No More Learning

There was also another Timon, the misanthrope.

V. Now this philosopher was very fond of a garden, and also of solitude, as we are told by Antigonus. Accordingly it is reported, that Hieronymus, the Peripatetic, said of him, as among the Scythians, both they who fly, and they who pursue shoot with the bow, so in the case of the philosophers, those who pursue and those who fly both hunt for pupils, as Timon for instance.

VI. He was a man of very acute perceptions, and very quick at seeing the ridiculous side of any question: he was also very fond of learning, and a very clever man at devising plots for poets, and at composing dramas. And he used to associate with himself, in the composition of his tragedies, two other poets, named Alexander and Homer; and whenever he was disturbed by his maid-servants or by the dogs, he paid no attention to them, studying above all things to live in tranquillity. They tell a story, that Aratus asked him how he could procure an entire and correct copy of Homer's poetry, and he answered, "If he could fall in with an old manuscript which had never been corrected. " And all his works used to lie about at random, and at times half eaten by mice; so that once when he was reading them to Zopyrus, the orator, and unrolling a volume, he read whatever passages came first, and when he got to the middle of the book he found a great gap, which he had not previously perceived, so very indifferent was he about such matters.

His constitution was so vigorous, that he could easily go without his dinner. And they say, that once when he saw Arcesilaus passing through the forum of the Cercipes, he said, "What are you doing here, where we freemen are? " And he used constantly to quote to those who invoked the testimony of their intellects to judge of the senses:

Attagas and Numenius are met. 1
And this jesting manner was habitual with him. Accordingly he once said to a man, who was surprised at everything, "Why do you not wonder that we three men have only four eyes between us? " for he himself had only one eye, no more had Dioscorides, his pupil; but the man to whom he was speaking had his sight unimpaired. On another occasion, he was asked by Arcesilaus, why he had come from Thebes, and he said, "To laugh at you all when I see you face to face. " But though he attacked Arcesilaus in his Silli, he has praised him in the book entitled the Funeral Banquet of Arcesilaus.

VII. He had no successor, as Menodotus tells us; but his school ceased, till Ptolemy the Cyrenean re-established it. According to the account given to us by Hippobotus and Sotion, he had as pupils, Dioscorides of Cyprus, and Nilolochus of Rhodes, and Euphranor of Seleucia, and Pracylus of the Troas, who was a man of such constancy of mind that, as Phylarchus relates in his History, he allowed himself to be punished as a traitor wholly undeservedly, not uttering one word of complaint against his fellow citizens; and Euphranor had for his pupil, Eubulus, of Alexandria, who was the master of Ptolemy, who was the master of Sarpedon and Heraclides. And Heraclides was the master of Aenesidemus, of Cnossus, who wrote eight books of Pyrrhonean discourses; he was also the master of Xeuxippus Polites, who was the master of Zeuxis Gonicpus, who was the master of Antiochus, of Laodicea, in Lycia. Antiochus again, was the master of Menodotus, of Nicomedia, a skilful physician, and of Theodos, of Laodicea; and Menodotus was the master of Herodotus, of Tarsus, the son of Arieus; Herodotus was the master of Sextus Empiricus, who left ten books of Sceptic Maxims, and other excellent works; and Sextus was the master of Saturninus Cythenas, who was also an empiric.

1. That is to say, the harmony between intellect and the senses will not last long. Attagas and Numenius were two notorious brigands.

























