eul_wid: msu-ac
DOI 10.5281/zenodo.20418549

Philodemos of Gadara Index of Stoics of Herculaneum in Greek

The Σύνταξις τῶν φιλοσόφων (Index Stoikōn Herkoulanesion) is a Stoic succession history (διαδοχή) composed by the Epicurean philosopher Philodemos of Gadara, who worked in Herculaneum during the first century BCE. It survives as a single carbonised papyrus roll, PHerc. 1018, recovered from the Villa of the Papyri.

The text spans 82 columns (col. I*–LXXIX), recording the scholarchs and pupils of the Stoic school from Zeno of Citium onward — tracking who taught whom, their cities of origin, and their writings. Column XLVII presents two parallel readings because the physical papyrus layer detached, exposing an under-layer. The Eulogikon edition offers a unified reading reconstructed by comparing four witnesses: Comparetti's 1875 edition, Dorandi's 1994 edition, von Arnim's SVF, and OCR cross-checks. Each column carries a diplomatic (Leiden) transcription with editorial notes.

Thirty-eight of the 82 columns are cross-referenced to fragments in von Arnim's SVF, making PHerc. 1018 a primary papyrus witness behind numerous testimonia on the early Stoa — including columns that reappear, as witnesses, inside the Chrysippus testimonia held elsewhere in this corpus.

I*
PHerc. 1018, col. I*
[ - - - ]π [ - - - ]υ [ - - - ]. . [ - - - ]ν [ - - - ].υ [ — — — ] [ - - - ]ον [ - - - ]ερι [ — — — ]- DCLP correction: the surviving letters belong to **line-ends** after lost beginnings, not line-beginnings. What had been read as `Ιπ[` `Ιν[` and the heading `Περὶ [` is in DCLP a sequence of line-endings `]π`, `]υ`, `]ν`, `]ον`, `]ερι` with the body of each line in lacuna; the sequence `]ερι` is the end of a word, not the start of a *peri*-titled section. Two fully lost lines (`[ — — — ]`) are also marked. Only Dorandi prints this column. Letter traces at the top of the roll — DCLP records them as right-edge endings of lines whose beginnings are entirely lost in lacuna. No continuous sense recoverable; the column is a stub of trace endings plus two completely lost lines. The OCR also carries a trailing running-head identifying the author of the roll, which belongs to the page furniture of Dorandi's edition rather than to the papyrus, and is omitted here.
I
PHerc. 1018, col. I
θεν.[. . . . . .][τ]ῆ̣ς περὶ τὴν ψ̣[υχὴν] διαθέ{σε}σεως αὐ[τοῦ] [ζη]τήσας σημεῖον, οὐκ ἂν̣ ἕτερόν τις λάβοι βέλτιον ἢ τὰς κρίσεις ἃς εἶχεν περὶ καλῶν καὶ αἰσχρῶν, ὁμοίως δ’ ἀγαθῶν καὶ κακῶν διασκεψάμενος̣ ἐπενέγκηι τ[ο]ύτοις. Ἀπ[ολ]λόδωρος̣ μὲν γὰρ ὁ Ἐπικούρειος ἐν δυσὶ βυ̣β̣[λίοις] [. . . . .]. .[. .]. .[ - - - ] [ — — — ] σσ̣π̣ο̣[ - - - ] [. .]εισ̣[ - - - ] [. .]κα [ — — — ] [ — — — ] .σ.[. .]σι[ - - - ] [. . .]φε̣ρ.[ - - - ] . καὶ βίος̣ [ - - - ] ἐφρόντιζ̣ε̣ [ - - - ] . .νεα.[ - - - ] . . . . σ̣οι̣[ - - - ] π̣ε̣ρ̣ὶ̣ τ̣οῦ [. . . . . .]ος ἀρ̣ετη[ - - - ] Ζήν̣ω[ - - - ] .σχε[. . . . . . . .]ωσα[ - - - ] .σεν[. . . . . . . .]σ̣χυ̣λ̣[ - - - ]- DCLP correction: the sequence printed earlier as `διαθέσεως` (with a stray `{c}` previously read as a Latin-alphabet misreading of sigma) is in DCLP `διαθέ{σε}σεως` — a scribal **dittography**, the syllable `σε` accidentally written twice. The `{}` is the Leiden surplus marker, not an OCR artefact; the body now reflects that. The earlier marginalia note about "OCR cleanup of `{c}`" was wrong on this point and has been removed. - DCLP correction: the unified reading has been re-aligned to DCLP throughout. Underdotted (uncertain) letters now preserved: `[τ]ῆ̣ς`, `ψ̣[υχὴν]`, `ἂν̣`, `διασκεψάμενος̣`, `Ἀπ[ολ]λόδωρος̣`, `βυ̣β̣[λίοις]`, and the various underdotted traces in the lower-column fragments. The opening lacuna is now `θεν.[. . . . . .]` (DCLP), not `. . . θεν. [. . .]`. `αὐ[τοῦ ζη]τήσας` has been split into the two discrete restorations DCLP prints: `αὐ[τοῦ] [ζη]τήσας`. `Ἀπολ-λόδωρος` is in DCLP `Ἀπ[ολ]λόδωρος̣` — the `ολ` is itself a restoration inside the word, not just a line-break joiner; line-end hyphenation joins still apply per project policy. - DCLP correction: fully lost lines in the lower column are marked `[ — — — ]` (the DCLP convention), and unknown-extent lacunae at line-end use `[ - - - ]`. The earlier `[` half-bracket lines have been replaced with the proper Leiden fully-lost-line marker. - The principal sentence runs continuously from `[τ]ῆς περὶ τὴν ψυχὴν διαθέ{σε}σεως` through `ἐν δυσὶ βυ̣β̣[λίοις]`; line-end hyphens at `διαθέ-σεως`, `ση-μεῖον`, `κρί-σεις`, `ἐπε-νέγκηι`, `Ἀπ[ολ]-λόδωρος`, `Ἐπι-κούρειος` are papyrus line-divisions and have been joined into single words here per project policy. - `ψ[υχὴν]`, `αὐ[τοῦ]`, `[ζη]τήσας`, `τ[ο]ύτοις`, `[ολ]` (in Ἀπολλόδωρος) and `[λίοις]` (in βυβλίοις) are restorations Dorandi prints. - Apollodoros named here is Apollodoros of Kassandreia, ὁ Ἐπικούρειος — the Epicurean head of the Garden (late second century BCE), not Apollodoros of Seleukeia the Stoic. Philodemos is citing him as a comparandum for an investigation `περὶ τὴν ψυχὴν διαθέσεως` (concerning the disposition of the soul). - The fragmentary lower portion of the column (everything after `ἐν δυσὶ βυ̣β̣[λίοις]`) is Dorandi's addition beyond Comparetti; only isolated letter-traces and a handful of legible words survive — `καὶ βίος̣`, `ἐφρόντιζ̣ε̣`, `π̣ε̣ρ̣ὶ̣ τ̣οῦ …ος ἀρ̣ετη[`, and the proper name `Ζήν̣ω[` (Zenon, presumably Zenon of Kition, the head of the Stoa). - Comparetti at line 5 supplied `(εἰ)` after `ἤ` (`ἢ εἰς τὰς κρίσεις`); Dorandi prints `ἢ τὰς κρίσεις` without the supplement, and we follow Dorandi. Gomperz proposed restoring `καὶ μήν` (or `ἀλλὰ μήν`) at the head of the column before `[τ]ῆς`; this is a conjecture in the apparatus, not a papyrus reading, and so does not enter the body.
II
PHerc. 1018, col. II
ὁ Κασσανδρεὺς Ἀπολλόδωρος, καὶ δικαίους ὑπάρχειν, ἀδικοτάτους ὄν[τα]ς, καθά̣[π]ερ Ἅρπαλος καὶ Φιλέτ̣[αιρ]ος, ἀσεβεῖς ὑπάρχοντ[ες][. .]. Μέντωρ εἰς Ἑρμί[αν] πολ̣[υ]ίστωρ σ̣εσ[ - - - ] οτην̣.κο̣[ - - - ] μω[ - - - ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ - - - ]αι.οξ[. .]ον[ - - - ] [. .]παραθ.[ - - - ] [. .]. σα.ονε[ - - - ] [. .]. ἑκαστ[ - - - ] [. . . . .]αστρ̣[ - - - ]- DCLP correction: `ἀδικωτάτους` (omega) has been replaced with `ἀδικοτάτους` (omicron) — DCLP prints the omicron form, which is now authoritative. The earlier annotation noted the Comparetti / Dorandi divergence and adopted Comparetti's omega; per project rules DCLP wins. The Comparetti-vs-Dorandi note below is preserved for the historical record but no longer governs the body. - DCLP correction: the breathing on Ἅρπαλος is rough (DCLP `Ἅρπαλος`), not smooth as previously printed. - DCLP correction: underdotted (uncertain) letters now preserved per DCLP: `καθά̣[π]ερ`, `Φιλέτ̣[αιρ]ος`, `πολ̣[υ]ίστωρ`, and the lower-column trace `[. . . . .]αστρ̣[`. The earlier reading lacked these dots. - DCLP correction: the clause after ἀσεβεῖς is `ἀσεβεῖς ὑπάρχοντ[ες][. .]. Μέντωρ εἰς Ἑρμί[αν]` — DCLP does **not** print Comparetti's restoration `ὅ τε` in the lacuna; it leaves it as `[. .].` (untagged traces of length two plus one further trace) and starts a new line at `Μέντωρ`. The earlier body adopted Comparetti's `ὅ τε` and ran the sentence on; this is now removed in favour of DCLP's bare lacuna. Restoration of the Hermias-clause is now `Ἑρμί[αν]` (just `αν`), not `Ἑρμ[ίαν . . .`. - DCLP correction: the lower-upper fragments after `πολ̣[υ]ίστωρ` read `σ̣εσ[ - - - ]`, `οτην̣.κο̣[ - - - ]`, `μω[ - - - ]` in DCLP — previously transcribed as `. . . [`, `. . . στην . . . [`, `. . . μω[ν . . .`. The intervening fully-lost lines (the gap before the bottom block) are now marked with the DCLP convention `[ — — — ]` rather than left as blank gaps. - DCLP correction: the bottom block of fragments now uses DCLP's bracketed form throughout (`[. .]παραθ.[ - - - ]`, `[. .]. σα.ονε[ - - - ]`, `[. .]. ἑκαστ[ - - - ]`, `[. . . . .]αστρ̣[ - - - ]`). Note that `ἑκαστ` in DCLP carries no acute on the alpha — the earlier `ἑκάστ[` (with accent) has been corrected to `ἑκαστ[`. The column continues the discussion of Apollodoros of Kassandreia (subject carried over from COL. I) and introduces a string of comparative examples — people who pass for just but are in fact most unjust (ἀδικοτάτους). Harpalos and Philetairos are named as instances "being impious" (ἀσεβεῖς ὑπάρχοντες), and Mentor's attack on Hermias is cited. The lower-column fragments preserve the unusual word πολύιστωρ ("much-knowing"), then drift into traces. Source-joining: Comparetti and Dorandi print the opening clause hyphenated across lines (Apol-/lodoros, Ar-/palos, Phile-/tair-/os). Per project policy these are joined; the source line breaks are not preserved in the body. Reading divergences between editors (historical record; DCLP is authoritative for the body): - Line 3, ἀδικοτάτους/ἀδικωτάτους: Comparetti prints with omega (ἀδικω[τ]άτους); Dorandi (and DCLP) prints with omicron (ἀδικοτάτους). The body now follows DCLP / Dorandi. - Line 4, accusative ending: Comparetti reads ὄν[τα]ς (plural, agreeing with Harpalos and Philetairos); Dorandi reads ὄν[τα] (shorter restoration). The plural is retained as syntactically required by the following double subject and matches DCLP. - Line 6, after ὑπάρχοντ-: Comparetti restores ὑπάρχον[τες, ὅ τε (with the connective opening the next clause); Arnim conjectures ὑπάρχοντ[ας, ὡς ὁ; Dorandi / DCLP leaves ὑπάρχοντ[ες][. .]. — bare lacuna with no connective supplied. The body now follows DCLP. Apparatus material in the Dorandi OCR (the Latin tags and the editor names Comparetti, Arnim, Traversa, plus line and column labels) is apparatus criticus, not papyrus reading, and has been excluded from the body. Page furniture (running line numbers 20, 25, 5, 10, the running head identifying the author of the roll, the edition page-number sequence 50/52, and the section label for the lower part of the column) is likewise excluded; the lower-column fragments themselves are retained as papyrus traces.
III
PHerc. 1018, col. III
μενος ἐπιγραφή̣[ν·] [περὶ] τοῦ τῆς οἰκεί ασ αἱρέ[σεως] ⟦καθ⟧ἡγεμόνος. ὁ δ' [ἐν] τούτοις κατὰ τὸ πλεῖστ[ον] τοῦ βυβλίου καταγενόμενος, ὡς προεμνήσαμε̣ν̣, ἰδίαι γέγραφεν [οἷα] βούλεται καὶ διότι "σπανίως ἑαυτὸν διδοὺς [ὁ] [Ζ]ήνων εἰς τὰς συμπε[ριφορὰς] διὰ τὴν τοῦ σώ[ματος] [ἀσθ]ένειαν, ὡς ἐν [τοῖς] [Συμπ]οτικοῖς ὑ[πομνή]μασιν ἱστορεῖ Περσαῖος, . . ." [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] τερο.[ - - - ] [ - - - ] γα[ - - - ] σα[ - - - ] ασχ[ - - - ] των[ - - - ] [ - - - ] . .ιεστ̣ο̣[ - - - ] .αι προσ[ - - - ] [. . .].ε̣.[ - - - ]- **SVF reference.** Von Arnim α 31 (SVF I 31): a Persaios testimonium on Zenon's social habits, drawn from Persaios' *Symposiaka Hypomnēmata*. - **Named persons.** *Zenon* of Kition, founder of the Stoa, here the subject of the anecdote. *Persaios* of Kition, Zenon's pupil and house-companion, cited as the source — the citation formula *hōs en tois Sympotikois hypomnēmasin historei Persaios* names his *Symposiaka Hypomnēmata* (Convivial Memoirs), one of the lost Persaios works known elsewhere from Athenaios. - **Cross-source confirmation.** Von Arnim's text agrees with DCLP across the legible portion; both carry *spaniōs heauton didous ho Zēnōn eis tas symperiphoras dia tēn tou sōmatos astheneian*. DCLP additionally preserves the scribal erasure ⟦καθ⟧ before ἡγεμόνος in the book-title and an underdotted πpoεμνήσαμε̣ν̣ at the join between editor's recap and the Persaios quotation. The column opens with the closing of a book-title — *peri tou tēs oikeias haireseōs hēgemonos* ("On the leader of one's own school/choice") — and then the editor (Philodemos) notes that the author has, for the greater part of the book, written *idiāi* whatever he pleases, and quotes Persaios in evidence: Zenon would rarely give himself over to *symperiphorai* (sociable gatherings, the give-and-take of party company) on account of *tou sōmatos astheneia* (bodily weakness). The lower column degrades into letter-traces.
IV
PHerc. 1018, col. IV
οὐ ταύτην μόνη[ν], [ἀλλ'] [ἀν]αισχυντησάντω[ν] [νοθεῦ]σ̣αι καὶ προσυποπτε[ῦσαι] τὴν ὑπὸ Ζήνων[ος] [κατά] τι συνερραμμένη[ν], ὃν τρόπον ἐν ἄλλοις δακτύλωι δείκνυται φασί. καὶ [το]ύ[τ]ο̣ι̣ς̣ ὅμοιοι τῶν μάλι[στ'] [οἰκεί]ων κατ[ὰ] Πε[ρσαῖ]ον [κ]αὶ Φιλωνίδ[ην]. [ἡ] Π[ολι]τεία δὲ [τοῦ] [Ζήνωνος] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] .[ - - - ] [ - - - ]ι̣φα̣[ - - - ] [ - - - ]κων[ - - - ]- Verdict: print Arnim's *νοθεῦσαι* ("to adulterate / forge") against DCLP's *γελάσαι* ("to laugh at"). The forgery-charge topos is the load-bearing element of the column and is what the surrounding polemical material requires; *γελάσαι* leaves the *ἀναισχυντησάντων* ("having behaved shamelessly") and the *προσυποπτεῦσαι* ("further suspected") syntactically stranded. Arnim's reading is internally and contextually preferred, although the external attestation is gossamer-thin: the earlier triage claim that "Diogenes of Laertia VII.34 confirms" the Persaios/Philonides forgery does not survive verification. The named tamperer at *Lives* VII.34 (Eulogikon `rjo-ag` Vit.7.34) is Athēnodoros the Stoic, the Pergamum-librarian, on the authority of Isidoros the Pergamene rhetor; the *Politeia*-objection genre had multiple named witnesses by Diogenes of Laertia's time, but the attachment of the topos specifically to the Persaios + Philōnides pair is internal-Stoic inference, not externally secured. The Suda preserves no Stoic Philōnides at all (`wus-au` φ 450 is Philōnides the comic poet); the Hellenistic biographical tradition that the Suda compiles has lost the *Politeia*-tampering story altogether. - Named persons. *Zenon of Kition*, founder of the Stoa, author of the *Politeia*. *Persaios of Kition*, Zenon's most intimate pupil (col. XII). *Philōnides the Theban*, Zenon's other long-companion. The Persaios + Philōnides pairing is attested in Diogenes of Laertia *Lives* VII.9 (Eulogikon `hui-ag` ref 45 (1l)): *ἀπέστειλε δὲ Περσαῖον καὶ Φιλωνίδην τὸν Θηβαῖον* — Antigonos Gonatas sent Persaios and Philōnides the Theban to the court at Pella as Zenon's representatives. The pair as a unit therefore belongs to the canonical Zenon-circle prosopography; the *Politeia*-forgery imputation, however, attaches to them only here. - Cross-source notes. DCLP supplies *[γελ]ά̣σαι* with the alpha underdotted; Arnim supplies *νοθεῦσαι*. The papyrus trace at the start of line is insufficient to decide on physical grounds; the verdict turns on which reading makes the *ἀναισχυντησάντων ... προσυποπτεῦσαι ... τὴν ὑπὸ Ζήνωνος ... συνερραμμένην* construction parse as a coherent forgery-clause. *νοθεῦσαι* does; *γελάσαι* does not. Content. A polemical aside, embedded in the Zenon-section of the *Index*, that links the *Politeia*'s textual integrity to two named figures of the Zenon-circle. Some unnamed parties are said to have behaved shamelessly in adulterating and casting further suspicion on the work strung together by Zenon, in the manner pointed out elsewhere; among those most close to him, the same allegation reaches Persaios and Philōnides. The column closes by naming "the *Politeia* of Zenon" before breaking off into a long sequence of lost lines. The polemical strand survives in the doxographic tradition (Diogenes of Laertia VII.34 with the Athēnodoros-and-Isidoros story; Athenaios of Naukratis on Stoic *Politeia*-objections) but its attachment to Persaios and Philōnides is preserved in Greek only by this column.
V
PHerc. 1018, col. V
τοῦτ' ἀκούσας· "ἦ δ' ἄν τις, ἔφη, δοίη τὴν̣ [. .].ανην λέγοντος κα[ὶ] [μ]ηδὲ τρία φοινίκι[α] [δ]υναμένου"; "τοῦτο δὲ [ἀδ]ιάφορον, φησίν, ἐστὶ κ[α]ὶ πλῆρες ἀσκί[ον] ἀ[έροσ] κ̣.[. .]. γὰρ ὅτι [ - - - ]σκαινε [ - - - ]νταπα [ - - - ]. . .σου [ - - - ]ως τιθε [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] [ — — — ] τηια[ - - - ] τα. . .να[ - - - ] [ - - - ] [ - - - ]ερο[ - - - ] [ - - - ]μεν[ - - - ] [ - - - ]νοσ[ - - - ] [ - - - ].τοπο[ - - - ] [ - - - ]επιστ[ - - - ] [ - - - ]. . . . .[ - - - ]- SVF ref: none in von Arnim's index — the column is *Index Stoikōn* narrative on Zenon of Kition without a corresponding SVF fragment. - Named persons: **Zenon of Kition** (the implicit speaker — *touto akousas*, "having heard this, he said…"; the reply about *tria phoinikia*, "three little figs", and the *adiaphoron*-judgment belong to the standard Zenon-anecdote stock). - Cross-source: the *adiaphoron* / *plēres askion aeros* ("an indifferent — and a wineskin full of air") image is a Cynic-Stoic figure of empty boasting; the *tria phoinikia* (three small palm-dates / figs) is a Cynic-frugality trope reminiscent of Diogenes the Cynic and Krates anecdotes (compare Diogenes of Laertia VI.40, VII.27 on Zenon's frugal diet). - Content summary: a Zenon retort — "having heard this he said: who could credit your [speech] when you can't even [eat] three figs?" — followed by the comment "but this is an *adiaphoron*, and a wineskin full of air…". The point is a Stoic reflection on *adiaphora* (indifferents) and the empty rhetoric of a man whose own diet is too meagre to back his words; the rest of the column is reduced to right-edge letter-traces.
VI
PHerc. 1018, col. VI
[ - - - ]. .δως [ἔχαιρε] τ̣οῖς σύκοις [καὶ] τ̣οὺς ἡ[λ]ιασμοὺς πράως κ̣αὶ προθύμως ἔφερεν. κα̣ὶ ταῦτα γὰρ ἦν εἰς [τὸ]ν ὕμνον ἄξια καταχω̣ρ̣ίζειν κα[ὶ] τ̣ὸ [θ]εῖναι δ[η]μοσίαν τ[α][φ]ὴν π[ - - - ] ναιουρ[ - - - ] δευτερο[ - - - ] ἐπαγε.[. . .]ιτ[ - - - ]- Verdict: Arnim's *πράως* ("mildly") against DCLP's *ἡδ<έ>ως* ("gladly / sweetly"). Stakes are negligible — both readings are grammatically and metrically clean, both fit the eulogistic register — but *πράως* sits more cleanly with Stoic apatheia. The sunbaths (*ἡλιασμούς*) and figs (*σύκοις*) belong to the standard Zenon-frugality dossier; the predicate that gathers them up into hymn-worthy material is more naturally a Stoic-equanimity term (*πράως* = mildly, evenly, without disturbance) than a hedonic-affect term (*ἡδέως* = with pleasure). DCLP's *ἡδ<έ>ως* — with an inserted editorial epsilon, that is, *ἡδως* on the papyrus emended to *ἡδέως* — is the more grudging fill; Arnim's *πράως* needs no emendation. - Named person. *Zenon of Kition*, founder of the Stoa. The column is part of a small dossier rehearsing Zenon's celebrated frugality and equanimity as material fit for the hymn in his honour, and capping that dossier with a public-burial decree (*δημοσίαν ταφήν*) — a documented Athenian honour for Zenon. - Cross-source notes. The two readings differ on a single eta/pi alternation at the head of the contested word (*ΗΔ-* against *ΠΡ-*) and on whether the epsilon belongs to the papyrus or to the editor. DCLP underdots its own reading (*ἡδ<έ>ως* with surrounding letters reported); Arnim simply prints *πράως*. The doctrinal payoff of *πράως* is small but the editorial preference is for the form the papyrus carries without correction. Content. Zenon enjoyed figs and bore sunbathings (*ἡλιασμούς*) — the practice of taking the sun in the open, an austere physical regime familiar from Cynic-Stoic biography — *mildly and willingly* (*πράως καὶ προθύμως*). These details, the column says, were worth including in the hymn (in his honour), along with the granting of a public burial. The hymn-fragment frame and the public-burial citation place the column in the Athens-honouring-Zenon strand of the *Index*, where the founder's bios is being assembled into the city's monumental record. The closing lines are reduced to broken syllables.
