Part VIII,

ZENO,
m
(a) Plut.plac
1. 2$. Laerf.
CbJ^LaHant, m, ^.cap. 3.
OJ
(dj U^.
(d) Stob, I.
riut.
O) Pint, fhil. I. 28.
(c) Laert.
to make Men obnoxious to Sicknefs : For thisa- greethnot with the Author of Nature, and Pa* rent of all good things^ but he having genera¬ ted many great things, moft apt and ufeful, other things alfo, incommodious to thofe which he made, were aggenerated together with them, coherent to them, made, not by Nature, but certain neceffary confequence kata 7r«ip«RoAow6w '. As, faith he, when Nature framed the Bodies oi Men, more fubtle reafon and the benefit of the World, would have required that the Head Ihould have been made of the fmalleft and thin bones ^ but this utility would have been follow¬ ed by another extrinfecal inconvenience of grea¬ ter confequence, that the Head would be too weakly defehded, and broken with the leaft blow. Sicknelfes therefore and Difeafes are en- gendred whillt health is engendred. In like man¬ ner, faith he, whilft Virtue is begotten in Man, by the counfel of Nature, Vices likewife are be¬ gotten by contrary affinity.
Sfobt
CHAP. XVIII.
6j Nature.
. Jupiter, FoJJidom us ^hceth'Ha.tme.
By Nature they fometimes underftand that which containcth the World, fometimes that which produceth things upon Earth both which, as we faid, is to be underftood of God. For that Nature which containeth and preferveth the World, hath perfed fenfe and reafon, which
fower is the Soul of the World, the Mind and )ivine Wifdom. (b) Thus under the term of Nature, they comprehend both God and the World, affirming that the one cannot be without the other, as if Nature were God permeating through the World, God the Mind of the World, the World the Body of God. (c) This Chryfippus calleth Common-Nature in diftinftion from par¬ ticular Nature.
id) Nature isdefinedbyZ^/7 proceeding in the way of Generation, which is the fiery fpirit, the Artift of forms ^ by others, a habit receiving motion from it felf, according to proUfick reafon, and effeding ancl containing thofe things which fubfilt by it, in certain defi¬ nite times, producing all things, from which it felf is diftind by Nature, propofing to it fell thefe two ends, utility and Pleafure, as is mani¬ fest from the produdion of Man.
CHAP. XIX.
Of fate.
Phil. 1. 27. OJ Pint ph.it 29.
( i FoJJidonius) is fate, for Jupiter is firit, next Nature, then fate.^
f>I. (p) They call Fat? a concatenation of Caufes,!
that is, an order and connexion which cannot be tranfgrelfed.
Fate is a caufe depending on Laws, and order¬ ing by Laws, or a reafon by which the World is ordered.
(c) Fajte is, according to Zeno, the motive power of matter, difpofing To and fo, not much' tecover. differing from Nature and Providence.
(d) Fanitius affirmeth Fate to be God.
(e) Cbryjippus defineth Fate a fpiritual power, governing the World orderly 5 or, (f) a fcmpi-(e) stoh. ternal and indeclinable feries and chain of things, (f>
it felf rolling and implicating it felf by eternal orders of confequence, of which it is adapted and connected ; or, as Chryfippus again in his Book of hath it, (^) the reafon of the
World, or Law of all things in the World, go¬ verned by Providence-, or the reafon why things paft have been, the prefent are, the future fliall be. For Reafon, he ufeth Truth, Caufe, Nature,
Neceffity, and other terms, as attributed to the lame thing in different refpeOis. Fate from the feveral diltributions thereof, is called Clotho, La- chefs and Atropos. Lachefs, as it difpenfeth to every one, as it were by lot^ Atropos, as it is an immutable difpenfation, from all eternity ^ Clo¬ tho, in allufion to the refemblance it hath with fpinning and twilling of Threads.
{h) Neceffity is a caufe invincible, molt vlo- lent, and inforcing all things, (i) Fortune is a""”'
Caufe unknown and hidden to humane reafon.
For fome things come bv Neceffity, others by Fate, fome by deliberate Counfel, others by For¬ tune, fome by Gifualty.
(k) But Fate, being a connexion of Caufes («) Pint. Phil. interlaced and linked orderly, comprifeth alfo ^’^7* that caufe proceedeth from us.
