[91] Plut. Sto. Rep. 8, 2: ἔλυε δὲ σοφίσματα καὶ τὴν διαλεκτικὴν, ὡς τοῦτο ποιεῖν δυναμένην, ἐκέλευε παραλαμβάνειν τοὺς μαθητάς. That he occasionally not only solved but propounded sophisms is proved by the fallacy quoted Ibid. i. Conf. Diog. vii. 25 [92] See above p. 36. [93] According to Diog. 32, he declared at the beginning of his Polity the ἐγκύκλιος παιδεία to be useless—a testimony worth very little; for it is a moot point, in what sense Zeno made this statement. Perhaps he was only anxious to exclude those studies from the narrower sphere of philosophy (as Sen. Ep. 88). Perhaps his Polity was nearer Cynicism than any other of his writings. [94] Proofs will be given later. [95] The Catalogue in Diog. 174, περὶ λόγου 3 B. (Mohnike Cleanth. 102, believes this work was a treatise on life according to reason. The title is against this view, and it is also improbable, inasmuch as treatises by Sphærus and Chrysippus bearing the same title, are exclusively logical), mentions logical treatises περὶ λόγου, περὶ ἐπιστήμης, περὶ ἰδίων, περὶ τῶν ἀπόρων, περὶ διαλεκτικῆς, περὶ κατηγορημάτων. To these may be added, from Athen. 467, d; 471, b, the rhetorical treatises περὶ τρόπων and περὶ μεταλήψεως. Of greater importance were the physical and theological treatises: περὶ τῆς τοῦ Ζήνωνος φυσιολογίας (2 B.); τῶν Ἡρακλείτου ἐξηγήσεις (4 B.); πρὸς Δημόκριτον, περὶ θεῶν, περὶ μαντικῆς (Cic. Divin. i. 3, 6); περὶ γιγάντων (in Plut. De Flum. 5, 3); and the μυθικὰ (Athen. xiii. 572, e), which is probably identical with the ἀρχαιολογία of Diogenes. [96] Diog. 41. [97] Diog. vii. 178, mentions (1) logical and rhetorical writings: περὶ τῶν Ἐρετρικῶν φιλοσόφων, περὶ ὁμοίων, περὶ ὅρων, περὶ ἕξεως, περὶ τῶν ἀντιλεγομένων (3 B.), περὶ λόγου, τέχνη διαλεκτική (2 B.), περὶ κατηγορημάτων, περὶ ἀμφιβολιῶν; (2) treatises on science: περὶ κόσμου (2 B.), περὶ στοιχείων, περὶ σπέρματος, περὶ τύχης, περὶ ἐλαχίστων, πρὸς τὰς ἀτόμους καὶ τὰ εἴδωλα, περὶ αἰσθητηρίων, περὶ Ἡρακλείτου (5 B.), περὶ μαντικῆς. That Sphærus’ definitions were particularly valued, has been already seen, 44, 2. [98] Chrys. in the 3rd B., περὶ θεῶν (in Plut. Sto. Rep. 9, 4); οὐ γάρ ἐστιν εὑρεῖν τῆς δικαιοσύνης ἄλλην ἀρχὴν οὐδ’ ἄλλην γένεσιν ἢ τὴν ἐκ τοῦ Διὸς καὶ τὴν ἐκ τῆς κοινῆς φύσεως· ἐντεῦθεν γὰρ δεῖ πᾶν τὸ τοιοῦτον τὴν ἀρχὴν ἔχειν, εἰ μέλλομέν τι ἐρεῖν περὶ ἀγαθῶν καὶ κακῶν. The same writer, in φυσικαὶ θέσεις (Ibid. 5): οὐ γάρ ἐστιν ἄλλως οὐδ’ οἰκειότερον ἐπελθεῖν ἐπὶ τὸν τῶν ἀγαθῶν καὶ κακῶν λόγον οὐδ’ ἐπὶ τὰς ἀρετὰς οὐδ’ ἐπὶ εὐδαιμονίαν, ἀλλ’ ἢ ἀπὸ τῆς κοινῆς φύσεως καὶ ἀπὸ τῆς τοῦ κόσμου διοικήσεως. Further details above p. 47, 2. [99] Sext. Math. vii. 17; Diog. 40.