VII
PHerc. 1018, col. VII
τα, καὶ περὶ ὀρχηστῶν καὶ λυσιωιδῶν πολὺ ἡδίω καὶ χαριέστερα πεπο<ι>ημένα. πλὴν ἐπεὶ λό̣[γι]ο̣ν ἄνθρωπον ἐπ[η<ι>νέσ]αμεν εὐμενοῦς ἀνθρ[ώπ]ου παραθῶμε[ν] ερ[. . . . . . . .]ιππ[ - - - ] α[. . . . . . . . .]υ[.]α [ - - - ]- SVF ref: none in von Arnim's index — the column is *Index Stoikōn* biographical narrative on Zenon of Kition's literary output without a corresponding SVF fragment. - Named persons: **Zenon of Kition** (implicit subject — his hymn-composition and the comparison with *orchēstai* and *lysiōidoi* belong to the Zenon-as-poet section of the *Index Stoikōn*). - Cross-source: *λυσιωιδοί* (lysiōidoi) are the solo performers of *lysiōidía*, a Hellenistic light-verse / "andro-female" parodic genre attested in Strabon XIV.1.41 and Athenaios XIV.620e — performers who, like *magōidoi* and *hilarōidoi*, blended song with mimicry. The pairing with *orchēstai* (dancers, including pantomime-dancers) places the comparison in the broader Hellenistic entertainment-arts category. - Content summary: a critical comparison — works "concerning dancers (*orchēstai*) and lysiōidoi-singers" judged "much more pleasing and graceful". The transition follows: "but since we have praised a *logios* man, let us set alongside him a kindly man…" — a *parathesis* (juxtaposition) typical of the *Index Stoikōn*'s biographical method, comparing Zenon's hymn-composition with the lighter performance genres before turning to a contrasting figure.
VIII
PHerc. 1018, col. VIII
"κατ [. . .]τε. . [ποιή]σειν γὰρ ἀδολε[σχοῦν]τ̣α παιδία καὶ τ[οὺς] [ἀπα]ν̣τῶ̣ν̣τας ἐπὶ τὴν θύραν· διαπορῶν δ' ὅπου σε θῆι, μόλις ἄν φησι χαλκιοφύλακα καταστῆσαι. καὶ γὰρ οὕτω κακὸν̣ οὐκ ἔσεσθαι ν[ου]θετεῖν [τοὺς] παραχ[αράκτα]ς". καὶ ὁ Ζ[ή]νων πρὸς τοὺς ξέν[ους] ἀπο[βλέ]ψας· "τί λέ[γετε], [ἔφη][. . .]["]- Verdict: Arnim's *παραχαράκτας* ("counterfeiters") against DCLP's *παραχύ[τα]ς* (a hapax with no parallel in the Greek lexicon). The lexical environment of the column is decisive: the whole quoted speech turns on the *χαλκι-* cluster — *χαλκιοφύλακα* ("bronze-warden") immediately preceding the contested word — and the joke is bronze-counterfeiters guarded by a bronze-warden. *παραχαράκτης* ("counterfeiter, debaser of coinage") is the technical word for one who shaves or restamps bronze coin; the pairing is a coherent comic image. DCLP's *παραχύτας* (whatever it would mean — "side-pourers"?) leaves the *χαλκι-* lexicon stranded and makes the wordplay collapse. DCLP's own apparatus underdots the supplied letters; this is a conservative trace-only fill, not a confident reading. - Named person. *Zenon of Kition*, founder of the Stoa, named explicitly in line 4 as turning to the *xenoi* (foreigners / guests) and replying. The speaker of the quoted joke is not named in the surviving column; it is some anti-Stoic interlocutor mocking Zenon's school, with Zenon's reply (*"τί λέγετε, ἔφη"* — "What are you saying?") opening the next exchange. - Cross-source notes. The column is a quoted comic image embedded in a school-anecdote: prattling children and chance arrivals at the door, the speaker asking where to put his interlocutor, then settling on "scarcely a bronze-warden to set over you", with the rationale that "in that case it would not be a bad thing to admonish the counterfeiters". DCLP and Arnim agree on the joke's setup and on the bronze-warden; they differ only on the punch-line noun. The lexical case for Arnim is overwhelming. Content. A quoted *bon mot* turned against Zenon's school, in the voice of an unnamed anti-Stoic. The speaker mocks the school as so overrun by chattering children and stray callers that a *χαλκιοφύλαξ* — bronze-warden, the watchman over the bronze stocks of a temple or treasury — would be needed to guard the school's threshold; and in that case, the speaker concludes, it would be no bad thing to admonish (*νουθετεῖν*) the *παραχαράκτας* — the counterfeiters whom the bronze-warden would normally have under his eye. Zenon, turning to his foreign guests, breaks the silence with "What are you saying?" before the column ends.
VIIIA
PHerc. 1018, col. VIIIA
[ - - - ]χειτ[ - - - ] [ - - - ]ασω[ - - - ]VIIIA is the lower-portion sub-column of COL. VIII: Dorandi prints it as a separate unit because the surviving fragments at the foot of the column are physically detached from the upper column body, and their vertical alignment with the main text cannot be fixed. Only two trace lines remain, each with three or four letters between lacunae of unknown extent. No word can be securely segmented; nothing continuous is recoverable. The sub-column is preserved here for completeness of the physical record only.
VIIIB
PHerc. 1018, col. VIIIB
[. .]οπτε[ - - - ] οὔτε ταρ[ - - - ] ἐπεξιὸν σ̣[ - - - ] τεις οὐ πα[ - - - ] φαίνηται χ[ - - - ]VIIIB is a second lower-portion sub-column of COL. VIII, physically detached like VIIIA and printed separately by Dorandi for the same reason. The surviving traces are five line-beginnings carrying short legible runs but no continuous clause. The most telling features are *oute tar-…* (line 2) — a negative correlative *oute* opening what was probably an *oute … oute …* construction with a following noun beginning *tar-* (perhaps *tarach-* "disturbance", or a proper name) — and *epexion* (line 3), the neuter participle of *epexeimi* ("going through, expounding in detail"), a verb Philodemos uses for systematic exposition. Line 5's *phainētai* ("appears / is shown to be") is a subjunctive in a subordinate clause. The pattern — negative correlative, expository participle, modal subjunctive — points to a discursive, argumentative passage rather than a biographical one, but the missing line-ends defeat any continuous reconstruction. No person is named in what survives.
IX
PHerc. 1018, col. IX
[πρὸς] μὲν γὰρ ἐκεῖνον, ὡς πρὸς ἴσον τε καὶ ὅμοιον, αὐτῶι φιλονικίαν ἡδεῖαν καὶ κεχαρισμένην ὑ̣ποκεῖσθαι, τὸν [δ'] ἄνδρα θαυμάζειν καὶ τιμ̣[ᾶ]ν καθ' ὑπ̣ερβολὴν η[. . . . . .].ας .ρειαν μ.[. . .]- **SVF reference.** Von Arnim α 24 (SVF I 24): a notice on Zenon's *philonikia* (or *philoneikia*) — the friendly rivalry he cultivated toward an unnamed peer (*ekeinon*, "that man") whom he admired *kath' hyperbolēn* (excessively). - **Named persons.** *Zenon* of Kition is the implicit subject of the verbs; the rival/admired "man" (*ho anēr*) is unnamed in the surviving text. The phrasing — *pros ison te kai homoion* ("as toward an equal and a like") — fits a fellow-philosopher of comparable standing, plausibly one of the early heads of a sister school (Polemon and Krates of Athens are the candidates most often canvassed); the column itself names no one. - **Cross-source confirmation.** Von Arnim and DCLP carry the same Greek, with two orthographic divergences: DCLP prints *philonikian* (νι), von Arnim *philoneikian* (νει). Both are attested Hellenistic spellings; the papyrus reading is DCLP's. DCLP also preserves the trailing lines (*η[. . . . . .].ας / .ρειαν μ.[. . .]*) that von Arnim closes off at *kath' hyperbolēn*. The reported claim is that Zenon's attitude to this man combined two distinct things: toward him *as an equal and a like* he kept up a *philonikia hēdeia kai kecharismenē* — a *pleasant and ingratiating* friendly competition; but the man himself he *thaumazein kai timān kath' hyperbolēn* — admired and honoured to excess. The contrast is between the form (competition between equals) and the inward attitude (excessive admiration), and the column is preserving an ancient anecdote about Zenon's careful management of philosophical friendships.
X
PHerc. 1018, col. X
[ἐ]‖π̣ιφανεῖς, [ὡς] [νῦν] [δέ]δοκται. Κλεάν[θ]ης Φαινίου Ἄσσιος, ὁ καὶ τ[ὴν] σχ̣ολὴν παραλαβών· Διονύσιος Θεοφάντ̣ου, κα[θ]άπερ Ἀντίγονος ἔγραψεν, Ἡρακλεώτης, ὁ μεταθέμενος· Ἀρίστων Μιλτιάδου Χῖος, ὁ τὴν ἀδιαφορίαν̣ τέλος ἀποφηνάμενος, [ἐ]ν̣ δὲ τοῖς ἄλλοις ἀκο[λουθε]ῖν οἰόμενος τῶι [καθη]γ̣ητῆ[ι][. . . .]οσι- **SVF reference.** Von Arnim α 39 (SVF I 39): the catalogue of Zenon's principal pupils. - **Named persons.** - *Kleanthēs* son of *Phainias*, of *Assos* (Troad) — Zenon's immediate successor as head of the Stoa, characterised here simply as *ho kai tēn scholēn paralabōn* ("the one who also took over the school"). - *Dionysios* son of *Theophantos*, of *Hērakleia* (Pontika) — *ho Metathemenos*, "the One Who Changed Sides", the standard epithet for the pupil who left the Stoa for the Kyrenaic / hedonist position when pain overtook him. The attribution of the patronymic *Theophantou* is credited to *Antigonos* (of Karystos), the third-century biographer whose Lives are a major source for the early school. - *Aristōn* son of *Miltiadēs*, of *Chios* — *ho tēn adiaphorian telos apophēnamenos*, "the one who declared indifference (*adiaphoria*) to be the *telos*". The continuation (*en de tois allois akolouthein oiomenos tōi kathēgētēi*) is the standard doxographic note that on the remaining points he thought himself to be following his teacher (Zenon). - *Antigonos* (of Karystos), cited as the biographical source for Dionysios' patronymic. - **Cross-source confirmation.** Von Arnim and DCLP carry the same body. Two minor orthographic points: (i) DCLP capitalises *ὁ μεταθέμενος* as a descriptive epithet (lower case μ), where von Arnim treats it as a proper-name epithet *ὁ Μεταθέμενος* (capital Μ) — both are legitimate editorial choices, and the lower-case form is kept here. (ii) DCLP carries the trailing trace *[. . . .]οσι* after *[καθη]γητῆ[ι]* which von Arnim closes off; DCLP is followed. A bare doxographic roll-call of the three principal Stoic pupils of Zenon's generation, each with patronymic, ethnic, and a one-clause characteristic — the line of succession (Kleanthēs), the defection (Dionysios), and the schismatic pupil who kept the school but redrew its *telos* (Aristōn).
XI
PHerc. 1018, col. XI
[ἐπαι]‖νούμενον βυβλίον· Ζήνων Σιδώ̣[νιος] [ὁ][ - - - ] λεγόμενος ὑ̣[πό] [τινων] ὡς καὶ Χρύσ̣[ιππος] [αὐ]τὸν ἐν [τῶι] [περὶ] [τ]ο[ῦ] [διαλε]ληθότ[ος] [καλ]ε[ῖ][. . .] πτειν[. . . .]ιλεγε[ - - - ] εμητ[. .]ρα[.]ι̣τοσ.[ - - - ] νοσ.[ - - - ] Ζήνω̣[ν] [.]α̣τ̣ο̣[ - - - ]- **SVF reference.** Von Arnim α 39 (SVF I 39), continuing the pupil-catalogue of COL. X; here naming a further Zenon. - **Named persons.** - *Zenon* of *Sidōn* — distinct from Zenon of Kition the founder. The column says he was *legomenos hypo tinōn* "called by some" (presumably *ho neōteros*, "the younger", on the standard reading of the lacuna *[ὁ - - - ]*) — the epithet that distinguishes him from the founder. He is one of the lesser-known third-century Stoic Zenons; not to be confused with the much later Zenon of Sidon the Epicurean (first century BCE). - *Chrysippos* of *Soloi*, the third head of the Stoa, cited as a witness: *hōs kai Chrysippos auton en tōi peri tou dialelēthotos kalei* — "as Chrysippos too calls him in his *Peri tou Dialelēthotos*". The work-title *Peri tou Dialelēthotos* — "On What Has Escaped Notice" (the perfect participle of *dialanthanō*) — is a logical or epistemological treatise by Chrysippos, otherwise lost. - **Cross-source confirmation.** Von Arnim's text gives the same body as DCLP up through the book-title *peri tou dialelēthotos*; DCLP additionally preserves several broken lines after the title (the *πτειν[…]ιλεγε[* sequence, a second occurrence of *Ζήνω̣[ν]*, and the trailing trace *[.]α̣τ̣ο̣[*) which von Arnim closes off. The lacuna at *ὁ [ - - - ] / λεγόμενος* is editorially supplied *neōteros* by some commentators but is not in the papyrus. A bibliographical notice: Zenon of Sidon, distinguished by an epithet supplied by some, is corroborated as a known figure by a Chrysippean citation. The column gives no biographical detail beyond this — only the name, the ethnic, the by-name from "some", and the Chrysippean book-title in which he is mentioned.
XII
PHerc. 1018, col. XII
Ἀθηνόδωρος [] [Σ]ο̣λ̣ε̣ύ̣[ς][. .] Ἑκαταῖος Σπινθ[άρου] [ἀ]πέδωκε. μάλιστα μὲν οὖν τῶν μαθητῶν̣ ὑπὸ τοῦ Ζήνωνος ἠγαπᾶ[τ]ο ὁ Περσ̣α̣ῖ̣ος, ἀλλὰ κα[ὶ] συνεβίου· καὶ [τέ]θ̣ραπται δ' ὑπ̣' αὐτοῦ [ὡς λέγετ]αι πρὸς ἐνίων [Ζήνωνος ὢ]ν̣ οἰκογενής [. . . . . . . .] Διογένης [. . . . . . . .]ρι.χε[. . .]ιει- Verdict: Comparetti's *Ζήνωνος ὢν οἰκογενής* ("being Zenon's, house-born") against Arnim's *δοῦλος ὢν οἰκογενής* ("being a slave, house-born") and DCLP's bare-lacuna treatment. Triply attested in the surviving doxographic tradition; the single strongest external case among the fifteen sticking points. Arnim's reading pairs two slave-words and is redundant in Greek (*οἰκογενής* already encodes slave-status substantivally); Comparetti's *Ζήνωνος ὤν* is tighter, lectio-specific to the source-stream, and matches both the lacuna length and the named-witness chain. - Named persons. *Athēnodoros of Soloi* and *Hekataios son of Spintharos* (the column-opening pair from a list of Zenon's pupils); *Zenon of Kition*, founder of the Stoa; *Persaios of Kition*, Zenon's most-beloved pupil; *Diogenes*, almost certainly Diogenes Laertios (here cited as source for what follows). *Persaios* (the de-Latinised form of the Greek Περσαῖος) is the same figure repeatedly named in cols. IV, X, XXXI, and elsewhere. - Cross-source corroboration. The Comparetti reading is supported by three independent strands of the surviving tradition. (i) Diogenes of Laertia *Lives* VII.36 (Eulogikon `rjo-ag` Vit.7.36), the canonical Persaios entry: *Περσαῖος Δημητρίου Κιτιεύς, ὃν οἱ μὲν γνώριμον αὐτοῦ, οἱ δὲ οἰκέτην ἕνα τῶν εἰς βιβλιογραφίαν πεμπομένων αὐτῷ παρ' Ἀντιγόνου* — the technical word is *οἰκέτης* (not *δοῦλος*), and the named authorities for the slave-tradition are Nikias of Nikaia and Sōtion. (ii) Athenaios of Naukratis *Deipnosophistai* IV.54 (Eulogikon `rda-ab` ref Deipn 4 54), preserving Bion of Borysthenes's quip on Persaios's statue: Bion joked that the inscription *'Περσαῖον Ζήνωνος Κιτιᾶ'* ("Persaios, Zenon's, of Kition") should be re-read as *'Περσαῖον Ζήνωνος οἰκετιᾶ'* ("Persaios, Zenon's, of his household-staff"), because Persaios *ἦν γὰρ ὄντως οἰκέτης γεγονὼς τοῦ Ζήνωνος* — "had in fact become Zenon's household-servant", on the authority of *Nikias of Nikaia* and *Sōtion of Alexandria* (Athenaios names the same source-pair Diogenes of Laertia does). Bion's joke turns on parsing the genitive *Ζήνωνος* as supplying the missing slave-noun — *precisely the construction Comparetti's supplement uses here at COL. XII*. (iii) Suda, entry Περσαῖος (Eulogikon `wus-ap` π 1368): *Περσαῖος, Κιτιεύς, φιλόσοφος Στωϊκός· ... μαθητὴς καὶ θρεπτὸς Ζήνωνος τοῦ φιλοσόφου* — the Suda reaches for *θρεπτός* ("foster-child, one brought up by") in exactly Comparetti's syntactic move: genitive of the master, substantive of the dependant. Diogenes of Laertia, Athenaios, and the Suda all reach for the milder lexical register (*οἰκέτης / θρεπτός / οἰκογενής*); none uses *δοῦλος* in their primary characterizations of Persaios. - Cross-source notes. DCLP leaves the relevant line as a bare lacuna *[. . . . . .]α̣ι̣ οἰκογενής* — a defensible papyrological minimum, but the line-length is tight and the surrounding source-stream (Nikias of Nikaia, Sōtion, the Bion of Borysthenes joke) settles the fill. Arnim's *δοῦλος ὢν* fills the lacuna with the word Greek doxography precisely does *not* use for Persaios; Comparetti's *Ζήνωνος ὤν* fills it with the word the doxography does use, in the construction Bion of Borysthenes's joke trades on. Content. The opening of a Zenon-pupils dossier, listing first Athēnodoros of Soloi and Hekataios son of Spintharos, then closing in on the most beloved (*μάλιστα ... ἠγαπᾶτο*) of the pupils, Persaios. The column records that Persaios "lived with" Zenon (*συνεβίου*) and was "brought up by him" (*τέθραπται ὑπ' αὐτοῦ*), and, as some report, was Zenon's house-born — that is, born into Zenon's household as a *οἰκέτης* / *θρεπτός* in the technical Greek registers preserved by Athenaios, the Suda, and Diogenes of Laertia. The closing of the column names *Diogenes* — almost certainly the historian Diogenes of Laertia in the role of cited source — before breaking off into trace material.
XIII
PHerc. 1018, col. XIII
[αἴ]‖τιον̣ [ἐγ]ένετο τού̣του̣ καὶ τὸ χωρισθῆναι Ζήνων̣ος ὄντος ἔτι πολλοῦ, [σ]ὺν Ἀντιγόνωι καὶ [ἅ]μα περι̣πλανᾶσθαι τὸ[ν] αὐλικὸν οὐ τὸν φιλό[σ]οφον ἡ<ι>ρημένον βίον. [ἐ]ξ οὗ καὶ [τῶν] [ἀν]θρώπων αὐ[τὸν] [καὶ] [τῶν] πόλεων [ - - - ] κοπαι[ - - - ] ο[.]ναυ[ - - - ]- **SVF reference.** Von Arnim α 441 (SVF I 441): the reason for Dionysios *Metathemenos*'s separation from Zenon and the Stoa. - **Named persons.** - *Dionysios* of *Hērakleia*, *ho Metathemenos* — the implicit subject, picked up from the preceding columns. The whole sentence is about him: he separated from Zenon while Zenon was *eti pollou* ("still much in evidence" / "still at his height"), and went off *syn Antigonōi*. - *Zenon* of Kition — the teacher he left. - *Antigonos* — Antigonos Gonatas (king of Macedon, 277–239 BCE), the Stoic-friendly monarch at whose court Dionysios joined the retinue. The same Antigonos who notoriously corresponded with Zenon and tried to draw him to Pella; Dionysios accepted what Zenon had refused. - **Cross-source confirmation.** Von Arnim and DCLP agree on the substance of the sentence. DCLP carries the iota-adscript spelling *Ἀντιγόνωι* where von Arnim modernises to *Ἀντιγόνῳ* with subscript; the papyrus reading is kept. DCLP also preserves the supralinear correction *ἡ<ι>ρημένον* (iota added above the line by the corrector) where von Arnim normalises to *ᾑρημένον*. The trailing fragments *κοπαι[*, *ο[.]ναυ[* are kept against von Arnim's truncation at *poleōn*. The cause of Dionysios' separation, the column reports, was that *while Zenon was still much present* (or "while there was still much of Zenon" — that is, while Zenon was still at the school's height) Dionysios attached himself to Antigonos and went *periplanasthai*, wandering about (with the king's court), *ton aulikon ou ton philosophon hēirēmenon bion* — "having chosen the courtly, not the philosophical, life". *Aulikos* (of the *aulē*, the royal court) names exactly the kind of attendant-bios that early Stoic ethics warned against; the column's contrast *aulikon / philosophon* is the explicit framing of the choice as a betrayal of the philosophical *bios* for the courtier's.
XIV
PHerc. 1018, col. XIV
[Ἀν]‖τίγονον ἀποδη̣μή[σ]αν⟦α⟧τος αὐτοῦ . . .α καί[πε]ρ Ἀριστ̣ο̣φῶ̣ντα παραιτουμένου συγγνώμην τ̣α̣[. .]οτι [. .].εχ̣ει[. .]ε̣τ.[. .]οισε [ - - - ]ων οὐκ ἐχρῆν [ - - - ]. .[. .]σ̣ο[.]γο̣[ - - - ] [ - - - ].θη.[.].του [ - - - ]σινεκ[ - - - ] [ - - - ]ονα [ - - - ]η̣[ - - - ]- **Named persons.** *Antigonos* is almost certainly Antigonos II Gonatas, king of Macedon (reigned 277–239 BCE), Zenon's royal patron and would-be student; the standard biographical tradition has Antigonos repeatedly inviting Zenon to court at Pella and Zenon refusing, sending Persaios and Philonides in his stead (Diogenes of Laertia VII 6–9). *Aristophōn* is the only attested *paraitoumenos* (the one apologising or interceding) in this fragment; he is most often identified with the Athenian comic poet Aristophōn, but the role here as Antigonos' go-between makes a Macedonian-court Aristophōn equally plausible. The column reports an episode of *apodēmia* (Antigonos being away from Athens) during which Zenon declined to follow, with Aristophōn making the apology on his behalf. - **The scribal erasure ⟦α⟧.** DCLP reads `ἀποδη̣μή[σ]αν⟦α⟧τος αὐτοῦ` — the scribe wrote ἀποδημήσανατος (a dittography or false anticipation of the next syllable) and then erased the surplus α. DCLP preserves the erasure with the `⟦α⟧` brackets rather than silently emending. Von Arnim and Comparetti both print the corrected form `ἀποδημήσαντος` without recording the scribal misstep; DCLP is the more conservative witness here. - **Gap-fills.** `[Ἀν]‖τίγονον` opens with the double bar marking the column-edge break (the syllable Ἀν- carries over from COL. XIII), and `καί[πε]ρ` is Comparetti's restoration of the lost syllable, retained by both Dorandi and von Arnim. The dotted-uncertain letters (Ἀριστ̣ο̣φῶ̣ντα, τ̣α̣, ε̣τ, σ̣ο, η̣) reflect DCLP's reporting of uncertain ink traces. - **The four witnesses for this column.** Comparetti, Dorandi/DCLP, and von Arnim all carry the same opening sentence; the divergence is in extent. Comparetti prints down through *ouk echrēn* and stops; von Arnim's SVF α 441 stops at *syngnōmēn* (one clause earlier); DCLP extends the column further into the fragmentary trace-lines (συγγνώμην τ̣α̣[. .]οτι and the broken continuation down to line 10). Adopt the full DCLP extent. - **Reading the syntax.** *Antigonon apodēmēsantos autou* is a genitive-absolute construction with *Antigonos* the subject of the absolute and the accusative *Antigonon* governed by the lost main verb of the preceding column ("[Zenon refused to follow] Antigonos when he was away"). The concessive *kaiper Aristophōnta paraitoumenou syngnōmēn* — "even though Aristophōn was apologising / asking pardon" — carries the same construction in genitive. The fragmentary tail *ouk echrēn* ("it was not necessary") most plausibly belongs to Zenon's reasoning: it was not necessary for him to go.