(/) That all things are done by Fate, is afler- (IJ Laert. ted by Zeno in his Book of Fate, 'and Foffidonius in his fecond Book of Fate, and Boetbus in his iith of Fate. Which {ni) Chryfippus proves f w J C/V* i/c thus : If there is any motion without a caufe, then every axiom is not either true or falfe j for that which hath not efficient caufes, wfll be nei¬ ther true nor falfe but every axiom is either true or falfe, therefore there is no motion witfiout a ^ caufe. And if fo, then all things that are done, are done by precedent caufes, and if fo, all things are done by Fate. That all.axioms are ei¬ ther true or falfe, Cicero faith, he labour’d much to prove, whereby he takes away, Fojfihles, In-^ determinates, and other diftinflions of the Aca- demicks, of which fee Alcinous, Chap. 26.
{ri) In anfwer to the fluggijh reafon, if it be («) Ck.de fin* your fate to die of this ficknefs, ydu fhall die whether you have a Phyfidan or nO^ and if' it be your fate to recover, you fhall recover whe¬ ther you have a Phy fician or not. Chryfippus faith, that in things fome are fimple, fome conjunct.
Simple is thus, Socrates fhall die on fuch a day •
:fbr whether he do any thing or not, itisappoin- ted he fhould die on fuch a day. . But if it be de- ftin’d thus, Lai us fhall have a fon Oedipus, it can- jnot be faid, whether he accompany Vv^ith a wo¬ man or not, for it is a thiiig, con-
fatal, as he terms it, becaufeit is deftin’d that Laius fhall lye with his wife, and that he fhall get Oedipus of her. As if we fhould fay, Milo fhall wreflle at the Olympick Games, and ano¬ ther fhould inferr, then he fhall wreflle whether he have an adverfary or nq, he. were miflaken
for thaf he fhall' wreflle Is a conjundl thing, be- caufe there is no wreflling without an advaTary. Thus are refelled all fophifms of this kind,^ (you fhall recover whether you have a* Phyfician or not) for it is no Icfs determined by fate that you fhall have a Phylician, than that you fhall They are con fat dl.
Tim
ZENO. Part VIE 1
Vj
, -v Thus there being two Opinions of the old ^ ^ Philofophers ^ one. That all things are fo .done • (■ -1 by Fate, ,that Fate inferreth a Power of Necelii-
D^'^nocritus.^Heracfitus^Empedocles md. Ari-
• Rotle held the other. That the niotions of our Sonlswcrcvolimtary without any Fate: Cbryjip- p;/T, as an honourable Arbitrator, took the middle
• , r ^ vvay bctvvixt thefe, but inclining moit to thofe
.who conceive the motions of our Souls free from necelTity. The Antients, • who held all things to be donc.-by Fate, faid. It was by a violence and neceffity-, thofe who were of the contrary Opi¬ nion, denied that Fate had any thing to do with our Alfent, and that there was no neceffi¬ ty impofed upon Affents. They argued thus : If all things are done by Fate, all things arc done by an antecedent Ciufe ^ and if Appetite, then llkewife thofe things which follovy Appe¬ tite, therefore Aflents, alfo. But, if the Caufe of Appetite is not in us, neither is the Appetite it felt in our 'Power-, and if fo, neither thofe ‘ things vvhich are effected by Appetite are in
• k'’; our Power-, and confequently neither Affents
nor AQlons are in our Power *, whence it fol- loweth, that neither Praife can be Juft, nor Difpraife, ncr Honour, nor Puniffiment • but 1 • f ^ this is falfe,r therefore all things are not done by •t' Fate. 1
Bui Chry/ippus not allowing this neceffity, yet , . ^ , maintaining that nothing happened without pre¬
cedent Caufes,- diftingu'fheth thus. Of Caufes, faith he. Tome are perfect and principal, others . , , affiftant and immediate. When we fay , all things are done by Fate, from antecedent Caufes, we underftand not the perfect and principal Caufes, but the affiftant and imm.ediate. He therefore Anfwers the former Objedion thus : If all things are done by Fate, it followeth, that all things be done by antecedent Caufes, but not by the principal and perfeff, but by the affiftant and immediate, which tho’ they be not in our Power, it followeth not, that the Appe¬ tite likevyife- is in our Power. This Argument therefore concludes well againft thofe who joyn Neceffity with Fate, but nothing againft thofe . who affert antecedent Caufes not perfect nor ■ principal. What alfent is, and how- itcometh to be in our Power, we have already ffiewn in the 'Logick.
