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subject book bibliographic info
cleanthes Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 56
Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 187, 199, 200
Bryan (2018), Authors and Authorities in Ancient Philosophy, 243, 247, 251
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 284
Celykte (2020), The Stoic Theory of Beauty. 14, 101, 114, 137
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 170, 183, 208, 211, 216, 238
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 134, 144
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 21, 211, 228, 232
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 48, 49, 64, 68, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 99
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 24, 26, 64, 72, 79, 97, 99, 102, 120, 191, 204
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 43, 44, 46, 50, 51
Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 173
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165, 256, 263, 266, 291
Graver (2007), Stoicism and Emotion, 18
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 57, 114, 118, 120, 122, 124, 149, 151, 153
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 70
Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14, 34, 37, 62, 63, 146, 189
Karfíková (2012), Grace and the Will According to Augustine, 272
Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 215
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 323
Levison (2009), Filled with the Spirit, 138, 139, 140
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 155, 199
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 10, 89, 106, 115, 121, 122, 130, 227, 229, 271
Long (2019), Immortality in Ancient Philosophy, 78, 153
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 153, 302, 654, 761
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 26, 27, 162
Merz and Tieleman (2012), Ambrosiaster's Political Theology, 181, 193, 212, 223, 228
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 67
Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 259
Osborne (2001), Irenaeus of Lyons, 35
Osborne (2010), Clement of Alexandria, 49
Pinheiro et al. (2015), Philosophy and the Ancient Novel, 25
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 613
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 9
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 200, 204, 207, 208, 209, 211, 214
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 107, 279
Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 203
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243, 247, 251
Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 18, 180
Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 127
Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 33, 54
cleanthes', appeal to indifference Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 176, 177
cleanthes', appeal to indifference, free will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320, 333, 334
cleanthes', appeal to indifference, laughter connotes unseemliness Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
cleanthes', appeal to indifference, prolongation of life of no value Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 24
cleanthes', appeal to indifference, will, voluntas, connotes voluntary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 329
cleanthes', theory of conflagration Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 24
cleanthes, against socrates confession of ignorance Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 168
cleanthes, against socrates search for self-knowledge Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 167
cleanthes, and chrysippus, antipater of tarsus, on the differences between Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 141
cleanthes, and chrysippus, zeno, compared to Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 27, 28, 29, 30
cleanthes, and compared to zeno, on beginning of cosmos Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 12, 13, 23
cleanthes, and compared to zeno, on elements Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
cleanthes, and compared to zeno, on role of water in cosmogony Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 21, 22
cleanthes, and tuphos Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 156, 157
cleanthes, and zeno, compared to Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 27, 28, 29, 30
cleanthes, as author of the hymn Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25, 62, 66, 192
cleanthes, as departing from zeno Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 15
cleanthes, bibliography, of Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 247
cleanthes, by socrates Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 125, 160
cleanthes, by the stoics Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 160
cleanthes, clement of alexandria Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 11, 51, 56, 63, 91, 153, 157
cleanthes, colotes Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 167
cleanthes, commanding-faculty, hēgemonikon Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77
cleanthes, comparing philosophical discourse with poetry Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, complex Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 152
cleanthes, confession of ignorance Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 149
cleanthes, consolation writings, but stoic therapy does not dispute loss except in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 175
cleanthes, corinth Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 119
cleanthes, cornutus Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 112
cleanthes, cosmopolitanism Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 36, 90
cleanthes, criterion of truth Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 93
cleanthes, cultivated, hēmeros Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 152
cleanthes, description in physical terms Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 78
cleanthes, functions as a yoke between knowledge and opinion Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72
cleanthes, hinting at socrates wisdom? Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 164
cleanthes, hymn Graver (2007), Stoicism and Emotion, 150, 225
cleanthes, hymn, zeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633
cleanthes, kleanthes Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 77, 268
cleanthes, level in the hierarchy of cosmic nature Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 73
cleanthes, linked with soul Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 74
cleanthes, makes divine Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 64
cleanthes, method of consolation Graver (2007), Stoicism and Emotion, 196, 197
cleanthes, of assos Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 152
cleanthes, of the inferior person and of the sage distinguished Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 62, 113
cleanthes, on atuphos Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 153
cleanthes, on benevolence of gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 219, 229, 230, 231
cleanthes, on cannibalism Mikalson (2010), Greek Popular Religion in Greek Philosophy, 150
cleanthes, on celestial bodies Mikalson (2010), Greek Popular Religion in Greek Philosophy, 159, 229, 230, 234, 236
cleanthes, on divination Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111, 229, 230, 233
cleanthes, on equality of all mistakes Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 69
cleanthes, on error Graver (2007), Stoicism and Emotion, 150
cleanthes, on eudaimonia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
cleanthes, on expertise Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 46
cleanthes, on fire Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77
cleanthes, on human and divine matters Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, on impressions Graver (2007), Stoicism and Emotion, 25, 226
cleanthes, on initiates Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 65, 86
cleanthes, on loss of virtue Graver (2007), Stoicism and Emotion, 115
cleanthes, on origins of belief in gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 229, 230, 231, 232, 233, 234, 235, 236
cleanthes, on pleasure Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 27
cleanthes, on portion Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 128, 129, 130
cleanthes, on starting points toward virtue Graver (2007), Stoicism and Emotion, 246
cleanthes, on the change to virtue in physical terms Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77
cleanthes, on the end Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 27
cleanthes, on the point that it is impossible even to live according to the doctrines of the other philosophers Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 167
cleanthes, on typhon Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 128, 129, 130
cleanthes, on zeus and destiny Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 242
cleanthes, on, celestial deities Mikalson (2010), Greek Popular Religion in Greek Philosophy, 159, 229, 230, 233
cleanthes, on, divination Mikalson (2010), Greek Popular Religion in Greek Philosophy, 111, 229, 230, 233
cleanthes, on, end, telos Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 27
cleanthes, on, eudaimonia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 8
cleanthes, on, expertise, technē Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 46
cleanthes, on, fire Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77
cleanthes, on, human and divine matters Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, on, initiate, telestēs Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 65, 86
cleanthes, on, oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 156
cleanthes, on, portion, moira Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 128, 129, 130
cleanthes, philosophical discourse, compared with poetry by Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, physical treatises Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77, 112
cleanthes, physiognomy, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 199, 200
cleanthes, plutarch against Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 167
cleanthes, pneuma, vital heat Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 212
cleanthes, poetry, compared with philosophical discourse by Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, prayer, of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 302, 761
cleanthes, prayers, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 50
cleanthes, related fabulously about, of Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 127, 128, 129, 130, 134
cleanthes, sagehood of Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 127, 128, 129, 130, 134
cleanthes, sagehood of the Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 123
cleanthes, stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97, 175, 176, 177
cleanthes, stoic philosopher Feldman (2006), Judaism and Hellenism Reconsidered, 60
cleanthes, stoic, platonic division of soul? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 101
cleanthes, stoicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 761
cleanthes, stoicism, stoics Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 613
cleanthes, treatise on love Graver (2007), Stoicism and Emotion, 185
cleanthes, unfinished verse, equality of all mistakes Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 69
cleanthes, using atuphos, tuphos Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 153
cleanthes, with regard to zeno Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 125
cleanthes, wrong time for dispute, consolation writings, cicero objects to Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 176, 177
cleanthes, zeno as follower of Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 122, 138, 139, 140, 141, 142, 143, 144, 145
cleanthes, zenos successor Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13
cleanthes, zeus, of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 50, 219

List of validated texts:
22 validated results for "cleanthes"
1. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cleanthes • Cleanthes, on cannibalism

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 266; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 150

