83. In expounding his system Zeno made much use of the syllogism, thereby laying the foundations of a new style of oratory, consisting of short and pointed clauses, which became a characteristic of his school[80]. He no doubt regarded this form as a sure method of attaining truth; but even at the present day the principle that truth can only be reached from facts and not from words is not everywhere admitted. The syllogisms of Zeno have all their weak points, and as a rule the term which is common to the major and minor premisses suffers a shift of meaning. These syllogisms can no longer convince us, and even in antiquity they were severely criticized. But they are excellent aids to the memory, and so serve the same end as the catechisms of the Reformation period. Amongst the syllogisms attributed to Zeno are these: ‘That which has reason is better than that which has not reason; but nothing is better than the universe; therefore the universe has reason[81].’ ‘No one trusts a secret to a drunken man; but one trusts a secret to a good man; therefore a good man will not be drunken[82].’ ‘No evil is accompanied by glory; but death is accompanied by glory; therefore death is no evil[83].’ Such syllogisms were embedded in the numerous works of Zeno, of which many were certainly extant as late as the time of Epictetus[84].
Epicurus and Arcesilaus.
84. At the very time when Zeno was elaborating the doctrines of the Porch, another school of equal eminence was established at Athens by Epicurus (341-270 B.C.) in his Gardens. Epicurus combined the ethical principle of the Cyrenaics, that pleasure is the end of life, with the atomistic philosophy of Democritus; he had no respect for the study of dialectic, but placed the criterion of truth in the observations of the senses, leaving little room for the participation of mind or will. Thus in every part of philosophy his teaching was opposed to that of Zeno, and the two schools during their whole existence were in the sharpest conflict. We may nevertheless notice some points of contact between them. Both founded, or conceived that they founded their ethical doctrine upon physical proofs; that is, both maintained that the end of life which they put forward was that prescribed by natural law. As a consequence, they agreed in removing the barrier which Socrates had set up against the pursuit of natural science. Both again were positive teachers, or (in the language of the ancients) propounders of dogmas; and here they came into conflict with the Academic school, which maintained, and was soon about to emphasize, the critical spirit of Socrates and Plato. For in the last years of Zeno’s life his old fellow-pupil Arcesilaus became head of the Academic school (270 B.C.), and at once directed his teaching against Zeno’s theory of knowledge[85]. Following the practice of Socrates and of Plato’s dialogues, he argued against every point of view presented, and concluded that certain truth could not be known by man[86]. He pressed Zeno closely as to his definition of ‘comprehension,’ and induced him to add a clause which, in the opinion of his opponent, shewed the worthlessness of the whole doctrine[87]. Thus was raised the question of the κριτήριον or test of truth, which for at least a century to come sharply divided the schools[88].
Zeno at Athens.
85. The conflict between these three schools, which from this time on greatly surpassed all others in importance, did not embitter the political life of Athens. The citizens watched with amusement the competition of the schools for numbers and influence, and drew their profit from the crowds of foreigners who were drawn to Athens by its growing fame as a centre of adult education. To the heads of the schools they were ready to pay every mark of respect. With Zeno they deposited the keys of their gates, and they awarded him during his lifetime a gold crown and a bronze statue. His fame spread abroad, and those of his fellow-citizens of Citium who were then resident at Sidon claimed a share in it. In his old age the high-minded Antigonus Gonatas (who occupied the throne of Macedonia with varying fortune from 278 to 239 B.C.) looked to him for advice and help. But no offers of public employment could draw Zeno himself from his simple life and the young companions who surrounded him: like Socrates, he thought that he could best serve the State by sending out others to take part in its duties[89]. He died in the year 264 B.C.[90], having been engaged in teaching for more than 30 years from the time when he ‘discovered the truth[91].’
Honours paid to him.
86. The vote which the Athenians passed in honour of Zeno, shortly before his death, deserves record by its contrast with that by which their predecessors had condemned Socrates. It ran somewhat as follows:
‘Whereas Zeno the son of Mnaseas from Citium has spent many years in this city in the pursuit of philosophy; and has been throughout a good man in all respects; and has encouraged the young men who resorted to him in virtue and temperance, and has sped them on the right path; and has made his own life an example to all men, for it has been consistent with the teaching he has set forth;
Now it seems good to the people of Athens to commend Zeno the son of Mnaseas from Citium, and to crown him with a golden crown (in accordance with the law) for his virtue and temperance, and to build him a tomb on the Ceramicus at the public expense. And the people shall elect five Athenian citizens to provide for the making of the crown and the building of the tomb. And the town clerk shall engrave this vote on two pillars, and shall set up one in the Academy, and one in the Lyceum. And the treasurer shall make due allotment of the expense, that all men may see that the people of Athens honours good men both in their life time and after their death[92].’