  Some of Philodemus’ books are described as based in whole or part on the lectures of Zeno (e.g. On Signs III, On Frank Criticism); the term hupomnêmatikon, which appears in some end-titles, may indicate that, being similarly dependent on lectures or seminars, they are in the style of a ‘notebook’ or ‘commentary’ (hypomnêmatikon, cf. Blank 1997). Zeno’s collection and interpretation of the founders’ texts is praised and defended by Philodemus in a number of places, and he was clearly devoted to him, describing himself as ‘Zeno’s faithful suitor while he lived, and tireless singer of his praises after his death, especially for all his virtues, in addition to his possession (ka[to]chais) and inspiration (theophoriais) by Epicurus’ (Pros tous […] XIV 6–13). Zeno seems, in fact, to have been for Philodemus a model second only to Epicurus himself of the wise man and leader of an Epicurean community. It is to the running of an Epicurean community, the role of the sage in it and the relations between its members that much of Philodemus’ work is devoted.