62c οὐκοῦν, ἦ δ’ ὅς, καὶ σὺ ἂν τῶν σαυτοῦ κτημάτων εἴ τι αὐτὸ ἑαυτὸ ἀποκτεινύοι, μὴ σημήναντός σου ὅτι βούλει αὐτὸ τεθνάναι, χαλεπαίνοις ἂν αὐτῷ καί, εἴ τινα ἔχοις τιμωρίαν, τιμωροῖο ἄν; πάνυ γ᾽, ἔφη.'' None62c I do. Well then, said he, if one of your chattels should kill itself when you had not indicated that you wished it to die, would you be angry with it and punish it if you could? Certainly, he replied. Then perhaps from this point of view it is not unreasonable to say that a man must not kill himself until god sends some necessity upon him, such as has now come upon me. That, said Cebes, seems sensible. But what you said just now, Socrates, that philosophers ought to be ready and willing to die, that seem'' None
2. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cleanthes • Cleanthes, against Socrates confession of ignorance • Cleanthes, on Typhon • Cleanthes, on portion • Cleanthes, sagehood of • portion (moira), Cleanthes on • related fabulously about, of Cleanthes

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 56; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 128, 129, 168

230a τοῦτο ἔτι ἀγνοοῦντα τὰ ἀλλότρια σκοπεῖν. ὅθεν δὴ χαίρειν ἐάσας ταῦτα, πειθόμενος δὲ τῷ νομιζομένῳ περὶ αὐτῶν, ὃ νυνδὴ ἔλεγον, σκοπῶ οὐ ταῦτα ἀλλʼ ἐμαυτόν, εἴτε τι θηρίον ὂν τυγχάνω Τυφῶνος πολυπλοκώτερον καὶ μᾶλλον ἐπιτεθυμμένον, εἴτε ἡμερώτερόν τε καὶ ἁπλούστερον ζῷον, θείας τινὸς καὶ ἀτύφου μοίρας φύσει μετέχον. ἀτάρ, ὦ ἑταῖρε, μεταξὺ τῶν λόγων, ἆρʼ οὐ τόδε ἦν τὸ δένδρον ἐφʼ ὅπερ ἦγες ἡμᾶς;'' None230a when I do not yet know that, to investigate irrelevant things. And so I dismiss these matters and accepting the customary belief about them, as I was saying just now, I investigate not these things, but myself, to know whether I am a monster more complicated and more furious than Typhon or a gentler and simpler creature, to whom a divine and quiet lot is given by nature. But, my friend, while we were talking, is not this the tree to which you were leading us?'' None
3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cleanthes

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 64; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 199

30b λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ'' None30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God.'' None
4. Xenophon, Memoirs, 1.4.7-1.4.8 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cleanthes, • Cleanthes, Zeno as follower of • Cleanthes, on benevolence of gods • Cleanthes, on celestial bodies • Cleanthes, on divination • Cleanthes, on origins of belief in gods • celestial deities, Cleanthes on • divination, Cleanthes on

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 144; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 211; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 230

sup>
1.4.7 οὐ μὰ τὸν Δίʼ, ἔφη, ἀλλʼ οὕτω γε σκοπουμένῳ πάνυ ἔοικε ταῦτα σοφοῦ τινος δημιουργοῦ καὶ φιλοζῴου τεχνήμασι. τὸ δὲ ἐμφῦσαι μὲν ἔρωτα τῆς τεκνοποιίας, ἐμφῦσαι δὲ ταῖς γειναμέναις ἔρωτα τοῦ ἐκτρέφειν, τοῖς δὲ τραφεῖσι μέγιστον μὲν πόθον τοῦ ζῆν, μέγιστον δὲ φόβον τοῦ θανάτου; ἀμέλει καὶ ταῦτα ἔοικε μηχανήμασί τινος ζῷα εἶναι βουλευσαμένου. 1.4.8 σὺ δὲ σαυτῷ δοκεῖς τι φρόνιμον ἔχειν; ἐρώτα γοῦν καὶ ἀποκρινοῦμαι. ἄλλοθι δὲ οὐδαμοῦ οὐδὲν οἴει φρόνιμον εἶναι; καὶ ταῦτʼ εἰδὼς ὅτι γῆς τε μικρὸν μέρος ἐν τῷ σώματι πολλῆς οὔσης ἔχεις καὶ ὑγροῦ βραχὺ πολλοῦ ὄντος καὶ τῶν ἄλλων δήπου μεγάλων ὄντων ἑκάστου μικρὸν μέρος λαβόντι τὸ σῶμα συνήρμοσταί σοι· νοῦν δὲ μόνον ἄρα οὐδαμοῦ ὄντα σε εὐτυχῶς πως δοκεῖς συναρπάσαι, καὶ τάδε τὰ ὑπερμεγέθη καὶ πλῆθος ἄπειρα διʼ ἀφροσύνην τινά, ὡς οἴει, εὐτάκτως ἔχειν;'' None		sup>
1.4.7 When I regard them in this light they do look very like the handiwork of a wise and loving creator. What of the natural desire to beget children, the mother’s desire to rear her babe, the child’s strong will to live and strong fear of death? Undoubtedly these, too, look like the contrivances of one who deliberately willed the existence of living creatures. 1.4.8 Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? '' None
5. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cleanthes • Cleanthes, on divination • Cleanthes, on origins of belief in gods • celestial deities, Cleanthes on • divination, Cleanthes on

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 233; Osborne (2001), Irenaeus of Lyons, 35
6. Cicero, De Finibus, 4.14 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cleanthes, Stoic • Cleanthes, as author of the Hymn

 Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25

sup>
4.14 \xa0"But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics\' conception of this \'End of Goods,\' and of the meaning they attached to the term; still I\xa0also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being \'to live in accordance with nature.\' This formula receives from the Stoics three interpretations. The first runs thus, \'to live in the light of a knowledge of the natural sequence of causation.\' This conception of the End they declare to be identical with Zeno\'s, being an explanation of your phrase \'to live in agreement with nature.\' <'' None
7. Cicero, On The Ends of Good And Evil, 4.14 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cleanthes, • Cleanthes, Stoic • Cleanthes, as author of the Hymn

 Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 183; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25

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4.14 Sed haec hactenus. nunc videamus, quaeso, de summo bono, quod continet philosophiam, quid tandem attulerit, quam ob rem ab inventoribus tamquam a parentibus dissentiret. hoc igitur loco, quamquam a te, Cato, diligenter est explicatum, finis hic bonorum qui continet del. Bentl., Ern. philosophiam et quis quis ARV quid (d ab alt. m. in ras. ) N qui BE a Stoicis et quem ad modum diceretur, tamen ego quoque exponam, ut perspiciamus, si potuerimus, quidnam a Zenone novi sit allatum. cum enim superiores, e quibus planissime Polemo, secundum naturam vivere summum bonum esse dixissent, dixissent edd. dixisset his verbis tria significari significari BE significare Stoici dicunt, unum eius modi, vivere adhibentem scientiam earum rerum, quae natura evenirent. hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere.'' None		sup>
4.14 \xa0"But leaving this let us now, if you please, turn to Ethics. On the subject of the Chief Good, which is the keystone of philosophy, what precise contribution did Zeno make to justify his disagreeing with his ancestors, the originators of the doctrine? Under this head you, Cato, gave a careful exposition of the Stoics\' conception of this \'End of Goods,\' and of the meaning they attached to the term; still I\xa0also will restate it, to enable us to detect, if we can, what exactly was the novel element contributed by Zeno. Preceding thinkers, and among them most explicitly Polemo, had explained the Chief Good as being \'to live in accordance with nature.\' This formula receives from the Stoics three interpretations. The first runs thus, \'to live in the light of a knowledge of the natural sequence of causation.\' This conception of the End they declare to be identical with Zeno\'s, being an explanation of your phrase \'to live in agreement with nature.\' <'' None
8. Cicero, On The Nature of The Gods, 1.36-1.37, 1.39, 2.13-2.16, 2.19, 2.58, 2.88, 2.118, 2.153, 2.167 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cleanthes • Cleanthes, • Cleanthes, Clement of Alexandria

