unquestionably be set down among the malicious fictions of later writers, who were desirous to bring the Cynic and Stoic sects into discredit. Had either Diogenes or Crates been the beasts which some have represented them, it is wholly incredible that Zeno and the Stoics would have treated their memory with so much respect.44

45

Metrocles, the brother of Hipparchia, was also a disciple of Crates. He had formerly been a follower of Theophrastus and of Xenocrates; but when he commenced Cynic, he committed their works to the flames, as the useless dreams of idle speculation. In his old age he became so dissatisfied with the world, that he strangled himself. Menippus, of Sinope, another Cynic, was the author of many satirical pieces, and is introduced by Lucian into seAveral of his dialogues.46 In Menedemus, of Lampsacus," the spirit of the Cynic sect degenerated into downright madness. Dressed in a black cloak, with an Arcadian cap upon his head, on which were drawn the figures of the twelve signs of the zodiac, with tragic buskins on his legs, with a long beard, and with an ashen staff in his hand, he went about like a maniac, saying, that he was a spirit, returned from the infernal regions to admonish the world. He lived in the reign of Antigonus, king of Macedon.49

48

44 Laert. Sext. Emp. Pyrr. Hyp. 1. i. c. 14. I. iii. c. 24. Apul. I. c. Clem. Alex. Strom. 1. iv. Lactant. 1. iii. c. 15. Stob. Serm. 143. p. 662. 45 Laert. I. vi. § 94. Stob. S. 237. p. 778

48 Suidas in paòs, t. iii. p. 589. Athen. I. p. 15. l. iv.

p. 162.

49 Vidend. Potter Arch. Gr. 1. i. c. 9. Jons. I. i. c. 8. et Diss. Perip. 1. Voss. de Sect. c. 17. § 3. 9. August. Civ. Dei. 1. xiv. c. 20. Stollii Diss. de Antisthene Cyn. Hist. Phil. Mor. p. 77. 83. 97. Ferrarius de Re Vestiaria, p. ii. l. iv. c. 19. Juliani Orat. de Cynicis. Lips. Manud 1. i. Diss. 13. Horn. Hist. Ph. p. 209. Heuman. Diss. de Doliari hab. Pæcil. tom. i. l. iv. Reiman. Hist. Ath. c. 26. Cudworth, c. iv. § 22. Le Vayer de Virt. Gent. t. v. Op. p. 134. Fontenelle Dial. des Morts, p. 175. Menzius de Fastu Phil. Lips. 1712. Macrob. Somn. Scip. 1. i. c. 12. Bayle,

CHAP. XI.

OF THE STOIC SECT.

SECT. I.

Of Zeno and his Philosophy.

THE Stoic sect was a branch from the Cynic, and, as far as respected morals, differed from it in words more than in reality. Its founder, whilst he avoided the singularities of the Cynics, retained the spirit of their moral doctrine: at the same time, from a diligent comparison of the tenets of other masters, he framed a new system of speculative philosophy. This sect rose to a great distinction among the Grecians, and gave birth to many illustrious philosophers, whose names and doctrines have been transmitted with great respect to the present times. This part of the history of philosophy will, therefore, require a diligent and minute discussion.

1

2

ZENO,1 the father of the Stoic sect, was a native of Cittius, a maritime town of Cyprus. This place having been originally peopled by a colony of Phenicians, Zeno is sometimes called a Phenician. His father was by profession a merchant, but discovering in the youth a strong propensity towards learning, he early devoted him to philosophy. In his mercantile capacity he had frequent occasion to visit Athens, where he purchased for his son several of the writings of the most eminent Socratic philosophers. These he read with great avidity; and when he was about thirty years of age, he determined to take a voyage to a city which was so celebrated both as a mart of trade and of science. Whether this voyage was in part mercantile, or wholly undertaken for the sake of conversing with those philosophers, whose writings Zeno had long adCic. de Fin. 1. iv. Tusc. Qu. l. v. c. 12.

1 Laert. 1. vii. Suidas.

mired, is uncertain. If it be true, as some writers relate, that he brought with him a valuable cargo of Phenician purple, which was lost by shipwreck upon the coast of Piræus, this circumstance will account for the facility with which he at first attached himself to a sect, whose leading principle was the contempt of riches. Upon his first arrival in Athens, going accidentally into the shop of a bookseller, he took up a volume of the Commentaries of Xenophon, and after reading a few passages, was so much delighted with the work, and formed so high an idea of the author, that he asked the bookseller where he might meet with such men? Crates, the Cynic philosopher, happening at that instant to be passing by, the bookseller pointed to him and said, "Follow that man." Zeno soon found an opportunity of attending upon the instructions of Crates, and was so well pleased with his doctrine that he became one of his disciples. But though he highly admired the general principles and spirit of the Cynic school, he could not easily reconcile himself to their peculiar manners. Besides, his inquisitive turn of mind would not allow him to adopt that indifference to every scientific inquiry, which was one of the characteristic distinctions of the sect. He therefore attended upon other masters, who professed to instruct their disciples in the nature and causes of things. When Crates, displeased at his following other philosophers, attempted to drag him by force out of the school of Stilpo, Zeno said to him, "You may seize my body, but Stilpo has laid hold of my mind." After continuing to attend upon the lectures of Stilpo several years, he passed over to other schools, particularly those of Xenocrates and Diodorus Chronus. By the latter he was instructed in dialectics. He was so much delighted with this branch of study, that he presented to his master a large pecuniary gratuity, in return for his free communication of some of his ingenious subtleties. At last, after attending almost every other master, he offered himself as a disciple of Polemo. This philosopher appears to have been aware, that Zeno's intention, in thus removing from one school to

