Cleanthes' Life

I. Cleanthes was a native of Assos, and the son of Phanias. He was originally a boxer, as we learn from Antisthenes, in his Successions. And he came to Athens, having but four drachmas, as some people say, and attaching himself to Zeno, he devoted himself to Philosophy in a most noble manner; and he adhered to the same doctrines as his master.

I. Cleanthes was from Assos and was the son of Phanias. He was originally a boxer, as Antisthenes tells us in his Successions. Some say that he came to Athens with only four drachmas. He became a follower of Zeno and devoted himself to philosophy in a most noble way. He held to the same doctrines as his teacher.

II. He was especially eminent for his industry, so that as he was a very poor man, he was forced to undertake mercenary employments, and he used to draw water in the gardens by night, and by day he used to exercise himself in philosophical discussions; on which account he was called Phreantles.⁹⁶ They also say that he was on one occasion brought before a court of justice, to be compelled to give an account what his sources of income were from which he maintained himself in such good condition; and that then he was acquitted, having produced as his witness the gardener in whose garden he drew the water; and a woman who was a mealseller, in whose establishment he used to prepare the meal. And the judges of the Areopagus admired him, and voted that ten minæ should be given to him; but Zeno forbade him to accept them.

II. He was especially known for his hard work. Because he was very poor, he had to work for pay. At night, he drew water in gardens. By day, he engaged in philosophical discussions. For this reason, he was called Phreantles.⁹⁶ They also say that he was once brought before a court. He was required to explain how he earned enough to maintain himself in such good condition. He was acquitted after producing two witnesses. One was the gardener in whose garden he drew water. The other was a woman who sold meal, at whose shop he used to prepare it. The judges of the Areopagus admired him and voted to give him ten minæ. But Zeno forbade him to accept them.

They also say that Antigonus presented him three thousand drachmas. And once, when he was conducting some young men to some spectacle, it happened that the wind blew away his cloak, and it was then seen that he had nothing on under it; on which he was greatly applauded by the Athenians, according to the account given by Demetrius, the Magnesian, in his essay on People of the same Name. And he was greatly admired by them on account of this circumstance.

They also say that Antigonus gave him three thousand drachmas. Once, he was taking some young men to a spectacle when the wind blew away his cloak. It revealed that he was wearing nothing underneath. The Athenians applauded him warmly, according to Demetrius, the Magnesian, in his essay on People of the same Name. They greatly admired him for this.

They also say that Antigonus, who was a pupil of his, once asked him why he drew water; and that he made answer, “Do I do nothing beyond drawing water? Do I not also dig, and do I not water the land, and do all sorts of things for the sake of philosophy?” For Zeno used to accustom him to this, and used to require him to bring him an obol by way of tribute.⁹⁷ And once he brought one of the pieces of money which he had collected in this way, into the middle of a company of his acquaintances, and said, “Cleanthes could maintain even another Cleanthes if he were to choose; but others who have plenty of means to support themselves, seek for necessaries from others; although they only study philosophy in a very lazy manner.” And, in reference to these habits of his, Cleanthes was called a second Heracles.

They also say that Antigonus, one of his pupils, once asked him why he drew water. He replied, “Do I do nothing but draw water? Don’t I also dig, water the land, and do all sorts of things for the sake of philosophy?” For Zeno used to train him to do this and required him to bring him an obol as a contribution.⁹⁷ Once, Zeno brought one of the coins he had collected this way into a gathering of his acquaintances. He said, “Cleanthes could support even another Cleanthes if he chose to. But others who have plenty of means to support themselves ask others for what they need, although they study philosophy very lazily.” Because of these habits, Cleanthes was called a second Heracles.

III. He was then very industrious; but he was not well endowed by nature, and was very slow in his intellect. On which account Timon says of him:—

III. He was very hardworking then, but he was not naturally gifted and was slow to understand. For this reason, Timon says of him:

And when he was ridiculed by his fellow pupils, he used to bear it patiently.

And when his fellow students ridiculed him, he bore it patiently.

