A papyrus fragment (12 × 12.4 cm), written on both recto and verso, and likely originating from Ankyronpolis. The text preserved on its recto contains a reflection on the Stoic view that education should begin with training in dialectic.

https://papy.zaw.uni-heidelberg.de/gv0/Papyri/Verstreutes/1108+1109_Richter/P.Heid.1108+1109_Richter.html

Elke Fuchs; © Institut für Papyrologie, Universität Heidelberg

The scroll is preserved for 82.5 cm, containing 15 columns of writing. It preserves a treatise on the Stoic doctrine of negative propositions (Περὶ ἀποϕατικῶν), initially attributed to Chrysippus, though widely debated. The handwriting is small-sized, slightly right-leaning, and essentially bilinear. A fluid ductus is evident.

https://collections.louvre.fr/ark:/53355/cl010001596

This is an anthology that includes tragedy, comedy, and epigrams, probably compiled by a student and written on both sides. In col. 6 appears the phrase  Ἀρίστων φιλόσοφος μαθήματα, ‘Lessons (of) philosopher Aristo’, referring to an otherwise unidentified Aristo. This phrase is found at the end of the Soliloquium adulescentis, a poetic monologue whose authorship is highly debated. Since Gaiser, some scholars have considered this reading untenable and have instead proposed an alternative meaning of the sentence, i.e. ‘for lovers of wisdom, the best thing is learning’. 

https://collections.louvre.fr/en/ark:/53355/cl010046501

The work, titled On Medicine, by an unknown author now called Anonymus Londinensis, survives only in part. It discusses the classification of the πάθη (emotions), the concept of κρᾶσις (mixture/balance), and the definition of the sun.

Tiny papyrus fragment preserving scanty traces of two consecutive columns (five lines in the first one, six in the second one); in col.1.5 one reads Σ̣τωικοὺς. The mention, in col. 2.2, of τέκνα may suggest a reference to procreation, a topic widely treated within Stoicism.

A set of two fragments written on both sides, preserving parts of philosophical texts on ethics. The recto discusses moral responsibility, while the verso—possibly a dialogue, as indicated by line 5 ὑμᾶς—appears to address happiness as the highest good. The content and vocabulary (e.g. προαιρεῖσθαι in recto, l. 5) suggest a Peripatetic or Stoic background.

http://ipap.csad.ox.ac.uk/4DLink4/4DACTION/IPAPwebquery?vPub=P.Fay.&vVol=&vNum=311&vSide=recto

A private letter in which the sender (Θέων) advises the recipient (Ἡρακλείδης φιλόσοφος) to read the books he is having sent to him by a woman named Achilla. All of them are Stoic books: Boethus’ On Exercise books three and four, Diogenes (of Babylon)’ On Marriage and On Freedom from Pain, Chrysippus’ On Relationships with One’s Parents, Antipater (of Tarsus)’s On Relationships with One’s Relatives books one and two, Posidonius’ On Exhortation.

380 fragments handing down Pindar’s Peans with scholia. A peculiarity of the papyrus is that the text occupies only 11.5 cm out of a height of 18 cm: the width of the lower margin suggests that the layout was so designed for the reception of the scholia. Two hands and two sections can be distinguished: a good-sized uncial, round and upright, but irregular and rather heavy (in the first section), and a much more practised and ornamental handwriting (in the second section). Chrysippus is probably referred to in fr. 84, l. 13.