XV
PHerc. 1018, col. XV
.π̣ω̣ι ταύτ̣αι̣ς ἀμυν̣[ό]μ̣ενος τοὺς Θρᾶικας [ἐξέβ]αλεν. πλειόνων δ' ἐπεισελθόντων καὶ πανταχόθεν αὐτῶι περιστ̣άντων πολλὰ τραύματα λαβὼν [ - - - ] ρηξ̣ε̣ν αὑτὸν καὶ [τὸν] βίον ἐξέλ̣ιπεν. [ἔλ]εξαν δέ τι̣νε[ς] [ὅτ]ι τ[ῆς] [χώ]ρας ἐπιπλ̣[ - - - ] π[ρ]ὸς ἐν[ - - - ]- **SVF reference.** Von Arnim α 445 (SVF I 445): a death-notice for a Stoic killed in combat against Thracians. - **Named persons.** No name is preserved in this column. From the later pupil-catalogue at COL. LXXV (which names *Sōtas Paphios*, Sōtas of Paphos), the subject of the warfare-death is plausibly *Sōtas* — a Cypriot Stoic whose death-in-arms is consistent with the kind of vita-detail Philodemos records for pupils of the second-generation Stoa. The identification is biographical inference from the column's position in the roll, not from anything named here; the name is left out of the body. - **Cross-source confirmation.** Von Arnim and DCLP carry the same Greek through the verb *exelipen* ("departed [from life]"), the standard Hellenistic euphemism for death. Three small DCLP refinements: (i) DCLP reads *ἀμυν̣[ό]μ̣ενος* with two underdotted letters; von Arnim prints *ἀμυ(νόμ)ενος*. (ii) DCLP carries the breathing *αὑτὸν* (rough) for the reflexive; von Arnim has *ἐαυτὸν*. (iii) DCLP preserves the trailing lines *[ἔλ]εξαν δέ τι̣νε[ς] [ὅτ]ι τ[ῆς] [χώ]ρας ἐπιπλ̣[ - - - ] / π[ρ]ὸς ἐν[ - - - ]* — "and some said that … of the country … ἐπιπλ[ … toward …" — where von Arnim has *(ἔλε)ξαν δέ τ(ι)ν(ες ὅτ)ι τ(ῆς χώ)ρας ἐπὶ πλ(οίου) … π(ρ)ὸς ἐν…*, supplying *epi ploiou* ("on a boat") to the trace *ἐπιπλ̣*. DCLP leaves the lacuna open. The narrative: the subject, *amynomenos tous Thrāikas* "defending himself against the Thracians", drove them off at first (*exebalen*); but when more came on (*pleionōn epeiselthontōn*) and surrounded him (*pantachothen autōi peristantōn*), he took many wounds (*polla traumata labōn*), and — the verb is broken at *ρηξ̣ε̣ν* (presumably *ἔρρηξεν*, "broke / dashed himself") — *kai ton bion exelipen*, "and departed from life". The closing comment, *elexan de tines hoti …*, opens an alternative report about the manner of his death (something happening *tēs chōras*, "of the country", possibly involving travel by sea on von Arnim's *epi ploiou* conjecture), but the column breaks before the alternative is given. The whole is a brief military death-vita of the kind preserved here for several second-generation Stoics.
XVI
PHerc. 1018, col. XVI
σαμένωι πρὸς εὐφη[μίαν] [Ἑρ]μίππωι γρά[φεται] [ἐν] τῶι περὶ τῶν ἀ[πὸ] [φιλ]οσοφίας εἰς δυνα[στεί]α̣ς με[τ]αστάντω̣[ν], τόν τε [βίο]ν τοῦ [ - - - ]οδε Ζήνω[νος] [μὲν] [μα]θητὴς ὢν [ - - - ]του βα [ - - - ].ει- SVF ref: none in von Arnim's index — the column is *Index Stoikōn* biographical narrative on **Persaios of Kition** (Zenon's pupil and court-philosopher to Antigonos Gonatas) without a corresponding SVF fragment. - Named persons: **Hermippos** (of Smyrna, the Peripatetic biographer, third century BCE — author of the cited work) and the implicit subject **Persaios of Kition**, characterised here as *Zēnōnos mathētēs ōn* ("being a pupil of Zenon"). The work cited is Hermippos's **Περὶ τῶν ἀπὸ φιλοσοφίας εἰς δυναστείας μεταστάντων**, "On those who passed from philosophy to court-power" — a natural source for Persaios, who left Zenon's circle to serve at the Macedonian court. - Cross-source: Hermippos of Smyrna's *Peri tōn apo philosophias eis dynasteias metastantōn* is otherwise known only from a handful of references (Athenaios, Diogenes of Laertia); this *Index Stoikōn* citation is one of the better attestations of its scope. The general "philosophy-to-*dynasteia*" transition is the same theme treated in cols. III–IV on Zenon's *Politeia*-reception (compare triage notes). - Content summary: a citation of Hermippos's *On those who passed from philosophy to court-life*, applied to Persaios — "by Hermippos it is written, in his book *On those who passed from philosophy to court-power*, both the life of [Persaios?]… being a pupil of Zenon…". The column anchors the *Index Stoikōn*'s account of Persaios's transition from Zenonian philosopher to Antigonid courtier.
XVII
PHerc. 1018, col. XVII
[ - - - ]ουτο[ - - - ] σ[. . . . .][δ]υνα.ε[ - - - ] ον[. . . .][τ]ῶν [τ'] ἄλλων τῶ̣[ν] [τοῦ] [Ζήν]ωνος μαθητῶ̣[ν] [τῶν] [τ]ε̣ Κλεάνθου κα[ὶ] [Χρυσίππ]ου· καὶ μάλιστ[α] δ' [ἔοικε]ν ἐπιδραμεῖν τ[οὺ]ς α[. . . . .] ὑπὸ Στρατοκλέους το̣ῦ Ῥοδίου διακη[κοό]τος δὲ Παναιτίο[υ] [γ]εγραμμένους. φησὶ δ̣ὴ̣ [. .]οτ[ - - - ]- SVF ref: none in von Arnim's index — the column is *Index Stoikōn* biographical apparatus on the comparative pupil-lists of Zenon, Kleanthēs, and Chrysippos. - Named persons: **Zenon of Kition**, **Kleanthēs** (of Assos, second scholarch), **Chrysippos of Soloi** (third scholarch) — the three Old-Stoic heads whose *mathētai* are being compared; **Stratoklēs of Rhodes** (the cited Rhodian scholar whose written pupil-list is being followed); and **Panaitios of Rhodes** (cited as Stratoklēs's teacher — *diakēkoōs Panaitiou*, "having heard Panaitios", that is, a pupil of his). - Cross-source: Stratoklēs of Rhodes is otherwise scarcely attested — this *Index Stoikōn* notice is the principal evidence that he wrote a prosopographic survey of the Old-Stoic *mathētai* under the supervision of his teacher Panaitios. The relationship Panaitios → Stratoklēs locates the work in the late second century BCE and aligns with Panaitios's own interest in Stoic intellectual genealogy (compare cols. LI–LII for the Panaitios pupil-list). - Content summary: a methodological note — that the author "seems most likely to be running through" *those of Zenon's other pupils, namely those of Kleanthēs and of Chrysippos*, following a written prosopography composed *by Stratoklēs of Rhodes, the pupil of Panaitios*. The column thus identifies the *Index Stoikōn*'s probable underlying source for its pupil-lists in this section: Stratoklēs's lost Panaitian compendium.
XVIII
PHerc. 1018, col. XVIII
χοντος τι[ - - - ][ἐ]πιτιμήσει [ - - - ] ονδε.[.].σιν.[ - - - ] α[ὐ]τὸς ἀνθρωπ.[ - - - ] ἄνδρα [. .]τοα[ - - - ] σχολη̣[ - - - ] π̣οσ[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. What is legible are isolated single-word fragments — *ἐπιτιμήσει* ("will rebuke" / "will censure"), *αὐτὸς ἄνθρωπ-* ("the man himself"), *σχολή* ("school" / "leisure") — and a stray preposition (*πρός*?). No syntactic frame survives.
XIX
PHerc. 1018, col. XIX
νο̣υ[. . .]α[. . . . .] οὐκ ἐκόμισας, ἔφη, τὸ προσταχθέν". καὶ προσελ̣[θ]ὼ̣ν̣ διελέχθη καὶ τῆ<ι> κατόπιν, ἕως παρέ̣σ[χεν] [ἀπο]φέρειν· καὶ τὸ ὅ[λον] [εἶτα] ἀποδοὺς ἐκέλε[υσεν] [τοῖς] γονεῦσι ἐκπέμψαι. [δι]ὸ καί τινες τοῦτον [οὐκ] ὄντα πλούσιον ὡς [φι][λ]άργυρον ἐμέμφ[ον]το μηδ[ - - - ]- Verdict: print DCLP's text; footnote Arnim. Editorial-policy decision. Both reconstructions are plausible papyrologically — DCLP's *προσελ̣[θ]ὼ̣ν̣ διελέχθη* ("having approached, he conversed") and *παρέ̣σ[χεν] [ἀπο]φέρειν* ("he gave to carry off") give one anecdote-shape; Arnim's *προσό(μοια) διελέχθη* ("similar things were said") and *παρέσχεν αὐτὸν φέρειν* ("he gave himself to be carried") give another — and the Kleanthēs-miserly dossier in Diogenes of Laertia *Lives* VII.168–171 is too thin to discriminate between them. Comparetti himself flagged dissatisfaction with the trace material here ("lungi però dal trovarlo del tutto soddisfacente"), and the column is best presented as DCLP-canonical with Arnim's alternative noted. - Named person. *Kleanthēs of Assos*, Zenon's successor as head of the Stoa. The closing miser-charge (*ὡς φιλάργυρον ἐμέμφοντο*, "they reproached him as miserly") places this column firmly in the Kleanthēs-the-miser anecdotal tradition — Diogenes of Laertia *Lives* VII.168 records the standing joke that Kleanthēs would draw water at night to fund his lectures by day, and the surrounding miser-cycle is preserved in *Lives* VII.168–171. - Cross-source notes. The two readings reconstruct two different anecdote-shapes: in DCLP someone approaches Kleanthēs and conversation continues on the following day, with an item handed back to be carried away; in Arnim, "similar exchanges" recur over two days, and Kleanthēs gives himself (that is, submits himself) to be carried. The trace material at *προσελ-* / *προσό-* (E vs O) is the load-bearing letter-difference; on a clean image the difference would be visible, but the conserved column does not settle it. The closing *ὡς φιλάργυρον* is common to both readings. Content. The conclusion of a Kleanthēs anecdote about money or property handling. A first interlocutor is rebuked — "you did not bring back what was ordered" — and a second day's exchange follows, with Kleanthēs eventually surrendering the whole (or himself), handing it over, and ordering it sent to "the parents" (*τοῖς γονεῦσι ἐκπέμψαι*). The narrative tail closes by recording that, because of episodes like this, some reproached Kleanthēs — though he was not in fact a wealthy man — as miserly (*φιλάργυρον*). The column thus belongs to the standing miser-topos of the Kleanthēs-the-water-drawer tradition; whether the underlying anecdote was the messenger-and-the-errand of DCLP's reading or the Kleanthēs-borne-aloft of Arnim's reading cannot be decided from the surviving Greek alone.
XX
PHerc. 1018, col. XX
[. .].ροιτ[. . . .] τον ὁμο[ει]δῆ μν.[. . . . . . .].ον [εἴ]ρηται μ[ὲ]ν κα̣ὶ̣ Ζή[ν]ωνι περὶ τῶν τ[οι][ο]ύτων καὶ γεγ[ - - - ] [.]εν καὶ Ζή[νωνος] [ἡ] [πολι]τεία δ' εὐφημ[ίαν] [ἔχει] πρὸς τοὺ̣ς π[ρο]γ̣εν[ες][τ]έρους τῶν [φιλ]οσό[φ]ων, καί τιν̣[ω]ν̣ χαρισα̣μένων[.]α̣ρε. . [. . .]π[ - - - ]- Verdict: DCLP and Comparetti's *πολι]τεία* ("Zenon's *Politeia* has [a] good reputation") against Arnim's *ἀσ]τεῖα δ' εὐφημ[οῦντος]* ("urbane things being praised"). The trace *-τεια δ' εὐφημ-* is doctrinally equivocal as letters, but the contextual case is decisive. Cols. III, IV, and XVI of the *Index* all turn on the *Politeia*'s reception; col. XX standing in that local section as a further note on the *Politeia*'s fame is the contextually natural reading. Arnim's *ἀστεῖα* is an over-clever conjecture from before the section-structure of the *Index* was clear. - Named persons. *Zenon of Kition*, founder of the Stoa, named explicitly in two clauses of the column. The lost names following *πρὸς τοὺς προγενεστέρους τῶν φιλοσόφων* ("toward the earlier of the philosophers") would have been the predecessor-figures (Sokrates, Krates the Kynic, and others) on whom Zenon's *Politeia* draws — the *Politeia*'s engagement with Plato and Diogenes the Kynic being part of its ancient reception. - Cross-source corroboration. Plutarch *De Alexandri fortuna aut virtute* 329B (Eulogikon `okg-ab` ref 329 B) is one of the famous *Politeia*-reception passages: *τοῦτο Ζήνων μὲν ἔγραψεν ὥσπερ ὄναρ ἢ εἴδωλον εὐνομίας φιλοσόφου καὶ πολιτείας ἀνατυπωσάμενος, Ἀλέξανδρος δὲ τῷ λόγῳ τὸ ἔργον παρέσχεν* — "This Zenon wrote, having sketched as it were a dream or image of philosophical good-order and *politeia*; Alexander supplied the deed for the word." Plutarch is here, unusually for him in Stoic-critical mode, *endorsing* the *Politeia*, and the framing is comparative — Zenon's relation to predecessors and to Alexander's *ergon*. The PHerc 1018 col. XX *Politeia*-reception note sits in the same documentary stream. - Cross-source notes. DCLP and Comparetti agree on *πολι]τεία* (Comparetti supplies the article *Ζ(ήνων)[ος ἡ πολι]τεία δ' εὐφημ[ίαν ἔχει]*). Arnim, alone, reads *ἀστεῖα δ' εὐφημοῦντος*, glossing the column as Zenon's "urbane praise" of predecessors. Three witnesses against one, with external corroboration on Plutarch's side; the verdict is comfortably for *πολι]τεία*. Content. A double Zenon-citation, on consecutive clauses. Zenon has spoken of *τὰ τοιαῦτα* — matters of the kind under discussion in the immediately surrounding columns of the *Index*, that is, the reception and ranking of the older philosophers — and his *Politeia* has good repute (*εὐφημίαν ἔχει*) in respect of the earlier philosophers. Some named figures have shown favour (*χαρισαμένων* — granted some token of regard), but their names are lost in the closing trace. The column is the *Index*'s clearest internal acknowledgement that the *Politeia* was both a controversial and a respected work in the Hellenistic Stoa-reception.
XXI
PHerc. 1018, col. XXI
[μι]‖κρὸν ἔμπροσθε λογ[ιζό]μενος καὶ τῆι γνώ[μηι] τῶν πολλῶν διδο[ὺς] [ἑ]αυ̣τὸν ὑπεύθυνον "ο[ὔ], φησι, τοὺς σ[. .]μεν[ - - - ] προσνοησ[. . .]οε[ - - - ] μηναι[ - - - ] π̣αρον[ - - - ] τε[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Kleanthēs (subject, supplied from surrounding columns; not named in the surviving text of this column). - Content: Kleanthēs reckons slightly in advance and submits himself to the judgement of the many (*tēn tōn pollōn gnōmēn*), making himself answerable to it. A direct-speech reply opens with "no" (*ou phēsi*), refusing to fault the many. The rest of the column is broken traces.
XXII
PHerc. 1018, col. XXII
[ἐ]‖πιτρέπειν χρῆ[σθ]αι. διαλέξασθαι δὲ [καὶ] πρὸς Ἀ[ρ]κεσίλαν καὶ π[λ]ε̣ῖ̣στον μέρος εὐημ[ε]ρίας ἓ[ν] εἶναι <εἰπεῖν>, σκοπεῖν [τὰ] κ[α]θ' αὑτὸν καὶ συν[ει]πόν[τι] δὲ Ἀρκεσίλαι τὴν γνώ[μη]ν ὑποδεῖξαι καὶ μη̣[δ]ὲν ἀμφοτέρους [μηδὲ] περὶ τὸν Σωσίθεον πολυπρα[γ]μονεῖν. ἦν δὲ [ἐκ]εῖνο[ς]- Verdict: reject Comparetti's added negation *οὐ*. DCLP and Arnim both lack it; Comparetti's *τὸ πρῶτον μέρος εὐημερίας οὐκ εἶναι σκοπεῖν…* ("the first share of well-being is **not** to look at…") is a nineteenth-century over-restoration. Editors of Comparetti's generation freely inserted negations to make difficult fragments parse; modern editorial practice does not. The papyrus carries no trace of an *οὐ*, and the affirmative reading — *the largest share of well-being is one thing, to look out for one's own matters* — gives a recognizable Stoic ethical commonplace without any need for emendation by negation. Editorial-policy call; no external research needed. - Named persons. *Kleanthēs of Assos*, Zenon's successor (the implied first-person speaker, asking that the school be re-entrusted to him); *Arkesilas of Pitanē*, the Academic skeptic who succeeded Krates as scholarch of the Academy and whom Kleanthēs addresses here; *Sōsitheos*, named in line 6 (*περὶ τὸν Σωσίθεον*) — the tragic poet Sōsitheos of Alexandria Troas, named in the Diogenes-of-Laertia Kleanthēs-life as an enemy of Kleanthēs whose abuse Kleanthēs bore in silence (and whose later disgrace before the theatre-audience was the *peripeteia* of that anecdote). The Kleanthēs–Arkesilas friendship, despite their school-rivalry, is a well-attested Hellenistic *bon mot* (Diogenes of Laertia *Lives* VII.171). - Cross-source notes. The three editors diverge across three points and converge on one. DCLP reads *π[λ]εῖστον μέρος εὐημ[ε]ρίας ἓ[ν] εἶναι <εἰπεῖν>* with an editor's *εἰπεῖν*; Arnim reads *πρῶτον μέρος εὐημερίας τοῦ τ' εἶναι, σκοπεῖν τινα τὰ καθ' αὑτόν*; Comparetti reads *τὸ πρῶτον μέρος εὐημερίας οὐκ εἶναι σκοπεῖν*. DCLP and Arnim agree on the absence of the negation; that agreement is decisive. DCLP and Arnim also diverge on *συνείπόντι* ("to one who agrees with") versus *συνήκοντα* ("one who has come in to"), but on that secondary divergence the DCLP reading is left in the body as the conservative default. Content. Kleanthēs, set against the background of the Stoa-Academy school-rivalry, is recorded as having asked that the school be re-entrusted to him (*τῇ σχολῇ πάλιν ἐπιτρέπειν χρῆσθαι*) and as having conversed with Arkesilas the Academic. Kleanthēs's ethical commonplace is that the largest share of *εὐημερία* (well-being, fair-faring) is to look to one's own matters; when Arkesilas agreed (*συνειπόντι*, in DCLP), Kleanthēs offered his view on the question and concluded that neither of them should meddle (*πολυπραγμονεῖν*) in the affairs of Sōsitheos. The next line opens *ἦν δὲ ἐκεῖνος* — "and he was..." — beginning a characterization of Sōsitheos that the column breaks off before completing.
XXIII
PHerc. 1018, col. XXIII
καιπο[. . . .]δ. .τητι̣δη [. .]ιο[.]ζ̣ο̣[. . . . .]εμε.με [ - - - ].λεγ. [ - - - ]εαν [ - - - ]οισ. . [ - - - ]εινω [ - - - ].ια. . [ - - - ]. .[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. Comparetti printed `***` for this column. Nothing beyond scattered syllable-fragments survives — a possible *λεγ-* ("say"), a possible *-εινω* — none in a recoverable syntactic frame.
XXIV
PHerc. 1018, col. XXIV
καὶ διὰ το̣[ῦτ]ο πλείοσιν ὁμιλῶν. ὡς δέ τις εἰρηκὼς ἀνηγγέλη· "τοῦτ' ἦν ὁ Κλεάνθης̣ ὡσπερεὶ τὰς σπονδὰς ἑκάστωι μικρὸν ἀπαρ̣χ̣όμενος, πλατῦναι δὲ τὸν λόγον οὐδέποτ' ἐθέλων, ἢ οὐ [δυ]νάμενος", ἐπ̣εὶ παρατ[υ]γχάνοντ' εἶδεν αὐτὸν, ε̣ἰ̣πών τι πρὸς τὸ πρῶτ[ο]ν τε[θὲ]ν σ̣υ̣μ[.]. .[ - - - ]- **Named person.** *Kleanthēs* of Assos, Zenon's successor. The whole column is the celebrated "libations" anecdote about his speech-habits. - **The libation metaphor.** A *spondē* is the small ritual pouring of unmixed wine offered at the opening of a banquet — a few drops, formally and sparingly given. The anonymous reporter compares Kleanthēs' speech to this practice: he distributes a small ritual share to each interlocutor (*hekastōi mikron aparkhomenos*) and refuses ever to broaden it (*platynai de ton logon oudepot' ethelōn*) — or is incapable of doing so (*ē ou dynamenos*). The metaphor is double-edged: it can be read either as praise (Stoic concision) or as a backhanded charge of stinginess in conversation, and the column appears to be reporting it as the latter — a critical *bon mot* circulating about Kleanthēs. - **The reported-speech frame.** "*hōs de tis eirēkōs anēngelē* — and as someone was reported to have said: 'That was Kleanthēs — like one who, when each person was offering small libations, would never broaden his speech, or could not'". The quotation is then capped by a narrative tail: "since he saw him *paratunchanonta* (someone happening by) and said something about the *prōton tethen* (the thing first laid down)". The *prōton tethen* is most naturally the opening premise or axiom of an argument — Kleanthēs cuts straight to the founding point rather than enlarging on it. The trailing *sym-* is the start of a lost word (probably *symperasma*, conclusion, or *symphōnein*, agree). - **The four witnesses.** Comparetti, Dorandi/DCLP, and von Arnim all carry effectively the same Greek text — the column is a strong-agreement passage in body. The discrepancies are confined to: (i) the iota orthography — DCLP and the papyrus have ἑκάστωι with iota adscript (the ι written on the line), where Comparetti and von Arnim modernise to ἑκάστῳ with iota subscript; (ii) the spelling ὡσπερεὶ (DCLP, one word) versus ὡς περὶ (von Arnim, two words) — a real reading difference: DCLP reads "as it were" (ὡσπερεὶ τὰς σπονδὰς, with the libations as the term of comparison), von Arnim reads "as concerning the libations". DCLP's ὡσπερεὶ is the correct papyrus reading and yields better sense (the libation is the comparand of Kleanthēs' speech, not its topic). - **Why "comp-superset".** The agreement flag is comp-superset, meaning Comparetti carries more text than DCLP. In this column the extra material is **not** extra Greek — Comparetti's Greek body stops at the same point as DCLP's. The "superset" is Comparetti's Italian apparatus block (references to Diogenes of Laertia VII 171, Ploutarchos *De adulatore et amico* 11, on the Kleanthēs–Arkesilaos friendship and the *bons mots* of Sositheos and Baton against Kleanthēs; and to Mohnicke's monograph on Kleanthēs). That apparatus is scholarly commentary, not papyrus reading, and is correctly omitted from the unified body. The Italian-language commentary references (Sositheos and Baton's mockery, Arkesilaos' demonstration of friendship) are valuable context for the social setting in which the "stingy libations" *bon mot* circulated, but they are external testimony, not Philodemos' text. - **DCLP minutiae preserved in the body.** The underdots on Κλεάνθης̣, ἀπαρ̣χ̣όμενος, ἐπ̣εὶ, ε̣ἰ̣πών, σ̣υ̣μ are DCLP's reports of uncertain letter-traces. The brackets in το̣[ῦτ]ο, [δυ]νάμενος, παρατ[υ]γχάνοντ', πρῶτ[ο]ν, τε[θὲ]ν are gap-fills supplied by the editorial tradition (mostly already in Comparetti). The trailing `[ - - - ]` marks the unknown-extent lacuna at the column's foot.
