=111.= We may now shortly mention some less important Stoic teachers, chiefly of the early part of the second century B.C., since their number alone is an indication of the wide influence of the sect. ARISTOCREON, said to have been the nephew of Chrysippus, set up a statue in his honour, as the man who could cut his way through the knots tied by the Academics[124]. ZENODOTUS was a pupil of Diogenes, and wrote an epigram on Zeno: he at least defended the ‘manly doctrine’ of the founder, and recalled the principle of the sufficiency of virtue[125]. APOLLODORUS of Seleucia on the Tigris[126] (sometimes called Ephillus[127]), another pupil of Diogenes, leant towards Cynic views; for he declared that ‘the wise man will be a Cynic, for this is a short cut to virtue[128]’; an opinion afterwards adopted by the Stoics generally[129]. He also wrote on physics. A third pupil of Diogenes was APOLLODORUS of Athens[130]. Closely associated with Antipater is ARCHEDEMUS of Tarsus; like his fellow-townsman, he was greatly devoted to dialectics[131]; in ethics he appears to have inclined strongly to Academic views, holding that the end of life was the regular performance of daily duties[132]. Just about the time we have now reached (the middle of the second century B.C.) Eumenes II founded the great library at Pergamus, intended to rival that of Alexandria. As librarian he installed a Stoic philosopher, CRATES of Mallos, who devoted much of his time to grammatical inquiries, and endeavoured to bring Homer into accord with the Stoic views on geography[133]; he is the first Stoic of whom we hear at Rome, which he visited about 159 B.C. Being detained there by an accident, he employed his time in giving lectures on literature[134]; and his pupil Panaetius was destined to introduce Stoicism to Roman society. Lastly we may mention HERACLIDES of Tarsus, a pupil of Antipater, said to have broken away from the teaching of the school by denying that all sins are equal[135]. Athenodorus of Tarsus, who held the same view, belongs to a later generation[136]. Of uncertain date are BASILIDES, who pushed his monism so far as to declare that all things, even statements, are bodies[137]; EUDROMUS, who wrote on the elements of ethics[138]; and CRINIS, who interested himself in logic[139]. FOOTNOTES [1] See below, § 95. [2] μάλιστα μὲν οὖν τῶν μαθητῶν ὑπὸ τοῦ Ζήνωνος ἠγαπᾶτο ὁ Περσαῖος Ind. Sto. Herc. col. xii 3 (Arnim i 437). [3] ‘Zenonis Stoici servus, qui Persaeus vocatus est’ A. Gellius _N. A._ ii 18, 8. ἦν γὰρ ὄντως οἰκέτης γεγονὼς τοῦ Ζήνωνος, ὡς Νικίας ὁ Νικαεὺς ἱστορεῖ ἐν τῇ περὶ τῶν φιλοσόφων ἱστορίᾳ καὶ Σωτίων ὁ Ἀλεξανδρεὺς ἐν ταῖς Διαδοχαῖς Athen. iv 54 (Arnim i 452). On the other hand ‘nullum [servum fuisse] Zenoni ... satis constat’ Sen. _Dial._ xii 12, 4. [4] Arnim i 439, 440. [5] _ib._ 449. [6] Athen. iv 54 (Arnim i 452). [7] Diog. L. vii 162. [8] Athen. as above. [9] Paus. ii 8, 4; vii 8, 3 (Arnim i 442).