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Updated: July 25, 2025
I mean, for example, that in the case of this very hypothesis of Zeno's about the many, you should inquire not only what will be the consequences to the many in relation to themselves and to the one, and to the one in relation to itself and the many, on the hypothesis of the being of the many, but also what will be the consequences to the one and the many in their relation to themselves and to each other, on the opposite hypothesis.
She saw herself and Diodoros ruling over Polybius's household, and, close at hand, on Zeno's estate, Alexander with his beautiful and adored wife. There, under Zeno's watchful eye, the wild youth would become a noble man. Her father would often come to visit them, and in their happiness would learn to find pleasure in life again.
"As nothing could be more gay, i. e., debauched, than Zeno's court, so the ladies of gay disposition had great sway in it; particularly one, whose name was Fausta, who, though not extremely handsome, was by her wit and sprightliness very agreeable to the emperor.
Noble clumps of tall old trees rose above the green grass plots and splendid shrubs. Round a dancing fountain were carefully kept beds of beautiful flowers. The garden ended at a palm-grove, which cast its shade on Zeno's little private place of worship an open plot inclosed by tamarisk hedges like walls.
He rested on the emperor Zeno's support, who did everything at his bidding. Every arm of deceit and of violence he used equally. The monks, called, from their never intermitted worship, the Sleepless, in close connection with Rome, suffered severely. So Acacius passed the remaining five years of his life, dying in the autumn of 489.
It was only recently that it became possible to explain motion in detail in accordance with Zeno's platitude, and in opposition to the philosopher's paradox. We may now at last indulge the comfortable belief that a body in motion is just as truly where it is as a body at rest.
We have now encountered the first paradox of Stoicism, and can discern its origin in the identification of virtue with pure reason. In getting forth the novelties in Zeno's teaching, Cicero mentions that, while his predecessors had recognized virtues due to nature and habit, he made all dependent upon reason.
He imagined to himself Prince Zeno's drawing-rooms filled with faces, costumes, conversations, card-tables; and, it seemed to him, that it all existed at an immense distance on the other side of a space that was infinite and empty on one edge of this space was he; on the other were they; between him and them lay a vacuum; no bond between them; not even one as slender as a spider-web.
But in point of fact nature doesn't make eggs by making first half an egg, then a quarter, then an eighth, etc., and adding them together. She either makes a whole egg at once or none at all, and so of all her other units. It is only in the sphere of change, then, where one phase of a thing must needs come into being before another phase can come that Zeno's paradox gives trouble.
This is conformable to Zeno's doctrine that there are two original principles of all things, that which acts and that which is acted upon. That which is acted on is the formless matter: that which acts is the reason, God, who is eternal and operates through all matter, and produces all things. God is eternal, and Matter is eternal.
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