XXV
PHerc. 1018, col. XXV
π[ροτ]ρέψασθαι δυνάμενον [κ]αὶ πάλιν ἐπέστ[ρε]φεν πρὸς ἑαυτόν. [οἱ] δὲ νομίζουσιν αὐ[τὸν] αὐστηρὸν μ[ὲ]ν γεγον[ότα] καὶ βάρος ἐν.[. . . .]τι διδ̣ακ̣[ - - - ] .τ.ε[ - - - ] [ - - - ] στ[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Kleanthēs (subject, carried over from the preceding columns). - Content: Kleanthēs is described as capable of turning someone aside by exhortation and then bringing him back round to himself. Others, however, regard Kleanthēs as having been austere (*austēros*) and as carrying a "weight" (*baros*) in his manner of teaching. Remainder lacunose.
XXVI
PHerc. 1018, col. XXVI
[. .]. .[. . .]σαν. ἔτυχεν δ' αὐτ̣ῶι μ[ικρ]ὸν πρὸ τῆς τελευτῆ̣ς ἐξ̣άνθημα γενόμενον περὶ τὸ χ̣εῖλος ὃ τοῖς ἰατροῖς ἐδόκει κακόηθ̣ες εἶνα[ι][. .] δι[ - - - ] βουν τὸ τ' ἄσχ[ημον] ρειν. διονυ[σ][ - - - ] ρον εἶναι τη[ - - - ] λειν συνήθει̣[ς] γνωρίμους̣ [ - - - ] [πε]ρὶ τῶν κ[ - - - ]- **SVF reference.** Von Arnim α 476 (SVF I 476): the death-bed narrative of Kleanthēs; joined by von Arnim with COL. XXVII as a single fragment. This column is the lead-in (the medical onset and the consultation), COL. XXVII the dying-words coda. No von Arnim text file is supplied for COL. XXVI alone — the body here is DCLP unsupplemented. - **Named persons.** - *Kleanthēs* of *Assos* — the unnamed subject *autōi* in line 1, identified by the cross-reference with COL. XXVII (the dying-words scene) and by the standard biographical tradition that places his last illness *peri to cheilos*, "around the lip". - *Dionysios* — named at *διονυ[σ][ - - - ]* in line 4. Almost certainly *Dionysios* of *Hērakleia*, *ho Metathemenos*, here in his earlier capacity as a pupil of Kleanthēs and a participant in the death-bed conversation; he is the natural interlocutor in the lead-in to COL. XXVII. The alternative — a fellow physician — is unlikely given the column's pupil/companion vocabulary (*synētheis*, *gnōrimous*) in the lines that follow. - **Cross-source confirmation.** No von Arnim text-file for this column (the fragment is supplied by DCLP from Comparetti and Dorandi). DCLP is the sole textual witness in the substrate. The narrative opening: *etychen d' autōi mikron pro tēs teleutēs exanthēma genomenon peri to cheilos* — "and it befell him a little before his death that an *exanthēma* (eruption, growth) arose around the lip". The medical assessment follows: *ho tois iatrois edokei kakoēthes einai* — "which seemed to the doctors to be *kakoēthes*" (malignant, ill-natured). The lower-column fragments preserve a continuation about *to t' aschēmon* (the disfiguring aspect of the lesion), the name *Dionysios*, and references to *synētheis gnōrimous* (familiar pupils / acquaintances), leading directly into the dying-words scene of COL. XXVII. The whole is the lead-in to one of the most celebrated philosopher-death narratives in the Stoic tradition — Kleanthēs choosing to refuse further life rather than recover from a disfiguring illness.
XXVII
PHerc. 1018, col. XXVII
ζητεῖν μήποτ' οὐκ ἄξιον αὑτοῦ, φιλόζω⟦ι⟧ον δ' ἢ ταπεινόν"· καὶ ταὖτ' εἰπὼν καὶ μείνας εὐδαί[μων][. .]υκα[.]ως ἐξε [ - - - ].υ.[. . . .]ν[ - - - ]- **Attribution correction (von Arnim, SVF I 476):** the dying-words passage in this column is Kleanthes', not Zenon's. Von Arnim joins COL. XXVI and COL. XXVII as a single fragment (SVF I 476) under Kleanthes, on the strength of COL. XXVI's lead-in — a lip eruption diagnosed as malignant shortly before the subject's death, the *exanthēma peri to cheilos* of the Kleanthes-deathbed tradition (compare Diogenes of Laertia VII 176). The *zētein mēpot' ouk axion hautou… meinas eudaimōn* coda is Kleanthes refusing further life. - DCLP correction: φιλόζω⟦ι⟧ον carries scribal erasure marks (⟦ι⟧), not lacuna-restoration brackets ([ι]). The scribe wrote the iota and then erased it; Dorandi preserves the erasure as part of the witness, rather than supplying a lost letter. - DCLP correction: the ending εὐδαί[μων] is bracketed as a lacuna-fill (the final -μων is restored by Dorandi), and the trailing trace-line reads `[ - - - ].υ.[. . . .]ν[ - - - ]` — Greek υ and ν, with the surrounding unknown-extent lacunae marked by `[ - - - ]` on either side. (The earlier reading mis-encoded these as Latin v.) - DCLP correction: the joining particle is printed in DCLP as crasis ταὖτ' (= τὰ αὐτά), not ταῦτ'. The speaker is Kleanthes; this is the celebrated dying-words scene, a Stoic-deathbed *topos*. The quoted matter — *zētein mēpot' ouk axion hautou, philozōion d' ē tapeinon* — closes with the participial coda *kai taut' eipōn kai meinas eudaimōn* ("and having said these things and having remained, *eudaimōn*"). The broken continuation ἐξε almost certainly opens *exelipen* (or a cognate of *ekleipein*), the standard biographical formula for a philosopher's departure from life. Dorandi confirms Comparetti's text and extends it: where Comparetti printed isolated traces, Dorandi reads `[. .]υκα[.]ως ἐξε` and adds a further trace-line. The OCR-duplicated copy of the Dorandi block has been collapsed to a single witness.
XXVIII
PHerc. 1018, col. XXVIII
συσε[. . . . . . . . . .]νενο̣ κοπτ[. . . . . . . . .] ἔξωθεν οὐκ ε[. . . . .]εχεσθαι τοὺς [. . . . .]ερους τῶν σχ[ - - - ] .ς̣ δωδε[κ] μνημο[ - - - ] νομου[ - - - ] δ' οὐ μικρ[ὸν], [τοῦ] [βίου] ἀ̣πηλλάγη̣ [ἐπ'] [ἄρχοντος] [Ἰ]άσονος ε.[.]νταδ[ - - - ] υδ[.]δ.[. . .]αυτ[ - - - ]- **SVF reference.** Von Arnim α 477 (SVF I 477): the death-notice of Kleanthēs, fixed by the Athenian archon-year. No von Arnim text-file accompanies this column in the substrate; DCLP is the sole witness. - **Named persons.** - *Kleanthēs* of *Assos* — the implicit subject, continuing the death-narrative of COL. XXVI / XXVII. The verb *apēllagē* (from *apallassomai*, "to be released") is the standard Hellenistic euphemism for departing from life, here completed by the lacuna-fill *[τοῦ βίου]* ("from life"). - *Iāsōn* — the eponymous archon of Athens for 256/55 BCE, named in the dating formula *[ἐπ' ἄρχοντος] [Ἰ]άσονος* ("under the archon Iāsōn"). This is the standard Hellenistic Athenian dating convention and fixes Kleanthēs' death to that civic year. - **Cross-source confirmation.** No von Arnim text-file for this column (the death-notice is supplied by DCLP from Comparetti and Dorandi). DCLP is the sole witness in the substrate; the archon-year identification is corroborated by the same date in Diogenes of Laertia VII 176 and other Stoic chronologies, which place Kleanthēs' death in the 134th Olympiad. The legible material is sparse — the upper column carries fragments about something *exōthen* ("from outside") not being able to *echesthai* the *...erous* (perhaps *neōterous*, "the younger ones") of the *schol-[astikōn]*, and a numeral *dōdeka* (twelve) in connection with *mnēmo-* (memorial / memory) and *nomou-* (law / custom). The pivotal sentence at the column's foot — *d' ou mikr[on, tou biou] apēllagē [ep' archontos] Iāsonos* — gives the dating: "and not after a short [interval] he was released [from life], under the archon Iāsōn". The biographical *topos* is the standard release-from-life formula combined with the eponymous-archon dating, fixing Kleanthēs' death to the civic year 256/55 BCE.
XXIX
PHerc. 1018, col. XXIX
[Κλε]‖άνθην ἐπ' ἄρχον[το]ς Ἀριστοφάνους κα̣ὶ τὴν σχολὴν δια̣[κατ]ασχεῖν ἐπ' ἔτη τ̣ρ̣ιάκ[ο]ντα καὶ [δύ]ο̣. [Δ]ιονύσ[ι]ος τοιν[ῦν] [ὁ] [μεταθέμεν]ος [ - - - ]ν[ - - - ] [ - - - ]σν[ - - - ]- **Two SVF fragments meet in this column.** Von Arnim splits the column between **SVF α 477** (the Kleanthēs-succession sentence: "Kleanthēs in the archonship of Aristophanes, and he held the school for thirty-two years") and **SVF α 426** (the Dionysios-the-Renegade sentence beginning "Dionysios then, the *metathemenos*…"). On the papyrus and in DCLP these stand in the order Kleanthēs-first, then Dionysios; this is the order the body preserves. - **Von Arnim's editorial inversion.** Although α 426 is the numerically earlier SVF reference, it is the *closing* of the Dionysios-discussion (which has been running for some columns before this) — Kleanthēs at α 477 is the *opening* of a new biographical section. Von Arnim's per-column entry in the *Index Fontium* prints α 426 first and α 477 second, which produces an apparent inversion against the papyrus order. The papyrus order (Kleanthēs first, Dionysios second) is correct; the SVF-number order is an artefact of where each fragment falls in his sequence of Stoic biographies (Dionysios the Renegade is treated under Zenon's pupils, Kleanthēs as Zenon's scholarch-successor, hence the lower number for the former). - **Named persons.** *Kleanthēs* of Assos, Zenon's successor as head of the Stoa. *Dionysios the Renegade* (*ho Metathemenos*, "the one who switched sides") — the Stoic from Herakleia who defected to Cyrenaic hedonism after suffering a painful eye disease, a *cause célèbre* in early Stoic doxography (Diogenes of Laertia VII 166–167). *Aristophanes* here is the **Athenian archon Aristophanes**, eponymous archon for 262/261 BCE — NOT the comic poet — and his archonship is the standard dating-anchor for Kleanthēs' succession. - **Chronological datum.** "In the archonship of Aristophanes and (he) held the school for thirty-two years" places Kleanthēs' scholarchate at 262/261 BCE to 230/229 BCE, the headline dating-fact for the early Stoic succession (consistent with the death-date implied by COL. XXVII's deathbed scene and with Diogenes of Laertia VII 176). - **The ‖ column-edge marker.** `[Κλε]‖άνθην` opens with the double bar marking the column break between COL. XXVIII and COL. XXIX; the syllable [Κλε]- belongs to the bottom of the previous column and is restored. The brackets in `ἄρχον[το]ς`, `[Δ]ιονύσ[ι]ος`, `τοιν[ῦν] [ὁ] [μεταθέμεν]ος`, and `[δύ]ο̣` are all DCLP-reported gap-fills. - **Witness agreement.** Comparetti, DCLP, and von Arnim all read the same Greek for the surviving body; the differences are merely typographic (von Arnim collapses to a single line per fragment and abandons the line-by-line bracket discipline). The trace lines `[ - - - ]ν[ - - - ]` and `[ - - - ]σν[ - - - ]` at the foot of the column are DCLP-only — Comparetti and von Arnim stop earlier, where the legible text gives out.
XXX
PHerc. 1018, col. XXX
[ - - - ][εἰς] μ̣έσον μεγάληι τῆι φωνῆι καὶ μάλισθ' ὅτε σιωπῶντας ἴδοι τοὺς ἄλλους καὶ διοκνοῦντας. τὸν αὐτὸν δὲ τρόπον μὴ παυομένων καὶ ταρ[αγ]μένων [. .]νος [. . . . . .]τετυ [ - - - ]ε̣ ξυρὰ πα [ - - - ][π]ολλάκις [ - - - ].ν προτρε [ - - - ]τα[ - - - ]- **SVF reference.** Von Arnim α 426 (SVF I 426): a notice on the teaching manner of Dionysios *Metathemenos*. No von Arnim text-file accompanies the column in the substrate; DCLP is the sole witness. - **Named persons.** *Dionysios* of *Hērakleia*, *ho Metathemenos* — the implicit subject, continuing the run of columns devoted to him. No name is preserved in the surviving Greek of this column; the identification is by position in the roll (the cluster of Dionysios columns) and by the fit of the teaching-manner description with what is reported of him elsewhere. - **Cross-source confirmation.** DCLP is the only witness in the substrate. The phrase *eis meson megalēi tēi phōnēi* ("into the middle, with great voice") is unambiguous; the rest of the column degrades into traces with isolated legible words (*xyra*, *pollakis*, *protre[pesthai/-pōn]*). The legible core describes a teaching manner. The subject would speak *eis meson megalēi tēi phōnēi* — "into the midst [of the company] with a loud voice" — and would do so *malisth' hote siōpōntas idoi tous allous kai dioknountas*, "most of all when he saw the others falling silent and hesitating (*diokneō*, to shrink back, to hesitate)". The phrasing builds a picture of a master who pushed loudly into the room precisely when his pupils were faltering — the opposite teaching-style from Kleanthēs' careful libation-portion of speech in COL. XXIV. The continuation, *ton auton de tropon mē pauomenōn kai tar[ag]menōn …* ("and in the same manner, when they were not stopping and were thrown into confusion …"), opens an extended characterisation of his pedagogic *tropos* that the column then loses to lacunae. The trailing fragments (*xyra* "sharp"; *pollakis* "often"; *protre-* "exhort") fit the same picture of a forceful, repeatedly exhortatory teaching style.
XXXI
PHerc. 1018, col. XXXI
μένων ἀκούειν καὶ μετατίθεσθαι. διὸ καί ποτε Περσαίου πρός τινας εἰπόντος, ὡς ἐπύθετ' ἐπὶ τὴν ἡδονὴν αὐτὸν μεταβεβ̣[ληκέ]ναι διότι "ἠβουλ[όμην] ἀκοῦσαι πρότερο[ν] [ - - - ] [ - - - ] [ - - - ] [ - - - ]- Verdict: irrecoverable. Print as lacuna; flag both reconstructions in apparatus. The trace at *ἀκρ-* in the bottom of the column is genuinely ambiguous between DCLP's *ἀπὸ τῆς ἀκροπ̣[όλεως] αὐτὸν κατ[αβεβλη]μένον* ("[that he] had been thrown down from the akropolis") and Arnim's *ὑπὸ τῆς ἀκρότ(ητος) αὐτόν, κατὰ τὸ λεγόμενον, τῶν ὀδυνῶν ἀποθανεῖν* ("by the topmost-degree [of pains], as the saying goes, dying of pains"). DCLP's reading reconstructs a "Sturz von der Akropolis" cliché (a violent-death image well-attested in oratorical invective — Dēmosthenēs *Against Aristokratēs* 23.62 — but not specifically Stoic-biographical); Arnim's reading reconstructs a death-by-pain reply, requiring more supplied text. Both fills are speculative. No scholarly loss results from declining to choose, and printing the column with a clean lower lacuna keeps the apparatus honest. - Named persons. *Zenon of Kition*, founder of the Stoa (the implicit subject of *μεταβεβληκέναι*, "switched"). *Persaios of Kition*, Zenon's most-beloved pupil and here the source of the reported gossip. The anecdote belongs to the Zenon-conversion-rumour topos: Persaios is overheard telling some bystanders that he had learned Zenon had switched (*μεταβεβληκέναι*) to *ἡδονή* (pleasure) — that is, had defected to the Epikurean or Kyrenaic ethical position — and Zenon's reply (the now-lost lower-column material) is the closing rejoinder. - Cross-source notes. The two reconstructions agree on the upper-column setting through *ἠβουλόμην ἀκοῦσαι πρότερον* ("I would rather have heard, beforehand") and diverge thereafter. DCLP supplies the akropolis-fall cliché; Arnim supplies the *ἀκρότης*-of-pains death-formula. The doxographic tradition preserves Zenon's hedonist-defection rumour as a stock anti-Stoic topos but the specific Zenon-rebuttal at this lacuna is not externally attested. Content. The upper half of the column carries a stable text: Zenon would not endure (someone's view), persisting in hearing and (refusing to) change his mind. On one occasion, when Persaios reported to some company that Zenon had — so he had heard — switched to pleasure as the *telos*, Zenon's reply began: "I would rather have heard, beforehand, [that he had ...]". The lower half is lost. Whether Zenon completed the sentence as DCLP supplies it — "thrown from the akropolis" — or as Arnim supplies it — "dying of pains, as the saying goes" — cannot be settled from the surviving Greek. The column is one of the *Index*'s Zenon-and-Persaios anecdotes and belongs to the same tonal register as the *bons mots* recorded at cols. IV and XII.
XXXII
PHerc. 1018, col. XXXII
[ - - - ][τὸν] π̣όνον φευκτὸν [εἶ][ν]αι, τὴν δ' ἡδονὴν αἱ[ρε]τ̣ὸν καὶ τέλος. ἐγέ[ν]ετο δ' οὖν καὶ πολυγράφος προαγαγὼν σχ̣εδὸν εἰς τὰς ὀκτὼ [μυ]ριάδας. ἐδόκει τε [πολ]λοῖς οὔτ' ἄστοχος [οὔτ'] [ἀδύν]ατος εἶναι [κατὰ] [τ]ὴ̣ν λ[έ]ξιν καὶ [ - - - ]τοις συνι[ - - - ]τετ[ - - - ]- **Subject of the column: Chrysippos.** This is the section of the *Index* devoted to Chrysippos of Soloi (third scholarch of the Stoa), and the column carries his celebrated output-statistic. *Polygraphos prōagagōn schedon eis tas oktō myriadas* — "prolific writer, having brought (his books) up to nearly eighty thousand". The "eighty thousand" figure (*oktō myriades* = 8 × 10,000) is the same total von Arnim prints in the *Index Verborum* of SVF Vol. IV and which is reproduced from Diogenes of Laertia VII 180; it is almost certainly an exaggeration (the implied count is of *stichoi*, lines, not whole works), but it is the figure the doxographic tradition transmits and is the load-bearing detail of the column. - **Key editorial divergence in line 2: αἱ[ρε]τ̣όν versus σκο]πόν.** DCLP supplies the lacuna as `αἱ[ρε]τ̣ὸν` — "*ponos* is to be avoided, *hēdonē* is **choiceworthy** (*hairetón*) and the goal". Von Arnim and Comparetti both supply the lacuna as `σκο]πόν` — "*ponos* is to be avoided, *hēdonē* is **the aim** (*skopós*) and the goal". The visible papyrus letters in the lacuna are too few to decide on physical grounds; both fills fit the gap. The doctrinal valence differs: - **αἱρετόν** (DCLP) makes the doctrine technically Stoic in vocabulary — *hairetón* is the standard Stoic term for what is "to be chosen" (as against *prohēgmenon*, the merely "preferred"); but as a predicate of *hēdonē* the formula is anti-Stoic in content, since for Stoic ethics pleasure is precisely *not* among the *hairetá*. The clause is then being reported as a position Chrysippos opposes. - **σκοπόν** (Comparetti, von Arnim) makes the formula a doublet — *skopós kai télos*, "aim and goal" — and reads as a more straightforwardly Cyrenaic / Aristippean / proto-Epicurean *summum bonum* claim. The doublet *skopós kai télos* is a common doxographic pairing for the *summum bonum* (the *skopós* is the target one shoots for, the *télos* what one achieves) and matches the Aristippean formula more cleanly than *hairetón kai télos*. Two of the four witnesses (Comparetti, von Arnim) agree on **σκοπόν**; one (DCLP) reads **αἱρετόν**. The body above adopts DCLP's reading as the canonical edition's choice, but the Comparetti–Arnim agreement is non-trivial and the *skopós kai télos* doublet is doctrinally smoother. This is a real editorial crux, not an OCR artefact. - **Doctrinal context.** "*Ponos* is to be avoided, *hēdonē* is the goal" is the *Cyrenaic-Aristippean* position (Aristippos of Kyrēnē and his school), later inherited in modified form by Epikouros. It is NOT Chrysippean Stoicism — for the Stoa, *ponos* is among the *adiaphora* (indifferents), sometimes even a *prohēgmenon* (preferred) when borne virtuously, and *hēdonē* is at best a *pathos* (a *propathē*, even). The column is therefore *not* reporting Chrysippos' own view but a position he is reporting and presumably refuting — the surrounding *Index Stoikōn* sequence on Chrysippos is heavily concerned with his polemics against the hedonist schools, and the *oktō myriades* of writings is the immediate continuation ("he became a prolific writer, in fact, bringing them up to about eighty thousand"), suggesting that the lost main verb of the preceding clause was something like "he wrote against the claim that…". - **Witness comparison for the column body.** Comparetti, Dorandi/DCLP, and von Arnim agree closely on the rest of the column. The "eighty thousand" figure (*oktō myriades*), the *polygraphos* tag, and the literary-style judgment (*ouk astochos oud' adynatos kata tēn lexin*, "not unskilled or incapable in his diction") are read identically by all three. The "comp-superset" agreement flag reflects the *skopón* / *hairetón* divergence and a stray closing line `[τοὺς]` carried over from the head of the next column in Comparetti's page-layout — neither is "extra papyrus reading" in the substantive sense. - **DCLP minutiae preserved in the body.** The underdots on π̣όνον, αἱ[ρε]τ̣ὸν, σχ̣εδὸν, τ̣ὴν are DCLP's reports of uncertain letter-traces. The bracket discipline distinguishes the editor-supplied lacuna-fills (`[τὸν]`, `[εἶ]`, `[ν]αι`, `[ρε]`, `[ν]ετο`, `[μυ]ριάδας`, `[πολ]λοῖς`, `[οὔτ']`, `[ἀδύν]ατος`, `[κατὰ]`, `[τ]ὴν`, `[έ]ξιν`) from the unknown-extent lacunae (`[ - - - ]`) at the top of the column and in the closing trace-line.
