=118.= As compared with the more scientific Panaetius, Posidonius marks a reaction in favour of the religious side of Stoicism[38]. Thus it comes about that Cicero bases on his work ‘on gods’ (περὶ θεῶν) his own statement of the Stoic theology in the second book of his _de Natura deorum_[39]. Posidonius restores the theory of Divination, as to which Panaetius had held the gravest doubts[40]. He strongly asserts the divine origin of the soul, and accepts the Persian view that in this life it is imprisoned in the body[41]. He affirmed the future conflagration[42], and found this theory not inconsistent with a belief in the pre-existence and the immortality of the individual soul. In physics and logic alike Posidonius upholds the doctrine of the Logos, and it appears that it passed directly from him to Philo of Alexandria, and so into Judaeo-Christian speculation. In ethics he maintained the sufficiency of virtue[43], and re-defined it in the spirit of Cleanthes rather than of Chrysippus[44]. In the practical application of such doctrines to cases of conscience he disliked the lax views of Diogenes, and sided rather with Antipater and Panaetius[45]. Finally he held that the ideal Republic had already been achieved in the golden age, when the wise had ruled for the protection and happiness of their subjects[46]. [Sidenote: Hecato.] =119.= HECATO of Rhodes was also a pupil of Panaetius: he wrote books on ethics and casuistry which were largely used by Cicero and by Seneca, both of whom frequently refer to him by name. In laying the foundations of his ethics he distinguishes between the ‘theoretic virtues,’ such as Wisdom, Justice, Courage and Soberness, which call for the assent of the individual, and are possessed only by the wise man, and the corresponding ‘non-theoretic virtues,’ which are dispositions of body found also amongst the unwise; as health which corresponds to temperance, and so forth[47]. By this extension of the conception of virtue the doctrine of its sufficiency is rendered easy of acceptance[48]. In the practical application of his theory he laid great stress on the doctrine of ‘relations’ (σχέσεις), that is on duties towards parent, wife, child, slave, country, and so forth[49]. In order to be in a position to perform these duties a man is entitled to care for his own life and property[50]. He need not be too careful to provide for his slaves if provisions are dear[51]; nor should he too hastily give up for another his chance of escape from a shipwreck[52]. Hecato therefore seems rather to side with Diogenes in questions of casuistry, taking a lax view where Antipater and Panaetius would be inclined to a more altruistic standpoint. [Sidenote: The unsectarian philosopher.]