Laert. Senec, de Tranq. Anim. c. 14. Plut. de Cap. ex host. util. tom. ii. p. 200.

another, was to collect materials, from various quarters, for a new system of his own; for, when he came into Polemo's school, he said to him, "I am no stranger, Zeno, to your Phenician arts; I perceive that your design is, to creep slily into my garden, and steal away my fruit."

Polemo was not mistaken in his opinion. Having made himself master of the tenets of others, Zeno determined to become the founder of a new sect. The place which he made choice of for his school was called the Poecile, or Painted Porch; a public portico so called from the pictures of Polygnotus, and other eminent painters, with which it was adorned. This portico, which was the most famous in Athens, was called Eroà, The Porch. It was from this circumstance, that the followers of Zeno were called Stoics.5

Zeno excelled in that kind of subtle reasoning which was at this time popular. At the same time, he taught a strict system of moral doctrine, and exhibited a pleasing picture of moral discipline in his own life. It is not therefore at all surprising, that he obtained the applause and affection of numerous followers, and even enjoyed the favour of the great. Antigonus Gonates, king of Macedon, whilst he was resident at Athens, attended his lectures, and upon his return, earnestly invited him to his court. He possessed so large a share of esteem among the Athenians, that, on account of his approved integrity, they deposited the keys of their citadel in his hands. They also honoured him with a golden crown, and a statue of brass. Among his countrymen, the inhabitants of Cyprus, and with the Sidonians, from whom his family was derived, he was likewise highly esteemed."

In his person, Zeno was tall and slender; his aspect was severe, and his brow contracted. His constitution was feeble; but he preserved his health by great abstemiousness. The supplies of his table consisted of figs, bread, and honey; notwithstanding which, he was frequently honoured with the company of great men. It was a singu

Laert. § 35. Suidas.

Plin. Hist. N. 1. xxxv. c. 9. Pausan. I. i. p. 13. 27. 78. Suidas v. Pólygnotus. 6 Laert. I. vii. § 6, 7. 7 Clem. Alex. Strom. I. ii. p. 413. Conf. Laert. § 25.

318

OF THE STOIC SECT.

lar proof of his moderation, mixed indeed with that high [BOOK II. spirit of independence which afterwards distinguished his sect, that when Democharis, son of Laches, offered to procure him some gratuity from Antigonus, he was so offended, that from that time he declined all intercourse with him. In public company, to avoid every appearance of an assuming temper, he commonly took the lowest place. Indeed, so great was his modesty, that he seldom chose to mingle with a crowd, or wished for the company of more than two or three friends at once. to neatness and decorum in external appearance, than the He paid more attention Cynic philosophers. In his dress indeed he was plain, and in all his expenses frugal; but this is not to be imputed to avarice, but a contempt of external magnificence. He shewed as much respect to the poor as to the rich; and conversed freely with persons of the meanest occupations. He had only one servant, or, according to Seneca, none.

Although Zeno's sobriety and continence were even proverbial, he was not without enemies. Among his contemporaries, several philosophers of great ability and eloquence employed their talents against him. Arcesilaus

and Carneades, the founders of the Middle and New Academy, were his professed opponents. Towards the latter end of his life," he found another powerful adversary in Epicurus, whose temper and doctrines were alike inimical to the severe gravity and philosophical pride of the Stoic sect. Hence mutual invectives passed between the Stoics and other sects, to which little credit is due. At least, it may be fairly presumed, that Zeno, whose personal character was so exemplary, never countenanced gross immorality in his doctrine.

Zeno lived to the extreme age of ninety-eight,10 and at last, in consequence of an accident, voluntarily put an end to his life. As he was walking out of his school he fell down, and in the fall broke one of his fingers; upon which, he was so affected with a consciousness of infirmity, that, striking the earth, he said, "Why am I thus importuned? I obey thy summons;" and immediately went home, and strangled himself. He died in the first year of the hundred

Laert. Sen. Consol. c. 12.

10 Laert. Luc. Longev. t. ii. p. 821.

9 Suidas. A. Gell. 1. xvii. c. 21.