Hence it followeth, that {o ) notwithftanding C o) AgeH. 6. 2. that air things are neceffarily co-a£led and con- neded by Fate, with a certain principal Reafon ^ yet (faith Chryjippm) our Minds are fo obnoxi¬ ous to Fate, as their property and quality is. For, if at the firft by nature they were formed foundly and profitably, all that Power which cometh upon them extrinfecally. from Fate, they tranfmit cafily and inoffenlively : But if they are Harfh, Ignorant and Rude, not fupported hy a- ny helps of good art, altho’ they are prelfed by little or no conftid of fatal incommodity, yet by tlieir. own Unluckinefs, and voluntary Impullion, they ruffi into continuffi Sins.and Errors, Vv'hich thing maketh'that this natural and necellary Confcquence of things, which is called Fate, be by fliis Reafon. For it is as it were fatal, and cpnfpquenf iii its kind, that wicked Minds ffiould not ‘be..wh:hput Sins and Errors, an inftance whereo|;,he.l)iipgeth not unappofite. As, faith he, a roHmgStone, if you turn, it down a fteep
.'....I
J Place, you firft give it the caufe and beginning of its Precipitation, but afterwards it rollcth headlong of it felf ^ not that you make it dp fo any longer, but becaufe its Figure, and the Vo¬ lubility of its form is fuch. In like Manner, Or¬ der, and Reafon, and Neceffity, moveth the be¬ ginnings of Caufes ; but the impetuoufnefs of our Thoughts and Minds, and our own Actions, are guided by every Man’s private Will and Mind.Thencc,continueth he,the Pythagoreans fay.
Men of their own accord their Ills procure.
As conceiving that all ills proceed from them- felves, and according to their own Appetites, when they Sin and Offend, and according to their own mind and defign.
For this Reafon he denieth. That we ought to fuffer and hear fuch wicked, or idle, or noxi¬ ous, or impudent Perfons, who being taken in- fome fault and wickednefs, have recourfe to the neceffity of Fate, as to a SanHuary, affirming, that they have done wickedly, is not to be attri¬ buted to their timerity, but to Fate.
CHAP. XX.
' ' C ^ .
Of Not-Bodies ^ or Incorporeals •, andfrfiofDi- ..8-.i c'lbles.
Hitherto of Bodies ; we come next to the fe- cond place of Phylick, concerning Not- Bodies, or Incorporeals. Incorporeal is that which may be, but is not contained in Bodies. {a) Of tliofe there are four kinds, Dicibles, Va¬ cuum, Place and Time.
Diciblc is that which conlifteth according to rational Phantafie, a mean betwixt Notion and Thing. Of this already in the Logick.
inj Sext£inpi
CHAP. XXL
Of Vacuum and Place.
The fecond Incorporeal is Vacuum.^ which is the Solitude or Vacuity of a Body. In the World there is no Vacuum, neither in the whole 'nor in any part : Beyond it there is an in¬ finite Vacuity, into which the World lhall be refolved. Of this already in the Chapter con¬ cerning the World. ^ •
Next is Place : Place is that which is fully oc-. cupated by the Body^ or, as Chryfippm defines if, that which is or maybe occupated by one or more things. Thus it differs from Vacuity, which hath no Body, and from Space, which is occupated but in part, as a Veffel half full of Wine.
CHAP. XXIL Of Time.
L Aft of the Incorporeals is Time. Time is, ac¬ cording to many of the Stoicks, the motion of it felf, not of Heaven, and had no beginning
or
ZENO.
Part
VIIL
of Generation. Chryjippr/s faith, That Time is the meafure of Slownefs or Swiftnefs. Zeno de¬ fined it the interval of Motion, and meafure of Slownefs and Swiftnefs, according to which, all things were and are.
VoJJidonim faith, That fome are wholly infinite, as all Time •, fome only in part, as the pall and future *, for they are joyned together by the pre- fent. He defined Time the interval of Motion, or the meafure of Swiftnefs and Slownefs, one part ofit being prefent^ the other future, the prefcnt conneffed to the future by fomething like a point. It is called to vuv.^ attributed to the leaft part of Time that falleth under Senfe, fubfifting according to the difference of pall and future.
