Diogenes Laertius : Life of Zenon

Sections 1-37

The Lives of the Philosophers, by Diogenes Laertius, is the most comprehensive ancient account of the lives of the early Greek philosophers. Book 7 contains the lives and doctrines of the Stoic philosophers.

This translation is by C.D.Yonge (1895). The section numbers in the Greek text are shown in red and the section numbers in the translation are shown in green.

Contents of Book 7:
Life of Zenon (1-37), Stoic doctrines, 1 (38-93), Stoic doctrines, 2 (94-159), Other Stoic philosophers (160-202)

[1] {1} Zenon was the son of Mnaseas, or Demeas, and a native of Citium, in Cyprus, which is a Greek city, partly occupied by a Phoenician colony.

{2} He had his head naturally bent on one side, as Timotheus, the Athenian, tells us, in his work on Lives. And Apollonius, the Tyrian, says that he was thin, very tall, of a dark complexion; in reference to which some one once called him an Egyptian clematis, as Chrysippus relates in the first volume of his Proverbs: he had fat, flabby, weak legs, on which account Persaeus, in his Convivial Reminiscences, says that he used to refuse many invitations to supper; and he was very fond, as it is said, of figs both fresh and dried in the sun.

[2] {3} He was a pupil, as has been already stated, of Crates. After that, they say that he became a pupil of Stilpon and of Xenocrates, for ten years, as Timocrates relates in his Life of Dion. He is also said to have been a pupil of Polemon. But Hecaton, and Apollonius of Tyre, in the first book of his essay on Zenon, say that when he consulted the oracle, as to what he ought to do to live in the most excellent manner, the God answered him that he ought to become of the same complexion as the dead, on which he inferred that he ought to apply himself to the reading of the books of the ancients. Accordingly, he attached himself to Crates in the following manner. Having purchased a quantity of purple from Phoenicia, he was shipwrecked close to the Peiraeus; and when he had made his way from the coast as far as Athens, he sat down by a bookseller's stall, being now about thirty years of age. And as he took up the second book of Xenophon's Memorabilia and began to read it, he was delighted with it, and asked where such men as were described in that book lived; [3] and as Crates happened very seasonably to pass at the moment, the book-seller pointed him out, and said, "Follow that man." From that time forth he became a pupil of Crates; but though he was in other respects very energetic in his application to philosophy, still he was too modest for the shamelessness of the Cynics. On which account, Crates, wishing to cure him of this false shame, gave him a jar of lentil porridge to carry through the Cerameicus; and when he saw that he was ashamed, and that he endeavoured to hide it, he struck the jar with his staff, and broke it; and, as Zenon fled away, and the lentil porridge ran all down his legs, Crates called after him, "Why do you run away, my little Phoenician, you have done no harm?" {4} For some time then he continued a pupil of Crates, and when he wrote his treatise entitled the Republic, some said, jokingly, that he had written it upon the tail of the dog.

{4} And besides his Republic, he was the author also of the following works:

He also wrote: These are the books of which he was the author.

{5} But at last he left Crates, and became the pupil of the philosophers whom I have mentioned before, and continued with them for twenty years. So that it is related that be said, "I now find that I made a prosperous voyage when I was wrecked." But some affirm that he made this speech in reference to Crates. [5] Others say, that while he was staying at Athens he heard of a shipwreck, and said, "Fortune does well in having driven us on philosophy." But as some relate the affair, he was not wrecked at all, but sold all his cargo at Athens, and then turned to philosophy.

{6} And he used to walk up and down in the beautiful colonnade which is called the Peisianactian, and which is also called poikilē, from the paintings of Polygnotus, and there he delivered his discourses, wishing to make that spot tranquil; for in the time of the thirty, nearly fourteen hundred of the citizens had been murdered there by them.

{7} Accordingly, for the future, men came thither to hear him, and from this his pupils were called Stoics, and so were his successors also, who had been at first called Zenonians, as Epicurus tells us in his Epistles. And before this time, the poets who frequented this colonnade (stoa) had been called Stoics, as we are informed by Eratosthenes, in the eighth book of his treatise on the Old Comedy; but now Zenon's pupils made the name more famous. [6] Now the Athenians had a great respect for Zenon, so that they gave him the keys of their walls, and they also honoured him with a golden crown, and a brazen statue; and this was also done by his own countrymen, who thought the statue of such a man an honour to their city. And the Citiaeans, in the district of Sidon, also claimed him as their countryman.