Two fragments of a scroll containing a philosophical text, probably a Stoic handbook. It is a transcription of the philosophical magisterium of a Stoic thinker addressed to a pupil, possibly from the imperial phase of the school. The papyrus documents the spread of a type of Stoic literature in the 2nd century AD, close to the Discourses of Epictetus and the Thoughts of Marcus Aurelius.

https://psi-online.it/documents/psi;15;1489

© Copyright Istituto Papirologico "Girolamo Vitelli", Università degli Studi di Firenze

This is a commentary on Plato’s Theaetetus. The anonymous commentator must have been a medio-Platonic who commented on several works by Plato as we learn from some passages of this papyrus. His aim is to explain and justify Plato’s doctrine, and to defend it from the criticisms of other schools—including the Stoa—whenever necessary. The Stoics are mentioned several times: cols. 4.21, 6.35 and 41, 70.18; Aristo of Chius at col. 11.33-34; Zeno of Citium at col. 15.26.

https://berlpap.smb.museum/02729/

A papyrus fragment, approximately 17 x 8.4 cm, containing the remnants of two incomplete columns of Greek philosophical prose. The subject matter appears to concern the nature of the gods. Although there is no explicit mention of Stoic authors, the text presents several elements that are unmistakably Stoic, particularly in relation to the problem of fate.

http://ipap.csad.ox.ac.uk/4DLink4/4DACTION/IPAPwebquery?vPub=P.Fay.&vVol=&vNum=337

A fragment of Stoic logic (7.2 × 15 cm), originating from Karanis. The papyrus, which belonged to a roll of modest quality, contains a piece of logical text, following the pattern οὐκ εἰ τὸ α' τὸ β' / εἰ τὸ α' οὐ τὸ β'.

https://quod.lib.umich.edu/cgi/i/image/image-idx?id=S-APIS-X-1680%5D2906R.TIF

A fragment—maybe a school text—dealing with the Stoic doctrine on moral progress (προκοπή). The initial attribution to Chrysippus has been questioned in favour of other authors such as Diocles of Magnesia and Hierocles. It appears to be a doxographic text and may have had a pedagogical purpose.

A papyrus fragment written on the verso which preserves a column of 25 lines of text with the upper margin. It might be a Chrysippean text, with notes and exegetical lessons from the Stoic school aimed at educating the audience on relevant topics of Chrysippean thought. Alternatively, it could be a letter written by an influential second or third generation Epicurean and sent to his disciples to strengthen them doctrinally.

Several fragments from a roll containing Cercidas’ Meliambi survive, most of which remain unplaced. The relative order of the first three, which are larger in size, is uncertain, while the fourth preserves the colophon: Κερκίδα | κυνὸς | [Με]λίαμβοι. In two additional, shorter fragments, Sphaerus of Borysthenes—a disciple of Zeno—and Zeno himself are mentioned, especially with regard to Zeno’s views on homosexual love, and in relation to the practice of pederasty within educational contexts.

A philosophical prose fragment, with line ends of a first column and part of a second column, written in a round, upright, bilinear script. The vocabulary used includes Christian terms (e.g. προσήλωσι[ς, ‘crucifixion’, which, however, seems to be interpreted in a metaphorical sense). In col. 2.11, the author turns to a new subject, i.e. the Stoic schematisation of the theme of βίοι. The verso is blank.

https://portal.sds.ox.ac.uk/articles/online_resource/P_Oxy_LII_3657_Philosophical_Prose/21174436?file=37547347

A papyrus fragment whose recto bears the remains of two columns, the first of which preserves only a handful of letters at the end of the line, the second of which presents 19 intact lines (out of a total of 27). The unknown author enters the very lively debate on the origin of errors in the practice of τέχναι by the τεχνίται and defends the epistemic reliability of the principles (θεωρήματα) of τέχναι by blaming the errors on the τεχνίται and their defaults.

https://psi-online.it/documents/psi;2;152

Copyright © Firenze, Biblioteca Medicea Laurenziana, PSI II 152. Su concessione del MiC. È vietata ogni ulteriore riproduzione con qualsiasi mezzo.