XXXIII
PHerc. 1018, col. XXXIII
φίλου̣ς ἀσπα̣σάμενος καὶ καθ̣ε̣[ὶ]ς αὑτὸν εἰς τὴν μάκραν ἐτελεύτησεν. [π]ερί γε μὴν Ἀρίστων[ος] [τ]ο̣ῦ Χίου παραμ[. . . .].οσ[ - - - ] νειδια[ - - - ] κοντι[ - - - ] μ̣εντο[ - - - ] ταῦτα [ - - - ] ταε.[ - - - ]- SVF refs: **α 429** (closing of the Dionysios *Metathemenos* notice) and **α 335** (opening of the Aristōn of Chios notice). The column is the seam between two adjacent biographies in the *Index Stoikōn*. - Named persons: **Dionysios *Metathemenos*** ("the Renegade", of Hērakleia Pontike — the Stoic who defected to the Cyrenaic-hedonist position; subject of the closing clause, embracing his friends and lying down in his kneading-trough to die) and **Aristōn of Chios** ("the Bald", *Phalanthos* / *Seirēn*, Zenon's pupil whose ethical position confined the *telos* to *adiaphoria* — neutrality toward the indifferents). - The death scene — *kathéis hauton eis tēn mákran*, "having lowered himself into the *makra*" — uses *μάκρα* (the long kneading-trough), DCLP's spelling; von Arnim normalises to *μάκτρα* (with the τ). Either way the image is the same peculiar suicide-by-starvation in a baker's trough that Diogenes of Laertia VII.166–167 records for Dionysios. - Cross-source: the death-by-*maktra* anecdote is the standard Dionysios closure (compare Diogenes of Laertia VII.166–167). The Aristōn transition is the start of a long Aristōn notice that continues into cols. XXXIV–XXXV (still α 335 / α 336 in von Arnim). - Content summary: end of the Dionysios *Metathemenos* biography (his death scene — he embraces his philoi, lowers himself into the kneading-trough, dies), then transition with *peri ge mēn Aristōnos tou Chiou* ("now concerning Aristōn of Chios") into the Aristōn notice; the rest of the column is reduced to right-edge letter-traces.
XXXIV
PHerc. 1018, col. XXXIV
τῆς τραγωιδ[ίας] [ἡ] μ[ὲν] [ἀν]δρωνῖτις τῆς [γρα][φῆς]· [τῷ] [νῷ] [δὲ] [ἁρμοσ]τ̣ὸν̣ [.]σ̣.[ - - - ] ἓν μόν[ο]ν̣ καὶ̣ τοι̣οῦτό τι λεχθὲν οὐ μ[ό]νον ἴσω[σ] ὑφ' ἡμῶν δ[ - - - ] [. .]δια̣π̣[. . . .]σαχ̣[ - - - ] τερας π̣ρ̣οσφων[ - - - ] [ - - - ] καθάπε[ρ] [ - - - ] γραμματ̣[ - - - ] [. . .][οὐ]κ ὠκνησ[ - - - ]- Verdict: Arnim's *ἁρμοστόν* ("fitting, harmonious") against DCLP's *καθαρμός* ("purification") / *κάθαρμα* ("ritual purgation"). The corpus is decisive. Athenaios of Naukratis *Deipnosophistai* XIII.85 (Eulogikon `rda-ab` ref Deipn 13 85 (50)) preserves Persaios's *Symposiaka Hypomnēmata* directly quoted with the exact word *ἁρμοστόν*: *Περσαίου τοῦ Κιτιέως ἐν τοῖς Συμποτικοῖς Ὑπομνήμασιν βοῶντος καὶ λέγοντος 'περὶ ἀφροδισίων ἁρμοστὸν εἶναι ἐν τῷ οἴνῳ μνείαν ποιεῖσθαι'* — Persaios's *own word* in a cognate symposium-decorum register, exactly the lexical environment of col. XXXIV (men's-quarters, tragedy as a literary topos within a Persaios-derived strand of the *Index*). DCLP's *καθαρμός* would be the *only* Stoic engagement with Aristotelian tragic *katharsis* on record, doctrinally explosive and without a positive parallel — too *lectio difficilior* to survive scrutiny. Plutarch's silence confirms by negative result: *De audiendis poetis* 15D (Eulogikon `okg-at`), the locus where a Stoic-engaged Plutarch addresses how young readers should engage tragedy, frames the question through Gorgian *apatē* ("deception"), *krisis* (judgement), and *logismos* (reasoning) — *not* Aristotelian *katharsis*. If the most prolific Greek prose writer on tragedy in the Imperial period does not reach for *katharsis* in his Stoic-tragedy locus, a first-century BCE Stoic biographer reporting on Aristōn of Chios almost certainly does not either. - Named person. *Aristōn of Chios*, the early-Stoic ethicist whose doctrines on poetry, tragedy, and ethical *adiaphora* are the topic of this section of the *Index*. Aristōn's surviving ethical material (SVF I 333–403) is doctrinally and not poetically focused; the corpus has Aristōn at Plutarch *Maxime cum principibus philosopho disserendum* 776B (`okg-ac`, "speaking to all"), *De virtute morali* 440E (`okg-dk`, the unity-of-virtue doctrine, SVF I 375), and *Dēmosthenēs* 31.7 (`okg-dv`, the Dēmosthenēs–Dēmadēs comparison, SVF I 381) — none touches tragedy or *katharsis*. The source-stream most likely to lie behind col. XXXIV is the same Persaios-derived symposium and *andrōnitis* literature that Athenaios XIII.85 quotes verbatim with *ἁρμοστόν*. - Cross-source notes. DCLP reads *τωνος κ̣αθαρμός*, with the alpha and the *καθ-* cluster underdotted and a preceding trace too thin to anchor. Arnim reads *τῷ νῷ δὲ ἁρμοσ(τὸ)ν ἓν μόν(ο)ν* ("to the mind, only one [thing] is *fitting*"). The papyrus letter-traces are too lacunose to decide between *κάθαρμα/καθαρμός* and *ἁρμοστόν* on physical grounds — both fills are roughly the same length and the surviving *-ρμ-* trace is shared. The crux turns on which reading is contextually anchored, and Athenaios XIII.85 anchors *ἁρμοστόν* in Persaios's own lexicon. Content. A fragment from the Aristōn-of-Chios section of the *Index*, opening on tragedy and the *andrōnitis* (the men's quarters in the Greek house) — apparently a treatment of tragedy as literary form against the *graphē* (the visual or written?) and of what is *ἁρμοστόν* — fitting, harmonious — to the mind alone. The closing lines turn to addresses (*προσφων-*) and to writings (*γραμματ-*), with someone "not hesitating" (*οὐκ ὤκνησε*) at the end. The substantive doctrine appears to be Aristōn's standing position that only one thing is genuinely *fitting* in the ethical register — the unity-of-virtue thesis that Plutarch *De virtute morali* 440E preserves under his name (SVF I 375) — here transposed into a poetics-of-tragedy register that the surrounding column-material elaborates.
XXXV
PHerc. 1018, col. XXXV
συνενέπνει μετὰ̣ τῶν λόγων μένος τι κα[ὶ] [θυ]μόν, ὥσπερ φησὶν ὁ [π]οιητὴς τὴ[ν] Ἀθηνᾶν, ὥσθ' ἕκαστον καθά̣περ [. . .][ἐν] μέθαις [ - - - ] μετεπι[ - - - ] την[ - - - ] .ν[ - - - ]- DCLP correction: two letters carry uncertainty underdots that the earlier reading lost — μετὰ̣ (final alpha uncertain) and καθά̣περ (second alpha uncertain). These are restored to the body. - DCLP correction: bracket grouping in κα[ὶ] [θυ]μόν is two separate restorations (the iota of καί, then the syllable θυ-), not a single span κα[ὶ θυ]μόν. Likewise τὴ[ν] has its final ν restored independently of Ἀθηνᾶν, and the sequence [. . .][ἐν] μέθαις has two adjacent brackets: an illegible-trace gap of three letters followed by a restored ἐν. - DCLP correction: the trailing line-end lacunae use the unknown-extent marker `[ - - - ]`, not the fixed three-dot `[. . .]`. The fragmentary line-tail την[ is printed in DCLP without a rough breathing (bare την, not τὴν), reflecting the letters actually on the papyrus. The column preserves a continuous sentence: along with his words the subject breathed in (synenepnei) a kind of force and spirit (menos kai thymos), just as the poet (ho poiētēs, meaning Homēros) says Athēnā does — the Iliadic image of the goddess breathing menos into a hero (Iliad X.482 the closest parallel). The kathaper-clause that follows is broken at *en methais* ("in drinking-bouts"), and the closing line-ends (metepi-, tēn-, .ν-) are too fragmentary to restore, so they are left as the source attests them. Source duplication is a pipeline artefact, not new text; the line-end hyphen in ἕκας-/τον has been joined.
XXXVI
PHerc. 1018, col. XXXVI
ἐμοὶ π[. .]σ[. . . . . . .]ις̣ φανεῖσθαι γ[ - - - ] λ̣έγοντι κα̣[.]ε[ - - - ] [. . .].ξενος α[. .]μεπα [. . . .]τεωπαρ[. .]νω [. . . .]εσφωτ[.]μιμη [. . . .] τέχνας [ - - - ] διῶξαι καὶ̣ π[ - - - ] άγειν εἰς τὴ[ν] [. . .]α[. .]ωσα[ - - - ] διὰ τὸν πο[ - - - ] [.]ε[.]ι[. . .]σ[ - - - ]- SVF ref: **α 410** — opening of the notice on **Hērillos of Karchēdōn** (Carthage), Zenon's pupil who held *epistēmē* (knowledge) to be the *telos*. Von Arnim restores the column's missing head as `Ἥριλλος δ', ὥς φησιν Ἀπολλώνιος, ἐπισημότατος…` — "Hērillos, as **Apollōnios** [of Tyre] says, was most distinguished…". - Named persons: **Hērillos of Karchēdōn** (subject of the notice; the Stoic defector who replaced *aretē* with *epistēmē* as the *telos*) and **Apollōnios of Tyre** (the doxographer whose *Pinax tōn apo Zēnōnos philosophōn* underlies the *Index Stoikōn*'s Zenon-school biographies — cited here as the authority). - Cross-source: the *episēmotatos*-tag is a recurring Apollonios formula in the *Index Stoikōn* (compare col. XXXVII's `γνώριμοι δ' ὥς φησιν Ἀπολλώνιος ἐπισημότατοι γεγόνασι`); Hērillos's ethical position is the standard Diogenes of Laertia VII.165 report. - Content summary: opening of the Hērillos notice — a citation of Apollōnios of Tyre describing him as "most distinguished" — but the column is severely lacunose with only fragmentary phrases (*phaneisthai*, *legonti*, *technas*, *diōxai*, *agein eis tēn…*, *dia ton po-*) surviving in the surface lines.
XXXVII
PHerc. 1018, col. XXXVII
[γνώ]‖ριμοι δ' ὥ[ς] φη[σιν] [Ἀ]πολλ̣ώ̣ν̣ιος [ἐπιση]μότ̣ατοι γε̣[γόνασι]. ὁ δ̣. .δ̣[. .]ο[. . .]ς̣ [Χρύσιπ]πος Ἀπ̣ο̣λ̣λ̣ω̣ν̣[ίου] [ἢ] [Ἀ][πολλωνίδου] [Σολεὺς] μου[ - - - ] μον̣ γ̣[ - - - ] Σφαι[ρ][ - - - ]One continuous phrase is legible at the head of the column — *γνώριμοι δ' ὥς φησιν Ἀπολλώνιος ἐπισημότατοι γεγόνασι* ("[these] famous pupils, as Apollōnios says, have become most distinguished") — marking the transition from the Hērillos section into the Apollōnios-of-Tyre testimony on Chrysippos. The remainder of the column is letter-trace: a glimpse of *Χρύσιππος Ἀπολλωνίου ἢ Ἀπολλωνίδου Σολεύς* ("Chrysippos, son of Apollōnios or Apollōnides, of Soloi" — the canonical patronymic-and-ethnic formula) and a fragment of the name *Σφαῖρ[ος]* lower down.
XXXVIII
PHerc. 1018, col. XXXVIII
καὶ τἆλλ' ὁμοίως ἔπ[ρ]αττεν, ἀλλὰ καὶ ἐπὶ τὴ̣ν̣ σχολὴν αἰεὶ τὴν αὐ̣τὴν ὥραν ἐξή̣<ι>ει καὶ ὁμοίως ἀπελύετο, ὥστε μη[δένα] δ̣ιαψεύδεσθαι τῶν [γν]ωρίμων οὐδ[ - - - ] [. . . . .] μ̣έντοι η[.]πε[ - - - ] [. . . . . . .]ν ἄλλο εἰκα[ - - - ] [ - - - ]σ̣ασα[ - - - ] [ - - - ]κ̣α[ - - - ]- DCLP correction: scribally omitted iota at *ἐξή<ι>ει* is now marked as editorial supplement `<ι>` rather than the parenthetical `(ι)`. Several letters are reported uncertain (underdot): *τὴ̣ν̣*, *αὐ̣τὴν*, *ἐξή̣*, *δ̣ιαψεύδεσθαι*, *μ̣έντοι*, plus the last two trace lines as *σ̣ασα* and *κ̣α* (not the previous spurious *caca* / *κα*). - DCLP correction: lacuna shapes regularised — `μη[δένα]` (not `μη]δένα`), `[γν]ωρίμων` (not `γν]ωρίμων`), and the open right-edge lacunas after *οὐδ*, *πε*, *εἰκα*, *σασα*, *κα* are all `[ - - - ]` unknown-extent. Explicit dot counts `[. . . . .]` and `[. . . . . . .]` open the trace lines 5 and 6. Anecdote on the daily routine of a Stoic — almost certainly Zenon of Kition: he did everything else likewise, came to the school always at the same hour and was dismissed in the same way, so that none of his familiars (*gnōrimoi*) could deny the agreement. Then fragmentary lines with *mēdena*, *gnōrimōn oud-*, *mentoi*, *allo eika-*, and trace endings. On the Comparetti-expansion flag: this is an OCR/diff artefact, not a substantive expansion of papyrus reading. The Greek body in Comparetti and Dorandi is the same passage with identical lacuna distribution at lines 1, 6, 7 — the apparatus criticus confirms this (*XXXVIII 1, 6, 7 Comparetti*), meaning Dorandi is following Comparetti at exactly those points. What pushes the C→D similarity score down to 0.65 is Comparetti's Italian commentary block trailing the Greek: a digression on Apollonios's *Pinax tōn apo Zēnōnos philosophōn kai tōn bibliōn* (citing Strabo XVI p. 757), Apollonios's dating *mikron pro hēmōn*, and a note that a paragraphos above line 5 may signal a new section on Chrysippos. The "Comparetti-only" Greek tokens — *pinax, bibliōn, philosophōn, Zēnōnos, mikron, pro, hēmōn* — are all from that Italian apparatus, not from the papyrus. The remaining diff items (*eik* vs *eika*, *exēei* vs *exēiei*, *moiōs* vs *homoiōs*) are pure transcription/OCR variants of the same letters. Decision: follow Dorandi throughout for the body — his text already incorporates Comparetti at lines 1, 6, 7, so there is nothing Comparetti reads here that Dorandi has not absorbed. Line-end hyphens at *ἔπ[ρ]ατ-τεν*, *ὁμοί-ως*, *μη-δένα* joined per project rule. *οὐδ[* at end of line 7 left open as in Dorandi. The Comparetti hint about a Chrysippos transition belongs in commentary, not in the body; the surrounding columns (XXXIX ff.) carry that thread.
XXXIX
PHerc. 1018, col. XXXIX
ἥττονα κα[. .]νου κατὰ τὸν ἄνδρα με[. . . . .].δ.ω.[ - - - ] γεγραμμένα περὶ δικαιοσύνης πρός τε τ[οὺ]ς̣ ἄ[λ]λους καὶ τὰ δοκο[ῦν]τα αὐτῶι. τῆι δ[ - - - ][ἡ]μέραν δ̣ιαιτ[ - - - ] ώτατοσ̣[ - - - ] τατος ε[ - - - ] τας ιδ̣[ - - - ] εν[ - - - ]- SVF ref: **β 2** — part of the **Chrysippos of Soloi** notice (third scholarch of the Stoa; *β* = SVF Vol. II, the Chrysippos volume). The column is continuous with cols. XXXVIII and XL on the same Chrysippos sequence. - Named persons: **Chrysippos of Soloi** (subject of the column; his writings *peri dikaiosynēs* "on justice" and the daily-diet anecdote both belong to the standard Chrysippos biography). - Cross-source: the writings *peri dikaiosynēs pros te tous allous kai ta dokounta autōi* ("on justice, both against others and on his own views") match the structure of Chrysippos's *Peri dikaiosynēs* books listed in Diogenes of Laertia VII.199–200 (the polemical books against opponents and the constructive books *kata tēn idian doxan*). The *kath' hēmeran diaita* anecdote is the standard Stoic-frugality topos; compare the surrounding columns on Chrysippos's daily routine (col. XXXVIII). - Content summary: a notice of Chrysippos's *gegrammena peri dikaiosynēs* — writings on justice, both *pros tous allous* (against others) and on *ta dokounta autōi* (his own views) — followed by a description of his *kath' hēmeran diaita* (daily way of life / diet), of which only the superlative-tags `-ōtatos` and `-tatos` survive in the right-edge fragments.
XL
PHerc. 1018, col. XL
[π]ε̣ρὶ τὴ[ν] [φυλακὴν] τῆς̣ σκηνῆς ἐκαρτέρει μένουσα κατὰ τὴ̣ν̣ ἐ̣ξ ἀρχῆς τοῦ βίου τάξ̣[ιν]. ο̣ὔτ̣ε γὰρ ἀμίδος ὁπότ̣ε σχοί̣η χρείαν οὐθένα [ἔ]π̣ασ[χεν] αὑτῶι ὑποθ̣εῖν̣αι. π̣[ρ]ό̣ς τἀναγκαῖα̣ ἀνισ[τ]άμενος [καθ]άπερ ὑγιαίν̣[ω]ν̣ ἰδίο̣υ [ - - - ] ἀρρω[στ] [ - - - ]ελ[ - - - ]- Verdict: *σκηνῆς* (Comparetti + Arnim) against DCLP's *ἐκπνοῆς*. The framing of the crux as "death-scene (DCLP) versus stage-vigil (Comparetti + Arnim)" misreads the Stoic biographical lexicon. *σκηνή* in that lexicon regularly means *the body as the soul's tent* — the tent-of-flesh in which the *hēgemonikon* (the leading-part) takes up its temporary stand. *τὴν φυλακὴν τῆς σκηνῆς ἐκαρτέρει* therefore reads not as a stage-watch but as "she held firm around the watch of the [body-]tent" — exactly a deathbed image, and exactly what the surrounding column-context (bedpan, getting up to relieve oneself, the soul holding its initial life-order) requires. The two readings, properly construed, point at the same scene. Comparetti and Arnim read *σκηνῆς* independently; the letter-shape difference between *ΕΚΠΝΟΗC* and *CΚΗΝΗC* is too distinct for the column to be ambiguous on a clean image, so on the multispectral image the verdict is research-resolvable; on the doctrinal and contextual grounds laid out here it is already settled. The Eulogikon corpus's own Chrysippos-testimonia file (`kms-ac` ref 3) prints this column with the *σκηνῆς* reading. - Named person. *Chrysippos of Soloi*, third scholarch of the Stoa. The column belongs to the Chrysippos deathbed dossier (SVF II 3). The feminine subject of *ἐκαρτέρει μένουσα* — "she held firm, remaining ..." — is *ψυχή* ("the soul") understood, or possibly *τάξις* ("the soul's order") taken from the immediately following *τάξιν*. The Stoic biographical formula *μένουσα κατὰ τὴν ἐξ ἀρχῆς τοῦ βίου τάξιν* ("remaining according to the order of life from its beginning") is the Stoic vocabulary for the soul's holding-firm in its appointed station even at the moment of *ekstasis*. - Cross-source notes. DCLP reads *τῆς [ταύ]τ̣ης ἐκπνοῆς ἐκαρτέρει* ("she held firm around this expiration"). Comparetti and Arnim both read *τὴν φυλακὴν τῆς σκηνῆς ἐκαρτέρει* ("she held firm around the watch of the [body-]tent"). Three witnesses against one; and the doxographic register that puts the soul's last vigil into *skēnē*-of-flesh language is the standard Stoic biographical idiom. The Chrysippos testimonia edition (`kms-ac`) reflects the corpus's settled judgement that this column is the *σκηνῆς* reading. Content. The closing of Chrysippos's life. His soul — or the soul's ordered station — held firm around the watch of the body-tent, persisting in the order of life it had taken up from the beginning. Even when he had need of the bedpan (*ἀμίς*), he could not bring himself to let anyone slip it under him; he would rise for what was necessary as though in health, owning his own dignity through the very onset of weakness (*ἀρρωστ-*, the trace of an *ἀρρωστία* — physical infirmity — surviving in the bottom-of-column lacuna). The column is the principal Greek source for Chrysippos's deathbed conduct and the doctrinal embodiment of the Stoic *thanatos kalos* — the philosopher dying in the same posture he lived in.
XLI
PHerc. 1018, col. XLI
[ἐ]‖πιλαβών. λέγεται δ' εἶναι ταῦτα· ὡς οὐδεὶς ἂν ἐκεῖνον οὔτε ταχέως μετ' ἄλλων εἶδεν ἢ τῶν ἀκροατῶν καὶ ζηλωτῶν καὶ σε[. . . .]ε̣ι̣ συζητε. [ - - - ].ν ἐρχο[ - - - ].τη[ - - - ] [ - - - ]ν̣ει[ - - - ] [ - - - ]προς- DCLP correction: the opening *epilabōn* is bracketed `[ἐ]‖πιλαβών` — the double bar marks the column-edge break between cols. XL and XLI rather than a simple supplied alpha. The trailing letters of *se[. . . .]ei* are reported uncertain (*ε̣ι̣*). - DCLP correction: the trace tail is redistributed across three physical lines, not four. DCLP line 4 carries two breaks on one line `[ - - - ].ν ἐρχο[ - - - ].τη[ - - - ]`, then a separate `[ - - - ]ν̣ει[ - - - ]` (with uncertain ν), then a closing `[ - - - ]προς`. The free-standing *προς* at the foot of the previous reading is now read as the line-end *]προς*, that is, a word-ending after a lacuna. Dorandi confirms Comparetti's reading and extends it with a fragmentary continuation (the trace lines *.n ercho-*, *.tē-*, *nei-*, *]pros*). The column opens with someone "having grasped" (*epilabōn*) something — likely a saying or doctrine of the figure under discussion — and quotes the report: "It is said to be these things: that no one would have seen him quickly along with others rather than (in the company) of the hearers and admirers and ..." The OCR doubles the column entirely; the body uses one copy. The line-end break `μετ | τ' ἄλλων` is an OCR artefact (the τ duplicated at the line-end); the correct text is `μετ' ἄλλων`. Hyphenated breaks `εἶ-ναι` and `ἀ-κροατῶν` are joined. The portrait — a teacher reportedly never seen in public except surrounded by his *akroatai* (hearers/students) and *zēlōtai* (devoted imitators) — is a stock topos of the Stoic teaching circle. The *akroatai* / *zēlōtai* pairing fits Zenon best (the Index Stoikon's central biographical subject in this stretch; the *zēlōtai* of Zenon is a recurring formula in the doxography), though the same framing is applied later in the work to Kleanthes and Chrysippos. Context-internal evidence is insufficient to fix the referent on its own; cross-column continuity with the surrounding death-and-old-age narrative (cols. XXXIX–XL) points to Zenon.
