vii. 14, he had rendered political services, honoured him with a public

panegyric, a golden crown, a statue, and burial in the Ceramicus. That the keys of the city were left in his keeping is not probable. The offer of Athenian citizenship he declined (Plut. Sto. Rep. 4, 1, p. 1034). Nor did his countrymen in Citium fail to show their appreciation (Diog. 6; Plin. H. N. xxxiv. 19, 32) of him, and Zeno always insisted on being a Citian (Diog. 12; Plut. l.c.).

[17] He himself (Diog. vii. 18) compares the λόγοι ἀπηρτισμένοι of the ἀσόλοικοι to the elegant Alexandrian coins, which, instead of being better, were often lighter than those of Athens. He is charged in particular with using words in a wrong sense, and with inventing new words, whence Cic. Tusc. v. 11, 34, calls him ‘ignobilis verborum opifex,’ and Chrysippus, in a treatise περὶ τοῦ κυρίως κεχρῆσθαι Ζήνωνα τοῖς ὀνόμασιν, disparages this καινοτομεῖν ἐν τοῖς ὀνόμασι (Galen. Diff. Puls. III. 1., vol. viii. 642, K.). He is also charged with maintaining that nothing ought to be concealed, but that even the most indelicate things should be called by their proper names. He is further charged with having propounded no new system, but with having appropriated the thoughts of his predecessors, and having concealed his plagiarism by the use of new terms. In Diog. vii. 25, Polemo says: κλέπτων τὰ δόγματα Φοινικῶς μεταμφιεννύς; and Cicero frequently repeats the charge (Fin. v. 25, 74; iii. 2, 5; iv. 2, 3; 3, 7; 26; 72; v. 8, 22; 29, 88. Acad. ii. 5, 15. Legg. 1, 13, 38; 20; 53. Tusc. ii. 12, 29).

[18] Diog. 28, 1. The statement that he was ἄνοσος must be taken with some limitation, according to Diog. vii. 162; Stob. Floril. 17, 43.

[19] Diog. 28; 31. Lucian, Macrob. 19. Lactant. Inst. iii. 18. Stob. Floril. 7, 45. Suid.

[20] The list of them in Diog. 4, to which additions are made Diog. 34; 39; 134. The Διατριβαὶ (Diog. 34; Sext. Pyrrh. iii. 205; 245; Math. xi. 90) may perhaps be identical with the Ἀπομνημονεύματα Κράτητος (Diog. 4), the Τέχνη ἐρωτικὴ (Diog. 34) with Τέχνη (Diog. 4). An exposition of Hesiod, which had been inferred to exist, from Cic. N. D. i. 14, 36, Krische, Forsch. 367, rightly identifies with the treatise περὶ τοῦ ὅλου, and this with the treatise περὶ τῆς φύσεως (Stob. Ecl. i. 178). Other authorities are given by Fabric. Bibl. Gr. iii. 580.

[21] This appears at least probable from Diog. 4: ἕως μὲν οὖν τινὸς ἤκουσε τοῦ Κράτητος· ὅτε καὶ τὴν πολιτείαν αὐτοῦ γράψαντος, τινὲς ἔλεγον παίζοντες ἐπὶ τῆς τοῦ κυνὸς οὐρᾶς αὐτὴν γεγραφέναι.

[22] Mohnike, Cleanthes d. Sto.: Greifsw. 1814. Cleanthis Hymn. in Jovem, ed. Sturz, ed. nov. cur. Merzdorf.: Lips. 1835.

[23] Strabo, xiii. 1, 57, p. 610. Diog. vii. 168. Ælian, Hist. Anim. vi. 50. How Clemens, Protrept. 47, A, comes to call him Πισαδεὺς, it is hard to say, nor is it of any moment. Mohnike, p. 67, offers conjectures. Mohnike also rightly maintains, p. 77, that Cleanthes ὁ Ποντικὸς in Diog. ix. 15 must be the same as this Cleanthes, and Cobet strikes out the words ὁ Ποντικὸς after Κλεάνθης.

[24] According to Antisthenes (the Rhodian), in Diog. l.c., Cleanthes was a pugilist, who came to Athens with four drachmæ, and entered the school of Zeno (according to Hesych. v. Suid., that of Crates, which is impossible for chronological reasons. Conversely, Valer. Max. viii. 7, ext. 11, makes him a pupil of Chrysippus, confounding the relations of pupil and teacher, as we have met with elsewhere), in which he studied for nineteen years (Diog. 176), gaining a maintenance by working as a labourer (Diog. 168; 174; Plut. Vit. Ær. Al. 7, 5, p. 830; Sen. Ep. 44, 3; Krische, Forsch.). A public maintenance, which was offered him, Zeno induced him to refuse, and, in other ways, tried his power of will by the severest tests. It is, therefore, all the more improbable that Antigonus gave him 3000 minæ (Diog. 169). On the simplicity of his life, his constant application, his adherence to Zeno, &c., see Diog. 168; 170; 37; Plut. De Audi. 18, p. 47; Cic. Tusc. ii. 25, 60. He also refused to become an Athenian citizen (Plut. Sto. Rep. 4, p. 1034). He died of self-imposed starvation (Diog. 176; Lucian, Macrob. 19; Stob. Floril. 7, 54). His age is stated by Diog. 176, at eighty; by Lucian and Valer. Max. viii. 7, ext. 11, at ninety-nine. Diog. 174, gives a list of his somewhat numerous writings, mostly on moral subjects, which is supplemented by Fabric. Bibl. iii. 551, Harl. and Mohnike, p. 90. Cleanthes was held in great esteem in the Stoic School, even in the time of Chrysippus (Diog. vii. 179; 182; Cic. Acad. ii. 41, 126). At a later time, the Roman Senate erected a statue to him at Assos (Simpl. in Epict. Enchir. c. 53, 329, b).

[25] Aristo, son of Miltiades, a Chian, discussed most fully by Krische, Forsch. 405, known as the Siren, because of his persuasive powers, and also as the Baldhead, was a pupil of Zeno (Diog. 37; 160; Cic. N. D. i. 14, 37; Acad. ii. 42, 130; Sen. Ep. 94, 2), but is said, during Zeno’s illness, to have joined Polemo (Diocl. in Diog. 162). Although it may be objected that his teaching does not diverge in the direction of Platonism, but rather in the opposite direction, still Polemo’s contempt (Diog. iv. 18) for dialectic may at one time have had its attractions for him. It is a better established fact that his attitude towards pleasure was less indifferent than it ought to have been, according to his principles (Eratos and Apollophanes in Athen.