=80.= It would seem then that Zeno after seeking for philosophic safety for some twenty years in one harbour after another had so far made shipwreck. But from this shipwreck of his intellectual hopes he could afterwards count the beginning of a fair voyage[58]. As he eagerly discussed with his younger fellow-student Arcesilaus the teaching of their master Polemon, he took courage to point out its weak points[59], and began to quote in his own defence not only his previous teachers Crates and Stilpo, but also the works of Heraclitus[60]. He thus broke down the barrier which Socrates had set up against the Ionic philosophers. From Heraclitus Zeno drew two doctrines of first-rate importance; the first, that of the eternal fire[61] and its mutation into the elements in turn[62]; the second (already referred to) that of the _Logos_[63]. It is evident that the Heraclitean doctrine of fire breaks down the distinction between God and the world, active and passive, soul and body; and is therefore inconsistent with the dualism which Zeno had partly borrowed from Plato. It is not clear whether Zeno attained to clearness on this point; but in the general teaching of the Stoics the monistic doctrine prevailed[64]. Hence God is not separate from body, but is himself body in its purest form[65]. The _Logos_ or divine reason is the power which pervades and gives shape to the universe[66]; and this Logos is identical with the deity, that is with the primitive and creative Fire[67]. The Logos (ὀρθὸς λόγος, _vera ratio_) brings into harmony the parts of philosophy; for it is also on the one hand the guide to right reasoning[68]; on the other hand the law which prescribes what is right for the State and for the individual[69]. [Sidenote: Zeno opens his school.] =81.= When Zeno definitely accepted the teaching of Heraclitus, he felt bound to break finally with the school of Polemo, and he founded soon after 300 B.C. a school of his own, which was rapidly crowded. His followers were at first called Zenonians, but afterwards Stoics, from the ‘picture porch’ (so called because it was decorated with paintings by Polygnotus) in which he delivered his lectures. He now applied himself afresh to the problem of ethics. Whilst still adhering to the Cynic views that ‘virtue is the only good,’ and that ‘example is more potent than precept,’ he entirely rejected the intuitional basis which the Cynics had accepted, deciding in favour of the claims of reason. He found his ideal in ‘consistency’ (ὁμολογία, _convenientia_)[70]; as the Logos or Word rules in the universe, so should it also in the individual. Those who live by a single and harmonious principle possess divine favour and an even flow of life[71]; those that follow conflicting practices are ill-starred[72]. In this consistency there is found virtue, and (here again he follows the Cynics) virtue is sufficient for happiness[73], and has no need of any external support. [Sidenote: His theory of virtue.]