{8} He was also much respected by Antigonus, who, whenever he came to Athens, used to attend his lectures, and was constantly inviting him to come to him. But he begged off himself, and sent Persaeus, one of his intimate friends, who was the son of Demetrius, and a Citiaean by birth, and who flourished about the hundred and thirtieth Olympiad [260 B.C.], when Zenon was an old man. The letter of Antigonus to Zenon was as follows, and it is reported by Apollonius, the Tyrian, in his essay on Zenon.

[7] King Antigonus to Zenon the philosopher, greeting.

I think that in good fortune and glory I have the advantage of you; but in reason and education I am inferior to you, also in that perfect happiness which you have attained to. On which account I have thought it good to address you, and invite you to come to me, being convinced that you will not refuse what is asked of you. Endeavour, therefore, by all means to come to me, considering this fact, that you will not be the instructor of me alone, but of all the Macedonians together. For he who instructs the ruler of the Macedonians and who leads him in the path of virtue, evidently marshals all his subjects on the road to happiness. For as the ruler is, so is it natural that his subjects for the most part should be also.

And Zenon wrote him back the following answer.

[8] Zenon to King Antigonus, greeting.

I admire your desire for learning, as being a true object for the wishes of mankind, and one too that tends to their advantage. And the man who aims at the study of philosophy has a proper disregard for the popular kind of instruction which tends only to the corruption of the morals. And you, passing by the pleasure which is so much spoken of, which makes the minds of some young men effeminate, show plainly that you are inclined to noble pursuits, not merely by your nature, but also by your own deliberate choice. And a noble nature, when it has received even a slight degree of training, and which also meets with those who will teach it abundantly, proceeds without difficulty to a perfect attainment of virtue. [9] But I now find my bodily health impaired by old age, for I am eighty years old: on which account I am unable to come to you. But I send you some of those who have studied with me, who in that learning which has reference to the soul, are in no respect inferior to me, and in their bodily vigour are greatly my superiors. And if you associate with them you will want nothing that can bear upon perfect happiness.

So he sent him Persaeus and Philonides, the Theban, both of whom are mentioned by Epicurus, in his letter to his brother Aristobulus, as being companions of Antigonus.

{9} And I have thought it worth while also to set down the decree of the Athenians concerning him; [10] and it is couched in the following language.

In the archonship of Arrhenides, in the fifth prytany of the tribe Acamantis, on the twenty-first day of the month Maimacterion, on the twenty-third day of the aforesaid prytany, in a duly convened assembly, Hippon, the son of Cratistoteles, of the deme of Xypete, being one of the presidents, and the rest of the presidents, his colleagues, put the following decree to the vote. And the decree was proposed by Thrason, of Anacaea, the son of Thrason.

Since Zenon the son of Mnaseas, the Citiaean, has passed many years in the city, in the study of philosophy, being in all other respects a good man, and also exhorting all the young men who have sought his company to the practice of virtue, and encouraging them in the practice of temperance making his own life a model to all men of the greatest excellence, since it has in every respect corresponded to the doctrines which he has taught; [11] it has been determined by the people (and may the determination be fortunate), to praise Zenon, the son of Mnaseas, the Citiaean, and to present him with a golden crown in accordance with the law, on account of his virtue and temperance, and to build him a tomb in the Cerameicus, at the public expense. And the people has appointed by its vote five men from among the citizens of Athens, who shall see to the making of the crown and the building of the tomb. And the scribe of the borough shall enrol the decree and engrave it on two pillars, and he shall be permitted to place one pillar in the Academy, and one in the Lyceium. And he who is appointed to superintend the work shall divide the expense that the pillars amount to, in such a way that every one may understand that the whole people of Athens honours good men both while they are living and after they are dead. [12] And Thrason of Anacaea, Philocles of the Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Smicythus of Sypalettus, and (?) Dion of Paeania, are hereby appointed to superintend the building of the tomb.

These then are the terms of the decree.

{10} But Antigonus of Carystus says, that Zenon himself never denied that he was a native of Citium. For that when on one occasion, there was a citizen of that town who had contributed to the building of some baths, and was having his name engraved on the pillar, as the countryman of Zenon the philosopher, he bade them add, "Of Citium."

{11} And at another time, when he had had a hollow covering made for some vessel, he carried it about for some money, in order to procure present relief for some difficulties which were distressing Crates his master. [13] And they say that he, when he first arrived in Greece, had more than a thousand talents, which he lent out at nautical usury.