IV. He did not even object to the name when he was called an ass; but only said that he was the only animal able to bear the burdens which Zeno put upon him. And once, when he was reproached as a coward, he said, “That is the reason why I make but few mistakes.” He used to say, in justification of his preference of his own way of life to that of the rich, “That while they were playing at ball, he was earning money by digging hard and barren ground.” And he very often used to blame himself. And once, Ariston heard him doing so, and said, “Who is it that you are reproaching?” and he replied, “An old man who has grey hair, but no brains.”

IV. He did not even object when he was called an ass. He only said that he was the only animal able to bear the burdens Zeno placed on him. Once, when someone called him a coward, he said, “That is why I make so few mistakes.” He preferred his own way of life to that of the rich. He explained that while they were playing ball, he was earning money by digging hard, barren ground. He also often criticized himself. Once, Ariston heard him doing this and asked, “Who are you criticizing?” He replied, “An old man with gray hair but no brains.”

When some one once said to him, that Arcesilaus did not do what he ought, “Desist,” he replied, “and do not blame him; for, if he destroys duty as far as his words go, at all events he establishes it by his actions.” Arcesilaus once said to him, “I never listen to flatterers.” “Yes,” rejoined Cleanthes, “I flatter you, when I say that though you say one thing, you do another.” When some one once asked him what lesson he ought to inculcate on his son, he replied, “The warning of Electra:”—

Someone once told him that Arcesilaus was not doing what he should. “Stop,” he replied, “and do not blame him. For if he denies duty in his words, at least he upholds it through his actions.” Arcesilaus once said to him, “I never listen to flatterers.” “Yes,” Cleanthes replied, “I flatter you when I say that you do one thing and say another.” Someone once asked him what lesson he should teach his son. He replied, “Electra’s warning:”

When a Lacedæmonian once said in his hearing, that labour was a good thing, he was delighted, and addressed him:—

Once, a Lacedæmonian said in his hearing that work was a good thing. Delighted, he addressed the Lacedæmonian:

Hecaton tells us in his Apophthegms, that once when a young man said, “If a man who beats his stomach γαστρίζει then a man who slaps his thigh μηρίζει,” he replied, “Do you stick to your διαμηρίζει.” But analogous words do not always indicate analogous facts. Once when he was conversing with a youth, he asked him if he felt; and as he said that he did, “Why is it then,” said Cleanthes, “that I do not feel that you feel?”

Hecaton tells this story in his Apophthegms. Once, a young man said, “If a man who beats his stomach γαστρίζει, then a man who slaps his thigh μηρίζει.” Cleanthes replied, “Stick to your διαμηρίζει.” But similar words do not always describe similar actions. Once, while talking with a young man, Cleanthes asked him if he could feel. The young man said he could. “Then why,” Cleanthes asked, “can’t I feel that you feel?”

When Sositheus, the poet, said in the theatre where he was present:—

When Sositheus the poet said in the theater, where he was present:

He continued in the same attitude; at which the hearers were surprised, and applauded him, but drove Sositheus away. And when he expressed his sorrow for having abused him in this manner, he answered him gently, saying, “That it would be a preposterous thing for Bacchus and Hercules to bear being ridiculed by the poets without any expression of anger, and for him to be indignant at any chance attack.” He used also to say, “That the Peripatetics were in the same condition as lyres, which though they utter sweet notes, do not hear themselves.” And it is said, that when he asserted that, on the principles of Zeno, one could judge of a man’s character by his looks, some witty young men brought him a profligate fellow, having a hardy look from continual exercise in the fields, and requested him to tell them his moral character; and he, having hesitated a little, bade the man depart; and, as he departed, he sneezed, “I have the fellow now,” said Cleanthes, “he is a debauchee.”

He remained in the same position. The listeners were surprised and applauded him, but drove Sositheus away. When Sositheus expressed regret for insulting him, he replied gently, “It would be absurd for Bacchus and Hercules to endure the poets’ ridicule without anger, while I took offense at any random attack.” He also used to say, “The Peripatetics are like lyres, which play sweet notes but cannot hear themselves.” He once claimed that, according to Zeno’s principles, a man’s character could be judged by his appearance. Some clever young men are said to have brought him a dissolute fellow and asked him to judge the man’s character. The man looked tough from constant work in the fields. Cleanthes hesitated for a moment, then told the man to leave. As the man was leaving, he sneezed. “Now I have him,” said Cleanthes. “He is a debauchee.”