A copy of Hierocles’ Elements of Ethics (the title is preserved before col. 1) penned on the back of the famous commentary by Didymus on Demosthenes’ Philippian 3 (P.Berol. inv. 9780r = BKT I). This is the longest continuous philosophical text which has come to us from the period between Zeno of Citium and Posidonius, and is clearly Stoic in doctrine. Chrysippus and Cleanthes are the only two philosophers named in the extant portion of the papyrus (col. 8.10–11).

https://berlpap.smb.museum/02727/

A papyrus fragment (12 x 21 cm), preserving only the end-title of the original roll, arranged in four lines: ΚΟΡΝΟΥΤΟΥ | ΠΕΡΙ | ΕΚΤΩΝ | Β, written in a ‘Formal Mixed’ Style. This Cornutus must be the philosopher and critic who taught Persius and was exiled by Nero, he stands after Arius in the Paris list of Stoics. The title here preserved is otherwise unknown, but it can be easily referred to to the technical vocabulary of Stoic physics and ontology. 

https://portal.sds.ox.ac.uk/articles/online_resource/P_Oxy_LII_3649_Cornutus_Peri_hekton_II/21174412?file=37547311

A fragment of a philosophical text containing references to incest, anthropophagy, and διαστροφαί as well as criticisms towards vegetarianism. Such elements have been interpreted as hints towards a Chrysippean authorship.

Rests of two consecutive columns of an uncertain text. The mention of (in this order) vv. 387, 390, 392, and 90–91 of the eleventh book of the Odyssey led the first editor Strassi to lean towards an identification with a commentary; however, the unusual order of the commented verses and the lack of decisive elements supporting this hypothesis led other scholars (starting from Haslam) to read this text as a discussion on the soul. A Stoic background might be suggested by the plausible integration of the name of Chrysippus in col. 2.12 ([Χρύ]σ[ι]ππος).

List of books, for the most part philosophical works and for the rest works of individuals who had had a philosophical education. In the first column, there are mentions of: one ‘collection of Socratics’ letters’; Aristotle’s On Virtue (perhaps to be identified with the spurious On Virtues and Vices); an excerptum from Posidonius’ On Anger; the Chapters of the physician Theodas of Laodicea (a pupil of the sceptic Antiochus of Laodicea); Theophrastus’ On Wisdom; Dio (of Prusa)’s oration On Disbelief; ‘Crito Socraticus’, ‘Simon Socraticus’, and ‘Cebetes Socraticus’, which could be either the titles of Socrates’ dialogues or the names of the philosophers themselves; the Apologies by one Nigrinus (whose identity is debated); Diogenes (of Babylon)’ On Freedom from Pain; Chrysippus’ Art of Dialogues/Sillogisms and Tropics book 1; Aristotle’s Republic of the Newly Enfranchised Citizens (only attested here). The second column contains the first part of several personal names, among which probably Theophrastus, Hippias, Diogenes, Helius, Archimedes, Chrysippus, Aristotle.

Probably a fragment of a Stoic epistemology. The discussion concerns the φαντασίαι, and the possibility of a Stoic background stems from some terms which occur throughout the fragment, in particular l. 6 διακένους and l. 17, and possible supplement for l. 7 [Ἀντ]ίπατρος, probably to be identified with Antipater of Tarsus.

https://berlpap.smb.museum/04120/

Only two partially preserved columns of a scroll containing part of Diatribe XV of Musonius Rufus (An liberi omnes nati sint educandi), from which also Stobaeus (4.75,15) gives extracts. The papyrus preserves more text than that already given by Stobaeus, and provides some variae lectiones.

