No More Learning

mentio
PALJ
YOL


## p. 1313 (#1329) ##########################################

ZENON.
1313
ZENON.
ཨ་
θεών. 3. Περί της Ομηρικής συνηθείας. 4. Λύσεις ZENON (Zhvwr), philosophers. 1. Of CITIUM,
“Ομηρικών απορημάτων. 6. Εις την Ησιόδου θεο- a city in the island of Cyprus, founded by Phoe-
govlar. Suidas mentions only two grammarians nician settlers. He was the son of Mnaseas. Some
of the name of Zenodotus, the Ephesian and the authorities assign other names to his father, but
Alexandrine ; but besides these we read of two with less probability (Diog. Laërt. vii. 1, ib. Me-
others, Zenodotus d Manrárns, that is, of Mallus nag. ). He is said to have been early won over to
(Theon, ad Arat. Phaen. 33); and Zenodotus o the pursuit of philosophy through books of the
Kpathteios, that is, a disciple of Crates. (Schol. ad Socratics, which his father was accustomed to
Hom. I. xxiii. 79. ) Wolf thinks (Prolegom. bring back from Athens when he went thither on
p. cxcix. ) that the two last are the same person as trading voyages ; and to have devoted himself to it
the Alexandrine ; that he was called of Mullus entirely when (through the direction of an orncle,
from the place of his birth, the Alexandrine from as is said) at the age of 22, or, according to others,
the place of his residence, and the Cratetean, 30 years, having been shipwrecked in the neigh-
from his being a disciple of Crates, who was also a bourhood of Peiraccus, he was led to settle in
native of Mallus. He remarks that as Crates was Athens (ibid. 2, 4, 5, 28). Whether he lost all
the great opponent of Aristarchus, his disciple his property in the shipwreck (Sesiccn, de Tranqu.
would naturally be the adversary of the same great Animi, c. 14 ; Plut. de cap. ex host. Utililute, p. 87,
scholar. It may readily be admitted that Zeno- a), or, what is considerably less likely, remained
dotus of Mallus and Zenodotus the disciple of in possession of a fabulous fortune of 1000 talents
Crates are the same person ; but it appears impro- (Diog. Laërt. vii. 13, comp. 15, 22, 5), his moderation
bable that the same person should have had two and contentment had liecome proverbial (Zhvwvos
such opposite surnames as d év dotel and Malna fyxpatéotepos, Diog. Laërt. 27, &c. , comp. 26, 13,
tns. We are therefore disposed to adopt the views 16; Suid. s. v. ), and an admiring recognition of
of Düntzer and other scholars that there were three his virtues shines through even the ridicule of the
grammarians of this name, 1. Zenodotus of Ephesus, comic poets (Philemon, Posidippus, &c. ; Diog.
2. Zenodotus of Alexandria, and 3. Zenodotus Laërt. vii. 27, &c. ; Clem. Alex. Strom. ii. p. 413).
of Mallus, the disciple of Crates. It is very likely Though weakness of body is said to have first de-
however that some of the works assigned by Suidas termined him to live rigorously and simply (Diog.
to the Alexandrine were written by the disciple of Laërt. vii. 1 ; Antig. Caryst
. ap. Athen. xii. 2), and
Crates. (Düntzer, De Zenodoti Studiis Homericis, harden himself (Diog. Laërt. 26, &c. ), yet an in-
pp. 24, 25. )
clination for being independent of want seeins
3. Of TROEZEN, wrote a history of Umbria, in already at an early period to have come in as an
which he spoke of the rape of the Sabine women. additional motive, and to have led him to the
(Dionys. ii. 49 ; Plut. Rom. 14. )
cynic Crates, to whom, however, he could only
4. The Stoic, a disciple of Diogenes, wrote an attach himself with a twofold reservation ; for he
