Zeno

Died in the 129th Olympiad.

Zeno, the founder of the sect of the Stoics, was a native of Cittium in the isle of Cyprus.

In order to determine what course of life he should pursue, his first care was to consult the oracle to learn of it what plan he should adopt to become happy, llie oracle replied that it was necessary for him to assume the colour of the dead. Zeno concluded that it was the hidden meaning of the divinity that he should devote himself to the study of the writings of the ancients; and reflecting seriously upon it, he began with great assiduity to apply himself to the reading and understanding of them, and to follow to the utmost of his ability the advice of the oracle.

One day, in returning from Phoenicia, where he had been to buy purple, he was shipwrecked in the Pyraeus. The loss he sustained on the occasion rendered him unhappy and dejected. He returned to Athens, and calling at a bookseller's for some work that might tend to console him, began to read the second book of Xenophon, in which he shortly found such great delight that his grief was zaNO. 277 entirely banished from bb mind. He enquired of thje bookseller where such men were to be found as Xenophon described in his work. <<See/'8idd the bookseller, pointing with his finger, to Crates the Cynic» viiio chanced at that moment to be passing by, '' there b such a one as you seek, follow him." Zeno immediately followed Crates^ and from that Tery day became his disciple, at which period he was about thirty years of age.

Zeno had a great deal of modesty and reserve, and could not reconcile himself to the bold effrontery of the Cynics. Crates perceived that he was uneasy on the subject, and was desirous to cure him of his weakness. He one day gave him a pot fuU of lentils, and desired him to go with it through that part of the city called Ceramicus. Zeno coloured with confusion, and endeavoured to conceal his features that he might not attract observation: << Foolish fellow," s^d Crates, ** why are you ashamed, since you have committed no offence?"

Philosophy had many charms for Zeno, and he frequently praised fortune for the entire wreck of his property, lauding the kindness of those storms that had turned his mind from worldly possessions. He studied above ten years under Crates, without ever being able to acquire the licentious freedom of the Cynics. At length, he became detinras to quit his old master to study under StUpo of Megara, but Crates laid hold of his cloak and endeavoured to retain him by force. " O Crates," said Zeno, << a philosoper ought to be detained by the ears alone; you must convince

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me by doaad argamento that yoar doctrines are superior to those of Stilpo; for if you are unable to do so, though you may by force compel me to remain with you, my body only wHl be yours, my mind will be altogether in the possessioo of Stilpo."

Zeno passed the next ten years in the school of Stilpo, Xenocnrtes, and Polemo; after which period he withdrew himself from them and established a new sect. His reputation quickly spread throughout Greece, and in a short time he be-« came the most distinguished philosopher of the whole country. People came to him fnm idl parts and were eager to become his disdples, and as he generaUy taught beneath a porch, or gallery, his followers have receiiwd the i^pellation of Stoics.

The Athenians honoured Zeno so lu§^y that tiiey confided to him the care of the Iteys of the city« They caused his statue to be erected, and presented him with a crown of gold. Antigonus, the king, could never sufficiently express his admiration of this philosoper, and never came to Athens without attending his discourses; frequently he went home to sup with him, or took him to* the house of Aristodes the player on the harp. But Zeno gradiudly avdded all feasts and public mtertainments, under the apprehension of becoming too fiuniliar and conrivial. Antigonus used all his influence to attach him to his penoo, bat Zeno declined learing Athens, and sent in his stead Perseus and Philonides, with the assurance, that he experienced considerable gratification at the desire the king manifested for knowledge^ ai^d that nothing was more effectual than the love of philosophy in separating the mind from 8ensaality» and directing it towards virtue. ** Indeed," added he, ** did not my age and impaired state of health prevent my undertaking a journey, I should not have hesitated to accompany yoU; but since it cannot be so, I send you two of my friends, equal to myself in ability and learning, and far more robust, and more capable of fatigue. If you converse seriously with them, aud diligently attend to their precepts, you will soon discover that nothing will be wanting •to your means of attsuning the chief good."

Zeno was tall, thin, and of a dark complexion, for which reason he was by some of his followers, sumamed the Palm-Tree of Egypt. His head inclined towards one side, and his legs were large and had the appearance of disease. His dress always consisted of a thin stuff, the cheapest that could be procured. His invaiiable rule in diet was to restrict himself to the use of bread, figs, honey, and sweet wine; never taking any article that required cookery. His continence was so rigid that it was usual in prising any one for this virtue, to say, ' he is more chaste than Zeno" Though of a grave deportment, his wit was lively, and his humour caustic and severe, and in delivering it he usually knit his brow, and compressed his lips. Nevertheless in agreeable company he was gay, and the delight of the whole assembly. If any one asked the reason of so extraordinary a change: « lupms," be replied, ** are natorally

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bitter, but when they have beeki steeped for some time in water they become mild and sweet."