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

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

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

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

a treatise on a Life according to Nature;
one on Appetite, or the Nature of Man;
one on Passions;
one on Duty;
one on Law;
one on the usual Education of the Greeks;
one on Sight;
one on the Whole;
one on Signs;
one on the Doctrines of the Pythagoreans;
one on Things in General;
one on Styles;
five essays on Problems relating to Homer;
one on the Listening to Poets.
He also wrote:
an essay on Art;
and Solutions;
and two books of Refutations;
Reminiscences of Crates;
Ethics.
These are the books of which he was the author.
{5} But at last he left Crates, and became the pupil of the philosophers whom I have mentioned before, and continued with them for twenty years. So that it is related that be said, "I now find that I made a prosperous voyage when I was wrecked. " But some affirm that he made this speech in reference to Crates. [5] Others say, that while he was staying at Athens he heard of a shipwreck, and said, "Fortune does well in having driven us on philosophy. " But as some relate the affair, he was not wrecked at all, but sold all his cargo at Athens, and then turned to philosophy.

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

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

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

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

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

And Zenon wrote him back the following answer.

[8] Zenon to King Antigonus, greeting.

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

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

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

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

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

These then are the terms of the decree.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[38] {32} I have thought it best to give a general account of all the Stoic doctrines in the life of Zenon, because he it was who was the founder of the sect. He has written a great many books, of which I have already given a list, in which he has spoken as no other of the Stoics has. And his doctrines in general are these. But we will enumerate them briefly, as we have been in the habit of doing in the case of the other philosophers.

[39] {33} The Stoics divide reason according to philosophy, into three parts; and say that one part relates to natural philosophy, one to ethics, and one to logic. And Zenon, the Citiaean, was the first who made this division, in his treatise on Reason; and he was followed in it by Chrysippus, in the first book of his treatise on Reason, and in the first book of his treatise on Natural Philosophy; and also by Apollodorus and by Syllus, in the first book of his Introduction to the Doctrines of the Stoics; and by Eudromus, in his Ethical Elements; and by Diogenes, the Babylonian; and Poseidonius. Now these divisions are called topics by Apollodorus, species by Chrysippus and Eudromus, and genera by all the rest. [40] And they compare philosophy to an animal, likening logic to the bones and sinews, natural philosophy to the fleshy parts, and ethical philosophy to the soul. Again, they compare it to an egg; calling logic the shell, and ethics the white, and natural philosophy the yolk. Also to a fertile field; in which logic is the fence which goes round it, ethics are the fruit, and natural philosophy the soil, or the fruit-trees. Again, they compare it to a city fortified by walls, and regulated by reason; and then, as some of them say, no one part is preferred to another, but they are all combined and united inseparably; and so they treat of them all in combination. But others class logic first, natural philosophy second, and ethics third as Zenon does in his treatise on Reason, and in this he is followed by Chrysippus, and Archidemus, and Eudromus. [41] For Diogenes of Ptolemais begins with ethics; but Apollodorus places ethics second; and Panaetius and Poseidonius begin with natural philosophy, as Phanias, the friend of Poseidonius asserts, in the first book of his treatise on the School of Poseidonius.

But Cleanthes says, that there are six divisions of reason according to philosophy: dialectics, rhetoric, ethics, politics physics, and theology; but others assert that these are not divisions of reason, but of philosophy itself; and this is the opinion advanced by Zenon of Tarsus, among others. {34} Some again say, that the logical division is properly subdivided into two sciences, namely, rhetoric and dialectics; and some divide it also into a definitive species, which is concerned with rules and tests; while others deny the propriety of this last division altogether, and argue that the object of rules and tests is the discovery of the truth; for it is in this division that they explain the differences of representations. [42] They also argue that, on the other side, the science of definitions has equally for its object the discovery of truth, since we only know things by the intervention of ideas. They also call rhetoric a science conversant about speaking well concerning matters which admit of a detailed narrative; and dialectics they call the science of arguing correctly in discussions which can be carried on by question and answer; on which account they define it thus: a knowledge of what is true, and false, and neither one thing nor the other. Again, rhetoric itself they divide into three kinds; for one description they say is concerning about giving advice, another is forensic, and the third encomiastic; [43] and it is also divided into several parts, one relating to the discovery of arguments, one to style, one to the arrangement of arguments, and the other to the delivery of the speech. And a rhetorical oration they divide into the exordium, the narration, the reply to the statements of the adverse party, and the peroration.

