type we see in Rutilius Rufus, as compared with the elder Cato. … It was in this way that Hellenistic philosophy made itself a home in Italy, and acquired pupils who in the next generation became masters in their way, and showed in Cicero and Lucretius no mean rivals of the contemporary Greek. … Till the poem of Lucretius and the works of Cicero, we may say nothing in Latin worth reading existed on the subject. Whoever wanted to study philosophy, therefore, down to that time (60 B. C.) studied it in Greek. Nearly the same thing may be said of the arts of architecture, painting, and sculpture. There were indeed distinctly Roman features in architecture, but they were mere matters of building, and whatever was done in the way of design, in the way of adding beauty to strength, was done wholly under the advice and direction of Greeks. The subservience to Hellenism in the way of internal household ornament was even more complete. … And with the ornaments of the house, the proper