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 608, 614; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 63; Celykte (2020), The Stoic Theory of Beauty. 101, 137; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 211; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 21, 232; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 24, 64, 97, 102; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 43, 50; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114, 151; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130, 271; Long (2019), Immortality in Ancient Philosophy, 78; Osborne (2001), Irenaeus of Lyons, 35; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 207

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1.36 "Lastly, Balbus, I come to your Stoic school. Zeno\'s view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a \'reason\' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod\'s Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. ' "1.37 Zeno's pupil Aristo holds equally mistaken views. He thinks that the form of the deity cannot be comprehended, and he denies the gods sensation, and in fact is uncertain whether god is a living being at all. Cleanthes, who attended Zeno's lectures at the same time as the last-named, at one moment says that the world itself is god, at another gives this name to the mind and soul of the universe, and at another decides that the most unquestionable deity is that remote all‑surrounding fiery atmosphere called the aether, which encircles and embraces the universe on its outer side at an exceedingly lofty altitude; while in the books that he wrote to combat hedonism he babbles like one demented, now imagining gods of some definite shape and form, now assigning full divinity to the stars, now pronouncing that nothing is more divine than reason. The result is that the god whom we apprehend by our intelligence, and desire to make to correspond with a mental concept as a seal tallies with its impression, has utterly and entirely vanished. " 1.39 Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. ' "
2.13 As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; " "2.14 third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. " '2.15 And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind. 2.16 "Extremely acute of intellect as is Chrysippus, nevertheless his utterance here might well appear to have been learnt from the very lips of Nature, and not discovered by himself. \'If (he says) there be something in the world that man\'s mind and human reason, strength and power are incapable of producing, that which produces it must necessarily be superior to man; now the heavenly bodies and all those things that display a never-ending regularity cannot be created by man; therefore that which creates them is superior to man; yet what better name is there for this than "god"? Indeed, if gods do not exist, what can there be in the universe superior to man? for he alone possesses reason, which is the most excellent thing that can exist; but for any human being in existence to think that there is nothing in the whole world superior to himself would be an insane piece of arrogance; therefore there is something superior to man; therefore God does exist.\ 2.19 Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit. ' "
2.58 the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. " 2.88 Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit.
2.118 But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before.
2.153 "Then moreover hasn\'t man\'s reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man\'s nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. ' "
2.167 Therefore no great man ever existed who did not enjoy some portion of divine inspiration. Nor yet is this argument to be deprived by pointing to cases where a man's cornfields or vineyards have been damaged by a storm, or an accident has robbed him of some commodity of value, and inferring that the victim of one of these misfortunes is the object of god's hatred or neglect. The gods attend to great matters; they neglect small ones. Now great men always prosper in all their affairs, assuming that the teachers of our school and Socrates, the prince of philosophy, have satisfactorily discoursed upon the bounteous abundance of wealth that virtue bestows. "' None
9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cleanthes

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 7; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 34, 37
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cleanthes • Cleanthes' appeal to indifference • Cleanthes, Stoic • Cleanthes, method of consolation • Consolation writings, But Stoic therapy does not dispute loss except in Cleanthes • Consolation writings, Cicero objects to Cleanthes, wrong time for dispute

 Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 173; Graver (2007), Stoicism and Emotion, 196, 197; Long (2019), Immortality in Ancient Philosophy, 153; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 193; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 175, 177
11. New Testament, Acts, 17.28 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cleanthes • Zeus, Cleanthes, Hymn

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 51; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633

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17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 		sup>
17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' "" None
12. Seneca The Younger, Letters, 9.16, 41.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cleanthes • Cleanthes, • Cleanthes, cosmopolitanism • Zeus, Cleanthes, Hymn

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 90; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 208; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 21; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 51; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 633

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9.16 People may say: "But what sort of existence will the wise man have, if he be left friendless when thrown into prison, or when stranded in some foreign nation, or when delayed on a long voyage, or when cast upon a lonely shore?" His life will be like that of Jupiter, who, amid the dissolution of the world, when the gods are confounded together and Nature rests for a space from her work, can retire into himself and give himself over to his own thoughts.10 In some such way as this the sage will act; he will retreat into himself, and live with himself.
41.2 This is what I mean, Lucilius: a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit, so are we treated by it. Indeed, no man can be good without the help of God. Can one rise superior to fortune unless God helps him to rise? He it is that gives noble and upright counsel. In each good man A god doth dwell, but what god know we not.1 '' None
13. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cleanthes

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 612; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130
14. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cleanthes • Cleanthes, Cornutus • Cleanthes, Physical Treatises • Cleanthes, commanding-faculty (hēgemonikon) • Cleanthes, of the inferior person and of the sage distinguished • Cleanthes, on fire • Cleanthes, on initiates • Cleanthes, on the change to virtue in physical terms • fire, Cleanthes on • initiate (telestēs), Cleanthes on

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 62, 65, 77, 112; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 70; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 10, 115; Long (2019), Immortality in Ancient Philosophy, 78
15. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cleanthes • Cleanthes, on impressions

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 75, 76, 77, 78, 79; Graver (2007), Stoicism and Emotion, 25, 226
16. Diogenes Laertius, Lives of The Philosophers, 2.120, 7.1-7.34, 7.36, 7.38, 7.40-7.41, 7.51, 7.58, 7.60, 7.87, 7.127-7.128, 7.130, 7.134-7.136, 7.138-7.139, 7.142, 7.147-7.151, 7.156-7.157, 7.160-7.167, 7.171, 7.173-7.175, 7.177, 7.183 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Antipater of Tarsus, On the Differences Between Cleanthes and Chrysippus • Cleanthes • Cleanthes (Kleanthes) • Cleanthes of Assos • Cleanthes, On Pleasure • Cleanthes, Stoic • Cleanthes, Zeno as follower of • Cleanthes, Zenos successor • Cleanthes, and tuphos • Cleanthes, as author of the Hymn • Cleanthes, by Socrates • Cleanthes, comparing philosophical discourse with poetry • Cleanthes, hymn • Cleanthes, level in the hierarchy of cosmic nature • Cleanthes, linked with soul • Cleanthes, on equality of all mistakes • Cleanthes, on expertise • Cleanthes, on human and divine matters • Cleanthes, on impressions • Cleanthes, on loss of virtue • Cleanthes, on the end • Cleanthes, sagehood of • Cleanthes, sagehood of the • Cleanthes, treatise on love • Cleanthes, with regard to Zeno • bibliography, of Cleanthes • compared to Cleanthes and Zeno, on beginning of cosmos • compared to Cleanthes and Zeno, on elements • end (telos), Cleanthes on • equality of all mistakes, Cleanthes unfinished verse • expertise (technē), Cleanthes on • human and divine matters, Cleanthes on • philosophical discourse, compared with poetry by Cleanthes • physiognomy, and Cleanthes • poetry, compared with philosophical discourse by Cleanthes • related fabulously about, of Cleanthes

