eory as a powerful counter-agent to the
growing effeminacy of the age. After Zeno's death, the Athenians, at
the request of Antigonus, erected a monument to his memory, in the
Ceramicura.

From the particulars which have been related concerning Zeno, it will
not be difficult to perceive what kind of influence his circumstances
and character must have had upon his philosophical system. If his
doctrines be diligently compared with the history of his life, it will
appear, that having attended upon many eminent preceptors, and being
intimately conversant with their opinions, he compiled, out of their
various tenets, an heterogeneous system, on the credit of which he
assumed to himself the title of the founder of a new sect.... The
dialectic arts which Zeno learned in the school of Diodorus Chronus,
he did not fail to apply to the support of his own system, and to
communicate to bis followers. As to the moral doctrine of the Cynic
sect, to which Zeno strictly adhered to the last, there can be no doubt
that he transferred it almost without alloy, into his own school. In
morals, the principal difference between the Cynics and the Stoics was,
that the former disdained the cultivation of nature, the latter affected
to rise above it. On the subject of physics, Zeno received his doctrine
through the channel of the Platonic school, as will fully appear from
a careful comparison of their respective systems. The Stoic philosophy,
being in this manner of heterogeneous origin, it necessarily partook of
the several systems of which it was composed. The idle quibbles, jejune
reasonings, and imposing sophisms, which so justly exposed the schools
of the dialectic philosophers to ridicule, found their way into the
Porch, where much time was wasted, and much ingenuity thrown away, upon
questions of no importance. Cicero censures the Stoics for encouraging
in their schools a barren kind of disputation, and employing themselves
in determining trifling questions, in which the disputants can have no
interest, and which, at the close, leave them neither wiser nor better.
And that this censure, is not, as some modern advocates for Stoicism
have maintained, a mere calumny, but grounded upon fact, sufficiently
appears from what is said by the ancients, particularly by Sextus
Empiricus, concerning the logic of the Stoics. Seneca, who was himself
a Stoic, candidly acknowledges this. It may, perhaps, be thought
surprising that philosophers, who affec