He said once to a man who was conversing with him by himself, “You are not talking to a bad man.” And when some one reproached him with his old age, he rejoined, “I too wish to depart, but when I perceive myself to be in good health in every respect, and to be able to recite and read, I am content to remain.” They say too, that he used to write down all that he heard from Zeno on oyster shells, and on the shoulder-blades of oxen, from want of money to buy paper with.

He once said to a man who was talking with him alone, “You are not talking to a bad man.” When someone criticized him for being old, he replied, “I too wish to depart. But I am in good health in every respect and can recite and read, so I am content to stay.” They also say that he used to write down everything he heard from Zeno on oyster shells and ox shoulder blades because he could not afford paper.

V. And though he was of this character, and in such circumstances, he became so eminent, that, though Zeno had many other disciples of high reputation, he succeeded him as the president of his School.

V. Despite his character and circumstances, he became very distinguished. Although Zeno had many other highly respected disciples, he succeeded Zeno as head of his school.

VI. And he left behind him some excellent books, which are these. One on Time; two on Zeno’s System of Natural Philosophy; four books of the Explanations of Heraclitus; one on Sensation; one on Art; one addressed to Democritus; one to Aristarchus; one to Herillus; two on Desire; one entitled Archæology; one on the Gods; one on the Giants; one on Marriage; one on Poets; three on Duty; one on Good Counsel; one on Favour; one called Exhortatory; one on Virtues; one on Natural Ability; one on Gorgippus; one on Enviousness; one on Love; one on Freedom; one called the Art of Love; one on Honour; one on Glory; The Statesman; one on Counsel; one on Laws; one on Deciding as a Judge; one on the Way of Life; three on Reason; one on the Chief Good; one on the Beautiful; one on Actions; one on Knowledge; one on Kingly Power; one on Friendship; one on Banquets; one on the Principle that Virtue is the same in Man and Woman; one on the Wise Man Employing Sophisms; one on Apophthegms; two books of Conversations; one on Pleasure; one on Properties; one on Doubtful Things; one on Dialectics; one on Modes; one on Categorems.

VI. He left behind some excellent books. They include one on time, two on Zeno’s system of natural philosophy, and four books explaining Heraclitus. He wrote one on sensation, one on art, and one each addressed to Democritus, Aristarchus, and Herillus. He wrote two on desire, one titled Archaeology, one on the gods, one on the giants, and one on marriage. He wrote one on poets, three on duty, one on good advice, one on favor, and one titled Exhortation. He wrote one on virtues, one on natural ability, one on Gorgippus, one on envy, and one on love. He also wrote one on freedom, one titled The Art of Love, one on honor, one on glory, and The Statesman. He wrote one on advice, one on laws, one on judging cases, and one on how to live. He wrote three on reason, one on the highest good, one on beauty, one on actions, and one on knowledge. He wrote one on royal power, one on friendship, and one on banquets. He wrote one on the principle that virtue is the same in men and women, and one on wise people using sophisms. He wrote one on sayings, two books of conversations, one on pleasure, and one on properties. He also wrote one on doubtful matters, one on dialectics, one on modes, and one on categorems.

VII. These are his writings.

VII. These are his writings.

And he died in the following manner. His gums swelled very much; and, at the command of his physicians, he abstained from food for two days. And he got so well that his physicians allowed him to return to all his former habits; but he refused, and saying that he had now already gone part of the way, he abstained from food for the future, and so died; being, as some report, eighty years old, and having been a pupil of Zeno nineteen years. And we have written a playful epigram on him also, which runs thus:—

He died in the following way. His gums became badly swollen, and his physicians told him not to eat for two days. He recovered so well that they allowed him to return to all his former habits. But he refused, saying that he had already gone part of the way. He continued to go without food and so died. Some say he was eighty years old and had been a pupil of Zeno for nineteen years. We have also written a playful epigram about him, which goes like this: