[118] τὸ εὐλογιστεῖν ἐν τῇ τῶν κατὰ φύσιν ἐκλογῇ Diog. L. vii 88; for the Academic view see § 71 above. [119] See below, §§ 159, 332. [120] Cic. _Off._ iii 13, 54; 23, 91. [121] _Rep._ iii 20, 30. [122] ‘tu cum hominibus consulere debeas, ... celabis homines’ _Off._ iii 13, 52. [123] ‘Antipater ... aliquid se tribuere dicit externis, sed exiguum admodum’ Sen. _Ep._ 92, 5. [124] Plut. _Sto. rep._ 2, 5. [125] Diog. L. vii 30. [126] Arnim iii p. 259; see also Pauly-Wissowa _sub voce_. [127] So Diog. L. vii 39, where however others read Ἀπολλόδωρος καὶ Σύλλος. [128] Diog. L. vii 121. [129] _ib._ vi 104. [130] Ind. Stoic. Herc. col. 53: also a pupil of Antipater; to be distinguished from an Apollodorus of Athens who was an Epicurean; Diog. L. vii 181. [131] ‘duo vel principes dialecticorum, Antipater et Archedemus, opiniosissimi homines’ Cic. _Ac._ ii 47, 143. [132] πάντα τὰ καθήκοντα ἐπιτελοῦντα ζῆν Diog. L. vii 88. [133] Sandys, _Classical Scholarship_, i pp. 155, 156. [134] _ib._ p. 157. [135] Diog. L. vii 121. [136] See below, §§ 122, 123. [137] Arnim iii p. 268. [138] Diog. L. vii 39. [139] _ib._ 76. CHAPTER V. THE STOIC SECT IN ROME. [Sidenote: Growth of the Stoic ‘sect.’] =112.= In the third century B.C. Stoicism won adherents slowly and one by one, as individuals were convinced by reasoning and example. In the second century its progress became more rapid, for it was reinforced by inheritance and social influence. Fathers handed down its doctrine to their sons, and teachers to their pupils. Groups of men united by a common respect for the school and its founders began to associate together, not only at Athens, but also (as we may well infer from the list of names given at the end of the last chapter) at such centres as Pergamus, Babylon, Seleucia, Tarsus, Sidon, and even Alexandria[1]. Thus out of the school there grew up the ‘sect’ (_secta_); that is, a society of men drawn from different nations and ranks, but sharing the same convictions, united by a bond of brotherhood, and feeling their way towards mutual consolation and support; a company going through life on the same path, and prepared to submit to a common authority[2]. The spread of the sect was rapid though quiet; and as we cannot expect to trace its history from place to place, we are unable to say when first it found adherents at Rome. But early in the second century B.C. Rome entered into close political relations with two of the most highly civilized states of Asia Minor, Pergamus and Rhodes; and through the men of learning and taste who were associated with these communities Stoicism was introduced to the ruling class at the centre of the new empire, to win there an easy conquest which proved no slight compensation for the political subordination of the states from which its emissaries had sprung. [Sidenote: Panaetius.]