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 199, 200; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 613; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 77, 268; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 13, 27, 46, 69, 73, 74, 123, 125, 134, 138, 139, 140, 141, 142, 156; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 33; Bryan (2018), Authors and Authorities in Ancient Philosophy, 243, 247, 251; Celykte (2020), The Stoic Theory of Beauty. 14, 137; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 68, 71, 72, 73; Esler (2000), The Early Christian World, 64; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 173; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165, 256, 263, 266, 291; Graver (2007), Stoicism and Emotion, 115, 185, 225, 226; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114, 118, 120, 122, 151; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 70; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14, 37, 62, 63, 146, 189; Levison (2009), Filled with the Spirit, 138, 139, 140; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 10, 106, 229; Long (2019), Immortality in Ancient Philosophy, 78, 153; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 12, 13; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 26; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 259; Osborne (2001), Irenaeus of Lyons, 35; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 211, 214; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 97; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243, 247, 251; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 152; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25, 33, 54

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2.120 Nine dialogues of his are extant written in frigid style, Moschus, Aristippus or Callias, Ptolemy, Chaerecrates, Metrocles, Anaximenes, Epigenes, To his Daughter, Aristotle. Heraclides relates that Zeno, the founder of the Stoic school, was one of Stilpo's pupils; Hermippus that Stilpo died at a great age after taking wine to hasten his end.I have written an epitaph on him also:Surely you know Stilpo the Megarian; old age and then disease laid him low, a formidable pair. But he found in wine a charioteer too strong for that evil team; he quaffed it eagerly and was borne along.He was also ridiculed by Sophilus the Comic poet in his drama The Wedding:What Charinus says is just Stilpo's stoppers." 7.1 BOOK 7: 1. ZENOZeno, the son of Mnaseas (or Demeas), was a native of Citium in Cyprus, a Greek city which had received Phoenician settlers. He had a wry neck, says Timotheus of Athens in his book On Lives. Moreover, Apollonius of Tyre says he was lean, fairly tall, and swarthy – hence some one called him an Egyptian vine-branch, according to Chrysippus in the first book of his Proverbs. He had thick legs; he was flabby and delicate. Hence Persaeus in his Convivial Reminiscences relates that he declined most invitations to dinner. They say he was fond of eating green figs and of basking in the sun.' "7.2 He was a pupil of Crates, as stated above. Next they say he attended the lectures of Stilpo and Xenocrates for ten years – so Timocrates says in his Dion – and Polemo as well. It is stated by Hecato and by Apollonius of Tyre in his first book on Zeno that he consulted the oracle to know what he should do to attain the best life, and that the god's response was that he should take on the complexion of the dead. Whereupon, perceiving what this meant, he studied ancient authors. Now the way he came across Crates was this. He was shipwrecked on a voyage from Phoenicia to Peiraeus with a cargo of purple. He went up into Athens and sat down in a bookseller's shop, being then a man of thirty." "7.3 As he went on reading the second book of Xenophon's Memorabilia, he was so pleased that he inquired where men like Socrates were to be found. Crates passed by in the nick of time, so the bookseller pointed to him and said, Follow yonder man. From that day he became Crates's pupil, showing in other respects a strong bent for philosophy, though with too much native modesty to assimilate Cynic shamelessness. Hence Crates, desirous of curing this defect in him, gave him a potful of lentil-soup to carry through the Ceramicus; and when he saw that he was ashamed and tried to keep it out of sight, with a blow of his staff he broke the pot. As Zeno took to flight with the lentil-soup flowing down his legs, Why run away, my little Phoenician? quoth Crates, nothing terrible has befallen you." "7.4 For a certain space, then, he was instructed by Crates, and when at this time he had written his Republic, some said in jest that he had written it on Cynosura, i.e. on the dog's tail. Besides the Republic he wrote the following works:of Life according to Nature.of Impulse, or Human Nature.of Emotions.of Duty.of Law.of Greek Education.of Vision.of the Whole World.of Signs.Pythagorean Questions.Universals.of Varieties of Style.Homeric Problems, in five books.of the Reading of Poetry.There are also by him:A Handbook of Rhetoric.Solutions.Two books of Refutations.Recollections of Crates.Ethics.This is a list of his writings. But at last he left Crates, and the men above mentioned were his masters for twenty years. Hence he is reported to have said, I made a prosperous voyage when I suffered shipwreck. But others attribute this saying of his to the time when he was under Crates." '7.5 A different version of the story is that he was staying at Athens when he heard his ship was wrecked and said, It is well done of thee, Fortune, thus to drive me to philosophy. But some say that he disposed of his cargo in Athens, before he turned his attention to philosophy.He used then to discourse, pacing up and down in the Stoa Poikile, which is also called the stoa or Portico of Pisianax, but which received its name from the painting of Polygnotus; his object being to keep the spot clear of a concourse of idlers. It was the spot where in the time of the Thirty 1400 Athenian citizens had been put to death. Hither, then, people came henceforth to hear Zeno, and this is why they were known as men of the Stoa, or Stoics; and the same name was given to his followers, who had formerly been known as Zenonians. So it is stated by Epicurus in his letters. According to Eratosthenes in his eighth book On the Old Comedy, the name of Stoic had formerly been applied to the poets who passed their time there, and they had made the name of Stoic still more famous. 7.6 The people of Athens held Zeno in high honour, as is proved by their depositing with him the keys of the city walls, and their honouring him with a golden crown and a bronze statue. This last mark of respect was also shown to him by citizens of his native town, who deemed his statue an ornament to their city, and the men of Citium living in Sidon were also proud to claim him for their own. Antigonus (Gonatas) also favoured him, and whenever he came to Athens would hear him lecture and often invited him to come to his court. This offer he declined but dispatched thither one of his friends, Persaeus, the son of Demetrius and a native of Citium, who flourished in the 130th Olympiad, at which time Zeno was already an old man. According to Apollonius of Tyre in his work upon Zeno, the letter of Antigonus was couched in the following terms:' "7.7 King Antigonus to Zeno the philosopher, greeting.While in fortune and fame I deem myself your superior, in reason and education I own myself inferior, as well as in the perfect happiness which you have attained. Wherefore I have decided to ask you to pay me a visit, being persuaded that you will not refuse the request. By all means, then, do your best to hold conference with me, understanding clearly that you will not be the instructor of myself alone but of all the Macedonians taken together. For it is obvious that whoever instructs the ruler of Macedonia and guides him in the paths of virtue will also be training his subjects to be good men. As is the ruler, such for the most part it may be expected that his subjects will become.And Zeno's reply is as follows:" '7.8 Zeno to King Antigonus, greeting.I welcome your love of learning in so far as you cleave to that true education which tends to advantage and not to that popular counterfeit of it which serves only to corrupt morals. But if anyone has yearned for philosophy, turning away from much-vaunted pleasure which renders effeminate the souls of some of the young, it is evident that not by nature only, but also by the bent of his will he is inclined to nobility of character. But if a noble nature be aided by moderate exercise and further receive ungrudging instruction, it easily comes to acquire virtue in perfection. 7.9 But I am constrained by bodily weakness, due to old age, for I am eighty years old; and for that reason I am unable to join you. But I send you certain companions of my studies whose mental powers are not inferior to mine, while their bodily strength is far greater, and if you associate with these you will in no way fall short of the conditions necessary to perfect happiness.So he sent Persaeus and Philonides the Theban; and Epicurus in his letter to his brother Aristobulus mentions them both as living with Antigonus. I have thought it well to append the decree also which the Athenians passed concerning him. It reads as follows:
7.10 In the archonship of Arrhenides, in the fifth prytany of the tribe Acamantis on the twenty-first day of Maemacterion, at the twenty-third plenary assembly of the prytany, one of the presidents, Hippo, the son of Cratistoteles, of the deme Xypetaeon, and his co-presidents put the question to the vote; Thraso, the son of Thraso of the deme Anacaea, moved:Whereas Zeno of Citium, son of Mnaseas, has for many years been devoted to philosophy in the city and has continued to be a man of worth in all other respects, exhorting to virtue and temperance those of the youth who come to him to be taught, directing them to what is best, affording to all in his own conduct a pattern for imitation in perfect consistency with his teaching, it has seemed good to the people –
7.11 and may it turn out well – to bestow praise upon Zeno of Citium, the son of Mnaseas, and to crown him with a golden crown according to the law, for his goodness and temperance, and to build him a tomb in the Ceramicus at the public cost. And that for the making of the crown and the building of the tomb, the people shall now elect five commissioners from all Athenians, and the Secretary of State shall inscribe this decree on two stone pillars and it shall be lawful for him to set up one in the Academy and the other in the Lyceum. And that the magistrate presiding over the administration shall apportion the expense incurred upon the pillars, that all may know that the Athenian people honour the good both in their life and after their death.