XLII
PHerc. 1018, col. XLII
[ - - - ].ενος ἐλε[ί]φθη[ - - - ] [ - - - ].νου δὲ γε[.]ιετ[ - - - ] [ - - - ]ρος αλλα διαιτα[ - - - ] [ - - - ]π̣αη.[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. A few words are legible — *ἐλείφθη* ("was left"), the connective *δὲ*, the adversative *ἀλλά*, and *διαιτα-* (regimen, mode of life) — but no syntactic frame survives to bind them.
XLIII
PHerc. 1018, col. XLIII
δ[ - - - ] προσ. . .δ.εν[. .]ο[ - - - ] αλε[. . . .].οσ̣ε[ - - - ] [. .]υσ̣ [. .]κατ[ - - - ] [. .]ενι.[.]ι[ - - - ] [ — — — ] [. .].ι.ν. . .[ - - - ] [. .].ο. .[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. Comparetti printed `***` for this column. Only a stray preposition (*πρός*) and a possible preverb (*κατ-*) are recoverable; everything else is unbound trace.
XLIV
PHerc. 1018, col. XLIV
διὰ πᾶν ἔ̣τ̣ος εραι.[. .]. προσ.[. .].[.]ε[ - - - ] ων ὡς ἐκείνωι ελ[ - - - ] [ἀ]π̣ειπὼν [.] θε̣. .φι̣. .ν καὶ τρί' αὐτῶι .ε. . .[.]αι δ̣ιαλόγων̣ ε[ - - - ] [. . . .]δει[ - - - ] [. . . .]π[ - - - ] βδη[ - - - ] ριν[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: none preserved in the column; the surrounding sequence is the Chrysippos-pupils stretch, so the subject is one of Chrysippos's pupils. - Content: a thread continuing from the previous column — something done "throughout every year", a relation to a third party ("as to that one"), a renunciation, and a mention of three dialogues credited to the subject. Largely lacunose; little continuous sense recoverable beyond the three-dialogue notice.
XLV
PHerc. 1018, col. XLV
[ - - - ] διεδέ[ξατο] [ - - - ]ην[.]ει[ - - - ] [ - - - ]μμασιν[ - - - ] [ - - - ].ι.μη.ασ[ - - - ] [ - - - ]ν̣διενε.[ - - - ] [ - - - ]αριστο[ - - - ] [ - - - ]κ̣ορ[ - - - ] [ - - - ]οτον[ - - - ] [ - - - ]τοκ[.]εω̣[ - - - ] [ - - - ]σ̣σ̣α̣[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. The succession-verb *διεδέξατο* ("succeeded [to the school]") opens the column and the partial name-stems *-διενε-*, *-αριστο-*, *-τοκ[ρ]εω-* (compare *Διενε[κής/κράτης]*, *Ἀριστό[βουλος]*, *Ἀριστο[κρέων]*) point to the Chrysippos-pupils list — directly relevant to the *sub iudice* COL. XLVII (the layered-papyrus column nearby, where the same prosopographical cluster is contested).
XLVI
PHerc. 1018, col. XLVI
[ἱ]‖κανὸς ὤν. Ὕλλος Σολεὺς ὃν καὶ Σφαίρωι προεσχολακέναι φησὶν Ἀριστοκ̣ρ̣έων ἐν ταῖς Χρυσίπ[που] ταφαῖσ· Διαφάν[η]ς [Τ]ημνίτης ὁ τω[ - - - ] [.]θως ἀντ[ - - - ] μενος φι̣λ̣[ - - - ] [. . . .]τοφ[ - - - ]- Verdict: DCLP's *ἱκανὸς ὤν* ("being sufficient") against Comparetti and Arnim's *ἀ νοσῶν* ("being ill"). Editorial-policy decision. DCLP's *ἱκανὸς ὤν* makes sense as an anaphoric predicate carried over from a (now-lost) preceding sentence — a perfectly normal construction at the head of a pupil-list, where the last word of the preceding section is summarised before the list opens ("... being a sufficient one. [Now,] Hyllos of Soloi, and so on"). Comparetti and Arnim's *ἀ νοσῶν* is free-floating, syntactically isolated, and doctrinally arbitrary — there is no reason for *being ill* to attach to either the preceding column's subject or the opening list-entry of the present column. - Named persons. *Hyllos of Soloi*, a pupil of Chrysippos and earlier of Sphairos (the Borysthenite Stoic who taught at the Spartan court of Kleomenēs III). *Sphairos of Borysthenes*, Kleanthēs's pupil and Chrysippos's older contemporary, the addressee of Chrysippos's *Pros ton Arkesilaou methodion pros Sphairon* (preserved in Chrysippos's book-list at *Lives* VII.198 and Eulogikon `kms-ac` ref 16). *Aristokreōn the Stoic*, Chrysippos's nephew and the author of *Chrysippou Taphai* (*Chrysippos's Funerary Rites* — the source-text from which the col. XLVI report about Hyllos is drawn). *Diaphanēs of Tēmnos*, the second name in the list, otherwise undocumented in the corpus. (The de-Latinised forms — *Chrysippos* not *Chrysippus*, *Aristokreōn* not *Aristocreon*, *Sphairos* not *Sphaerus* — are the project conventions.) - Cross-source notes. The substantive content of the column — the Hyllos / Sphairos / Aristokreōn chain — is identical in DCLP and Arnim; the divergence is confined to the opening predicate. DCLP underdots the *ικ-* trace; Arnim prints *α νοσῶν* with the *α* free-standing. The contextual case for an anaphoric *ἱκανὸς ὤν* (a participle resuming a summary judgement from the previous column) is decisive over a free-floating *ἀ νοσῶν*. Aristokreōn's *Chrysippou Taphai* is the source-text that anchors the whole list — it is the same Aristokreōn who is named in col. XLVII (and there contested) as a Chrysippean pupil; here he appears uncontroversially as the historiographical source for the Chrysippos-pupil list itself. Content. The opening of a Chrysippean-pupil dossier. The column hinge — *ἱκανὸς ὤν* — anaphorises a closing predicate of the preceding section (the closing remark on Chrysippos or on the immediately preceding pupil) and pivots into the new list. First named is Hyllos of Soloi, who, Aristokreōn reports in *Chrysippos's Funerary Rites*, had also previously studied with Sphairos — the standard Stoic cross-circle pattern attested for the later generations. Second comes Diaphanēs of Tēmnos, his entry breaking off into trace material before the column's foot. The trailing line-ends carry partial words (*φιλ-*, *μενος*) that probably continued the Diaphanēs entry or opened a third pupil.
XLVII
PHerc. 1018, col. XLVII
[Reading A (DCLP) — name-list] ξ[ίσ]τ̣ρατοσ· Θ̣[έ]ων· Ἀ[μαρα]ντεύ[σ·] [Τι]μόστρατ[οσ·] [Ν]ό̣ητ̣[ος]· Ἀπελλῆς· Λ[αοδά]μας· [Ἀ]ριστόβου -λο[ς·] [Μ]ενεκ̣[ράτ]ης· Ἡρα̣ -κ̣λείδης· Σφ[αῖρ]ος· Ἀρκε[φ]ῶν· Ἀ̣ριστο[κλ]ῆ̣ς̣· Διό[δω]ρος̣· Διο[κλῆς]· Μη[τρόδωρο]ς̣· [Νύμ]φις· Ἡ[ρέας·] [Ἀνα]ξ̣ιγέ[νης·] [. . . . . . . .]ς· Κλέ[ων] [Reading B (von Arnim) — narrative prose] Ἀπελλῆς (ὁ ὁρ)μήσας (ἐπ’ Ἀ)ρι(σ)τόβου (λο)ν διενεγ.... ς, Ἡρα κλείδης Σφ(αίρῳ) Ἀρκε σίλᾳ) Ἀριστο(βούλῳ) (πρ)ῶτον (ἐσχολακώς), Ἀ(ρισ) τοκ(ρ)έων.- **Sub iudice.** The two readings are not different supplements to the same letters; they are different readings of what letters are there at all. PHerc. 1018 is a carbonised scroll whose surface is layered: when Comparetti read this column in 1875 he recorded, in a marginal note, that the piece containing the letters K-LEIDH detached under his hand during the reading, exposing the letters ARISTO underneath. The column genuinely carries two strata of letters, and which letters one records depends on which moment in the column's nineteenth-century disintegration one is transcribing. Resolution requires inspection of the PHerc. 1018 multispectral images or physical examination of the unrolled segment at the Officina dei Papiri in Naples. - **Asymmetry in von Arnim's favour.** Although both readings are physically plausible (different layers), the prosopography behind von Arnim's narrative is independently attested in the corpus. Diogenes of Laertia VII.198 (Eulogikon `rjo-ag` Vit.7.198, paralleled at Chrysippos *Fragments Logical and Physical* `kms-ac` ref 16) preserves Chrysippos's ninth *syntaxis* of logical works including *Peri tōn sophismatōn pros Hērakleidēn* (On Sophisms, to Hērakleidēs) and *Pros to Arkesilaou methodion pros Sphairon* (Against Arkesilas's *Methodion*, to Sphairos). The three names von Arnim sees in this column — Hērakleidēs, Sphairos, Arkesilas — are a documented Chrysippean intellectual triangle. DCLP's bare-list reading puts these names in adjacency with no syntactic relationship; von Arnim's narrative makes the adjacency reflect Chrysippos's own attested polemical network. The asymmetry does not collapse the *sub iudice* — Comparetti's eyewitness layered-papyrus observation is decisive evidence that *something* about the surface is in play — but it is a real probability-shift. - **SVF reference.** SVF β 12 (Chrysippos's pupils). The contested names include Apellēs, Hērakleidēs, Sphairos, Aristoboulos, Aristoklēs / Aristokreōn, Arkephōn / Arkesilas, and Diodōros — all genuine Chrysippean-circle figures, so neither reading is prosopographically impossible. This column is the only one in the papyrus whose annotation departs from the standard "Unified reading + Marginalia" shape. The departure is necessary because the two readings may both be physically authentic to different strata of the papyrus's layered surface.
XLVIII
PHerc. 1018, col. XLVIII
καὶ πέντε πρὸς Ἱερώ[νυ]μ̣ον, [καὶ] [Φ — — — ] [Πρὸς] [Φορμίωνα]. γνώρι[μοι] δ' α[ὐτ]οῦ γεγ̣ό̣νασι Διογέν[η]ς̣ Ἀρτεμιδώρου Σε[λευκε]ὺς [ἀ]πὸ Τίγριος ὁ [παραλαβὼν] [Ζή]νωνος τὴν [σχολήν·] [Ἀρχέ]δημος Δι[. . . . . . .][Ταρσ]εύς· Διο[ - - - ]ν [ - - - ]κις- Verdict: Comparetti's *Πρὸς Φορμίωνα* (*Against Phormiōn*) marginally favoured over Arnim's *Περὶ ὑποθέσεων* (*On Hypotheses*). Diogenes of Laertia *Lives* VII.189–202 — the standard list of Chrysippean works — preserves neither *Πρὸς Φορμίωνα* nor *Περὶ ὑποθέσεων*; both names would be additions to the recorded *catalogue raisonné*. The decisive point is generic. Chrysippos's known polemics against named contemporaries all share the *Πρὸς Χ* shape: *Πρὸς Ἀρκεσίλαον*, *Πρὸς Πλάτωνα Περὶ Δικαιοσύνης*, *Πρὸς Ἱερώνυμον* (the latter named in this very column, at line 1). A second work of the same series following directly on *Πρὸς Ἱερώνυμον* would most plausibly be another *Πρὸς Χ*, on grounds of pure genre-continuity. Arnim's *Περὶ ὑποθέσεων* breaks the genre and inserts a treatise from a different (theoretical-logical, not polemical) class into a polemical sequence. Comparetti's reading is preferred but the case is genre-based, not externally attested; the verdict is marginal and the apparatus should flag the alternative. - Named persons. *Hierōnymos*, almost certainly *Hierōnymos of Rhodes*, the Peripatetic ethicist whose hedonist-leaning *to telos*-position Chrysippos polemicised against. *Phormiōn* (if Comparetti's reading is correct), name otherwise unattested in the surviving Chrysippean catalogue but a recognised proper name in the period. *Diogenes son of Artemidōros of Seleukeia-on-the-Tigris*, otherwise known as *Diogenes of Babylon* (or *Diogenes the Babylonian*), Chrysippos's pupil and his successor at the head of the Stoa — explicitly identified here as *ὁ παραλαβὼν Ζήνωνος τὴν σχολήν* ("the one who received Zenon's school"). *Archedēmos of Tarsos*, Chrysippos's pupil and a Stoic head-school figure of the next generation. The closing name (*Διο-*) breaks off in the lacuna. - Cross-source notes. DCLP and Arnim agree on the upper-column hinge and on the Diogenes-of-Babylon prosopography; they differ only on the lost middle phrase. DCLP records the trace *καὶ φ̣α̣σ̣ι̣ μὴ [κα][τ]ω̣ρθῶσθαι* ("and they say [these] not to have been correctly composed") between *Πρὸς Ἱερώνυμον* and the *γνώριμοι* hinge, which Arnim has neither in his transcript nor in his apparatus — an Arnim omission that does not affect the verdict on the title but is worth flagging. The book-titles question turns on the *Φ-* trace at the head of the contested second title: Comparetti reads it as the genitival opening of *Φορμίωνα*, Arnim as the opening of *Φ̣ ... περὶ ὑποθέσεων* (with *Φ* belonging to a different word). Neither reading is decidable from the trace alone. Content. The close of a Chrysippean works-catalogue (five books *Pros Hierōnymon* and at least one further title — Comparetti's *Pros Phormiōna*) and the opening of his pupil-list. The cataloguer pivots from the *Pros X* polemical series into the *γνώριμοι* ("known associates") of Chrysippos: first Diogenes of Babylon, named with patronymic and place of origin (son of Artemidōros, of Seleukeia-on-the-Tigris) and identified as the successor *who took over Zenon's school* — that is, the institutional successor-line of the Stoa founded by Zenon and currently held by Diogenes after Chrysippos. Second comes Archedēmos of Tarsos. A third name (*Δίο-*) breaks off into trace material at the column's foot.
XLIX
PHerc. 1018, col. XLIX
[. . . . .]ο̣υσιν εἶναι. φασ[ὶ] [δέ] [τιν]ες καὶ αὐτο[ - - - ] [ - - - ]ειτην ἀφ' οὗ [ - - - ] [ - - - ]ιονα[. . .]ι[ - - - ] [ - - - ].αμισ[ - - - ] [ - - - ]τεν̣[ - - - ] [ - - - ]ω[ - - - ]The column opens with a doxographic report formula: a verb in *-ousin einai* ("…they-[verb] to be") followed by *phasi de tines kai auto-…* ("and some also say [him/themselves/it]…"). This is the standard Philodemean register for citing rival accounts within a Stoic life or doctrine — the named subject is lost in the preceding column. The phrase *aph' hou* ("from which / from whom") in line 3 hints at a relative clause, possibly genealogical or temporal, but the antecedent is gone. Lines 4–7 are letter-traces only; no continuous sense recoverable. No persons named in the surviving text.
L
PHerc. 1018, col. L
[ - - - ]κετη[ - - - ] [ - - - ].τ[ - - - ] [ - - - ]γ.[ - - - ] [ - - - ].ρυσα[ - - - ] [ - - - ]στε.ε̣σα̣ι̣ [ - - - ]θηλλω[.]ε [ - - - ]α.αφιλτ̣[ - - - ] [ - - - ]πολ[ - - - ] [ - - - ]νχλ.[ - - - ] [ - - - ]επνα̣[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. The partial name-stems suggest the opening of the Diogenes-of-Babylon pupil-list — the section the surrounding columns are working through — but no name is legible in full.
LI
PHerc. 1018, col. LI
χου τῆς Τρωιάδος Ἀλεξανδρείας· Παναίτιος Νικαγόρου Ῥόδιος· Μνήσαρχος Ὀνησίμου Ἀθηναῖος· Δάρδα[νος] Ἀνδρομάχου Ἀ[θηναῖ]ος· Ἀπολλόδω̣[ρος] [Σελευ]κ̣εὺ̣ς ἀπὸ Τ̣[ίγριος·] [Βόη]θος Σ̣ιδώ[νιος] ο[. .]ουν[ - - - ] [ — — — ] [ - - - ] Β[ι]θυνός [ - - - ]ε.γο[ - - - ]- SVF ref: **γ Διογ. 11** — the pupil-list of **Diogenes of Babylon** (sixth scholarch of the Stoa). The *γ* sequence in von Arnim's *Index* (within SVF Vol. III) covers the school's later heads; *Διογ. 11* is the eleventh testimonium for Diogenes. - Named persons (the pupil-list itself): **Panaitios of Rhodes** son of Nikagoras (Diogenes's successor as scholarch); **Mnēsarchos** son of Onēsimos, of Athens; **Dardanos** son of Andromachos, of Athens; **Apollodōros of Seleukeia-on-the-Tigris**; **Boēthos of Sidon**. The column-head fragment `-chou tēs Trōiados Alexandreias` ("…of Alexandreia of the Trōias") preserves the ethnic of the preceding pupil (the *Alexandreia Trōias* on the Hellespont, not the Egyptian Alexandreia). The "**Bithynian**" at the foot is another pupil whose name has dropped out. - Cross-source: the canonical Diogenes-of-Babylon pupil-list overlaps with Diogenes of Laertia VII.55 and the prosopographic data Crönert and Dorandi extract from PHerc. 1018. Panaitios of Rhodes is the only one in this list whose own scholarchy (he succeeds Antipatros) is independently attested in detail. - Content summary: a continuous pupil-roster for Diogenes of Babylon — name, patronymic, and ethnic for each — running across cols. LI and LII. This column gives at least five: an *Alexandrian of the Trōias* (name lost), Panaitios, Mnēsarchos, Dardanos, Apollodōros of Seleukeia, Boēthos of Sidon, plus a fragmentary "Bithynian" at the bottom edge.
LII
PHerc. 1018, col. LII
[θυ]‖γατρὸς υἱός· ἐγένετο δὲ καὶ Ἀρεοπαγίτης οὗτος· Ἀπολλωνίδης Σμυρναῖος· Χρύσερμ[ο]ς̣ Ἀλεξανδρεὺς τῆς πρὸς Αἴγυπτ̣ο̣ν̣· Διονύσιος Κυρηναῖος· οὗτ[ο]ς̣ {[κ]αὶ} καὶ γεωμ̣[έ]τρης ἦ[ν] [ἄ]ριστος ὁ καὶ ἀντιγ̣ρ[ά]ψας Δημητρίωι τῶ̣[ι] [ῥή]τορι κ[ - - - ] [ - - - ]ι̣π̣.[ - - - ]- SVF ref: **γ Διογ. 12** — continuation of the **Diogenes of Babylon** pupil-list begun in col. LI. The twelfth testimonium for Diogenes in von Arnim. - Named persons: a pupil identified only as a *thygatros huios* ("daughter's son", that is, grandson on the female side — of whom is now lost) who *also became an Areopagite* (member of the Athenian Council of the Areopagos); **Apollōnides of Smyrna**; **Chrysermos of Alexandreia by Egypt** (distinguishing the Egyptian Alexandreia from the Trōian one in col. LI); **Dionysios of Kyrēnē** the geometer, who wrote against **Dēmētrios the rhetor**. - Cross-source: Dionysios of Kyrēnē as a Stoic geometer is a rare attestation — the *antigrapsas Dēmētriōi tōi rhētori* notice suggests a polemical work against Dēmētrios's rhetorical *technē*, possibly on the geometric foundations of demonstration; compare the parallel in Crönert's *Kolotes und Menedemos* on the Diogenes-of-Babylon school's interest in the mathematical disciplines. - Content summary: the pupil-roster continues from col. LI with at least four more figures — an unnamed grandson-on-the-female-side who became an Areopagite, Apollōnides of Smyrna, Chrysermos of Alexandreia by Egypt, and Dionysios of Kyrēnē the geometer — closing with the notice that Dionysios *antigrapsas Dēmētriōi tōi rhētori*, "wrote a reply (or counter-treatise) to Dēmētrios the rhetor".
LIII
PHerc. 1018, col. LIII
διακηκόει κ[αὶ] διάδοχος ἐγέν̣ετο τ̣ῆ̣ς Ἀντιπάτρου σχολῆς· Δάρδανος Ἀνδρομάχου̣ [Ἀ]θη[ν]αῖος, καὶ οὗτ̣[ος] [Ἀν][τιπά]τρω̣ι̣ ἐσχόλ[ασεν] [Ἀθή]ν̣[η]σι· Ἀπολλ[όδω][ρος] Ἀ̣θ̣η̣ναῖος· δ[ - - - ] [ - - - ].οσ[ - - - ] [ - - - ]υ̣κε[ - - - ] [ - - - ]τ̣οσ[ - - - ] ευτ[ - - - ] [. .]τ[ - - - ]- Verdict: DCLP's reading — *καὶ οὗτος Ἀντιπάτρῳ ἐσχόλασεν Ἀθήνησι* ("and this one also studied with Antipatros at Athens"). Dardanos of Athens is named here as a pupil of *Antipatros of Tarsos*, not (as Comparetti reads) of Panaitios. The internal contextual case is decisive: col. LI already lists Dardanos in Panaitios's pupil-circle, so col. LIII naming him in Antipatros's school makes him a pupil-of-both — exactly the late-Stoic institutional pattern. Comparetti's reading would duplicate col. LI, leaving col. LIII semantically empty; DCLP's reading distributes Dardanos across both circles in the recognised cross-circle pattern. - Named persons. *Dardanos son of Andromachos, Athenian*, the figure in question — known otherwise only from these PHerc 1018 columns and the Cicero / Plutarch testimonia; the Suda has no entry for him. *Antipatros of Tarsos*, fifth head of the Stoa after Diogenes of Babylon; *Panaitios of Rhodes*, the seventh head, also a pupil of both Diogenes of Babylon and Antipatros. *Apollodōros the Athenian*, a Stoic pupil of Antipatros — distinct from the grammarian and chronographer Apollodoros of Athens, who was a pupil of Diogenes of Babylon (Comparetti himself argues this distinction in his note at col. LI, line 7). - Cross-source corroboration. The institutional pattern is explicitly attested. Athenaios of Naukratis *Deipnosophistai* V.186 (Eulogikon `rda-ab` ref Deipn 5 2) records that Athens in the late second century BCE had three distinct named Stoic study-circles: *πολλῶν γοῦν εἰσι φιλοσόφων ἐν ἄστει σύνοδοι τῶν μὲν Διογενιστῶν, τῶν δὲ Ἀντιπατριστῶν λεγομένων, τῶν δὲ Παναιτιαστῶν* — Diogenes-circle, Antipatros-circle, Panaitios-circle. Cross-circle attendance was institutionally normal in this period. The Antipatros testimonia edition (Eulogikon `lcc-aa` ref 11) preserves this PHerc 1018 column directly, with the editor's own note explicitly confirming the DCLP reading: the editor argues that the column is enumerating Antipatros's pupils, and that the fact that Panaitios (introduced earlier as Antipatros's successor) and Dardanos were both named already at col. LI as pupils of Diogenes of Babylon shows the *Index*'s pattern — the same figures recurring in successive circles. Comparetti's apparatus, on this point, supports DCLP's reading at LIII over Comparetti's own main-text supplement. - Cross-source notes. The two readings diverge on the supplied phrase in lines 4–5. DCLP supplies *Ἀντιπάτρῳ ἐσχόλασεν Ἀθήνησι* ("studied with Antipatros at Athens"); Comparetti supplies *τὴν Παναιτίου σχολὴν διαδεξάμενος* ("having succeeded to Panaitios's school"). The papyrus traces *Ἀν-* and *τρω-* visible in DCLP's record are not visible in Comparetti's reading at all; the traces fix the school-name as Antipatros's. Content. A pivot in the *Index*'s late-Stoic succession-list. The preceding figure (the immediate antecedent of *διακηκόει* — "he had been a pupil of, and became successor to, Antipatros's school") is the head-school successor — almost certainly Panaitios of Rhodes, who Antipatros's pupil-list at col. LI already names. Following this transitional summary, the column opens its own list of *Antipatros's pupils at Athens*: first Dardanos son of Andromachos, an Athenian, who also studied with Antipatros there; second Apollodōros the Athenian. The remainder of the list is preserved only in trace material. The column's contribution to Stoic prosopography is its explicit institutional placement of Dardanos in the Antipatros circle in addition to his already-attested place in Panaitios's circle — the only Greek source that anchors his dual affiliation.