Chryfippus That Time is the interval of Motion, the meafure of Swiftnefs and Slownefs,
a confequent interval to the Worlds motion^ according to which all things are, and are mo-' ved, unlefs rather there be a twofold Time, as the Earth, and Sea, and Vacuity, and Univerfe^ have the fame names with their, parts. And as Vacuity is every way infinite, fo Time is both ways infinite, for the prefent and future have no end. He likewife afferts. That no entire pre¬ fent is Time, for continuous things being divi¬ ded into Infinite, Time likewife admitteth of the fame Divifion^ fo that no Time is properly pre¬ fent, but fo called, after a lefs accurate manner. The prefent only is fubfiftent, unlefs it be un- derftood as of Cate-gorems ^ as, walking is attri¬ buted to him that walketh, but not to him that fitteth or lieth. Thus much for the STOICAL PHILOSOPHT.-
CHAP. L
‘ :
Hk LIFE.
pterf-’
■ti ■
m.
Leanthes ms of AJJus JEoli an Ci¬
ty ( fortified, as. Strabo defer ibes it, both by Nature ahd Art) Son of Pham at. He was fit ft ac¬ cording to Antijihenes a Wreftler, and com¬ ing to Athens.^, having no more than four Drachms, he applied himfelf ffrft tb Crates.^ then to Zetjo^ whom he heard cofiftantly, and perfevered in his PhilSfophy and Opinions.
He was much commended for his Laboriouf- nefs, in as much as being poor, he went by Night to the Gardens to draw Water, and in the Day time ftudied Fhilcfophy. Hence he was called 9f€a»'A«j. T. he Drawer of Water.
Being cited to the Court to give an Account Iwfwv he lived, being ft» Herdthxul and Lufty, he produced the Gardner, under whom he dre^A Water, and a Woman, for whom he ground Meal, to Witnefs how he fublifted. The Areopagites wbndring hereat, allotted him 10 which Zeno would not fuffer him to accept. gave him 9CCO minx. On
a time leading fome young Men to a Speftacle, the Wind blew back his Cloak, and difeovered’ that he had no Coat •, whereupon the much applauded him, and, as Dimetrim the Magnefi an beftowed a Coat upon him.
Antigomfs., who was his Auditor* ask’d him why he drew Water, he 2XifmTA,Dolonly draw r. . Do 1 net alj'o dig and water the Ground.
' and all jer the fake of Phi lojophy? For Zeno . brought him up to this, and bad him . bring him an gamed by his Labour. Upon a time
he brought in his gains before all his Difciples^ Eiying, Cleanthes., if he would could maintain a- nother Cleanthes •, but they who have wherewithal to maintain themfelvesyxould he fupplid by others-^ yet Jiudy Philofophy nothing the more diligently. Hence Cleanthes was called a fecond Hercules. He was very Laborious, but dull and flow.
He ufed to write theDi£l:atcsof2r^’;7 and the Shoulder-blades of Oxen, for want of Money to buy Paper. He was his Auditor 19 years.
For thefe Reafons, tho’ Zeno had many other eminent Difciples, yet he fucceeded him in the School.
CHAP. II. Hk Apoththegms.
HI S Fellow-Difciples derided him, he (a j Lmt. took it patiently, and being called 4A, anfwered, he only could bear Zeno's burthen.
Another time being reproached as Timerous, Therefore^ faith he, Ifn little.
Preferring his own Poverty before the Plenty of the Rich ^ Whilft they., faith he, Play at Ball.,
I Manure ahard barren Soil.
He often chid himfelf, being all alone, which ■
Ariflo over-hearing ^ whom, faith he, do you chide? hefmiling, anfwered, AGrayheadedold Pellovo without Wit.
X X
To
'5
3
c L E ANt S.
art YIIl
To one that ^zK^^Arcefilaus abrogated the Of- fiTs of Life •, Peace, faith he,difpraife him not, for 'tho’ he take away OiRces in Difeourfe, he commends them in liis Actions ^ To whom Ar- faying, I cannot 'endure Flattery*, I do indeed flatter^ replies Clmnthes^ when I fay^ you /peak one thing md do another.
To one that asked what he Ihould teach his Son I, he anfvver’d in the words of EleUra ^ Feace^^ pea 'ee^ a little Step.
A 'Lacedemonian faying, that Labour was good, he laughed, anfwering,
My Son^ thou of a gen’reusFace art come.
