[83] ‘nullum malum gloriosum est; mors autem gloriosa est; mors ergo non est malum’ Sen. _Ep._ 82, 9. [84] ‘If you would know, read Zeno’s writings, and you will see’ Epict. _Disc._ i 20, 14. [85] ‘cum Zenone, ut accepimus, Arcesilas sibi omne certamen instituit’ Cic. _Ac._ i 12, 44. [86] ‘Arcesilas primum ... ex variis Platonis libris sermonibusque Socraticis hoc maxime arripuit, nihil esse certi quod aut sensibus aut animo percipi possit’ Cic. _de Or._ iii 18, 67. [87] ‘hic Zenonem vidisse acute, nullum esse visum quod percipi posset, si id tale esset ab eo, quod est, ut eiusdem modi ab eo, quod non est, posset esse. recte consensit Arcesilas; ad definitionem additum [sc. quale non possit esse a falso]. incubuit autem in eas disputationes, ut doceret nullum tale esse visum a vero, ut non eiusdem modi etiam a falso posset esse’ Cic. _Ac._ ii 24, 77. [88] See below, § 157. [89] ‘compositus sequor Zenona Cleanthen Chrysippum, quorum tamen nemo ad rempublicam accessit, et nemo non misit’ Sen. _Dial._ ix 1, 10; see also viii 6, 4. [90] Pearson, _Introd._ p. 1. [91] προσεμαρτύρησ[εν ἑαυτῷ] τὴν εὕρεσιν τῆς ἀληθείας Sext. _math._ vii 321. Pearson, _Introd._ p. 4. [92] Diog. L. vii 10 and 11. CHAPTER IV. THE PREACHING OF STOICISM. [Sidenote: The companions of Zeno.] =88.= During the later years of his life Zeno gathered round him a number of men of practical and speculative capacity, not unworthy of comparison with the companions of Socrates. His death dissolved the immediate tie between them. Some took an active part in the work of government; others followed their teacher’s example, and became the founders of independent schools of thought; a few devoted themselves to strengthening and extending Zeno’s system; and many were doubtless engaged in useful employment of which no record has reached us. Zeno’s work had not yet been exposed to the test of time, and another century was to pass before it could be seen that the Stoic school was to be of permanent importance. Towards the schools of the Cynics, the Megarians, and the Academics, from which its principles were so largely derived, the attitude of the hearers of Zeno was that of a friendly interchange of opinions, in which sharp controversy stopped short of enmity; the followers of Aristotle (the Peripatetics) continued to be but slightly distinguished from the Academics. But all these schools appear to have united in opposition to the Cyrenaics and Epicureans; the champions of virtue could hold no communings with the advocates of pleasure. Individual teachers who practically reverted to Cynic or Academic teaching still called themselves Stoics: but the only one of Zeno’s hearers who adopted Cyrenaic views was contemptuously branded as ‘the deserter[1].’ [Sidenote: Persaeus.]