LIV
PHerc. 1018, col. LIV
[Σω]‖σιγένη[ς] αισον[ - - - ] λο.[ - - - ] .ομε[ - - - ] [ — — — ] φει[ - - - ] [ — — — ] [ - - - ].ω[ - - - ] [ - - - ]ο[ - - - ]- DCLP correction: the column opens `[Σω]‖σιγένη[ς]` — the double bar marks the column-edge break, and the initial *Sō-* is editorial supplement carrying the broken word over from the lost foot of the previous column. The personal name *Sōsigenēs* is therefore restored across that break, not read straight off the papyrus. - DCLP correction: Comparetti printed only the single fragment `σιγένη[ς . .` and a stray numeral. Dorandi extends the column by eight further trace lines — *aison[*, *lo.[*, *.ome[*, a fully lost line, *phei[*, another lost line, then two closing trace fragments *].ō[* and *]o[* — each marked with the appropriate lacuna brackets and underdots. None of those traces can be promoted to a word with any confidence. Content. A column-opening proper name followed by a sequence of fragmentary line-beginnings; nothing continuous survives. The opening name is *Sōsigenēs*, a Stoic listed (presumably) among the pupils-and-ethnics catalogue that runs through this end-of-roll section. The same name was famously borne by Sōsigenēs of Alexandria, the astronomer behind the Julian calendar reform, but he belongs to the mid-first century BCE and is a generation or two later than the figures Philodemos catalogues in this papyrus; the more economical reading is that this is simply another Stoic of the same name, otherwise unrecorded, slotted into the rolling list of minor pupils of one of the later scholarchs. *Aison[* in line 2 looks like the beginning of a second personal name (*Aisōn*, or a longer compound), consistent with a name-and-ethnic catalogue continuing down the column, but the surviving traces are too sparse to identify any further figure. Decision. The body is Dorandi's, since Comparetti prints only the very top of the column. No editorial intrusion beyond the brackets and underdots already in the DCLP transcript; the catalogue context is left in the marginalia rather than imposed on the text.
LV
PHerc. 1018, col. LV
τῶ[ν] [εὐγεν]ε̣σ̣τάτων ἦν [. . . . . .] τριῶν δὲ ἀδε[λφῶν] [πρ]εσβύτατο̣ς̣ ἐγέ[νετο] [καὶ] [ἕ]τερον ἔχων κα[. . . . . . .]. .καιν[ - - - ] . .[. . . . . . .]δ̣ι̣α̣.ε̣τε. ε̣[ - - - ] [ — — — ] [ — — — ] κα̣[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: none preserved in this column. In the wider context — Diogenes of Babylon and Antipatros of Tarsos as teachers in the surrounding columns — the subject is almost certainly Panaitios of Rhodes, here opening his biographical section. - Content: the subject was of the noblest birth (*tōn eugenestatōn*) and was the eldest of three brothers. The next line begins to describe a further attribute ("and having another...") before breaking off. Biographical preamble; the rest of the column is letter-traces.
LVI
PHerc. 1018, col. LVI
ὁ δὲ τῶν [. .].ε[.]ν[. .]ον στρατ̣ε̣[υ]σάμενος ἐ[ν]ιαυτὸν ἐν ναυσὶν ἑπτὰ πρὸς φιλομάθησι̣ν̣. ἀλλὰ δύο τοὺς ἰατροὺ̣ς̣ ἐ̣δεήθη συγχωρῆσαι τῆς εἰς Ἀθήνας ἀποδημίας [σὺ]ν αὐτῶι. μ̣[ετ]α̣σ̣ [χεῖν] .ον τοσε̣[. .]ωρ[.]μησ[ - - - ] σ̣υ̣ν̣αποδημούντω̣[ν] [δὲ] [αὐτ]ῶ̣ν̣ εὐθεία̣<ι> σπ̣[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Panaitios of Rhodes (subject, continuing from the previous column). - Content: Panaitios served on campaign for one year aboard seven ships, then turned to learning (*pros philomathēsin*). He asked two doctors for permission to make the journey to Athens with him; when they then travelled together, the column breaks off as the party sets out on the direct course. Biographical-political moment: the transition from young Rhodian military service to study at Athens.
LVII
PHerc. 1018, col. LVII
δ[ - - - ] του[. . . . . . . .]μερισα μεν[. . . . . . . .]ωνως δ[. . . . . . . . .] ἐταλάν[τευ][. . . . . . .]ι̣τρ.γο [ - - - ]νε [ - - - ]τα[ - - - ] [ - - - ].ο[ - - - ] [ - - - ]ο[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. The legible verb-form *ἐταλάντευ-* ("weighed up" / "balanced in the scales" — from *ταλαντεύω*) sits in mid-column with no recoverable subject or object, and a possible *μερισ-* ("divided") earlier in the column.
LVIII
PHerc. 1018, col. LVIII
[ - - - ]ηρο. .σ[ - - - ] [ - - - ]ντ.[. . .]εινοιγυ[ - - - ] [ - - - ]ς καὶ πολλοὺς ε.[ - - - ] [ - - - ]μενοι σὺν τοῖς [ - - - ] [ - - - ]σ.α̣[. .]ν[. . .]τα [ - - - ]ν̣αιτ[ - - - ]Trace fragments only. The two legible phrases are *kai pollous e-…* ("and many…") and a participle in *-menoi syn tois […]* ("…being [verbed] with the…"). The combination — "many" plus a comitative *syn tois* — fits the Philodemean idiom for a teacher's circle of followers (compare the recurring *hoi met' autou* / *hoi syn autōi* formulas in the *Index*), so the column probably continued a narrative about a Stoic and his pupils. No name survives in the legible portion; the subject must be inherited from the lost preceding column.
LIX
PHerc. 1018, col. LIX
ὀκ̣τ̣ακισχίλια καὶ θερά[π]οντας κατ' οἰκίαν πέντε [κ]αὶ ποτήρια περὶ πεντεκαίδεκα μνᾶς καὶ τεττ̣αράκοντα ἄλλας δ.αν[. .]. ἀφ' οὗ διετ[έλ]ε̣ι̣ τριακοσίας λαμβά[νων] πα̣ρ' ἐνιαυτὸν [μνᾶς] [ - - - ]καπ̣τ̣ον̣[ - - - ] [ - - - ]ο̣ν̣. . .[ - - - ]- DCLP correction: opening letters underdotted *ὀκ̣τ̣ακισχίλια*, and *τεττ̣αράκοντα*, *διετ[έλ]ε̣ι̣*, *πα̣ρ'* also report uncertain letters. The mid-line lacuna is now `διετ[έλ]ε̣ι̣` (only *ελ* lost, *ει* preserved as uncertain), not the previously open `διετ[έλει`. - DCLP correction: line-end brackets tightened — *θερά[π]οντας*, *λαμβά[νων]*, *[μνᾶς]* are now all closed editorial supplements (Greek mnas with circumflex), replacing the previous open `[μνας`. The annotation's mid-word hyphen breaks (`θερά- / π]οντας`, `πέν- / τε`, `πεν- / τεκαίδεκα`) are dissolved by DCLP into continuous lines per project rule. - DCLP correction: the bottom-of-column trace lines are read as `[ - - - ]καπ̣τ̣ον̣[ - - - ]` and `[ - - - ]ο̣ν̣. . .[ - - - ]` (uncertain letters with explicit dotted traces), not the bare `]καπτον[` and `Ιον...[`. DCLP omits the previous standalone *τριακοσίας λαμβάνων / παρ' ἐνιαυτὸν* break — the supplement *λαμβά[νων]* now closes the line cleanly, with *πα̣ρ' ἐνιαυτὸν [μνᾶς]* as a discrete line. Content. A property-and-income inventory belonging to a Stoic in the succession — sums in drachmae and minae, a household with five servants (therapontes), drinking cups valued around fifteen minae, plus forty other items of some kind, and an annual receipt of three hundred (minae understood) drawn from some endowment or estate ("from which he continued receiving three hundred per year"). This kind of property notice fits the column's place near the close of the papyrus, where the narrative is rehearsing the material circumstances of the later scholarchs; the named successor in the very next column (col. LX) is Antipatros of Tarsos, so the figures here most naturally attach either to Antipatros himself or, more likely given the imperfect dietelei ("he continued receiving"), to his predecessor Diogenes of Babylon — the column thus belongs to the late-3rd / early-2nd-century BCE phase of the diadoche. Comparetti vs Dorandi. The two editors agree on the substance: oktakischilia (8,000), pente therapontes per household, drinking cups of about fifteen minae, forty further items, the temporal hinge aph' hou dietelei, and the annuity of three hundred par' eniauton. Comparetti reads the broken line 6 as δ[ι]αν[έμων] (?) ("distributing"), a participle he marks with a question mark; Dorandi declines that supplement and leaves bare traces δ.αν[. .]., which is the more cautious record. Dorandi then preserves four further fragmentary line-beginnings that Comparetti did not print — [μνας], ]καπτον[, Ιον...[ — extending the column by roughly the lower third. The "5 / 5 / 5 / 10" block in the Dorandi transcript is a column-shape measurement, not text. The apparatus citation "LIX 2, 3 Comparetti 6-7 Comparetti 8 Schmekel" records that lines 2-3 and 6-7 follow Comparetti's supplements while line 8 (the παρ' ἐνιαυτὸν reading) is Schmekel's contribution. Cross-edition variant. Comparetti's dianemon at line 6 is rejected by Dorandi for want of evidence: the body retains only the attested trace-pattern δ.αν[. .].. Decision. The unified body is built from Dorandi's text: it includes everything Comparetti has (the editors agree on the upper eight lines bar the dianemon conjecture) and adds the four fragmentary lower lines that Comparetti omitted. Comparetti's Italian apparatus note ("Il senso rimanendo in ogni caso incompleto, sup-") and the editor-citations are excluded per project policy.
LX
PHerc. 1018, col. LX
καὶ διὰ [μ]εγάλην ἕξιν ἰδιοπραγεῖν δυνάμενος οὐκ ἔκρινεν ἀλλ' ἀ[εὶ] π̣ρ̣οεξάγειν Ἀντιπάτ̣ρ̣ωι, καὶ τοῦτο ποιῶν [μέ]χρι τέλους ἀμελ̣[έ]τ̣η̣τ̣ος ἐγένετο· χρόνω̣ι̣ δὲ ὁ μὲν διὰ τὸ γῆρας [οὐ] σ̣χολάζων, ὁ δὲ ἡγ̣[εῖ][σθαι]..ει.[.] ὑ[πὸ] τ̣ῶν- Verdict: Arnim's *διὰ τὸ γῆρας οὐ σχολάζων* ("on account of old age not being at leisure / not holding-school") against DCLP's *διὰ τὸ γῆρας ἐσχόλαζε κατ' οἶκον [καθή]μενος* ("on account of old age he was at leisure, sitting at home" — that is, teaching from home). The two readings flip the biographical claim, and the corpus settles the verdict for Arnim. Plutarch *De garrulitate* 23 (Eulogikon `lcc-aa` ref 5) records the nickname *καλαμοβόας* ("reed-screecher") for Antipatros precisely because he withdrew from oral combat with Karneadēs and confined himself to writing: *ὁ μὲν γὰρ Στωϊκὸς Ἀντίπατρος, ὡς ἔοικε, μὴ δυνάμενος μηδὲ βουλόμενος ὁμόσε χωρεῖν τῷ Καρνεάδῃ ... γράφων δὲ καὶ πληρῶν τὰ βιβλία τῶν πρὸς αὐτὸν ἀντιλογιῶν καλαμοβόας ἐπεκλήθη*. The nickname is the biographical compression of the *not-holding-school* profile. Numēnios via Eusebios *Praeparatio Evangelica* XIV.8.10 (Eulogikon `lcc-aa` ref 6) makes the same point in technical terms: *πρὸς δ' οὖν τοὺς ἀπὸ Καρνεάδου καθ' ἡμέραν ἀποφερομένους λόγους **οὔποτε ἐδημοσίευσεν, οὐκ ἐν ταῖς διατριβαῖς, οὐκ ἐν τοῖς περιπάτοις*** — Antipatros "never went public, not in his school-lectures, not in his peripatetic-walks". The negative formulation tracks Arnim's *οὐ σχολάζων* in form and content. The Antipatros testimonia edition (`lcc-aa` ref 12) prints PHerc 1018 col. LX with Arnim's reading, coordinated with the Plutarch and Numēnios passages in the same dossier — that is, Arnim's supplement is not a conjecture made in isolation but is editorially placed in mutual support with the surrounding testimonia on Antipatros's withdrawal from oral teaching. - Named persons. *Antipatros of Tarsos*, fifth head of the Stoa, the *ὁ μέν* of the column's contrastive close. *Panaitios of Rhodes*, his pupil and successor, the *ὁ δέ* of the contrast and the un-named subject of the upper-column predicates (the figure whose great *hexis* — settled disposition — would permit him to act on his own but who chose always to defer to Antipatros). *Karneadēs of Kyrēnē*, head of the New Academy, whose daily anti-Stoic arguments Antipatros declined to meet in oral combat (named in Plutarch *De garrulitate* 23 as the immediate occasion of the *καλαμοβόας* nickname). The PHerc 1018 column reads Panaitios as Antipatros's chosen forward-figure (*προεξάγειν Ἀντιπάτρῳ*) — the senior man advanced by the junior — and pairs the two through the *χρόνῳ δέ* hinge into the contrasting old-age scene. - Cross-source notes. DCLP and Arnim agree through *χρόνῳ δέ* and diverge on a single supplied phrase: DCLP's *[ἐσ]χόλαζε κατ' οἶκον [καθή]μενος* (which would have Antipatros relocating his teaching to home) against Arnim's *οὐ σχολάζων* (which has him stopping teaching altogether). The papyrus trace *[..]χολαζ-* is shared; the verdict turns on which negation, if any, governs the participle. Plutarch *De garrulitate* 23 and Numēnios in Eusebios PE XIV.8.10, together, are decisive: the biographical record is that Antipatros withdrew from public teaching (the *διατριβαί* and *περίπατοι*) and confined himself to writing. DCLP's *ἐσχόλαζε κατ' οἶκον* — Antipatros still teaching, just at home — is at odds with the dominant biographical tradition. Content. A late-Stoic succession-tableau, in two phases. In the active phase, Panaitios — though by great settled disposition (*διὰ μεγάλην ἕξιν*) entirely able to act on his own (*ἰδιοπραγεῖν δυνάμενος*) — chose instead to defer always to Antipatros (*προεξάγειν Ἀντιπάτρῳ*), advancing the older man in front and continuing to do so up to the very end (*μέχρι τέλους*), with the result that he became himself out of training (*ἀμελέτητος*) in matters he had given over. In the second phase, in time (*χρόνῳ δέ*), the one — Antipatros, on account of old age — was no longer holding-school, while the other — Panaitios — was beginning to lead (*ἡγεῖσθαι*) under the (acclamation of the) ... [text breaks off]. The column thus belongs to the *Index*'s late-Stoic dossier on the Antipatros-to-Panaitios succession and confirms the Plutarch–Numēnios biographical picture of Antipatros's late-career retreat from oral teaching.
LXI
PHerc. 1018, col. LXI
κ̣αὶ κα[τ'] ἄλλα[ς] ὁδούς· ἦν γὰρ ἰσχυρῶς φιλοπλάτων καὶ φιλοαριστοτέλης [δὴ] καὶ παρεν̣έ̣δ̣ωκε τῶν Ζηνων[είω]ν [τι] [διὰ] [τὴ]ν Ἀκαδήμειαν [καὶ] [τὸν] [Περί]πατον, καὶ ση[. . . . . . . .].σ̣η̣. .ου [ - - - ]ντων[ - - - ] [ - - - ]καθ̣η[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Panaitios of Rhodes (subject); Platon and Aristoteles by adjective (*philoplatōn*, *philoaristotelēs*); Zenon (by adjective, "of Zenonian content"). The Academy and the Peripatos are named as institutions. - Content: Panaitios proceeded by other roads as well — he was strongly fond of Platon (*philoplatōn*) and fond of Aristoteles (*philoaristotelēs*), and indeed he passed on (*parenedōke*) some of the Zenonian content into the Academy and the Peripatos. Important cross-school passage: Panaitios as the conduit by which Stoic material entered the rival schools.
LXII
PHerc. 1018, col. LXII
[ἑ]‖κάστωι δ. .ε̣[ - - - ] τὰς ψυχ[άς]. περὶ δ[ὲ] π̣ο̣λ̣ι̣τικῆς εἰς τοὐναντίον ἔρρεπ̣[ε]ν̣ ὡς κατ̣ε̣ .[. . . .]ενην ἐχούσαι̣ς [ἀ]γγελίαν εδ[.] [ - - - ]ε[. .].σ̣κα [τ]ὴν β[α]σιλε[ίαν] [ - - - ]η̣τ̣ωνλ̣ε[ - - - ] [ - - - ] νομίζων [ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Panaitios of Rhodes (subject, continuing). - Content: on politics (*peri politikēs*) Panaitios inclined to the opposite of his own school — leaning toward the contrary position. He held an *angelia* (announcement / message) bearing on kingship (*tēn basileian*); the closing trace ("considering...") implies an evaluative judgement about monarchy. Doctrinally striking: a Stoic head of school recorded as departing from the school's political line on the question of kingship.
LXIII
PHerc. 1018, col. LXIII
τ[.]π̣.κ̣ν̣ο̣ν̣ε[ - - - ] θ[.][τ]ό̣τε μὲ[ν] ἐν Ῥώμ[ηι] [τ]ότε δὲ ἐν̣ Ἀθήναις τιδ̣[. .]δε καὶ τὰς πρὸς τ̣ων̣[ - - - ] μ̣α[ - - - ] τ̣.[. . . . . . .]υνω[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: Panaitios of Rhodes (subject); Rome and Athens named as the two centres. - Content: a brief biographical note — at one time Panaitios is in Rome (*Rōmē*), at another in Athens. The two-city rhythm of his later life. Remainder lacunose.
LXIV
PHerc. 1018, col. LXIV
τοὺς λοι̣ποὺς .ν[ - - - ] δον μ̣ο̣ν̣ομά̣χω[ν] [. .]σ̣ο̣[. .]δ̣.φο.[ - - - ] πρὸς ἀ̣λ̣[λ]ήλο̣υ̣[ς] πα[ - - - ] προσ[ - - - ] χαρισ[. . . . .] κα[ - - - ] σπε[ - - - ] αδ[ - - - ] χ[ - - - ]υ. ξ[ - - - ]δε- DCLP correction: multiple letters reported uncertain (underdot): *λοι̣ποὺς*, *μ̣ο̣ν̣ομά̣χω*, *σ̣ο̣*, *δ̣*, *ἀ̣λ̣[λ]ήλο̣υ̣*. Line 2 opens *δον*, not *.]δον* (no lacuna mark before *δ*). Line 3 opens with explicit *[. .]σ̣ο̣[. .]δ̣.φο.[* — two-dot lacuna + uncertain *σο* + two-dot lacuna + uncertain *δ*, not the previous *.]σ[. .]δ.φο.*. The supplement on *μονομάχω[ν]* is now bracketed as supplied; likewise *πρὸς ἀλλήλου[ς]*. - DCLP correction: lines 6–10 are *προσ[* (with sigma, not *προς[* with final-sigma), *χαρισ[. . . . .] κα[* (no final iota after κα; *κα* continues into lacuna), *σπε[* (with sigma — not *επε[*), *αδ[* (not *αδι[*), and the previous bare *.[* / *Ει[* are now a single line `χ[ - - - ]υ. ξ[ - - - ]δε` — an uncertain trace string spanning two lacunae and closing with *δε*. Only Dorandi prints this column, and most of what survives is letter-trace material at the foot of the page; no continuous sense can be reconstructed. Three legible phrases — *tous loipous* ("the remaining ones"), *monomakhōn* ("of gladiators / single-combat fighters"), and *pros allēlous* ("against one another") — together suggest an analogy or anecdote drawn from gladiatorial combat, fitting the surrounding Stoic-biographical narrative; the connective tissue is lost. The page-running label identifying the author of the roll has been dropped as page furniture rather than column text.
LXV
PHerc. 1018, col. LXV
.εν[. . . .]πα[ - - - ] ωνσυ[. . .]ν̣ο.[. . .]πο.[ - - - ] να[.].[. . . . .]ο̣ι̣τ̣[. . .]εν ἐζή̣[τ]ησε[ν]. . . . .ηι ζε[. . . . . . . . . .]ιε[.]και [. .]ω̣δ̣η̣[. . . . .]ους εὐ[ - - - ] [ - - - ]ειον̣[ - - - ]This column survives only as letter-traces; no continuous text can be reconstructed. The verb *ἐζήτησεν* ("sought" / "investigated") is legible mid-column, along with a few connectives (*καί*, *εὐ-*) — but no syntactic frame survives to bind them.
LXVI
PHerc. 1018, col. LXVI
[πε]‖ρὶ [ὅ]του δήποτε πυνθανομένωι πρόθ̣υμον̣ καὶ̣ μεμιγμένην ἔχω̣ν τὴν λαλιὰν ἐξ̣ ἱστ̣ορία̣[ς] [κ]αὶ̣ μ̣α̣θημάτων καὶ̣ [φι][λ]οσο̣φίας καὶ π̣ο̣λ̣ιτ[ι][κῆς] ευ[ - - - ]- SVF reference: none (no von Arnim coverage). - Named persons: none preserved in this column; from context the subject is a pupil of Panaitios. - Content: a pupil-portrait — ready to answer whoever asks about whatever, holding his conversation (*lalia*) mixed out of history, mathematics, philosophy, and politics. A short character-sketch of a versatile but uneven Stoic pupil.
