teacher, with an insight into his disposition, said to him, “I am no stranger to your Phœnician arts, Zeno; I see that you intend slily to creep into my garden and steal my fruit.” Being now, after twenty years’ study, well informed as to what others could teach him, as he was either dissatisfied with all, or moved by ambition, he determined to found a new school. The place chosen for his teaching was a public portico, adorned with the paintings of Polygnotus and other masters. Hence it was called ποικίλη στοά (the painted porch); more commonly, as it was the most famous in Athens, it was simply called στοά. From this arose the name of the Stoics. As a teacher, Zeno was celebrated for subtle reasoning and for enjoining strict morality of conduct. As a man, his conduct corresponded with his teaching. His doctrines and manner of life teach us that he gathered much from various systems. He gathered from Pythagoras and Plato and Aristotle by the teaching of Xenocrates and Polemo, from the Megaric school by the teaching of Stilpo, Diodorus Cronus, and Philo. Cicero, in his _Academic Questions_, tells us that the doctrines of the old Academy were changed by Zeno only in name. He adhered too to the Cynic doctrines, slightly tinged by subsequent training perhaps, especially by Stilpo’s teaching that the perfection of wisdom consisted in impassivity. But he did not share in Cynic grossness, insolence, and affectation. He obtained the applause and love of numerous disciples, among whom was Antigonus Gonatas, king of Macedon, Cleanthes, and perhaps Chrysippus; though the last may have been the disciple of Cleanthes only. To these two we must refer again. The Athenians are said so to have respected Zeno that they trusted to his keeping the keys of the citadel. This may be questioned; but there is no reason to doubt that they honoured him with a golden crown, that they gave him a public burial in the Ceramicus when he died, and erected to his memory a statue of brass. By Cyprians and Sidonians, to whom he was allied by descent, he was also held in reverence. He is described as having been a thin withered man, of dark complexion, and with his neck bent. He preserved his health, though naturally feeble, by abstemious living. His diet, even when honoured by noble guests, as he often was, consisted only of figs, bread, and honey. His brow, furrowed with thought, and his look stern and hard, showed his Cynic education; but, in contrast to his first teachers, he was neat and careful in his dress and person. Frugal in his expenses, he was without avarice. He conversed freely, with poor as with rich. He had only one servant; Seneca says, none at all.