{12} And he used to eat little loaves and honey, and to drink a small quantity of sweet smelling wine. {13} He had very few youthful acquaintances of the male sex, and he did not cultivate them much, lest be should be thought to be a misogynist. And he dwelt in the same house with Persaeus; and once, when he brought in a female flute-player to him, he hastened to bring her back to him. {14} And he was, it is said, of a very accommodating temper; so much so, that Antigonus, the king, often came to dine with him, and often carried him off to dine with him, at the house of Aristocles the harp-player; but when he was there, he would presently steal away.

[14] {15} It is also said that he avoided a crowd with great care, so that he used to sit at the end of a bench, in order at events to avoid being incommoded on one side. And he never used to walk with more than two or three companions. And he used at times to exact a piece of money from all who came to bear him, with a view of not being distressed by numbers; and this story is told by Cleanthes, in his treatise on Brazen Money. And when he was surrounded by any great crowd, would point to a balustrade of wood at the end of the colonnade which surrounded an altar, and say, "That was once in the middle of this place, but it was placed apart because it was in people's way; and now, if you will only withdraw from the middle here, you too will incommode me much less." {16} And when Demochares, the son of Laches, embraced him once, and said that he would tell Antigonus, or write to him of everything which he wanted, as he always did everything for him; Zenon, when he had heard him say this, avoided his company for the future. [15] And it is said, that after the death of Zenon, Antigonus said, "What an audience I have lost." On which account he employed Thrason, their ambassador, to entreat of the Athenians to allow him to be buried in the Cerameicus. And when he was asked why he had such an admiration for him, he replied, "Because, though I gave him a great many important presents, he was never elated, and never humbled." {17} He was a man of a very investigating spirit, and one who inquired very minutely into everything; in reference to which, Timon, in his Silli, speaks thus:
  I saw an aged woman of Phoenicia,
  Hungry and covetous, in a proud obscurity,
  Longing for everything. She had a basket
  So full of holes that it retained nothing.
  Likewise her mind was less than a skindapsos.

[16] He used to study very carefully with Philon, the dialectician, and to argue with him at their mutual leisure; on which account {Philon} was admired by the young Zenon, no less than Diodorus his master.

{18} There were also a lot of dirty beggars always about him, as Timon tells us, where he says
  Till he collected a vast cloud of beggars,
  Who were of all men in the world the poorest,
  And the most worthless citizens of Athens.

And he himself was a man of a morose and bitter countenance, with a constantly frowning expression. He was very economical, and descended even to the meanness of the barbarians, under the pretence of economy. {19} If he reproved any one, he did it with brevity and without exaggeration, and as it were, at a distance. I allude, for instance, to the way in which he spoke of a man who took exceeding pains in setting himself off, [17] for as he was crossing a gutter with great hesitation, he said, "He is right to look down upon the mud, for he cannot see himself in it." And when some Cynic one day said that he had no oil in his lamp, and asked him for some, he refused to give him any, but bade him go away and consider which of the two was the more impudent. He was very much in love with Chremonides; and once, when he and Cleanthes were both sitting by him, he got up; and as Cleanthes wondered at this, he said, "I hear from skilful physicians that the best thing for some tumours is rest." Once, when two people were sitting above him at table at a banquet, and the one next him kept kicking the other with his foot, he himself kicked him with his knee; and when he turned round upon him for doing so, he said, "Why then do you think that your other neighbour is to be treated in this way by you?"

