The Stoics and Hellenism (2): Zeno, Cleanthes, Chrysippus

This is the framework in which the history of ancient Stoicism unfolds with its three great scholars, Zeno of Cittium (322-264), Cleanthes (264-232) and Chrysippus (232-204). This brief reminder was necessary to understand their political attitude. This attitude is clear: between the Greek cities, which made a last effort to preserve their liberties, and the Diadochi who founded extensive states, they did not hesitate; all their sympathy went to the Diadochi and particularly to the kings of Macedonia; they continued the tradition of the Cynics who admired Alexander and Cyrus. Zeno and Cleanthes never asked for the right of Athenian citizenship, and Zeno, we are told, held to his title of Cittius[1]. The kings lavished advances and flattery on them; it seems that they felt that there was in these schools a moral force that could not be neglected. Antigonus Gonatas in particular was a great admirer of Zeno; he listened to his lessons when he went to Athens, as well as later those of Cleanthes, and he sent them both subsidies; upon Zeno’s death, it was he who took the initiative of asking the city of Athens to erect a tomb in Ceramicus in his honor. He was a personage important enough that Ptolemy did not send ambassadors to Athens without them visiting him[2]. Antigonus liked to surround himself with philosophers; he had at his court Aratus of Sole, author of a poem in the Phenomena in which the astronomy of Eudoxus is expounded; he wanted to bring Zeno himself there, as an advisor and spiritual director; The latter, too old, refused, but he sent him two of his disciples, Philonides of Thebes and Perseus, a young man from Cittium who had been his servant and whose philosophical education he had given; Perseus became a courtier, whose influence was great enough for him to receive the flattery of the Stoic Anston, if we are to believe the satirical poem of Timon. Many years later, in 243, we find him head of the Macedonian garrison of Acrocorinth, at the time when the citadel was besieged by Aratus of Sicyon; it was, it seems, in this siege that he met his death, as a defender of the Macedonian cause against the liberties of Greece. We see him intervening in the negotiations that another philosopher, Menedemus of Eretria, a Megarian this time, who had an important political role in his native city, was conducting with Antigonus to free Eretria from tyrants and establish democracy there: but Perseus seems to be only serving Macedonian politics, which relied everywhere on tyrants, when he wanted to prevent Antigonus from satisfying Menedemus’ demands[3].

Just as Zeno sends Perseus to Antigonus, Cleanthes sends Sphaerus to Ptolemy Euergetes. This Sphaerus was the Stoic master who had taught philosophy in Sparta and had, among other students, Cleomenes[4]. Cleomenes, who restored Lycurgus’s constitution in Sparta, may have been inspired by Stoicism in his political reforms; but, in truth, he had, no more than any Spartan, that Hellenic spirit which animated his enemy, the leader of the Achaean League, Aratus of Sicyon.

The political universe of the Stoics is therefore very different from that of Plato. If they hold a considerable place in the city of Athens, it is no longer as political advisers; Diogenes Laertius (VII, 10) has preserved for us, by mixing them, the two decrees by which the Athenian people granted Zeno a golden crown and a tomb at Keramikos; now it is said: “Zeno of Cittium, son of Mnaseas, taught philosophy for many years in our city; he was a good man; He invited the young men who frequented him to virtue and temperance, he led them on the right path, and he offered his own life as an example to all, which was in conformity with the theories he expounded.” With the greatest admiration for his moral qualities, there is no trace of his political role.

Notes

[1] Plutarque, Les Contradictions des Stoïciens, chap. rv (Arnim, I, n° 26)

[2] Diogène Laêrce, VII, 169, 15-24.

[3] Index stoïcorum herculanensis, col. XIII (Arnim, I, n° 441) ; ATHÉNÉE, Deipno- sophiste, VI, 251 b (Arnim, I, n° 342) ; Pausanias, Description de la Grèce, Il 8 4 – ‘ Diogène Laêrce, VII, 143..

[4] Plutarque, Vie de Cléomène, chap. I.