{35} Dialectics, they say, is divided into two parts; one of which has reference to the things signified, the other to the expression. That which has reference to the things signified or spoken of, they divide again into the topic of things conceived in the fancy, and into those of axioms, of perfect determinations, of categorems, of things alike, whether upright or prostrate, of tropes, of syllogisms, and of sophisms, which are derived either from the voice or from the things. [44] And these sophisms are of various kinds; there is the false one, the one which states facts, the negative, the sorites, and others like these; the imperfect one, the inexplicable one, the conclusive one, the veiled one, the horned one, the nobody, and the mower (theriz? n). In the second part of dialectics, that which has for its object the expression, they treat of written language, of the different parts of a discourse, of solecism and barbarism, of poetical forms of expression, of ambiguity, of a melodious voice, of music; and some even add definitions, divisions, and diction. [45] They say that the most useful of these parts is the consideration of syllogisms; for that they show us what are the things which are capable of demonstration, and that contributes much to the formation of our judgment, and their arrangement and memory give a scientific character to our knowledge. They define reasoning to be a system composed of assumptions and conclusions; and syllogism is a syllogistic argument proceeding on them. Demonstration they define to be a method by which one proceeds from that which is more known to that which is less. Perception, again, is an impression produced on the mind, its name being appropriately borrowed from impressions on wax made by a seal; [46] and perception they divide into comprehensible and incomprehensible: Comprehensible, which they call the criterion of facts, and which is produced by a real object, and is, therefore, at the same time conformable to that object; Incomprehensible, which has no relation to any real object, or else, if it has any such relation, does not correspond to it, being but a vague and indistinct representation. Dialectics itself they pronounce to be a necessary science, and a virtue which comprehends several other virtues under its species. And the disposition not to take up one side of an argument hastily, they defined to be a knowledge by which we are taught when we ought to agree to a statement, and when we ought to withhold our agreement. [47] Discretion they consider to be a powerful reason, having reference to what is becoming, so as to prevent our yielding to an irrelevant argument. Irrefutability they define to be a power in an argument, which prevents one from being drawn from it to its opposite. Freedom from vanity, according to them, is a habit which refers the perceptions back to right reason.

Again, they define knowledge itself as an assertion or safe comprehension, or habit, which, in the perception of what is seen, never deviates from the truth. And they say further, that without dialectic speculation, the wise man cannot be free from all error in his reasoning. For that that is what distinguishes what is true from what is false, and which easily detects those arguments which are only plausible, and those which depend upon an ambiguity of language. And without dialectics they say it is not possible to ask or answer questions correctly. [48] They also add, that immoderate haste in denials extends to those things which are done, so that those who have not properly exercised their perceptions fall into irregularity and thoughtlessness. Again, without dialectics, the wise man cannot be acute, and ingenious, and wary, and altogether dangerous as an arguer. For that it belongs to the same man to speak correctly and to reason correctly, and to discuss properly those subjects which are proposed to him, and to answer readily whatever questions are put to him, all which qualities belong to a man who is skilful in dialectics. This then is a brief summary of their opinions on logic.

{36} And, that we may also enter into some more minute details respecting them, we will subjoin what refers to what they call their introductory science, as it is stated by Diocles, of Magnesia, in his Overview of Philosophers, where he speaks as follows, and we will give his account word for word.