[18] On one occasion he said to a man who was very fond of young boys, that "Schoolmasters who were always associating with boys had no more intellect than the boys themselves." He used also to say that the discourses of those men who were careful to avoid solecisms, and to adhere to the strictest rules of composition, were like Alexandrian money, they were pleasing to the eye and well-formed like the coins, but were nothing the better for that; but those who were not so particular he likened to the Attic tetradrachms, which were struck at random and without any great nicety, and so he said that their discourses often outweighed the more polished styles of the others. And when Ariston, his disciple, had been holding forth a good deal without much wit, but still in some points with a good deal of readiness and confidence, he said to him, "It would be impossible for you to speak thus, if your father had not been drunk when he begat you;" and for the same reason he nicknamed him the chatterer, as he himself was very concise in his speeches. [19] Once, when he was in company with an epicure who usually left nothing for his messmates, and when a large fish was set before him, he took it all as if he could eat the whole of it; and when the others looked at him with astonishment, he said, "What then do you think that your companions feel every day, if you cannot bear with my gluttony for one day?" On one occasion, when a youth was asking him questions with a pertinacity unsuited to his age, he led him to a looking-glass and bade him look at himself, and then asked him whether such questions appeared suitable to the face he saw there. And when a man said before him once, that in most points he did not agree with the doctrines of Antisthenes, he quoted to him an apophthegm of Sophocles, and asked him whether he thought there was much sense in that, and when he said that he did not know, "Are you not then ashamed," said he, "to pick out and recollect anything bad which may have been said by Antisthenes, but not to regard or remember what. ever is said that is good?" [20] A man once said, that the sayings of the philosophers appeared to him very trivial; "You say true," replied Zenon, "and their syllables too ought to be short, if that is possible." When some one spoke to him of Polemon, and said that he proposed one question for discussion and then argued another, he became angry, and said, "At what value did he estimate the subject that had been proposed?" And he said that a man who was to discuss a question ought to have a loud voice and great energy, like the actors, but not to open his mouth too wide, which those who speak a great deal but only talk nonsense usually do. And he used to say that there was no need for those who argued well to leave their hearers room to look about them, as good workmen do, who want to have their work seen; but that, on the contrary, those who are listening to them ought to be so attentive to all that is said as to have no leisure to take notes. [21] Once when a young man was talking a great deal, he said, "Your ears have run down into your tongue." On one occasion a very handsome man was saying that a wise man did not appear to him likely to fall in love; "Then," said he, "I cannot imagine anything that will be more miserable than you good-looking fellows." He also used often to say that most philosophers were wise in great things, but ignorant of petty subjects and chance details; and he used to cite the saying of Caphisius, who, when one of his pupils was labouring hard to be able to blow very powerfully, gave him a slap, and said, that excellence did not depend upon greatness, but greatness on excellence. Once, when a young man was arguing very confidently, he said, "I should not like to say, O youth, all that occurs to me." [22] And once, when a handsome and wealthy Rhodian, but one who had no other qualification, was pressing him to take him as a pupil, he, as he was not inclined to receive him, first of all made him sit on the dusty seats that he might dirt his cloak, then he put him down in the place of the poor that he might rub against their rags, and at last the young man went away. One of his sayings used to be, that vanity was the most unbecoming of all things, and especially so in the young. Another was, that one ought not to try and recollect the exact words and expressions of a discourse, but to fix all one's attention on the arrangement of the arguments, instead of treating it as if it were a piece of boiled meat, or some delicate eatable. He used also to say that young men ought to maintain the most scrupulous reserve in their walking, their gait, and their dress; and he was constantly quoting the lines of Euripides on Capaneus, that [Suppl_861]:
  His wealth was ample.
  But yet no pride did mingle with his state,
  Nor had he haughty thought, or arrogance
  More than the poorest man.

[23] And one of his sayings used to be, that nothing was more unfriendly to the comprehension of the accurate sciences than poetry; and that there was nothing that we stood in so much need of as time. When he was asked what a friend was, he replied, "Another I." They say that he was once scourging a slave whom he had detected in theft; and when he said to him, "It was fated that I should steal ;" he rejoined, "Yes, and that you should be beaten." He used to call beauty the flower of the voice; but some report this as if he had said that the voice is the flower of beauty. On one occasion, when he saw a slave belonging to one of his friends severely bruised, he said to his friend, "I see the footsteps of your anger." He once accosted a man who was all over unguents and perfumes, "Who is this who smells like a woman ?" When Dionysius Metathemenos asked him why he was the only person whom he did not correct, he replied, "Because I have no confidence in you." A young man was talking a great deal of nonsense, and he said to him, "This is the reason why we have two ears and only one mouth, that we may hear more and speak less." [24] Once, when he was at an entertainment and remained wholly silent, he was asked what the reason was; and so he bade the person who found fault with him tell the king that there was a man in the room who knew how to hold his tongue; now the people who asked him this were ambassadors who had come from Ptolemaeus, and who wished to know what report they were to make of him to the king. He was once asked how he felt when people abused him, and he said, "As an ambassador feels when he is sent away without an answer." Apollonius of Tyre tells us, that when Crates dragged him by the cloak away from Stilpon, he said. "O Crates, the proper way to take hold of philosophers is by the ears; so now do you convince me and drag me by them; but if you use force towards me, my body may be with you, but my mind with Stilpon."

