CHAP. III. of Zeno. been lost, with the exception of a few fragments. Some of them no doubt date from the time when he was a pupil of Crates, and was more deeply imbued B. Pupils with Cynic ideas than was afterwards the case,1 nor ought this point to be forgotten in sketching his teaching. The successor to the chair of Zeno was Cleanthes,2 a native of Assos in the Troad,3 a man of a strong and solid character, of unusual perseverance, laboriousness, and contentment, but also slow of apprehension, and somewhat heavy in intellect. Resembling Xenocrates in mind, Cleanthes was in every way well adapted to uphold his master's teaching, and to recommend it by the moral weight of his own character, but he was incapable of expanding it more completely, or of establishing it on a wider basis. Besides Cleanthes, the best known among the (Diog. 34; Sext. Pyrrh. iii. 205; 245; Math. xi. 90) may perhaps be identical with the 'Amournuoveúμата Kρáτпτos (Diog. 4), the Texvn ἐρωτικὴ (Diog. 34), with Τέχνη (Diog. 4). An exposition of Hesiod, which had been inferred to exist, from Cic. N. D. i. 14, 36, Krische, Forsch. 367, rightly identifies with the treatise pl Toû öλov, and this with the treatise Tep Tns púσews (Stob. Ecl. i. 178). Other authorities are given by Fabric. Bibl. Gr. iii. 580. This appears at least probable from Diog. 4: ews μèv obv τινὸς ἤκουσε τοῦ Κράτητος· ὅτε καὶ τὴν πολίτειαν αὐτοῦ γράψαντος, τινὲς ἔλεγον παίζοντες ἐπὶ τῆς τοῦ κυνὸς οὐρᾶς αὐτὴν γεγραφέναι. 2 Mohnike, Cleanthes d. Sto.: Greifsw. 1814. Cleanthis Hymn. in Jovem, ed Sturz, ed. nov. cur. Merzdorf.: Leips. 1835. 3 Strabo, xiii. 1, 57. Diog. vii. 168. Elian, Hist. Anim. vi. 50. How Clemens, Protrept. 47, A, comes to call him Πισαδεύς, it is hard to say, nor is it of any moment. Mohnike, p. 67, offers conjectures. Mohnike also rightly maintains that Cleanthes & ПovTikos in Diog. ix. 15 must be the same as this Cleanthes. According to Antisthenes, in Diog. 1. c., Cleanthes was a pugilist, who came to Athens with four drachmas, and entered the school of Zeno, in which he studied for nineteen years (Diog. (1) Cleanthes. CHAP. pupils of Zeno are Aristo of Chios,' and Herillus of (2) Aristo and Herillus. 176), gaining a maintenance by working as a labourer (Diog. 168; 174; Plut. Vit. Er. Al. 7, 5; Sen. Ep. 44, 3; Krische, Forsch.). A public maintenance, which was offered him, Zeno induced him to refuse (Diog. 169). On the simplicity of his life, his permanent diligence, his adherence to Zeno, &c., see Diog. 168; 170; 37; Plut. De Audi. 18; Cic. Tusc. ii. 25, 60. He also refused to become an Athenian citizen (Plut. Sto. Rep. 4). He died of selfimposed starvation (Diog. 176; Lucian, Macrob. 19; Stob. Floril. 7, 54). His age is stated by Diog. 176, at eighty; by Lucian and Valer. Max. viii. 7, at ninetynine. Diog. 174, gives a list of his somewhat numerous writings, mostly on moral subjects, which is supplemented by Fabric. Bibl. iii. 551, and Mohnike, p. 90. Cleanthes was held in great esteem in the Stoic School, even in the time of Chrysippus (Diog. vii. 179; 182; Cic. Acad. ii. 41, 126). At a later time, the Roman Senate erected a statue to him at Assos (Simpl. in Epict. Enchir. c. 53, 329, b). Aristo, son of Miltiades, a Chian, discussed most fully by Krische, Forsch. 405, known as the Siren, because of his persuasiveness, and also as the Baldhead, was a pupil of Zeno (Diog. 37; 160; Cic. N. D. i. 14, 37; Acad. ii. 42, 130; Sen. Ep. 94, 2), but is said to have afterwards joined Polemo (Diocl. in Diog. 162). It is a better established fact that his attitude towards pleasure was less indifferent than it ought to have been, ac cording to his principles (Eratos. and Apollophanes in Athen. vii. 281,c); but the charge of flattery appears not to be substantiated (Athen. vi. 251, c). His letters show that he was on intimate terms with Cleanthes (Themist. Or. xxi.). His loquacity is said to have been displeasing to Zeno (Diog. vii. 18). He appeared as a teacher in the Cynosarges, Antisthenes' old locality (Diog. 161). Of his numerous pupils (Diog. 182; Plut. C. Princ. Philos. i. 4), two are mentioned by Diogenes: Miltiades and Diphilus. Athenæus names two more: Apollophanes, and the celebrated Alexandrian sage, Eratosthenes. The latter is also named by Strabo, i. 2, 2; Suid. 