[49] The Stoics have chosen to treat, in the first place, of perception and sensation, because the criterion by which the truth of facts is ascertained is a kind of perception, and because the judgment which expresses the belief, and the comprehension, and the understanding of a thing, a judgment which precedes all others, cannot exist without perception. For perception leads the way; and then thought, finding vent in expressions, explains in words the feelings which it derives from perception. [50] But there is a difference between phantasiaand phantasma. For phantasma is a conception of the intellect, such as takes place in sleep; but phantasia is an impression, tup? sis, produced on the mind, that is to say, an alteration, alloi? sis, as Chrysippus states in the twelfth book of his treatise on the Soul. For we must not take this impression to resemble that made by a seal, since it is impossible to conceive that there should be many impressions made at the same time on the same thing. But phantasia is understood to be that which is impressed, and formed, and imprinted by a real object, according to a real object, in such a way as it could not be by any other than a real object; [51] and, according to their ideas of the phantasiai, some are sensible, and some are not. Those they call sensible, which are derived by us from some one or more senses; and those they call not sensible, which emanate directly from the thought, as for instance, those which relate to incorporeal objects, or any others which are embraced by reason. Again, those which are sensible, are produced by a real object, which imposes itself on the intelligence, and compels its acquiescence; and there are also some others, which are simply apparent, mere shadows, which resemble those which are produced by real objects. Again, these phantasiai are divided into rational and irrational; those which are rational belong to animals capable of reason; those which are irrational to animals destitute of reason. Those which are rational are thoughts; those which are irrational have no name; but are again subdivided into artificial and not artificial. At all events, an image is contemplated in a different light by a man skilful in art, from that in which it is viewed by a man ignorant of art.

[52] By sensation, the Stoics understand a species of breath which proceeds from the dominant portion of the soul to the senses, whether it be a sensible perception, or an organic disposition, which, according to the notions of some of them, is crippled and vicious. They also call sensation the energy, or active exercise, of the sense. According to them, it is to sensation that we owe our comprehension of white and black, and rough and smooth: from reason, that we derive the notions which result from a demonstration, those for instance which have for their object the existence of Gods, and of Divine Providence. For all our thoughts are formed either by indirect perception, or by similarity, or analogy, or transposition, or combination, or opposition. [53] By a direct perception, we perceive those things which are the objects of sense; by similarity, those which start from some point present to our senses; as, for instance, we form an idea of Socrates from his likeness. We draw our conclusions by analogy, adopting either an increased idea of the thing, as of Tityus, or the Cyclops; or a diminished idea, as of a pigmy. So, too, the idea of the centre of the world was one derived by analogy from what we perceived to be the case of the smaller spheres. We use transposition when we fancy eyes in a man's breast; combination, when we take in the idea of a Centaur; opposition, when we turn our thoughts to death. Some ideas we also derive from comparison, for instance, from a comparison of words and places.

There is also nature; as by nature we comprehend what is just and good. And privation, when for instance, we form a notion of a man without hands. Such are the doctrines of the Stoics, on the subject of phantasia, and sensation, and thought. [54] {37} They say that the proper criterion of truth is the comprehension, phantasia; that is to say, one which is derived from a real object, as Chrysippus asserts in the twelfth book of his Physics; and he is followed by Antipater and Apollodorus. For Boethus leaves a great many criteria, such as intellect, sensation, appetite, and knowledge; but Chrysippus dissents from his view, and in the first book of his treatise on Reason, says, that sensation and preconception are the only criteria. And preconception is, according to him, a comprehensive physical notion of general principles. But others of the earlier Stoics admit right reason as one criterion of the truth; for instance, this is the opinion of Poseidonius, and is advanced by him in his essay on Criteria.

[55] {38} On the subject of logical speculation, there appears to be a great unanimity among the greater part of the Stoics, in beginning with the topic of the voice. Now voice is a percussion of the air; or, as Diogenes the Babylonian, defines it, in his essay on the Voice, a sensation peculiar to the hearing. The voice of a beast is a mere percussion of the air by some impetus: but the voice of a man is articulate, and is emitted by intellect, as Diogenes lays it down, and is not brought to perfection in a shorter period than fourteen years. And the voice is a body according to the Stoics; for so it is laid down by Archidemus, in his book on the Voice, and by Diogenes, and Antipater, and also by Chrysippus, in the second volume of his Physics. [56] For everything which makes anything, is a body; and the voice makes something when it proceeds to those who hear from those who speak.