A Severe Style fragment containing a treatise of unknown authorship. It preserves the remains of a polemic against the Stoic (or a Stoic-influenced) ontological doctrine. The fragment is quite small (8 x 16.6 cm) and a larger context is hard to discern. The author could have been either an Academic or—as has recently been suggested—a physician, more precisely a thinker influenced by Galen and a physician himself.

https://portal.sds.ox.ac.uk/articles/online_resource/P_Oxy_XLII_3008_Prose_about_Dualism/21166846?file=37536307

A Severe Style fragment, with the remains of the first fifteen lines of a column and traces of a second one. The preserved lines of the first column are concerned with Stoic Sayables, in particular propositions (ἀξιώματα), simple and not-simple (ll.7–9), and their kinds (10–13). The unknown author is himself a Stoic (l. 6). The back is blank. 

https://portal.sds.ox.ac.uk/articles/online_resource/P_Oxy_LXXXV_5483_On_Stoic_Sayables/21186397

A Severe Style fragment (7.5 × 8.6 cm) preserving portions of two columns. The text in column I corresponds to Musonius Rufus, Discourse 13B, a passage already known through Stobaeus. The only other published papyrus copy of Musonius Rufus is P. Harr. I 1, written in a different, though comparable, hand and likewise dated to the third century.

https://portal.sds.ox.ac.uk/articles/online_resource/P_Oxy_LXXXVIII_5651_Musonius_Rufus_i_Discourses_i_13B/28577342?file=54842516

The fragment (6 x 31 cm) contains a census on the recto and, on the verso, a list of philosophical and medical papyri written in an informal hand. Erasures and interlinear additions are clearly visible. The names of the Stoic philosophers Diogenes of Babylon, Chrysippus, and Hierocles appear, while the names of Zeno of Tarsus and Zeno of Citium can likely be restored in ll. 9–10. For each author, the number of rolls is indicated, which probably refers to the copies held in the collection.

This papyrus fragment contains part of Favorinus' De Exilio. Based on paleographical features and documents written on the recto, the text can be dated to the third century CE. In cols. 1.32–35 and 21. 33–38, there are references to the life of Musonius.

This papyrus has a very complex editorial history. If the reconstruction of the text proposed by its editors is correct, it suggests that Democritus’ theory was being addressed by Cleanthes in his work titled On Zeno’s Physics (Περὶ τῆς Ζήνωνος φυσιολογίας).

This papyrus codex contains copy of Hom. Iliad (2.101–493; 3 complete; 4.1–40), then reused for a grammatical treatise discussing Homer's use of the third person pronoun, in which some scholars have detected traces of a Stoic polemic. The grammatical text starts in the middle of a discussion on the ἀντωνυμία. The text ends with the title Τρύφωνος τέχνη γραμματική.

This is a portion of a list of scholarchs belonging to the so-called ‘Ammon’s archive’. In the first column one finds Presocratic philosophers, in the second column Academicians, Cynics, and Peripatetics. At the end of col. 2, the plausible reconstructions [Στωι]κοὶ μετὰ [τ]ῶν Κυνικ(ῶν) (l. 23) and [Ζ]ήνων (l. 24) suggest that the list must have continued with the Stoics.

https://library.duke.edu/papyrus/records/178.html

A fragment of a papyrus codex containing a commentary on Plato’s Timaeus attributed to Posidonius. However, both the authorship and the nature itself of this text (commentary or treatise) are debated. 

https://archives.bge-geneve.ch/ark:/17786/vtaea9c09ea91de2f4a/dao/0/1?id=https%3A%2F%2Farchives.bge-geneve.ch%2Fark%3A%2F17786%2Fvtaea9c09ea91de2f4a%2Fcanvas%2F0%2F1&vx=301.184&vy=-585.831&vr=0&vz=5.24231

A fragment of a papyrus codex containing extracts from the Commentary on Ecclesiastes by Didymus Caecus on the Stoic doctrines of κόσμος, σοφία and kingship.

A fragment of a papyrus codex containing extracts from the Commentary on Ecclesiastes by Didymus Caecus on the Stoic doctrines of ἐκπύρωσις (conflagration) and ἀπαραλλαξία (indistinguishability).

A fragment of a papyrus codex containing extracts from the Commentary on Psalmos by Didymus Caecus, which deals with the survival of souls after the ἐκπύρωσις (universal conflagration), the impossibility of recovering virtue once it has been lost, and the doctrine of the εὔλογος ἐξαγωγή.