'EpaTool. Apollophanes, whilst adopting Aristo's views of virtue in Diog. vii. 92, did not otherwise adopt his ethics. His natural science is mentioned by Diog. vii. 140, his psychology by Tertul. De An. 14. Since Erastosthenes was born 276 B.C., Aristo must have been alive in 250 B.C., which agrees with his being called a cotemporary and opponent of Arcesilaus (Strabo, 1. c.; Diog. vii. 162; iv. 40). According to Diog. vii. 164, he died of sunstroke. Not only had his School disappeared in the time of Strabo and Cicero (Cic. Legg. i. 13, 38; Fin. ii. 11, 35; v. 8, 23; Tusc. v. 30, 85; Off. i. 2, 6; Strabo, 1. c.), but no traces of it are found beyond the first generation. The writings enumerated by Diog. vii. 163, with the single exception of the letter to Cleanthes, are said to have been attributed by Panatius and Sosi 1 III. Carthage, who in their teaching diverged in the CHAP. most opposite directions, Aristo confining himself rigidly to the Cynic teaching, Herillus approximating to the leading positions held by the Peripatetic School. The remaining pupils of Zeno were Persæus, (3) Other Aratus, Dionysius, and Sphærus. Persæus was a pupils. countryman and companion of Zeno;2 Aratus the crates to the Peripatetic; but Krische's remarks raise a partial doubt as to the accuracy of this statement. The fragments, at least, of the 'Quoiμara preserved by Stobæus seem to belong to a Stoic. Perhaps to the "Ouoia belong the statements in Sen. Ep. 36, 3; 115, 8; Plut. De Aud. 8; De Sanit. 20, 1; De Exil. 5; Præe. Per. Reip. 9, 4; Aqua an Ign. Util. 12, 2. Herillus's native place was Carthage (Diog. vii. 37; 165), but he came as a boy under Zeno (Diog. 166; Cic. Acad. ii. 42, 129). Diog. 1. c. enumerates the writings of Herillus, calling them, however, byóotixa μèv duvánews dè peoτá. Cic. De Orat. iii. 17, 62, speaks of a School bearing his name, but no pupil belonging to it is known. 2 Citium was his birthplace. His father's name was Demetrius (Diog. 6; 36), and his own nickname Dorotheus (Suid. Hepr.). According to Diog. 36; Sotion and Nicias in Athen. iv. 162, d; Gell. ii. 18, 8; Orig. C. Cels. iii. 483, d; he was first a slave of Zeno's, which agrees with his being a pupil and inmate of his house (Diog. 36; 13; Cic. N. D. i. 15, 38; Athen. xiii. 607, e; Pausan. ii. 8, 4). It is less probable that he was presented by Antigonus to Zeno as a copyist (Diog. 36). He subsequently lived at the court of Antigonus (Athen. vi. 251, c; xiii. 607, a; Themist. Or. xxxii.), whose son Halcyoneus (Ælian, V. H. iii. 17) he is said to have instructed (Diog. 36), and with whom he stood in high favour (Plut. Arat. 18; Athen. vi. 251, c). He allowed, however, the Macedonian garrison in Corinth to be surprised by Aratus, in 243 B.C., and, according to Pausan. ii. 8, 4; vii. 8, 1, perished on that occasion. The contrary is asserted by Plut. Arat. 23, and Athen. iv. 162, c. In his teaching and manner of life, he appears to have taken a very easy view of the Stoic principles (Diog. 13; 36; Athen. iv. 162, b; xiii. 607, a). It is therefore probable that he did not agree with Aristo's Cynicism (Diog. vii. 162), and his pupil Hermagoras wrote against the Cynics (Suid. 