[25] {20} He used to devote a good deal of time to Diodorus, as we learn from Hippobotus; and he studied dialectics under him. And when he had made a good deal of progress he attached himself to Polemon because of his freedom from arrogance, so that it is reported that he said to him, "I am not ignorant, O Zenon, that you slip into the garden-door and steal my doctrines, and then clothe them in a Phoenician dress." When a dialectician once showed him seven species of dialectic argument in the mowing [therizōn] argument, he asked him how much he charged for them, and when he said "A hundred drachmas," he gave him two hundred, so exceedingly devoted was he to learning.

{21} They say too, that he was the first who ever employed the word duty (kathēkon), and who wrote a treatise on the subject. And that he altered the lines of Hesiodus thus [ Op_293 ]:
  He is the best of all men who submits
  To follow good advice; he too is good,
  Who of himself perceives whatever is fit.

[26] For he said that that man who had the capacity to give a proper hearing to what was said, and to avail himself of it, was superior to him who comprehended everything by his own intellect; for that the one had only comprehension, but the one who took good advice had action also.

{22} When he was asked why he, who was generally austere, relaxed at a dinner party, he said, "Lupins too are bitter, but when they are soaked they become sweet." And Hecaton, in the second book of his Apophthegms, says, that in entertainments of that kind, he used to indulge himself freely. And he used to say that it was better to trip with the feet, than with the tongue. And that goodness was attained by little and little, but was not itself a small thing. Some authors, however, attribute this saying to Socrates.

{23} He was a person of great powers of abstinence and endurance; and of very simple habits, living on food which required no fire to dress it, and wearing a thin cloak, [27] so that it was said of him:
  The cold of winter, and the ceaseless rain,
  Come powerless against him; weak is the dart
  Of the fierce summer sun, or fell disease,
  To bend that iron frame. He stands apart,
  In nought resembling the vast common crowd;
  But, patient and unwearied, night and day,
  Clings to his studies and philosophy.

{24} And the comic poets, without intending it, praise him in their very attempts to turn him into ridicule. Philemon speaks thus of him in his play entitled The Philosophers:
  This man adopts a new philosophy,
  He teaches to be hungry; nevertheless,
  He gets disciples. Bread his only food,
  His best desert dried figs; water his drink.

But some attribute these lines to Poseidippus. And they have become almost a proverb. Accordingly it used to be said of him, "More temperate than Zenon the philosopher." Poseidippus also writes thus in his Men Transported:
  So that for ten whole days he did appear
  More temperate than Zenon's self.

[28] {25} For in reality he did surpass all men in this description of virtue, and in dignity of demeanour, and, by Zeus, in happiness. For he lived ninety-eight years, and then died, without any disease, and continuing in good health to the last. But Persaeus, in his Ethical School, states that he died at the age of seventy-two, and that he came to Athens when he was twenty-two years old. But Apollonius says that he presided over his school for forty-eight years.

{26} And he died in the following manner. When he was going out of his school, he tripped, and broke one of his toes; and striking the ground with his hand, he repeated the line out of the Niobe:
  I come: why call me so?

And immediately he strangled himself, and so he died. [29] But the Athenians buried him in the Cerameicus, and honoured him with the decrees which I have mentioned before, bearing witness to his virtue. And Antipater, the Sidonian, wrote an inscription for him, which runs thus
  Here Citium's pride, wise Zenon, lies, who climbed
  The summits of Olympus; but unmoved
  By wicked thoughts never strove to raise on Ossa
  The pine-clad Pelion; nor did he emulate
  The immortal toils of Heracles; but found
  A new way for himself to the highest heaven,
  By virtue, temperance, and modesty.

[30] And Zenodotus, the Stoic, a disciple of Diogenes, wrote another:
  You made contentment the chief rule of life,
  Despising haughty wealth, O God-like Zenon.
  With solemn look, and hoary brow serene,
  You taught a manly doctrine; and didst found
  By your deep wisdom, a great novel school,
  Chaste parent of unfearing liberty.
  And if your country was Phoenicia,
  Why need we grieve, from that land Cadmus came,
  Who gave to Greece her written books of wisdom.

And Athenaeus, the Epigrammatic poet, speaks thus of all the Stoics in common
  O, ye who've learnt the doctrines of the Porch,
  And have committed to your books divine
  The best of human learning; teaching men
  That the mind's virtue is the only good.
  And she it is who keeps the lives of men,
  And cities, safer than high gates or walls.
  But those who place their happiness in pleasure,
  Are led by the least worthy of the Muses.

[31] And we also have ourselves spoken of the manner of Zenon's death, in our collection of poems in all metres, in the following terms:
  Some say that Zenon, pride of Citium,
  Died of old age, when weak and quite worn out;
  Some say that famine's cruel tooth did slay him;
  Some that he fell, and striking hard the ground,
  Said, "See, I come, why call me thus impatiently?"