7.12 Thraso of the deme Anacaea, Philocles of Peiraeus, Phaedrus of Anaphlystus, Medon of Acharnae, Micythus of Sypalettus, and Dion of Paeania have been elected commissioners for the making of the crown and the building.These are the terms of the decree.Antigonus of Carystus tells us that he never denied that he was a citizen of Citium. For when he was one of those who contributed to the restoration of the baths and his name was inscribed upon the pillar as Zeno the philosopher, he requested that the words of Citium should be added. He made a hollow lid for a flask and used to carry about money in it, in order that there might be provision at hand for the necessities of his master Crates.
7.13 It is said that he had more than a thousand talents when he came to Greece, and that he lent this money on bottomry. He used to eat little loaves and honey and to drink a little wine of good bouquet. He rarely employed men-servants; once or twice indeed he might have a young girl to wait on him in order not to seem a misogynist. He shared the same house with Persaeus, and when the latter brought in a little flute-player he lost no time in leading her straight to Persaeus. They tell us he readily adapted himself to circumstances, so much so that King Antigonus often broke in on him with a noisy party, and once took him along with other revellers to Aristocles the musician; Zeno, however, in a little while gave them the slip.
7.14 He disliked, they say, to be brought too near to people, so that he would take the end seat of a couch, thus saving himself at any rate from one half of such inconvenience. Nor indeed would he walk about with more than two or three. He would occasionally ask the bystanders for coppers, in order that, for fear of being asked to give, people might desist from mobbing him, as Cleanthes says in his work On Bronze. When several persons stood about him in the Colonnade he pointed to the wooden railing at the top round the altar and said, This was once open to all, but because it was found to be a hindrance it was railed off. If you then will take yourselves off out of the way you will be the less annoyance to us.When Demochares, the son of Laches, greeted him and told him he had only to speak or write for anything he wanted to Antigonus, who would be sure to grant all his requests, Zeno after hearing this would have nothing more to do with him.' "
7.15 After Zeno's death Antigonus is reported to have said, What an audience I have lost. Hence too he employed Thraso as his agent to request the Athenians to bury Zeno in the Ceramicus. And when asked why he admired him, Because, said he, the many ample gifts I offered him never made him conceited nor yet appear poor-spirited.His bent was towards inquiry, and he was an exact reasoner on all subjects. Hence the words of Timon in his Silli:A Phoenician too I saw, a pampered old woman ensconced in gloomy pride, longing for all things; but the meshes of her subtle web have perished, and she had no more intelligence than a banjo." "
7.16 He used to dispute very carefully with Philo the logician and study along with him. Hence Zeno, who was the junior, had as great an admiration for Philo as his master Diodorus. And he had about him certain ragged dirty fellows, as Timon says in these lines:The while he got together a crowd of ignorant serfs, who surpassed all men in beggary and were the emptiest of townsfolk.Zeno himself was sour and of a frowning countece. He was very niggardly too, clinging to meanness unworthy of a Greek, on the plea of economy, If he pitched into anyone he would do it concisely, and not effusively, keeping him rather at arm's length. I mean, for example, his remark upon the fop showing himself off." "
7.17 When he was slowly picking his way across a watercourse, With good reason, quoth Zeno, he looks askance at the mud, for he can't see his face in it. When a certain Cynic declared he had no oil in his flask and begged some of him, Zeno refused to give him any. However, as the man went away, Zeno bade him consider which of the two was the more impudent. Being enamoured of Chremonides, as he and Cleanthes were sitting beside the youth, he got up, and upon Cleanthes expressing surprise, Good physicians tell us, said he, that the best cure for inflammation is repose. When of two reclining next to each other over the wine, the one who was neighbour to Zeno kicked the guest below him, Zeno himself nudged the man with his knee, and upon the man turning round, inquired, How do you think your neighbour liked what you did to him?" 7.18 To a lover of boys he remarked, Just as schoolmasters lose their common-sense by spending all their time with boys, so it is with people like you. He used to say that the very exact expressions used by those who avoided solecisms were like the coins struck by Alexander: they were beautiful in appearance and well-rounded like the coins, but none the better on that account. Words of the opposite kind he would compare to the Attic tetradrachms, which, though struck carelessly and inartistically, nevertheless outweighed the ornate phrases. When his pupil Ariston discoursed at length in an uninspired manner, sometimes in a headstrong and over-confident way. Your father, said he, must have been drunk when he begat you. Hence he would call him a chatterbox, being himself concise in speech.' "
7.19 There was a gourmand so greedy that he left nothing for his table companions. A large fish having been served, Zeno took it up as if he were about to eat the whole. When the other looked at him, What do you suppose, said he, those who live with you feel every day, if you cannot put up with my gourmandise in this single instance? A youth was putting a question with more curiosity than became his years, whereupon Zeno led him to a mirror, and bade him look in it; after which he inquired if he thought it became anyone who looked like that to ask such questions. Some one said that he did not in general agree with Antisthenes, whereupon Zeno produced that author's essay on Sophocles, and asked him if he thought it had any excellence; to which the reply was that he did not know. Then are you not ashamed, quoth he, to pick out and mention anything wrong said by Antisthenes, while you suppress his good things without giving them a thought?" '7.20 Some one having said that he thought the chain-arguments of the philosophers seemed brief and curt, Zeno replied, You are quite right; indeed, the very syllables ought, if possible, to be clipped. Some one remarked to him about Polemo, that his discourse was different from the subject he announced. He replied with a frown, Well, what value would you have set upon what was given out? He said that when conversing we ought to be earnest and, like actors, we should have a loud voice and great strength; but we ought not to open the mouth too wide, which is what your senseless chatterbox does. Telling periods, he said, unlike the works of good craftsmen, should need no pause for the contemplation of their excellences; on the contrary, the hearer should be so absorbed in the discourse itself as to have no leisure even to take notes. 7.21 Once when a young man was talking a good deal, he said, Your ears have slid down and merged in your tongue. To the fair youth, who gave it as his opinion that the wise man would not fall in love, his reply was: Then who can be more hapless than you fair youths? He used to say that even of philosophers the greater number were in most things unwise, while about small and casual things they were quite ignorant. And he used to cite the saying of Caphisius, who, when one of his pupils was endeavouring to blow the flute lustily, gave him a slap and told him that to play well does not depend on loudness, though playing loudly may follow upon playing well. And to a youth who was talking somewhat saucily his rejoinder was, I would rather not tell you what I am thinking, my lad. 7.22 A Rhodian, who was handsome and rich, but nothing more, insisted on joining his class; but so unwelcome was this pupil, that first of all Zeno made him sit on the benches that were dusty, that he might soil his cloak, and then he consigned him to the place where the beggars sat, that he might rub shoulders with their rags; so at last the young man went away. Nothing, he declared, was more unbecoming than arrogance, especially in the young. He used also to say that it was not the words and expressions that we ought to remember, but we should exercise our mind in disposing to advantage of what we hear, instead of, as it were, tasting a well-cooked dish or well-dressed meal. The young, he thought, should behave with perfect propriety in walk, gait and dress, and he used continually to quote the lines of Euripides about Capaneus:Large means had he, yet not the haughtinessThat springs from wealth, nor cherished prouder thoughtsof vain ambition than the poorest man. 7.23 Again he would say that if we want to master the sciences there is nothing so fatal as conceit, and again there is nothing we stand so much in need of as time. To the question Who is a friend? his answer was, A second self (alter ego). We are told that he was once chastising a slave for stealing, and when the latter pleaded that it was his fate to steal, Yes, and to be beaten too, said Zeno. Beauty he called the flower of chastity, while according to others it was chastity which he called the flower of beauty. Once when he saw the slave of one of his acquaintance marked with weals, I see, said he, the imprints of your anger. To one who had been drenched with unguent, Who is this, quoth he, who smells of woman? When Dionysius the Renegade asked, Why am I the only pupil you do not correct? the reply was, Because I mistrust you. To a stripling who was talking nonsense his words were, The reason why we have two ears and only one mouth is that we may listen the more and talk the less. 7.24 One day at a banquet he was reclining in silence and was asked the reason: whereupon he bade his critic carry word to the king that there was one present who knew how to hold his tongue. Now those who inquired of him were ambassadors from King Ptolemy, and they wanted to know what message they should take back from him to the king. On being asked how he felt about abuse, he replied, As an envoy feels who is dismissed without an answer. Apollonius of Tyre tells us how, when Crates laid hold on him by the cloak to drag him from Stilpo, Zeno said, The right way to seize a philosopher, Crates, is by the ears: persuade me then and drag me off by them; but, if you use violence, my body will be with you, but my mind with Stilpo.' "7.25 According to Hippobotus he forgathered with Diodorus, with whom he worked hard at dialectic. And when he was already making progress, he would enter Polemo's school: so far from all self-conceit was he. In consequence Polemo is said to have addressed him thus: You slip