'Epuay). Political reasons were at the bottom of Menedemus' hatred for him (Diog. ii. 143). Otherwise, he appears as a genuine Stoic (Diog. vii. 120; Cic. N. D. i. 15, 38; Philodem. De Mus., Vol. Herc. i. CHAP. 2 well-known poet from Soli. Dionysius belonged to Heraclea in Pontus, and afterwards joined the Cyrenaic or Epicurean School; and Sphærus from the Bosporus, after studying first in the School of Zeno, and afterwards in that of Cleanthes, was the friend and adviser of Cleomenes the unfortunate Spartan reformer.3 The names of a few other pupils of Zeno are also on record; but nothing is known col. 14). The treatises mentioned by Diog. 36, are chiefly ethical and political. In addition to these, there was a treatise on Ethics (Diog. 28); the σvμTOTIKà iTоuvhuara, from which Athen. (iv. 162, b; xiii. 607, a) gives some extracts; and the 'IoTopía (in Suid.). According to the sketch of his life in Buhle (Arat. Opp. i. 3), Aratus was a pupil of Persæus at Athens, in company with whom he repaired to Macedonia, which can only mean that he was, together with Perseus, a pupil of Zeno. Another writer in Buhle (ii. 445) calls him so. Other accounts (Ibid. ii. 431; 442; 446) describe him as a pupil of Dionys of Heraclea, or of Timon and Menedemus. A memorial of his Stoicism is the introduction to his Phænomena,' a poem resembling the hymn of Cleanthes. Asclepiades, in calling him a native of Tarsus, is only preferring a better-known Cilician town to one less known. 2 Hence his name & Meraléμενος. On his writings, consult Diog. vii. 166; 37; 23; v. 92; Athen. vii. 281, d; x. 437, e; Cic. Acad. ii. 22, 71; Tusc. ii. 25, 60; Fin. v. 31, 94. Previously to Zeno, he is said to have studied under Heraclides & ПOTIKOS, Alexinus, and Menedemus. 3 Diog. 177; Plut. Cleomen. 2; 11; Athen. viii. 354, e. Sphærus' presence in Egypt seems to belong to the time before he became connected with Cleomenes. He was a pupil of Cleanthes (Diog. vii. 185; Athen. 1. c.) when he went to Egypt, and resided there, at the court of Ptolemy, for several years. He had left him by 221 B.C., but was then himself no longer a member of the Stoic School at Athens. It is possible that Sphærus may first have come to Cleomenes on a commission from the Egyptian king. In that case, the Ptolemy referred to must have been either Ptolemy Euergetes or Ptolemy Philadelphus. If, however, the view is taken that it was Ptolemy Philopator, it may be supposed that Sphærus repaired to Egypt with Cleomenes in 221 B.C. Sphærus' numerous writings refer to all parts of philosophy, and to some of the older philosophers. According to Cic. Tusc. iv. 24, 53, his definitions were in great esteem in the Stoic School. Athenodorus, a native of Soli (Diog. vii. 38; 100); Callippus t of them beyond their names, nor did any one of CHAP. them expand the Stoic doctrine to an appreciable extent. III. Stoics. ippus. It was therefore no slight good fortune for Stoicism C. Chrysippus and that Cleanthes was followed in the presidency of the the later School by so able a man as Chrysippus, who possessed at once great learning and great power of Chrysargument. In the opinion of the ancients, Chrysippus was the second founder of Stoicism.2 Born3 in the year 280 B.C., at Soli in Cilicia," after being a pupil of, and instructed under Cleanthes, and it is said even under Zeno himself, he succeeded, on the of Corinth (Diog. 38); Philonides 1 Baguet, De Chrysippo. Annal. · Εἰ μὴ γὰρ ἦν Χρύσιππος οὐκ av hy oroά (Diog. 183). Cic. Acad. ii. 24, 75: Chrysippum, qui fulcire putatur porticum Stoicorum. Athen. viii. 335, b: Xpúaιππον τὸν τῆς στοῖς ἡγεμόνα. It is recorded (Diog. 179) that he was brought up in early life as a racer, which is an exceedingly suspicious statement; and that his paternal property was confiscated (Hecato in Diog. 181). Subsequently, his domestic establishment was scanty, and consisted of one old servant (Diog. 185; 181; 183); but whether this was the result of Stoicism or of poverty is not known. 4 According to Apollodorus in Diog. 184, he died c. 205 B.C., in year. This is the view of Diog. 179; Plut. De Exil. 14; Strabo, xiii. 1, 57; xiv. 4, 8, and most writers. Alexander Polyhistor, however, in Diog. and Suid. Zhv. call him a native of Tarsus; and since his father Apollonius migrated from Tarsus to Soli, it is possible that Chrysippus may have been born in Tarsus. On this point, all authorities are agreed. When and how he came to Athens is not recorded. He subsequently obtained the rights of a citizen (Plut. Sto. Rep. 4, 2). Diog. 179. This statement cannot be tested by chronology. Authorities, however, do not look promising. |