The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

on Appetite, or the Nature of Man; one on Passions; one on the Becoming; one on Law; one on the usual Education of the Greeks; one on Sight; one on the Whole; one on Signs; one on the Doctrines of the Pythagoreans; one on Things in General; one on Styles; five essays on Problems relating to Homer; one on the Bearing of the Poets. There is also an essay on Art by him, and two books of Solutions and Jests, and Reminiscences, and one called The Ethics of Crates. These are the books of which he was the author.

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 he 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. 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.

And he used to walk up and down in the beautiful colonnade which is called the Peisianactium, and which is also called ποικίλη, 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.

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 (στοὰ) had been called Stoics, as we are informed by Eratosthenes, in the eighth book of his treatise on the Old Comedy; but now Zeno’s pupils made the name more notorious. Now the Athenians had a great respect for Zeno, so that they gave him the keys of their walls, and they also honored 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 honor to their city. And the Citiaeans, in the district of Sidon, also claimed him as their countryman.

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, when Zeno was an old man. The letter of Antigonus to Zeno was as follows, and it is reported by Apollonius the Syrian, in his essay on Zeno.

King Antigonus to Zeno 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, and 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. Endeavor, 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 Zeno wrote him back the following answer.

Zeno 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. 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.

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

In the archonship of Arrhenides, in the fifth presidency of the tribe Acamantis, on the twenty-first day of the month Maimacterion, on the twenty-third day of the aforesaid presidency, in a duly convened assembly, Hippo, the son of Cratistoteles, of the borough of Xypetion, 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 Zeno