in, Zeno, by the garden door – I'm quite aware of it – you filch my doctrines and give them a Phoenician make-up. A dialectician once showed him seven logical forms concerned with the sophism known as The Reaper, and Zeno asked him how much he wanted for them. Being told a hundred drachmas, he promptly paid two hundred: to such lengths would he go in his love of learning. They say too that he first introduced the word Duty and wrote a treatise on the subject. It is said, moreover, that he corrected Hesiod's lines thus:He is best of all men who follows good advice: good too is he who finds out all things for himself." '7.26 The reason he gave for this was that the man capable of giving a proper hearing to what is said and profiting by it was superior to him who discovers everything himself. For the one had merely a right apprehension, the other in obeying good counsel superadded conduct.When he was asked why he, though so austere, relaxed at a drinking-party, he said, Lupins too are bitter, but when they are soaked become sweet. Hecato too in the second book of his Anecdotes says that he indulged freely at such gatherings. And he would say, Better to trip with the feet than with the tongue. Well-being is attained by little and little, and nevertheless it is no little thing itself. Others attribute this to Socrates.' "7.27 He showed the utmost endurance, and the greatest frugality; the food he used required no fire to dress, and the cloak he wore was thin. Hence it was said of him:The cold of winter and the ceaseless rainCome powerless against him: weak the dartof the fierce summer sun or racking painTo bend that iron frame. He stands apartUnspoiled by public feast and jollity:Patient, unwearied night and day doth heCling to his studies of philosophy.Nay more: the comic poets by their very jests at his expense praised him without intending it. Thus Philemon says in a play, Philosophers:This man adopts a new philosophy.He teaches to go hungry: yet he getsDisciples. One sole loaf of bread his food;His best dessert dried figs; water his drink.Others attribute these lines to Poseidippus.By this time he had almost become a proverb. At all events, More temperate than Zeno the philosopher was a current saying about him. Poseidippus also writes in his Men Transported:So that for ten whole daysMore temperate than Zeno's self he seemed." '7.28 And in very truth in this species of virtue and in dignity he surpassed all mankind, ay, and in happiness; for he was ninety-eight when he died and had enjoyed good health without an ailment to the last. Persaeus, however, in his ethical lectures makes him die at the age of seventy-two, having come to Athens at the age of twenty-two. But Apollonius says that he presided over the school for fifty-eight years. The manner of his death was as follows. As he was leaving the school he tripped and fell, breaking a toe. Striking the ground with his fist, he quoted the line from the Niobe:I come, I come, why dost thou call for me?and died on the spot through holding his breath. 7.29 The Athenians buried him in the Ceramicus and honoured him in the decrees already cited above, adding their testimony of his goodness. Here is the epitaph composed for him by Antipater of Sidon:Here lies great Zeno, dear to Citium, who scaled high Olympus, though he piled not Pelion on Ossa, nor toiled at the labours of Heracles, but this was the path he found out to the stars – the way of temperance alone.' "7.30 Here too is another by Zenodotus the Stoic, a pupil of Diogenes:Thou madest self-sufficiency thy rule,Eschewing haughty wealth, O godlike Zeno,With aspect grave and hoary brow serene.A manly doctrine thine: and by thy prudenceWith much toil thou didst found a great new school,Chaste parent of unfearing liberty.And if thy native country was Phoenicia,What need to slight thee? came not Cadmus thence,Who gave to Greece her books and art of writing?And Athenaeus the epigrammatist speaks of all the Stoics in common as follows:O ye who've learnt the doctrines of the StoaAnd have committed to your books divineThe best of human learning, teaching menThat the mind's virtue is the only good!She only it is who keeps the lives of menAnd cities, – safer than high gates and walls.But those who place their happiness in pleasureAre led by the least worthy of the Muses." "7.31 We have ourselves mentioned the manner of Zeno's death in the Pammetros (a collection of poems in various metres):The story goes that Zeno of Citium after enduring many hardships by reason of old age was set free, some say by ceasing to take food; others say that once when he had tripped he beat with his hand upon the earth and cried, I come of my own accord; why then call me?For there are some who hold this to have been the manner of his death.So much then concerning his death.Demetrius the Magnesian, in his work on Men of the Same Name, says of him: his father, Mnaseas, being a merchant often went to Athens and brought away many books about Socrates for Zeno while still a boy." '7.32 Hence he had been well trained even before he left his native place. And thus it came about that on his arrival at Athens he attached himself to Crates. And it seems, he adds, that, when the rest were at a loss how to express their views, Zeno framed a definition of the end. They say that he was in the habit of swearing by capers just as Socrates used to swear by the dog. Some there are, and among them Cassius the Sceptic and his disciples, who accuse Zeno at length. Their first count is that in the beginning of his Republic he pronounced the ordinary education useless: the next is that he applies to all men who are not virtuous the opprobrious epithets of foemen, enemies, slaves, and aliens to one another, parents to children, brothers to brothers, friends to friends. 7.33 Again, in the Republic, making an invidious contrast, he declares the good alone to be true citizens or friends or kindred or free men; and accordingly in the view of the Stoics parents and children are enemies, not being wise. Again, it is objected, in the Republic he lays down community of wives, and at line 200 prohibits the building of sanctuaries, law-courts and gymnasia in cities; while as regards a currency he writes that we should not think it need be introduced either for purposes of exchange or for travelling abroad. Further, he bids men and women wear the same dress and keep no part of the body entirely covered. 7.34 That the Republic is the work of Zeno is attested by Chrysippus in his De Republica. And he discussed amatory subjects in the beginning of that book of his which is entitled The Art of Love. Moreover, he writes much the same in his Interludes. So much for the criticisms to be found not only in Cassius but in Isidorus of Pergamum, the rhetorician. Isidorus likewise affirms that the passages disapproved by the school were expunged from his works by Athenodorus the Stoic, who was in charge of the Pergamene library; and that afterwards, when Athenodorus was detected and compromised, they were replaced. So much concerning the passages in his writings which are regarded as spurious.' "
7.36 of the many disciples of Zeno the following are the most famous: Persaeus, son of Demetrius, of Citium, whom some call a pupil and others one of the household, one of those sent him by Antigonus to act as secretary; he had been tutor to Antigonus's son Halcyoneus. 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 his countece fell, Do you see, said he, that wealth is not a matter of indifference?The following works are by Persaeus:of Kingship.The Spartan Constitution.of Marriage.of Impiety.Thyestes.of Love.Exhortations.Interludes.Four books of Anecdotes.Memorabilia.A Reply to Plato's Laws in seven books." 7.38 And furthermore the following according to Hippobotus were pupils of Zeno: Philonides of Thebes; Callippus of Corinth; Posidonius of Alexandria; Athenodorus of Soli; and Zeno of Sidon.I have decided to give a general account of all the Stoic doctrines in the life of Zeno because he was the founder of the School. I have already given a list of his numerous writings, in which he has spoken as has no other of the Stoics. And his tenets in general are as follows. In accordance with my usual practice a summary statement must suffice.
7.40 Philosophy, they say, is like an animal, Logic corresponding to the bones and sinews, Ethics to the fleshy parts, Physics to the soul. Another simile they use is that of an egg: the shell is Logic, next comes the white, Ethics, and the yolk in the centre is Physics. Or, again, they liken Philosophy to a fertile field: Logic being the encircling fence, Ethics the crop, Physics the soil or the trees. Or, again, to a city strongly walled and governed by reason.No single part, some Stoics declare, is independent of any other part, but all blend together. Nor was it usual to teach them separately. Others, however, start their course with Logic, go on to Physics, and finish with Ethics; and among those who so do are Zeno in his treatise On Exposition, Chrysippus, Archedemus and Eudromus. 7.41 Diogenes of Ptolemas, it is true, begins with Ethics; but Apollodorus puts Ethics second, while Panaetius and Posidonius begin with Physics, as stated by Phanias, the pupil of Posidonius, in the first book of his Lectures of Posidonius. Cleanthes makes not three, but six parts, Dialectic, Rhetoric, Ethics, Politics, Physics, Theology. But others say that these are divisions not of philosophic exposition, but of philosophy itself: so, for instance, Zeno of Tarsus. Some divide the logical part of the system into the two sciences of rhetoric and dialectic; while some would add that which deals with definitions and another part concerning canons or criteria: some, however, dispense with the part about definitions.
7.51 According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man.
7.58 There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά.' "
7.60 Posidonius in his treatise On Style defines a poetical phrase as one that is metrical or rhythmical, thus mechanically avoiding the character of prose; an example of such rhythmical phrase is:O mightiest earth, O sky, God's canopy.And if such poetical phraseology is significant and includes a portrayal or representation of things human and divine, it is poetry.A term is, as stated by Antipater in his first book On Terms, a word which, when a sentence is analysed, is uttered with complete meaning; or, according to Chrysippus in his book On Definitions, is a rendering back one's own. Delineation is a statement which brings one to a knowledge of the subject in outline, or it may be called a definition which embodies the force of the definition proper in a simpler form. Genus (in logic) is the comprehension in one of a number of inseparable objects of thought: e.g. Animal; for this includes all particular animals." 7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.

