SENECA. THE STOICS. 259 



they attributed to him an absolute command over his passions, and a 

 rnind so well acquainted with the course of nature, as not to be sur- 

 prised at its apparent deviations and irregularities. There was indeed 

 some variation in the notions of their different masters, whilst some 

 regarded independence of mind, and others usefulness, as the great 

 object of pursuit. Thus Chrysippus urged, that a wise man ought to 

 apply himself to some office in the commonwealth, whilst Apollodorus 

 maintained that a wise man ought to imitate the Cynics. It is a 

 striking proof of the superstition of the Stoics, that amongst the qualities 

 of their ideal character, they attributed to him the spirit of prophecy 

 and divination ; they held that he must know those signs which are 

 communicated by gods and daemons in the relations of human life; 

 that he must be able to interpret dreams, and be versed in the mystery 

 of augury. They not only held that their wise man would on adequate 

 occasions willingly sacrifice his life for his country and friends, but 

 they held that he would destroy himself when subjected to the torture 

 of continued and racking pain, or afflicted by some lingering and 

 incurable disease. 



As far as the Stoics endeavoured to raise themselves, by the con 

 templation of a perfect character, to something above humanity, their 

 design was good and likely to be beneficial. On the other hand, the 

 perpetual contrast between these strange and exaggerated notions, 

 associated as they were with the name of Stoicism, was calculated to 

 estrange the pupils of that school from the ordinary habits and feelings 

 and affections of society. Whilst they revolved in their imagination 

 the perfections of the wise man, they felt an additional disgust or a 

 sanctified pity for the prejudices, the errors, and the delusions of those 

 around them. Though they expressly disavowed the presumption, 

 yet they unconsciously identified themselves with the model of their 

 admiration. When they considered their imaginary wise man exempt 

 from the failings and infirmities of nature, and that in the satisfaction 

 of his own mind he concentrated all the honours which power and 

 dignity seemed to bestow, the young aspirants w T ould often feel a 

 cynical aversion from the conflicts of life, and rest contested with that 

 superiority which vanity easily generates in the fancy. They were 

 taught to consider their wise man as a character mighty, elevated, and 

 possessed of great power, yet at the same time void of all pride ; he 

 was the only person qualified to be a king or magistrate; and in 

 accordance with their model, the conceit of their own importance was 

 often disguised from others, and sometimes concealed from themselves, 

 by the appearance of a rough independence or a virtuous humility. 



But from this general criticism on the doctrines of Zeno, we must 

 turn to pursue the history of his school, and to glance at the modifi- 

 cations introduced by his successors. Cleanthes was a native of Assus, cieanthes. 

 a city in JSolia. He was originally a wrestler, and he preserved B< c * 320> 

 through life that vigour and hardiness of frame which qualified him for 

 his first profession. His povertv was extreme ; and whilst attending 



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