Epigram on Zenon, which is quoted by Diogenes could not adopt either the contempt for estaħlished
Laërtius (vii. 29, 30).
usages which characterised their mode of life, nor
5. The EPIGRAMMATIST, one of whose epigrams their scorn of free and comprehensive knowledge
is preserved in the Greek Anthology (vii. 315). (Ibid. 3, 17, 22). Yet he seems to have been still
6. The AETOLIAN, mentioned by Caesar Ger- entirely under their influence when he wrote his
manicus at the commencement of his Commentary nokitela (Ibid. 4; comp. Plut. de Alex. fortit. i.
on the Phaenomena of Aratus.
6). When it was that, against the dissuasion of
7. A NEO-PLATONIC philosopher, was a fa- Crates, he betook himself to the Megaric Stilpo
vourite of Proclus, whom he succeeded in his school. (Diog. Laërt. vii. 24. 2), we do not learn ; and
(Phot. Cod. 181, p. 127, a. 3, Cod. 242, p. 346, a. equaily scanty are the accounts which we have
24, ed. Bekker. )
respecting his intercourse with the two other con-
8. The Sophist, more usually called Zenobius. temporary Megarics, Diodorus Cronus and Philon
(ZENOBIUS. )
(ibid. 16, 25, 15, 16) on the one hand, and with
ZENON (Zhvwv), historical. l. An officer in the Academics, Xenocrates and Polemon (ibid. 2,
the service of Antiochus the Great, who left him 35, comp. Suid. 8. v. ) on the other. Only from the
in charge of the city of Sardis, when he himself logic of the Stoics we see that in this branch of
went to Apamea (Liv. xxxvii. 44).
science they approached considerably nearer to the
2. An officer in the service of king Philippus. Megarics than to the Academics. The period
He was one of the governors of Athamania, being which Zenon thus devoted to study is extended
stationed at Theium. When Athamania revolted, by one unauthenticated statement to twenty
he held out against the insurgents for a few days, years. (Diog. Laërt. vii. 4, comp: 2. ) At its
but was eventually compelled to retire. When close, and after he had developed bis peculiar
Philippus invaded Athamania, Zenon was sent to philosophical system, to which he must already
take possession of Ethopia. He found it neces- have gained over some disciples, he opened his
sary, however, to retire to a stronger position when school in the porch adorned with the paintings of
attacked by the Athamanians. The greater part Polygnotus (Stoa Poicile), which, at an earlier
of his forces were killed; he himself with a few time, had been a place in which poets met (Era-
others escaped to the king. (Liv, xxxviii. 1, &c. ) tosthenes in Diog. Laërt. vii. 5). From it his
3. Son of Polemon, king of Pontus, was crowned disciples were called Stoics, a name which had
king of Armenia by Germanicus at Artaxata, A. D. before been applied to the above-mentioned poets,
18. From the name of the city where he was and by which also the grammarians who assembled
crowned, the name Artarias was bestowed upon there probably at a later time were known. Pre-
him. (Tac. Annal. ii. 56. )
viously his disciples were called Zenonians. Among
4. Surnamed Cotylas, tyrant of Philadelphia, the warm admirers of Zenon was king Antigonus
mentioned by Josephus. (Ant. Jud. xiii. 8. & 1, Gonatas of Macedonia : for although the cor.
Bol Jud. i. 2. § 4. )
[C. P. M. ) respondence between the two, professing to have
4 P
leon
je Greek
Las tree
1.
udrelle
tse bere
Arics -
aber ubes Det
llame Prints
1
1848; Garcia
ܪܳܐܶ ܐܶܙܶܕܶ ܐ . FOL
mariar, redsa
be Homeric pe
red br * *
VOL. IIL
Mads Mister to


## p. 1314 (#1330) ##########################################

1314
ZENON.
ZENON.
Sert
erac!
Clea:
one
bad
ditie
diai
toch
furt
hare
atte
and
(Ci
(Se
har
рота
ing
fo
kne
ԵՄ
Ac
Ze
bi
to
lit
TE
reference to an invitation of the king, which Zenon púow Blou); on impulse, on the nature of man
declined (Diog. Laërt. vii. 7, &c. ), is unmistake. (nepl Spuñs A repl &vpárou qúoews, comp. 87);
ably the invention of a later rhetorician (see Aldo on the affections (repl Taowv, comp. 110); on the
brandinus on the above passage), it is well esta fitting (Tepl ToŮ Kahkortos); on law (tepi vó.
blished that a close intimacy subsisted between uov), besides the Politeia mentioned above ; on
them, kept up through Persaeus and Philonides, Grecian education (Tepl 'Exaquinñs raideias);
disciples of the philosopher, and companions of the the art of love (pWTIKT) TEXwn). Of writings re
king (Ibid. 9. 6, 13—15, 36; Arrian, Epict. iii.
13; lating to physics we find mentioned one on the
Simplic. in Epictet. Enchir. c. 51; Aelian, V. H. ix. universe (Tepl toll Stov, comp. 142, 43, 45);
26). Zenon is also said to have attracted the l'on essence (repl ojoias, 134); on signs (nepl
attention of the Egyptian Ptolemaeus (Diog. Laërt. oqueiwr); on the sight (hepl üyew). The con-
vii. 24 ; in Stobaeus, Scrm. xxxi. however, with tents of the following seem to have been of a
reference to the same story, ambassadors of Anti- logical kind: on the idea (nepl toll ndyou, 39,
gonus are spoken of). Much more honourable, 40); treatises (diatpibal, 134); on verbal ex-
however, is the confidence and esteem which the pression (Tepi netews); Solutions (Avoers), and
Athenians showed towards him, stranger as he Refutations (éneyxou). Besides these there are
was ; for although the well-known story that they attributed to him works on Poetry (Tepl Tointikńs
deposited the keys of the fortress with him, as the expoéoews); Homeric Problems (+pobanuátwy
most trustworthy man (Diog. Laërt. 6), may be a Ounpikwv Tévte, comp. Diog. Laërt. viii. 48); a
later invention, there seems no reason for doubting work entitled kalorixá ; Commentaries ('ATO-
the authenticity of the decree of the people by urnuovevpata); and one on the Pythagorean doc-
which a golden crown and a public burial in the trines (ſubayopixa).
Cerameicus were awarded to him, because, during The writings of Chrysippus and later Stoics
his long residence in Athens, by his doctrines and seem to have obscured those of Zenon, and even
his life spent in accordance with them, he had the warm adherents of the school seem seldom to
conducted the young men who attached themselves have gone back to the books of the latter, still less
to him along the path of virtue and discretion the authorities yet remaining to us. They give, and
(Diog. Laërt. 10, &c. , 6, 15). The Athenian citi- often confusedly enough, sketches of the Stoic sy's-
zenship, however, he is said to have declined, that tem, but it is only as special occasions present then-
he might not become unfaithful to his native land selves that they notice what belongs to the several
(Plut. de Stoicor, repugn. p. 1034, a ; comp. Diog. framers of the system, and in what they differed
Laërt. 12), where in return he was highly esteemed from each other, and from the later Stoics. Con-
(Ibid. 6). For the rest, we have preserved some sequently we can only determine in the general,
not very characteristic traits from his life, in part and often merely by conjecture, how far Zenon
from the works of the elder Stoics, as Persaeus, himself had conducted the doctrine, and still less
Cleanthes, and Chrysippus (Ibid. 1, 15). From how he gradually arrived at the outlines of it. At
them we see that he was of an earnest, if not first he appears to have attached himself to the
- gloomy disposition (Ibid. 16, comp. 26 ; Sidon. Cynics. This is confirmed not only by the above-
A pollinaris, Epist. ix. 9); that he loved to with mentioned authorities, but by the little that has
draw himself from the great crowd, and to walk been preserved out of or respecting his Politeia
about with only two or three (Diog. Laërt. 14); (Diog. Laërt. vii. 32, 121, 129; Theodoret. Gr.
that he was fond of burying himself in investiga- Aff. cur. iii. p. 780 ; Plutarch in the above-quoted
tions (ibid. 15), had a dislike to prolix and elabo- passages); and it is not unlikely that it was there
rate speeches (ibid. 18, 22 ; Stob. Serm. xxxiv. ), that he gave occasion to the assertion of the later
and was clever and ready at short telling answers. Stoa, that Cynism was the near way to virtue
(Diog. Laërt. 19, &c. , 23, &c. ibid. Menag. ) (είναι τον Κυνισμόν σύντομον έπ' αρετήν οδόν.
We are not able to ascertain with certainty Diog. Laërt. 121, ibid. Menag. ). In his treatises
either the year of Zenon's birth, or that of his (diatpıbai) also there must still have been a good
death, and cannot regard as accurate the state- deal of Cynism. (Sext. Emp. adv. Math. xi. 191 ;
ments that he came to Athens at the age of 22 or Hypot. iii. 245, comp. 205. )
even 30 years, that he pursued his philosophical The need of a foundation and completion of
studies for 20 years, and presided over his school ethic by means of logic and physic, led Zenon to
for 58 years (Diog. Laërt. 28), even though we approximate to the Academics, and in some degree
should prefer the statement that he reached the also to Aristotle. The threefold division of phi-
age of 98 (ibid. ), to that of his disciple Persaeus, losophy he had explained in his treatise on the
according to which he was only 72 years old when Idea, and had anticipated the succession which
he died. He is said to have been still alive in was adopted also by Chrysippus and others. -
the 130th Olympiad (ibil. 6), and this is certainly Logic, Physic, Ethic (Diog. Laërt. 39, &c. ). But
in accordance with the statements which make him he is certainly not the originator of the compre-
a disciple of Polemon, who became president of the hensive schematism in which we find the logic and
Academic school in Ol. 116. 2, and also with what physic of the Stoics treated (Ibid. 84). In his
we are told about his intercourse with Antigonus treatment of logic, he was even behind his prede-
Gonatas, who came to the throne in Ol. 124, and cessors (Cic. de Fin. iv. 4). His short and narrow
with Arcesilas (Cic. Acad. i. 9, 13, ii. 24). Of his conclusions needed a more explicit foundation to be
writings for the most part only the titles are able to withstand the objections of the Academics
quoted (Diog. Laërt. 4). The enumeration that in particular (Id. de Nat. Deor. ii. 7). To show
we possess can hardly be complete, yet it shows us the necessity of a scientific treatment of logic, he
to some extent to what objects his investigations urged that the wise man must know how to avoid
were chiefly directed. We have mention of works deception (Id. Acad. ii. 20). Without doubt he re-
upon the ethic of Crates (Kpátntos nouká), on the ferred our cognitions to inipressions, and these to
life spent according to nature (περί του κατά | affections of the soul (έτεροιώσεις της ψυχής,
t
។
&
:
1


## p. 1315 (#1331) ##########################################

OX.
1315
ZENON.
ZENON.
on the sature
TO WEXS, cep
tua, comp. 1101;
artes); on law TE
en mentioned above;
ρί Ελληνικής τεδεα
texn). Oihan
find mentioped me
Au, comp 142, 43, 6';
ias, 134); on sous
06 (Teplivrars) The em
seem to have bece of a
e idea (Tea Tel Ayon
- Dubai 134); oa Feria to
); Salutess (Aureis, 2nd
Buh Besides des tex
orks on Poetry (TE TUTTE
eric Probleris (120899
op. Diog. Laiki mait; a
downd; Commentaries AS
and one on the Pythagen **
of Chrysippas and later sa
scured those of Zenan, ud az
ents of the school seen seco?
to the books of the latter, 0
et remaining to us. They are,
enough, sketches of the fast
2. 5 23 special occasions presence
y notice wbar belongs to the FE.
system, and in what be
er, and from the later Stics (
can onis determine in the to
werely by conjecter, her i la
conducted the doctrine, and A
masy arrived at the entises its
wars to have attached biskos
Ris is confirmed not only by te 2***
authorities, but by the late 13
Tred out of or respecting in Pos
ert. rii. 52, 121, 1:9; Thandas sº
Sext. Emp. ado. Math vii. 228, 230, 236), more | in his view have been identical with the deity ;
exact definitions of which were attempted by but what Heracleitus tacitly pre-supposed, that it
Cleanthes, Chrysippus, and others, who deviated the partakes of the world-consciousness, Zenon en-
one from the other, showing clearly that none such deavoured to define more exactly, and to prove,
had been established by Zenon. In like manner the substituting for the universe-ensouling power the
division of conceptions or representations (payta | universe itself, that is, the substance of it, or the
glas) into such as were credible (Tidaval), incredible deity, and attributing reason to it, inasmuch as on
(áriðavoi), at once credible and not credible, and the one hand the rational (Nowikóv) is better than
such as were neither credible nor incredible ; and the irration and on the other, that which is
further into true and false, &c. , may very likely found in the parts must belong to the whole (Sext.
have been made by Zenon (Ibid. 242, &c. ). It lay Emp. adv. Niath. ix. 104, 101; Cic. de Nul. Deor.
at the basis of the subdivision of true conceptions into ii. 8). In this universe-fashioning fire there must
comprehensible (katalnitial), i. e. demonstrable, dwell not merely a concomitant consciousness, but
and incomprehensible, which is referred to Zenon. a foreseeing one (Cic. de Nat. Door. ii. 22), that
(Cic. Acad. ii. 6, 24. ) But here also the more is the eternal deity extended throughout the
exact definitions are to be ascribed to the later Sloa whole universe, muistº produce (dnulovpriv, Diog.
(Sex. Emp. adv. Math. vii. 253). On the other Laërt, vii. 134, 136) every thing. The doubt of
hand Zenon had reserved for the free-will the Ariston, whether God could be a being possessed of
power of assent (ovykatábeois) in distinguish life (Cic. de Nut. Deor. i. 14) seems to have been
ing between the impressions communicated to the directed against Zenon's further definitions, which
senses (Cic. Acad. i. 11), and distinguished the have not come down to us. Again, Zenon defined
following stages : representation, cognition, assent, the deity as that law of nature which ever accom-
knowledge, exhibiting their relation to each other plishes what is right, and prevents the opposite
by the well-known illustration of the flat-extended (Cic. l. c. ), as the energy which moves itself and
hand, and the gradual clenching of the fist (Cic. operates according to the laws of impregnation
Acad. ii. 4, i. 11). As the ultimate criterion of truth (Nóyou otepMatikol, Diog. Laërt. vii. 148; Cic.
Zenon assumed right reason (Diog. Laërt. vii. 54, de Nat.