7.127 It is a tenet of theirs that between virtue and vice there is nothing intermediate, whereas according to the Peripatetics there is, namely, the state of moral improvement. For, say the Stoics, just as a stick must be either straight or crooked, so a man must be either just or unjust. Nor again are there degrees of justice and injustice; and the same rule applies to the other virtues. Further, while Chrysippus holds that virtue can be lost, Cleanthes maintains that it cannot. According to the former it may be lost in consequence of drunkenness or melancholy; the latter takes it to be inalienable owing to the certainty of our mental apprehension. And virtue in itself they hold to be worthy of choice for its own sake. At all events we are ashamed of bad conduct as if we knew that nothing is really good but the morally beautiful. Moreover, they hold that it is in itself sufficient to ensure well-being: thus Zeno, and Chrysippus in the first book of his treatise On Virtues, and Hecato in the second book of his treatise On Goods:
7.128 For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful.' "

7.130 Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease."
7.134 They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form.
7.135 Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names.
7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.

7.138 Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less.
7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.

7.142 The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius.

7.147 The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes.
7.148 The substance of God is declared by Zeno to be the whole world and the heaven, as well as by Chrysippus in his first book of the Gods, and by Posidonius in his first book with the same title. Again, Antipater in the seventh book of his work On the Cosmos says that the substance of God is akin to air, while Boethus in his work On Nature speaks of the sphere of the fixed stars as the substance of God. Now the term Nature is used by them to mean sometimes that which holds the world together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal principles within definite periods, and effecting results homogeneous with their sources.
7.149 Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence.
7.150 The primary matter they make the substratum of all things: so Chrysippus in the first book of his Physics, and Zeno. By matter is meant that out of which anything whatsoever is produced. Both substance and matter are terms used in a twofold sense according as they signify (1) universal or (2) particular substance or matter. The former neither increases nor diminishes, while the matter of particular things both increases and diminishes. Body according to them is substance which is finite: so Antipater in his second book On Substance, and Apollodorus in his Physics. Matter can also be acted upon, as the same author says, for if it were immutable, the things which are produced would never have been produced out of it. Hence the further doctrine that matter is divisible ad infinitum. Chrysippus says that the division is not ad infinitum, but itself infinite; for there is nothing infinitely small to which the division can extend. But nevertheless the division goes on without ceasing.' "
7.151 Hence, again, their explanation of the mixture of two substances is, according to Chrysippus in the third book of his Physics, that they permeate each other through and through, and that the particles of the one do not merely surround those of the other or lie beside them. Thus, if a little drop of wine be thrown into the sea, it will be equally diffused over the whole sea for a while and then will be blended with it.Also they hold that there are daemons (δαίμονες) who are in sympathy with mankind and watch over human affairs. They believe too in heroes, that is, the souls of the righteous that have survived their bodies.of the changes which go on in the air, they describe winter as the cooling of the air above the earth due to the sun's departure to a distance from the earth; spring as the right temperature of the air consequent upon his approach to us;"
7.156 And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible.
7.157 Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.