Difputing with a young Man, he 'asked him whether he did feel ^ the other anfvvers he did he replied, fVhy then do I not feel that you feel ?,
Sofythius the Poet, faying in the publick Thea¬ tre when Cleanthes was prefent ^
Thqfe whom Cleanthes madnefs leads away *, he fatlBil, not changing his Countenance i where¬ upon the Auditors applauding him, turned out Sofythius^ who afterw-ards coming to Cleanthes^ \ told him he was forty that he had reproached
him ^ Cleanthes anfwer’d. It were unfit I Should behold unconcerned Bacchus and RtrcwlQs. derided ' ' by the Poets, and be angry at a little word a- gainft my Jelf.
He -compared the F eripateticks to Lutes that - ' make good Mu lick, buthear it not themfelves.
Holding, according to Zeno.^ that the mind may bedilcerned in the Countenance, fome mer¬ ry young Men brought an effeminate Youth to him ruftically Cloathed, deliring his Opini¬ on of that Man’s Difpolition. He bad him de¬ part, which the other going to do, fneezed; Cleanthes prefently cried out, lhave found out the Man, he is Effeminate. , '
Y'o one that was all alone talking to himfelf, Tou Difeourfe, faith he,w/Vh a Man that is not ill.
To one that reproached him with his Age, I Would be gone, faith he, but when I confider that I a?n in Health, fit to Write and Study, I rather chufe to flay.
ph) ck. de Ft- (b) Cleanthes ,bad thofe who came to hear nib. lib. 2. him, to fancy Pleafure painted in a Tablet^ richly habited and adorned, fitting on a Throng, the Virtues ftanding about her, as her Hand¬ maids, doing nothing elfe but wait on her Com¬ mands, whifpering in her Ear (if it can be fan¬ cied of a PiHure ) to bid her take heed of doing any thing imprudently, that may offend the Minds of Men, or anything that may occalion Grief.
^ (c^Hefaid, Whefoever fweareth at the fame time fweareth truly, or forfweareth himfelf : I f he intend to do that which he fweareth, tho’ he do it not, he fweareth truly*, if he intended it not, he is forfworn.
(d) One obferving him filent,faid to him, why do you hold your Peace ? It is pleafant to talk to Friends •, It is indeed, anfwer’d Qeanthes, but the mor^ pleafant it is, the more we ought to al¬ low them the freedom of it.
(e) He faid, That unlearned Men differed from Beafts in their Figure.
Cf J Ser. 212. (/) Being demanded why amongft the Anci¬
ents, when there were fewell Philofophers, there were more Eminent than at this time 5 he an¬
fwer’d,' Becaufe then they tninded the thing it felf, now only in Words.
(g) To one that asked him, how a Man might C^) Ser. 229; be Etch, he anfwered, by being Poor in Defit:^.
(0 Skb. Scr, ii
(d) Ser. 12(5.
(e) Ser. 210.
CHAP. III. His Writings.
■ U
H
V O'
'J'iii;; 1
u
, left behind him ( faith Laertius ) thefe excellent Books.
Of Lime. .
OfZj^ois Fhilofophy.,
Explications of Heraclitijs 3 . , : , . ' Offenfer^.
Of Art.
To Democritus.
L 0 Ariftarchus.
To Erillus.
Of Appetite 2.
Archsoldgy. -
OfGod.
Of Giants. _
of Hy menials.
OfdFoet.
6f Office 3.
Of right Confultatiod.
Of Gratitude.
Frotreptick.
Of Virtues.
Of Ingenuity.
Of Gorgippus.'
Of Envy.
Of Love.
Of Liberty.
The Art of Level
Of Honour. , : •
Of Glory. >
The Folitick,
Of Counfel.
Of Laws.
Of fudging. \ ,
Of the Reef on of L iving. ;
Of Speech'^. ^ p
Of the End. *
Ofhonefi Thingsl Of AS ions.
Of Science.
Of a Kingdom.
OfEriendfhiff .y.:. h:-
Of a Sympofium. . pi
That the Vertue of Man and Woman the fame. p : ,
■ That a wife Man may ufe Sopbi/ms.
Of Ghria’r.
Differtations 2*
Of Flecfure.
OfFroperties,
Of Inexpli cables.
Of DialeHick.
Of Tropes.
Of Categorems.
Befidesthefe, are mentioned
(a) Of Atoms.
Of Brafs.
(b) Of Sumptions.
Fabulous Traditions,
(c) The Art ofRbethorick.
It
t
(a) Lad’S Zen.
Athen.
deipn.
(c)Cic.ide^
L 4.
CHAP.