For some say that this was the way in which he died. And this is enough to say concerning his death. {27} But Demetrius, the Magnesian, says, in his essay on People of the Same Name, that his father Mnaseas often came to Athens, as he was a merchant, and that he used to bring back many of the books of the Socratic philosophers, to Zenon, while be was still only a boy; and that, from this circumstance, Zenon had already become talked of in his own country; [32] and that in consequence of this he went to Athens, where he attached himself to Crates. And it seems, he adds, that it was he who first recommended a clear enunciation of principles, as the best remedy for error. He is said, too, to have been in the habit of swearing "By Capers," as Socrates swore "By the Dog."

{28} Some, indeed, among whom is Cassius the Sceptic, attack Zenon on many accounts, saying first of all that he denounced the general system of education in vogue at the time, as useless, which he did in the beginning of his Republic. And in the second place, that he used to call all who were not virtuous, adversaries, and enemies, and slaves, and unfriendly to one another, parents to their children, brethren to brethren. and kinsmen to kinsmen; [33] and again, that in his Republic, he speaks of the virtuous as the only citizens, and friends, and relations, and free men, so that in the doctrine of the Stoic, even parents and their children are enemies; for they are not wise. Also, that he lays down the principle of the community of women both in his Republic and in a poem of two hundred verses, and teaches that neither temples nor courts of law, nor gymnasia, ought to be erected in a city; moreover, that he writes thus about money, "That he does not think that men ought to coin money either for purposes of traffic, or of travelling." Besides ail this, he enjoins men and women to wear the same dress, and to leave no part of their person uncovered. [34] {29} And that this treatise on the Republic is his work we are assured by Chrysippus, in his Republic. He also discussed amatory subjects in the beginning of that book of his which is entitled the Art of Love. And in his Conversations he writes in a similar manner. Such are the charges made against him by Cassius, and also by Isidorus of Pergamum, the orator, who says that all the unbecoming doctrines and assertions of the Stoics were cut out of their books by Athenodorus, the Stoic, who was the curator of the library at Pergamum. And that subsequently they were replaced, as Athenodorus was detected, and placed in a situation of great danger; and this is sufficient to say about those doctrines of his which were impugned.

[35] {30} There were eight different persons of the name of Zenon. The first was the Eleatic, whom we shall mention hereafter; the second was this man of whom we are now speaking; the third was a Rhodian, who wrote a history of his country in one book; the fourth was a historian who wrote an account of the expedition of Pyrrhus into Italy and Sicily; and also an epitome of the transactions between the Romans and Carthaginians; the fifth was a disciple of Chrysippus, who wrote very few books, but who left a great number of disciples; the sixth was a physician, a follower of Herophilus and a very shrewd man in intellect, but a very indifferent writer; the seventh was a grammarian, who, besides other writings, has left some epigrams behind him; the eighth was a Sidonian by descent, a philosopher of the Epicurean school, a deep thinker, and very clear writer.

[36] {31} The disciples of Zenon were very numerous. The most eminent were, first of all, Persaeus, of Citium, the son of Demetrius, whom some call a friend of his, but others describe him as a servant and one of the amanuenses who were sent to him by Antigonus, to whose son, Halcyoneus, he also acted as tutor. And Antigonus once, wishing to make trial of him, caused some false news to be brought to him that his estate had been ravaged by the enemy; and as he began to look gloomy at this news, he said to him, "You see that wealth is not a matter of indifference." The following works are attributed to him:

[37] The next was Ariston, of Chios, the son of Miltiades, who was the first author of the doctrine of indifference; then Herillus, who called knowledge the chief good; then Dionysius, who transferred this description to pleasure; as, on account of the violent disease which he had in his eyes, he could not yet bring himself to call pain a thing indifferent. He was a native of Heracleia; there was also Sphaerus, of the Bosporus; and Cleanthes of Assus, the son of Phanias, who succeeded him in his school, and whom he used to liken to tablets of hard wax, which are written upon with difficulty, but which retain what is written upon them. And after Zenon's death, Sphaerus became a pupil of Cleanthes. And we shall speak of him in our account of Cleanthes. [38] The following also were all disciples of Zenon, as we are told by Hippobotus, namely:- Philonides of Thebes; Callippus of Corinth; Poseidonius of Alexandria; Athenodorus of Soli; and Zenon, a Sidonian.

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