7.160 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics.' "
7.161 Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent." "
7.162 After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses." "
7.163 When some Academic alleged that he had no certainty of anything, Ariston said, Do you not even see your neighbour sitting by you? and when the other answered No, he rejoined,Who can have blinded you? who robbed you of luminous eyesight?The books attributed to him are as follows:Exhortations, two books.of Zeno's Doctrines.Dialogues.Lectures, six books.Dissertations on Philosophy, seven books.Dissertations on Love.Commonplaces on Vainglory.Notebooks, twenty-five volumes.Memorabilia, three books.Anecdotes, eleven books.Against the Rhetoricians.An Answer to the Counter-pleas of Alexinus.Against the Dialecticians, three books.Letters to Cleanthes, four books.Panaetius and Sosicrates consider the Letters to be alone genuine; all the other works named they attribute to Ariston the Peripatetic." 7.164 The story goes that being bald he had a sunstroke and so came to his end. I have composed a trifling poem upon him in limping iambics as follows:Wherefore, Ariston, when old and bald did you let the sun roast your forehead? Thus seeking warmth more than was reasonable, you lit unwillingly upon the chill reality of Death.There was also another Ariston, a native of Iulis; a third, a musician of Athens; a fourth, a tragic poet; a fifth, of Halae, author of treatises on rhetoric; a sixth, a Peripatetic philosopher of Alexandria.
7.165 3. HERILLUSHerillus of Carthage declared the end of action to be Knowledge, that is, so to live always as to make the scientific life the standard in all things and not to be misled by ignorance. Knowledge he defined as a habit of mind, not to be upset by argument, in the acceptance of presentations. Sometimes he used to say there was no single end of action, but it shifted according to varying circumstances and objects, as the same bronze might become a statue either of Alexander or of Socrates. He made a distinction between end-in-chief and subordinate end: even the unwise may aim at the latter, but only the wise seek the true end of life. Everything that lies between virtue and vice he pronounced indifferent. His writings, though they do not occupy much space, are full of vigour and contain some controversial passages in reply to Zeno.
7.166 He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.His books are the following:of Training.of the Passions.Concerning Opinion or Belief.The Legislator.The Obstetrician.The Challenger.The Teacher.The Reviser.The Controller.Hermes.Medea.Dialogues.Ethical Themes.
7.167 4. DIONYSIUSDionysiusDionysius, the Renegade, declared that pleasure was the end of action; this under the trying circumstance of an attack of ophthalmia. For so violent was his suffering that he could not bring himself to call pain a thing indifferent.He was the son of Theophantus and a native of Heraclea. At first, as Diocles relates, he was a pupil of his fellow-townsman, Heraclides, next of Alexinus and Menedemus, and lastly of Zeno. At the outset of his career he was fond of literature and tried his hand at all kinds of poetry; afterwards he took Aratus for his model, whom he strove to imitate. When he fell away from Zeno, he went over to the Cyrenaics, and used to frequent houses of ill fame and indulge in all other excesses without disguise. After living till he was nearly eighty years of age, he committed suicide by starving himself.The following works are attributed to him:of Apathy, two booksOn Training, two books.of Pleasure, four books.of Wealth, Popularity and RevengeHow to live amongst Men.of Prosperity.of Ancient Kings.of those who are Praised.of the Customs of Barbarians.These three, then, are the heterodox Stoics. The legitimate successor to Zeno, however, was Cleanthes: of whom we have now to speak.' "

7.173 He was present in the theatre when the poet Sositheus uttered the verse –Driven by Cleanthes' folly like dumb herds,and he remained unmoved in the same attitude. At which the audience were so astonished that they applauded him and drove Sositheus off the stage. Afterwards when the poet apologized for the insult, he accepted the apology, saying that, when Dionysus and Heracles were ridiculed by the poets without getting angry, it would be absurd for him to be annoyed at casual abuse. He used to say that the Peripatetics were in the same case as lyres which, although they give forth sweet sounds, never hear themselves. It is said that when he laid it down as Zeno's opinion that a man's character could be known from his looks, certain witty young men brought before him a rake with hands horny from toil in the country and requested him to state what the man's character was. Cleanthes was perplexed and ordered the man to go away; but when, as he was making off, he sneezed, I have it, cried Cleanthes, he is effeminate." "
7.174 To the solitary man who talked to himself he remarked, You are not talking to a bad man. When some one twitted him on his old age, his reply was, I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait. We are told that he wrote down Zeno's lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.He has left some very fine writings, which are as follows:of Time.of Zeno's Natural Philosophy, two books.Interpretations of Heraclitus, four books.De Sensu.of Art.A Reply to Democritus.A Reply to Aristarchus.A Reply to Herillus.of Impulse, two books." 7.175 Antiquities.of the Gods.of Giants.of Marriage.On Homer.of Duty, three books.of Good Counsel.of Gratitude.An Exhortation.of the Virtues.of Natural Ability.of Gorgippus.of Envy.of Love.of Freedom.The Art of Love.of Honour.of Fame.The Statesman.of Deliberation.of Laws.of Litigation.of Education.of Logic, three books.of the End.of Beauty.of Conduct.of Knowledge.of Kingship.of Friendship.On the Banquet.On the Thesis that Virtue is the same in Man and in Woman.On the Wise Man turning Sophist.of Usages.Lectures, two books.of Pleasure.On Properties.On Insoluble Problems.of Dialectic.of Moods or Tropes.of Predicates.This, then, is the list of his works.

7.177 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king.

7.183 At wine-parties he used to behave quietly, though he was unsteady on his legs; which caused the woman-slave to say, As for Chrysippus, only his legs get tipsy. His opinion of himself was so high that when some one inquired, To whom shall I entrust my son? he replied, To me: for, if I had dreamt of there being anyone better than myself, I should myself be studying with him. Hence, it is said, the application to him of the line:He alone has understanding; the others flit shadow-like around;andBut for Chrysippus, there had been no Stoa.' " None
17. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Cleanthes • Cleanthes, hymn • Cleanthes, on impressions

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 71, 72, 74, 76; Graver (2007), Stoicism and Emotion, 225, 226; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122; Long (2019), Immortality in Ancient Philosophy, 153
18. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Cleanthes • Cleanthes, Clement of Alexandria

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 63; Fowler (2014), Plato in the Third Sophistic, 156
19. None, None, nan
 Tagged with subjects: • Cleanthes • bibliography, of Cleanthes

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 247; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 247
20. None, None, nan
 Tagged with subjects: • Cleanthes • Cleanthes, • Cleanthes, On Pleasure • Cleanthes, Physical Treatises • Cleanthes, commanding-faculty (hēgemonikon) • Cleanthes, cosmopolitanism • Cleanthes, linked with soul • Cleanthes, on equality of all mistakes • Cleanthes, on fire • Cleanthes, on the change to virtue in physical terms • Cleanthes, on the end • bibliography, of Cleanthes • end (telos), Cleanthes on • equality of all mistakes, Cleanthes unfinished verse • fire, Cleanthes on

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 27, 69, 74, 77, 90; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 33, 121; Bryan (2018), Authors and Authorities in Ancient Philosophy, 243, 247; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 208, 211, 216; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 232; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72, 76; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 24, 64, 120; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 44, 50; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 10, 227; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 223; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 243, 247
21. None, None, nan
 Tagged with subjects: • Cleanthes • Cleanthes, as author of the Hymn • Cleanthes, on starting points toward virtue

 Found in books: Graver (2007), Stoicism and Emotion, 246; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 54, 66
22. None, None, nan
 Tagged with subjects: • Cleanthes • Cleanthes,

 Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 183; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 130



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