In his discourse he was extremely concise, and gave as a reason for It, his conviction that the speech of a wise man ought to be as brief as possible. When he reprimanded any one he never used many words^ and those were always indirectly applied.

One day a young man pressed him with much earnestness for information on a subject that was beyond his capacity to understand. Zeno called for a mirror, and placing it before the youth: ' Look," said he, '. how do these sage questions^ and that face of inexperience, agree together?"

The feeble harangues of certain orators be compared to the coin of Alexandria, which though splendid in appearance was made of worthless metal.

With respect to the education of youth, he was accustomed to say that the greatest injury they could suffer was to be brought up in the. principles of vanity; that they ought to be instructed in the rules of cinlity, and to do nothing out of proper time or season: " Caphesius," added he, '* seeing one of his pupils inflated with pride, gave him abox on the ear, saying, were you elevated to a station above other men, that circumstance alone would never constitute you a man of worth; but by becoming a man of worth you would in consequence become rtdsed above the level of other men."

On being aslced what a friend was, ^' It is another self," he replied.

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Bebg present one day at an entertainment given to the ambassadors of Ptolemy, he spoke not a word during the whole repast. The ambassadors were surprized, and asked him if he had nothing to communicate to the King their master. *' Tell him/' replied he, ** that you have seen a man who knows how to be silent."

The Stoics contended that the proposed object of life should be to live agreeably to nature; and that to live according to nature^ is never to act in op* position to the suggestion of reason, which is a universal law, to be observed by all men alike.

They taught that virtue should be followed for its own sake alone, without any expectation of reward; that in itself it was sufficient to render men happy, and that they who possessed it would enjoy perfect contentment, even in the midst of the greatest evils.

They maintained that only what was good could be useful, and that what was criminal could never lead to utility.

Sensual enjoyments, they observed, could not be estimated as a good, because they were dishonourable; and nothing dishonourable could be regarded as good.

A wise man, said they, is a stranger to fear; neither has he pride, since glory and infomy are alike indifferent to him. The character of the wise man is compounded of severity and sincerity; he is not prohibited the moderate use of wine, but inebriety he must strictly avoid, that he may not lose, even for a single moment in his whole life, the exerdne of his reason; he ought to have a deep reverence for the gods^ to offer them sacriilcey and to shun all degrees of intemperance.

Tliey maint^ned that only the wise man is capable of friendship $ that he ought to take his share in the affairs of the repttblic^ in order to prevent vice, and to excite the citizens to virtue; thai only such as himself ought to be entrusted with the government of the state, siaoe it was only persons pf his description who could decide respect-tog what was really right or wrong; that no others could be. in: themselves irreproachable, and incapable of committing an injury ag^nst any one; and that they alone wov exempt from tiiat vulgar admiration which dazzles and bewilders the peiceptions of common people.

They held that the virtues were so closely connected with each other, that it was impossible to possess one without possessing all. That there is no medium between vhrtue and vice— for, svd they, as it is absolutely necessary that a thing must be right or wrong, so every action must be good or bad.

Zeno lived to the age of ninety-eight years, without ever having experienced the least sickness. He was greatly regretted after his death. When king Antigonns heard of the event he was much affected by it: '• ye gods," said he, ** what a treasure I have lost!'* He was asked why he esteemed this philosopher so highly, <* it is," sud he, < because not all the valuable presents I made him could ever tempt him to commit a mean action." He immediately sent a deputation to Athens to request theai to Bufler Zeno to be bmiffd in the Ceramicus

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Hie Athenians on their part were not less sensible of the loss of Zeuo than Antigonus was. The chief magistrates made a public eulogy on him after his deaih, and in order to render it still more authentic, issued a public decree in the fottowiog terms t

DECREE.

" Whereas Zeno, the son of Mnaseus 6f CittimUy having passed many years teaching philosophy In this dty, praying himself in aD things a nian of extraonlinary merit, and constantly directing the youth under his care to the pursuits of yfrtue— • always himself leading a life conformable to the doctrines he taught, — ^the people deem it proper that he should be publicly eulogised, and presented with a crown of gold, which he hath jtistly merited on account of his perfect integrity^ and temperance; and to erect a monument to him in the Ceramicus, at the public expense, llie people decree also that five persons shall be chosen in Athens, to whom the superintendence of the making of the crown, and the building of the monument shall be entrusted: also that the secretary of the Republic shall cause the present decree to be engraved on two columns, one of which shall be placed in the Academy, and the other in the Lyceum; and that the money necessary for this undertaking shall be immediately lodged in the hands of the persons who have the direction of public business; in order that it may be made known throughout the world, that the Athenians reverence the good as much after their death, as during their lives."