A word (lexis), again, is, according to Diogenes, a voice consisting of letters, as "Day. " A sentence (logos) is a significant voice, sent out by the intellect, as for instance, "It is day;" but dialect is a peculiar style imprinted on the utterance of nations, according to their race; and causes varieties in the Greek language, being a sort of local habit, as for instance, the Attics say thalatta, and the Ionians say h? mer? . The elements of words are the twenty-four letters and the word letter is used in a triple division of sense, meaning the element itself, the graphical sign of the element, and the name, as Alpha. [57] There are seven vowels , a, e, ? , i, o, u, ? ; six mutes, b, g, d, k, p, t. But voice is different from a word, because voice is a sound; but a word is an articulate sound. And a word differs from a sentence, because a sentence always signifies something, but a word by itself has no signification, as for instance, blituri. But this is not the case with a sentence. Again, there is a difference between speaking and pronouncing; the sounds are pronounced, but what are spoken are things which are capable of being spoken of.

{39} Now of sentences there are five parts, as Diogenes tells us in his treatise on Voice; and he is followed by Chrysippus. There is the noun, the common noun, the verb, the conjunction, and the article. Antipater adds also quality, in his treatise upon Words and the things expressed by them. [58] And a common noun (pros? goria) is, according to Diogenes, a part of a sentence signifying a common quality, as for instance, man, horse. But a noun is a part of a sentence signifying a peculiar quality, such as Diogenes, Socrates. A verb is a part of a sentence signifying an uncombined categorem, according to Diogenes; or, as others define it, an element of a sentence, devoid of case, signifying something compound in reference to some person or persons, as, "I write," "I say. " A conjunction is a part of a sentence destitute of case, uniting the divisions of the sentence. An article is an element of a sentence, having cases, defining the genders of nouns and their numbers; as ho, h? , to, hoi, hai, ta. [59] {40} The excellences of a sentence are five:- good Greek, clearness, conciseness, suitableness, elegance. Good Greek (Hell? nismos) is a correct style, according to art, keeping aloof from any vulgar form of expression; clearness is a style which states that which is conceived in the mind in such a way that it is easily known: conciseness is a style which embraces all that is necessary to the clear explanation of the subject under. discussion; suitableness is a style suited to the subject; elegance is a style which avoids all peculiarity of expression. Of the vices of a sentence, on the other hand, barbarism is a use of words contrary to that in vogue among the well-educated Greeks; solecism is a sentence incongruously put together. [60] {41} A poetical expression is, as Poseidonius defines it in his introduction on Style, "A metrical or rhythmical diction, proceeding in preparation, and avoiding all resemblance to prose. " For instance, "The vast and boundless earth," "The expanse of heaven," are rhythmical expressions; and poetry is a collection of poetical expressions signifying something, containing an imitation of divine and human beings. {42} A definition is, as Antipater explains it in the first book of his treatise on Definitions, a sentence proceeding by analysis enunciated in such a way as to give a complete idea; or, as Chrysippus says in his treatise on Definitions, it is the explanation of an idea. Description is a sentence which, in a figurative manner, brings one to a knowledge of the subject, or it may be called a simpler kind of definition, expressing the power of a definition in plainer language. Genus is a comprehending of many ideas indissolubly connected, as animal; for this one expression comprehends all particular kinds of animals. [61] An idea is an imagination of the mind which does not express actually anything real, or any quality, but only a quasi reality and a quasi quality; such, for instance, is the idea of a horse when a horse is not present. Species is that which is comprehended under genus, as man is comprehended under animal. Again, that is the most general genus which, being a genus itself, has no other genus, as the existent. And that is the most special species, which being a species has no other species, as, for instance, Socrates. {43} The division of genus is a dissection of it into the proximate species; as, for instance, "Of animals, some are rational, others irrational. " Contrary division is the dissection of genus into species on the principle of the contrary; so as to be by a sort of negation; as, for instance, "Of existent things, some are good and some not good;" and, "Of things which arc not good, some are bad and some indifferent. " [62] Partition is an arrangement of a genus with reference to place, as Crinis says, for instance, "Of goods, some have reference to the mind and some to the body. " {44} Ambiguity (amphibolia) is an expression signifying two or more things having an ordinary or a peculiar meaning, according to the pronunciation, in such a way that more things than one may be understood by the very same expression. Take, for instance, the words aul? tris pept? ke. For you may understand by them, a house has fallen down three times (aul? tris pept? ke), or, a female flute-player has fallen, taking aul? tris as synonymous with aul? tria.

{45} Dialectics are, as Poseidonius explains them, the science of what is true and false, and neither one or the other, and it is, as Chrysippus explains it, concerned with words that signify and things that are signified; these then are the doctrines asserted by the Stoics in their speculations on the subject of the voice. [63] {46} But in that part of dialectics which concerns things and ideas signified, they treat of propositions, of perfect enunciations, of judgments, of syllogisms, of imperfect enunciations, of attributes and deficiencies, and of both direct and indirect categorems. {47} And they say that enunciation is the manifestation of the ideal perception; and these enunciations the Stoics pronounce some to be perfect in themselves, and some to be defective; now those are defective, which furnish an incomplete sense, as for instance, "He writes. " For then we ask further, "Who writes? " But those are perfect in themselves, which give a sense entirely complete, as for instance, "Socrates writes. " Accordingly, in the defective enunciations, categorems are applied; but in those which are perfect in themselves, axioms, and syllogisms, and questions, and interrogations, are brought into play. [64] Now a categorem is something which is predicated of something else, being either a thing which is added to one or more objects, according to the definition of Apollodorus, or else a defective enunciation added to the nominative case, for the purpose of forming a proposition. Now of categorems, some are accidents . . . . as for instance, "The sailing through a rock. " . . . . And of categorems, some are direct, some indirect, and some neither one nor the other. Now those are correct, which are construed with one of the oblique cases, in such a manner as to produce a categorem, as for instance, "He hears, he sees, he converses. " And those are indirect, which are construed with the passive voice, as for instance, "I am heard, I am seen. " And those which are neither one nor the other, are those which are construed in a neutral kind of manner, as for instance, "To think, to walk. " And those are reciprocal, which are among the indirect ones, with out being indirect themselves. Those are effects, energ? mata, which are such words as, "He is shaved;" for then, the man who is shaved, implies himself. [65] The oblique cases, are the genitive, the dative, and the accusative. {48} An axiom, is that thing which is true, or false, or perfect in itself, being asserted, or denied positively, as far as depends upon itself; as Chrysippus explains it in his Dialectic Definitions; as for instance, "It is day," "Dion is walking. " And it has received the name of axiom, axi? ma, because it is either maintained, axioutai, or repudiated. For the man who says, "It is day," appears to maintain the fact of its being day. If then it is day, the axiom put before one is true; but if it is not day, the axiom is false. [66] And an axiom, a question, and an interrogation, differ from one another, and so does an imperative proposition from one which is related to oaths, or imprecatory, or hypothetical, or appellative, or false. For that is an axiom which we utter, when we affirm anything positively, which is either true or false. And a question is a thing complete in itself, as also is an axiom, but which requires an answer, as for instance, " Is it day? " Now this is neither true nor false; but, as "It is day" is an axiom; so is, "Is it day? " a question. But an interrogation, pusma, is a thing to which it is not possible to make an answer symbolically, as in the case of a question er? t? ma, saying merely "Yes," but we must reply, "He does live in this place. " [67] The imperative proposition is a thing which we utter when we give an order, as for instance this: "Do you now go to the sweet stream of Inachus. "

The appellative proposition is one which is used in the case in which, when a man says anything, he must address somebody, as for instance [Homer, Il_2'434]:
Atreides, glorious king of men,
Most mighty Agamemnon.
A false judgment is a proposition, which, while it has at the same time the appearance of a real judgment, loses this character by the addition, and under the influence of, some particle, as for instance "The Parthenon at least is beautiful" or "How like the herdsman is to Priamus' sons. "

[68] There is also the dubitative proposition, which differs from the judgment, inasmuch as it is always uttered in the form of a doubt; as for instance: "Are not, then, grief and life two kindred states? "

But questions, and interrogations, and things like these, are neither true nor false, while judgments and propositions are necessarily one or the other. Now of axioms, some are simple, and others are not simple; as Chrysippus, and Archedemus, and Athenodorus, and Antipater, and Crinis, agree in dividing them. Those are simple, which consist of an axiom or proposition, which is not ambiguous, (or of several axioms, or propositions of the same character,) as for instance the sentence, "It is day. " And; those are not simple, which consist of an axiom or proposition; which is ambiguous, or of several axioms or propositions of that character. [69] Of an axiom, or proposition, which is ambiguous, as "If it is day;" of several axioms, or propositions of that character, as, "If it is day, it is light. "

And simple propositions are divided into the affirmative, the negative, the privative, the categorical, the definite, and the indefinite; those which are not simple, are divided into the combined, and the adjunctive, the connected and the disjunctive, and the causal and the augmentative, and the diminutive. That is an affirmative proposition, "It is not day. " And the species of this is doubly affirmative. That again is doubly affirmative, which is affirmative of an affirmative, as for instance, "It is not not day;" for this amounts to, "It is day. " [70] That is a negative proposition, which consists of a negative particle and a categorem, as for instance, "No one is walking. " That is a privative proposition which consists of a privative particle and an axiom according to power, as "This man is inhuman. " That is a categorical proposition, which consists of a nominative case and a categorem, as for instance, "Dion is walking. " That is a definite proposition, which consists of a demonstrative nominative case and a categorem, as for instance, "This man is walking. " That is an indefinite one which consists of an indefinite particle, or of indefinite particles, as for instance, " Somebody is walking," "He is moving. "

[71] Of propositions which are not simple, the combined proposition is, as Chrysippus states, in his Dialectics, and Diogenes, too, in his Dialectic Art; that which is held together by the copulative conjunction "if. " And this conjunction professes that the second member of the sentence follows the first, as for instance, "If it is day, it is light. " That which is adjunctive is, as Crinis states in his Dialectic Art, an axiom which is made to depend on the conjunction "since" (epei), beginning with an axiom and ending in an axiom, as for instance, "Since it is day, it is light. " And this conjunction professes both that the second portion of the proposition follows the first, and the first is true. [72] That is a connected proposition which is connected by some copulative conjunctions, as for instance, "It both is day, and it is light. " That is a disjunctive proposition which is disconnected by the disjunctive conjunction, "or" (? toi) as for instance, "It is either day or night. " And this proposition professes that one or other of these propositions is false. That is a causal proposition which is connected by the word, "because;" as for instance, "Because it is day, it is light. " For the first is, as it were, the cause of the second. [73] That is an augmentative proposition, which explains the greater, which is construed with an augmentative particle, and which is placed between the two members of the proposition, as for instance, "It is rather day than night. " The diminutive proposition is, in every respect, the exact contrary of the preceding one; as for instance, "It is less night than day. " Again, at times, axioms or propositions are opposed to one another in respect of their truth and falsehood, when one is an express denial of the other; as for instance, "It is day," and, "It is not day. "

Again, a conjunctive proposition is correct, when it is such that the opposite of the conclusion is contradictory of the premise; as for instance, the proposition, "If it is day, it is light," is true; for, "It is not light," which is the opposite to the conclusion expressed, is contradictory to the premise, "It is day. " And a conjunctive proposition is incorrect, when it is such that the opposite of the conclusion is not inconsistent with the premise, as for instance, " If it is day, Dion is walking.