[27] ‘nuntiato naufragio Zeno noster, cum omnia sua audiret submersa: iubet, inquit, me fortuna expeditius philosophari’ Sen. _Dial._ ix 14, 3. [28] Diog. L. vii 3. [29] Diog. L. vi 96 and 97. [30] _ib._ vii 4. [31] ἀντέγραψε πρὸς τὴν Πλάτωνος Πολιτείαν Plut. _Sto. rep._ 8, 2 (Arnim i 260). [32] This doctrine can be traced back to Diogenes and even to Socrates: see below, § 303. [33] τὰς πόλεις κοσμεῖν οὐκ ἀναθήμασιν, ἀλλὰ ταῖς τῶν οἰκούντων ἀρεταῖς Stob. iv 1, 88. [34] See below, § 305. [35] παριστάντα πολίτας τοὺς σπουδαίους μόνον Diog. L. vii 33. [36] See below, § 318. [37] § 306. [38] § 307. [39] §§ 296, 297. [40] § 304. [41] § 315. [42] See above, § 56. [43] He said ‘O Crates, the best handle of philosophers is that by the ear; persuade me if you can, and lead me that way; if you use violence, my body will stay with you, but my soul will be with Stilpo’ Diog. L. vii 24. [44] ‘errorem autem et temeritatem et ignorantiam et opinationem et suspicionem et uno nomine omnia, quae essent aliena firmae et constantis adsensionis, a virtute sapientiaque [Zeno] removebat’ Cic. _Ac._ i 11, 42. [45] ‘hoc quidem Zeno gestu conficiebat. nam cum extensis digitis adversam manum ostenderat, ‘visum,’ inquiebat, ‘huiusmodi est.’ deinde cum paulum digitos contraxerat, ‘adsensus huiusmodi.’ tum cum plane compresserat pugnumque fecerat, comprehensionem illam esse dicebat; cum autem laevam manum admoverat et illum pugnum arte vehementerque compresserat, scientiam talem esse dicebat: cuius compotem nisi sapientem esse neminem’ Cic. _Ac._ ii 47, 145. [46] See below, § 188. [47] So the Megarians were commonly called on account of their disputatious methods. [48] As for instance Arcesilaus; Ἀρκεσίλαος ὁ ἐκ τῆς Ἀκαδημίας, Ζήνωνος τοῦ Κιτιέως συσχολαστὴς παρὰ Πολέμωνι Strabo xiii p. 614 (Arnim i 10). [49] Diog. L. iv 18. [50] _ib._ 20. [51] _ib._ [52] Diog. L. vii 25. [53] See below, § 189. [54] See § 268, note 2. [55] οἵ γε ἀπὸ Χρυσίππου καὶ Ζήνωνος φιλόσοφοι καὶ πάντες ὅσοι σῶμα τὴν ψυχὴν νοοῦσι Iamb. _de an._ (Stob. i 49, 33). [56] Ζήνων ὁ Στωϊκὸς ὀκταμερῆ φησιν εἶναι τὴν ψυχήν Nemes. _nat. hom._ p. 96 (Arnim i 143). [57] οἱ ἀπὸ Ζήνωνος ὀκταμερῆ τὴν ψυχὴν διαδοξάζουσι, περὶ [ἣν] τὰς δυνάμεις εἶναι πλείονας, ὥσπερ ἐν τῷ ἡγεμονίκῳ ἐνυπαρχουσῶν φαντασίας συγκαταθέσεως ὁρμῆς λόγου Iamb. _de an._ (Arnim i 143). See below, § 270. [58] τῶν προειρημένων ἤκουσεν ἕως ἐτῶν εἴκοσιν· ἵνα καί φασιν αὐτὸν εἰπεῖν· νῦν εὐπλόηκα, ὅτε νεναυάγηκα Diog. L. vii 4. It must not however be assumed that Zeno himself used the phrase in this sense: see the other references in Arnim i 277. [59] ‘iam Polemonem audiverant adsidue Zeno et Arcesilas. Sed Zeno cum Arcesilam anteiret aetate, valdeque subtiliter dissereret et peracute moveretur, corrigere conatus est disciplinam’ Cic. _Ac._ i 9, 34 and 35.