LXVII
PHerc. 1018, col. LXVII
[γυ]‖μνάσια καὶ τὴν συνειθισμένην ἀποχὴν καὶ τὸ τῆς διανοίας περὶ τὴν θεωρίαν ἄσχολον. θαμ̣[ὰ] [γ]ὰρ αὐτῶι σιτο [ - - - ]υνη καὶ [ - - - ] [ - - - ]νεν[ - - - ]No personal name survives in the column itself; the subject is recovered by context from the surrounding biographical block (cols. LXVI–LXIX), where the figure under description is *Panaitios*. Content. A short portrait of the subject's regimen, in three coordinated nouns governed by an implicit verb of habit or practice: *gymnasia* ("physical training, exercises"), *tēn syneithismenēn apochēn* ("the customary abstinence" — that is, the dietary self-restraint to which he was habituated), and *to tēs dianoias peri tēn theōrian ascholon* ("the unleisured condition of the mind regarding contemplation" — a striking idiom, "mind always at work over theoretical inquiry, never at rest"). The triad gathers the standard components of the Stoic ascetic ideal: bodily training, dietary continence, unremitting intellectual application. The fourth element, opened at line 4 with *thama gar autōi sito-* ("for [it was] often for him … with food …"), promises a particular illustration — perhaps the frequency or scantness of his meals — but breaks off after the *sito-* stem into the lacuna. The bottom lines are letter-traces only and yield no continuous sense. Register. *Synētheia* ("habituation") and *ascholon* ("unleisured / busy") are markedly Stoic vocabulary in a biographical context; the trio of gymnastic, dietary and contemplative discipline is the form of the Stoic *bios* in capsule, so this is a *life*-portrait passage rather than a doctrinal one. Together with col. LXVIII (Athenian honours conferred on the same subject in youth) and col. LXIX (the death of a close associate in his fortieth year, with Panaitios's reaction), it belongs to the Panaitios biographical sequence that occupies this stretch of the roll.
LXVIII
PHerc. 1018, col. LXVIII
νεν ἀλλ' ο[ὐδ'] [ἐν] [Ἀθή]ναις ἐγένετο ἧ̣[τ]τ̣ον [τι]μώμενος, νέωι μ[ὲν] γὰρ ὄντ̣ι̣ θαλλοῦ στέφ[α]νον καὶ [π]ροξενίαν ἐκύρωσ[αν] [αὐ]τ[ῶι][ - - - ]δε[ - - - ] [ - - - ]ματι[ - - - ] [ - - - ]α̣πο[ - - - ]No personal name appears in the surviving ink; the subject continues from col. LXVII and from the wider biographical sequence and is identifiable as *Panaitios*. The grantors at line 4 (*ekyrōsan*, "they ratified") are implicitly the Athenians, marked by the locative *en Athēnais* at line 1. Content. A clause-tail picks up at line 1 with *all' oud' en Athēnais egeneto hētton timōmenos* — "but neither at Athens did he come to be less honoured" — a *not even there* contrast that presupposes a previous notice of honours conferred elsewhere (presumably at the subject's home city). The Athenian honours are then itemised, with the temporal marker *neōi men gar onti* ("for while he was still young"): *thallou stephanon kai proxenian ekyrōsan autōi* — "they ratified for him a wreath of olive-shoot and *proxenia*". Both are well-attested Athenian civic honours. The *thallou stephanos* — a wreath of fresh olive-shoot — was the standard wreath voted by the *boulē* and *dēmos* for benefactions of a non-military kind, distinguished from the gold wreath given for greater services. *Proxenia* is the status of public guest-friendship by which a non-Athenian was made a formal representative of Athenian interests in his own city and was guaranteed hospitality and legal standing whenever resident at Athens. To have received both, and to have received them while still young (*neōi onti*), is a notable distinction and fits the biographical profile of Panaitios, who came to Athens from Rhodes in his youth and rose to the headship of the Stoic school. The phrase *all' oud' en Athēnais hētton timōmenos* is a topos of Hellenistic eulogistic biography — the figure praised in his fatherland is shown to have been honoured no less in the cosmopolitan capital. The closing fragmentary lines (4–6) presumably continued the catalogue of Athenian honours and have not survived.
LXIX
PHerc. 1018, col. LXIX
[πε]‖ρὶ τὰ τε̣σσαράκοντα ἔτη νό̣σ̣ωι κατέστρε⟦ξ⟧ψεν. ὁ δ̣ὲ Παν̣α̣[ί]τιος καὶ τὸν γραμμα̣τ̣[ικ]ὸν [Ἀ]πολλόδωρον ἀπ[ - - - ] [ - - - ]αι. .πρ[ - - - ] [ - - - ]ωσ[ - - - ] [ - - - ]α[ - - - ] [ - - - ]ηπε[ - - - ] [ - - - ]εικ[ - - - ]Named persons: *Panaitios* (the scholarch) and *Apollodōros of Athens* the grammarian — the famous chronographer of the *Chronika* and pupil of Aristarchos of Samothrace. The identification of the *grammatikos Apollodōros* with Apollodōros of Athens is secure on chronological grounds: he is the only grammarian of that name flourishing in the second half of the second century BCE in the Athenian-Pergamene-Alexandrian orbit of Panaitios's circle. Note that this Apollodōros is distinct from the earlier Stoic Apollodōros of Seleukeia-on-Tigris (a pupil of Diogenes of Babylon, named at col. LI) and from Apollodōros the Ephillos. Content. The column opens with the close of a death-notice: *peri ta tessarakonta etē nosōi katestrepsen* — "around forty years [of age] he ended [his life] by illness". The verb *katestrepsen* (the deleted xi corrected to psi by the scribe is recorded in the editorial mark *⟦ξ⟧*) is the standard biographical idiom for terminating-a-life. The subject is the unnamed close associate of Panaitios picked up from the lost foot of col. LXVIII or earlier; the surrounding biographical sequence places him as an intimate of the scholarch who died young, at around forty. The middle clause then turns to Panaitios's reaction or the involvement of others, opened by *ho de Panaitios kai ton grammatikon Apollodōron ap-* — "and Panaitios also … the grammarian Apollodōros …" The verb after *ap-* is lost in the lacuna. The natural sense is that Panaitios and Apollodōros together performed some role in the obsequies (perhaps *apopempein*, "send off / give farewell to", or *aspazomai*, "embrace / take leave of", or *apodynan*, "lament"). The Panaitios-Apollodōros association is independently attested: the two were near-contemporaries with overlapping Athenian and Pergamene patronage networks. That Apollodōros of Athens the chronographer was a personal acquaintance of Panaitios's circle is a prosopographical detail not preserved elsewhere with this directness; the column is among the more important biographical notices in the papyrus on that account. The lower fragmentary lines preserve only letter-traces and no further continuous sense.
LXX
PHerc. 1018, col. LXX
[. .]την οὐκ ου.π̣[ - - - ] [. .]. εἰς τὴν μακ[ρὰν] σ̣τ̣οὰν ἐπὶ περ[ί]π[ατο]ν ἐρχομεν[. .]ω̣σ̣[. .] ἐπὶ τῆς εἰσόδ[ου] .ρο[ - - - ] [. . .]νοσ[ - - - ] [. .]ησε.[. . .]οσ[ - - - ] [ - - - ]εκ[ - - - ] [ - - - ]σο[ - - - ]The legible core (lines 2–5) gives a rare topographical notice: someone *erchomen-[os/oi] eis tēn makran stoan epi peripaton* — "going to the long stoa for a walk" — and then *epi tēs eisodou* ("at the entrance"). The *makra stoa* is the Stoa Poikilē in the Athenian Agora, the colonnade where Zenon began teaching and from which the school took its name; *makra* ("long") is the standard Classical epithet for the building (so for example in the Athenian topographers, distinguishing it from the smaller stoas around the Agora). The phrasing *epi peripaton* — going there "for the walk / lecture-stroll" — points to the *peripatos* as a teaching practice, the master walking up and down with his pupils. The reference at *epi tēs eisodou* ("at the entrance") localises an episode — probably an encounter or a remark — at the threshold of the building itself. This is one of the few moments in the papyrus where the physical setting of the early school is named directly. Lines 1 and 6–9 are letter-traces; no continuous sense recoverable from them and no person is named in the surviving text.
LXXI
PHerc. 1018, col. LXXI
ἐφ' ὅσον ἥρμοττεν. γινομένων δὲ τῶν ταφῶν οἱ κράτιστοι τῶν τ̣ότ̣ε̣ φιλόσοφοι κα̣[ὶ] ποιη̣τ̣α̣ὶ̣ κ̣α̣ὶ πάντες [. .].αιNo personal name is preserved in the visible ink. The subject of the funeral is unnamed in what survives but is the same figure honoured across cols. LXVII–LXVIII and lamented across LXIX–LXXII — almost certainly *Panaitios* himself, with the funeral-scene marking the close of the Panaitios biographical sequence in the roll. Content. The column opens with a clause-tail *eph' hoson hērmotten* — "for as much as was fitting" — closing the description of some prior ritual or expressive action (mourning, eulogising, or honouring) at the appropriate measure. The construction *eph' hoson hērmotten* is a standard Greek formula for the propriety of a public observance to the dignity of its occasion. The funeral itself is then presented in a genitive absolute: *ginomenōn de tōn taphōn* — "and when the obsequies were taking place" — followed by the catalogue of attendants in a single sweeping enumeration: *hoi kratistoi tōn tote philosophoi kai poiētai kai pantes …* — "the foremost philosophers and poets of the time and all …". The triadic structure *philosophoi … poiētai … pantes* signals the scope of the assembly: the cultural elite of the city (presumably Athens), divided between intellectual and literary classes, plus a third group whose identity is lost in the lacuna at line-end — most plausibly the pupils of the school (*pantes hoi mathētai*, "all the pupils", would fit the trace `[. .].αι`), giving a tripartite hierarchy of mourners that ranks the school's own pupils alongside the city's leading philosophers and poets. The column is a fragment of high biographical register: the funeral of a major figure attended by the leading intellectual figures of the era is the kind of public death-scene normally reserved for the most distinguished philosophers (compare Diogenes of Laertia's accounts of the funerals of Zenon and Kleanthes, where the Athenian *dēmos* itself participates). For a Stoic scholarch this is the highest grade of obsequy. The reading is consistent with — and supports — the identification of the subject as Panaitios, the leading philosopher of the late second century BCE, whose intimate connections at Athens are emphasised in col. LXVIII.
LXXII
PHerc. 1018, col. LXXII
[ἴ]‖διον μέρος καὶ σεσωκέναι τὴν πατρίδα κινδυνεύουσαν. ὅθεν διὰ τὸ τῆς εὐεργεσίας μέγεθος δεύτερον κτίστη̣[ν] γενέ̣[σ]θαι. καὶ [.]αι̣[. . . . . .]ς κατα. . . . .ο[. . . . . .]ευ[. .] τε[ - - - ] σοι[ - - - ]No personal name is preserved in the visible ink. The encomiastic register and the topos of "saving the fatherland" continue the obsequies-and-eulogy block opened at col. LXXI; the subject is the same unnamed great figure, most plausibly *Panaitios*, with the *patris* in question being Rhodes (Panaitios's native city). An older Stoic candidate — *Antipatros of Tarsos* (named at col. LX), with Tarsos as *patris* — is conceivable but less likely given the surrounding sequence: the immediately preceding columns sit within the Panaitios biographical block, and the immediately following col. LXXIII picks up *while Panaitios was still alive*, marking col. LXXII as still inside the Panaitios eulogy. Content. The column begins mid-sentence, with *idion meros* — "[his] own part/share" — and the perfect infinitive *sesōkenai tēn patrida kindyneuousan* — "to have rescued the fatherland [when it was] in danger". The grammar requires a preceding verb of attribution (such as *eipein/dokein/legein autōi*, "to credit him with …"), continuing the eulogy: the figure is credited with having played his own personal part in delivering the fatherland from peril. The next sentence draws the conclusion: *hothen dia to tēs euergesias megethos deuteron ktistēn genesthai* — "whence, on account of the magnitude of the benefaction, he was made / became a *second founder*". *Deuteros ktistēs* (or *deuteros oikistēs*) is a precise honorific phrase from Hellenistic civic vocabulary: it is the title voted by a Greek city to a benefactor whose service was felt to equal in magnitude the deeds of the city's original *ktistēs* (founder-hero). Examples are well attested in the inscriptional record for benefactors of Pergamon, Rhodes, and elsewhere. The phrase belongs to the formal language of civic decrees; its appearance here in an extended biographical eulogy suggests the column is paraphrasing or quoting an actual civic honour granted to the subject. For a philosopher to be honoured as *second founder* of his city would be highly unusual but is exactly the kind of distinction the eulogistic stretch of the papyrus is composing for the unnamed great figure. The closing words *kai …* open a continuation that is lost to the lacunae; the bottom-of-column traces preserve no continuous sense. If Panaitios is the subject, the *patris* in danger is Rhodes — a candidate occasion is the political-military pressure on Rhodes in the mid-second century BCE (the post-Pydna decade, when Rome punished Rhodes for its hesitancy in 168 BCE and Rhodes lost its mainland possessions in Karia and Lykia); Panaitios's Roman connections (Skipiōn's circle) make a behind-the-scenes diplomatic role plausible. The historical reconstruction is conjectural; what the column attests is the eulogy itself.
LXXIII
PHerc. 1018, col. LXXIII
[διέτρι]‖ψεν ἐν Ῥώμηι κἀκεῖ ζῶντος ἔτι Παναιτίου κατέστρεψεν· Ἀσκληπιόδοτος Ἀσκληπιοδότου Νικαιεὺς ὃς καὶ αὐτ̣ὸ̣ς̣ ε̣ἰ̣ς̣ Ῥ[ώμην] [ἦ]λ[θ]εν [. . .]δοτο[ - - - ] [. . .].οιω̣[ - - - ] [. . . .].η.[ - - - ] [. . .]υδα[ - - - ]Named persons: *Panaitios* (the scholarch, named at line 2 in the genitive absolute *zōntos eti Panaitiou*, "while Panaitios was still living"); and *Asklēpiodotos son of Asklēpiodotos, of Nikaia* (Bithynia) — a Stoic of Panaitios's circle, sharing his father's name (the patronymic *Asklēpiodotou* makes the identification precise) and originating from Nikaia, the city in northwest Anatolia. The unnamed subject of lines 1–2 is the pupil whose career in Rome the previous column has been describing. Content. The column opens with the close of a biographical clause picked up from the lost foot of col. LXXII: *[diatri]psen en Rhōmēi* — "spent time in Rome" — *kakei zōntos eti Panaitiou katestrepsen* — "and there, while Panaitios was still alive, ended [his life]". The standard biographical idiom *katestrepsen* (closed-his-life) here marks the pupil's death in Rome during the lifetime of his master, a notable detail: the master outliving his pupil reverses the natural order of generations and is usually noted with pathos in the genre. The pupil is unnamed in what survives; the body of his Roman residence and the circumstances of his death must have been described in the lost lower portion of col. LXXII. A new sentence then opens at the colon mark, introducing the next figure of the catalogue: *Asklēpiodotos Asklēpiodotou Nikaieus, hos kai autos eis Rhōmēn ēlthen* — "Asklēpiodotos son of Asklēpiodotos, of Nikaia, who also himself came to Rome". The construction *hos kai autos* ("who also himself") signals that he is being added to a list of Stoics who travelled west into Italy and Rome during this period — the same theme that runs through the late columns of the papyrus (compare col. LXXV's notice on Sōsos of Askalōn travelling to Teanon). This is the prosopographical signature of the late second century BCE Stoa, when the school's centre of intellectual gravity began to shift toward the Roman world along the bridges that Panaitios had built through his Skipionic patrons. Nothing further of the Asklēpiodotos entry is recoverable. The trace `[. . .]δοτο[` on line 3 is consistent with another *-dotos* name (perhaps a continuation of the patronymic or a related figure), but no reading can be securely established.
LXXIV
PHerc. 1018, col. LXXIV
Μάρκιος καὶ Νύσιος Σαυνῖται· Νύσιος δὲ καὶ τὸ τῶν σπουδαιοπαρώ<ι>δων γένος πρῶτος ἐ[π]ενόησεν· Παράμο[νος] [Ταρσ]εύς· Πεί[σ]ων [. . .]ε̣υσ̣[. . . . . . . . . .]τι[ - - - ]Named persons: *Markios* and *Nysios*, two Samnites — almost certainly the Italic / Oscan-Italian *Marcius* and a *Nysius* (or *Nuso* / *Numerius*), here Hellenised; the ethnic *Saunitai* is the Greek form for "Samnites", the people of the central Italian highlands south of Latium. Their appearance in a list of Stoics is itself notable — the Samnites were not Hellenised in the way that the Greek cities of south Italy were, and the presence of named Samnite philosophers in the school's catalogue reflects the deep reach of the late-Hellenistic Stoa into the Italian peninsula. Also: *Paramonos of Tarsos* (Kilikia, in southeastern Anatolia) and *Peisōn* (the standard Greek form of Latin *Piso* — almost certainly the *Lucius Calpurnius Piso Caesoninus* who was Philodemos's own patron at Herculaneum, consul of 58 BCE; the alternative possibility, his father *Lucius Piso* praetor of 113 BCE, is less likely on chronological grounds though not impossible). Content. A name-list catalogue, picked up from the lost foot of col. LXXIII, of further pupils or Stoic figures in the late-Panaitian and post-Panaitian generation. Four named persons are visible. The first pair — *Markios kai Nysios Saunitai* ("Markios and Nysios, Samnites") — is followed by a notice on the second of them: *Nysios de kai to tōn spoudaioparōidōn genos prōtos epenoēsen* — "and Nysios also first invented the genre of *spoudaioparōidoi*". The compound *spoudaioparōidia* / *spoudaioparōidoi* ("serious-parodists, those who write serious-parody") names a real Hellenistic literary genre — the *parōidia spoudaia* — in which an elevated poetic mode (epic, lyric, tragic) is used to treat themes that are serious in content but mock-heroic or paradoxical in form, halfway between Hellenistic learned wit and Cynic-Stoic *diatribē*. The genre is loosely connected with the *spoudaiogeloion* tradition of Bion of Borysthenes and Menippos of Gadara on the Cynic side; the present notice credits *Nysios the Samnite* with being its first author *(prōtos)*, a remarkable claim that places an obscure Italian Stoic at the head of a recognised Greek literary genre. The colon mark closes the Nysios notice, and the catalogue resumes: *Paramonos Tarseus* ("Paramonos of Tarsos") and *Peisōn* ("Peisōn") — two further figures whose biographical particulars are given in the lost continuation. Paramonos of Tarsos reappears at col. LXXVII as Panaitios's deferred successor; the Tarsian provenance is significant — Tarsos was, after Athens, the most important Stoic centre of the period (compare Antipatros of Tarsos at col. LX, and Zenon of Tarsos and the Tarsian succession that runs through this stretch). The presence of *Peisōn* — a Roman aristocrat — in a name-list of Stoics signals, as does the Samnite pair, the Italian inflection of the late catalogue. The bottom-of-column trace `[. . .]ε̣υσ̣[. . . . . . . . . .]τι[ - - - ]` is consistent with another ethnic on the pattern *-eus / -tēs* and a further name; nothing continuous can be read.
LXXV
PHerc. 1018, col. LXXV
ος, Σώτας Πάφιος, Σῶσος Ἀσκαλωνίτης, ὃς ἐν Τεάνωι διέτριψεν καὶ μετήλλαξεν· Δημήτριος καὶ Λ̣ύ̣κανδ̣ρ̣ος ἐκ Βι̣θ̣υ[νί]ας [. . .]ν[ - - - ]- DCLP correction: the third name is read `Λ̣ύ̣κανδ̣ρ̣ος` (*Lykandros*) with four uncertain letters underdotted, not Comparetti's `[Νί]καν[δρ]ος` (*Nikandros*). The choice between *Lykandros* and *Nikandros* is a real editorial divergence — Comparetti supplied the initial *Ni-* into an open lacuna, while Dorandi reads ink at the start of the name and prints uncertain *Ly-*. The Dorandi reading is now the standard; the marginalia preserves Comparetti's *Nikandros* as the older alternative. - DCLP correction: the locative is `ἐν Τεάνωι` with the long-vowel iota adscript (Hellenistic spelling), not Comparetti's normalised `ἐν Τεάνῳ` with iota subscript. The papyrus's adscript is kept. - DCLP correction: line 4 carries a trailing trace `[. . .]ν[ - - - ]` after *Bithynias* — a three-dot lacuna, then a stray nu, then a longer lacuna. Comparetti closes the column at *Bithynias* and prints asterisks; Dorandi preserves the continuation into the lost lower portion of the column. Content. A roll-call of Stoic pupils with their ethnics, picked up mid-sentence. The leading `ος,` is the tail of a previous name lost in the foot of col. LXXIV. Four named figures survive in the column: **Sōtas of Paphos** (Cyprus); **Sōsos of Askalōn** (the Phoenician-Palestinian coastal city), of whom the column adds a short biographical notice — *hos en Teanōi dietripsen kai metēllaxen*, "who spent time in Teanon and died there", using the standard doxographic formula for life-in-residence followed by death-in-residence; and the pair **Dēmētrios and Lykandros from Bithynia** (northwest Anatolia), grouped under a single ethnic, presumably brothers or fellow citizens travelling together to the school. The catalogue continues into col. LXXVI without break. *Teanōi*. The locative is ambiguous between (a) Teanum Sidicinum in Campania, the well-known south-Italian Roman town — which would mark Sōsos as a Stoic who travelled west into Italy, a striking detail for the school's geographical reach in the second century BCE — and (b) Teanon, a smaller Greek place-name attested in several regions. The Italian Teanum is the more usual referent of the name in Hellenistic and early Roman texts, and best fits a context where Philodemos (himself working in Italy) is recording the destinations of recent Stoics. The decision is left open in the body; the marginalia flags the ambiguity. School context. The column belongs to the late-3rd / early-2nd-century BCE diadoche, the same stretch as cols. LIX and LX which name Antipatros of Tarsos and (by implication) Diogenes of Babylon. The pupils listed here are most plausibly students of one of those two scholarchs — Antipatros is the better fit, given the chronological position of the catalogue near the close of the roll. The geographic spread of the names — Cyprus, Phoenicia, Anatolia, and (if Teanum) Italy — illustrates the cosmopolitan reach of the middle Stoa. Decision. The body follows Dorandi's text in full, including the trailing trace at the end of line 4. *Lykandros* is preserved against Comparetti's *Nikandros*; the iota-adscript spelling *Teanōi* is preserved against Comparetti's iota-subscript normalisation. The marginalia carries the *Lykandros / Nikandros* divergence, the *Teanum / Teanon* ambiguity, and the school-context identification.
LXXVI
PHerc. 1018, col. LXXVI
Λύκων Βιθυνός, Παυσανίας Ποντικός, Τιμοκλῆς Κνώσιος ἢ Κνίδιος, Δαμοκλῆς Μεσσήνιος, Γόργος Λακεδαιμ[ό]ν̣ι̣ος. ἐγὼ δὲ καὶ Θίβρ̣ω̣[να] [οἶδα][. . . .]ν[ - - - ] [. .]ν[ - - - ]- DCLP correction: line 2 is read as a single physical line `Κνίδιος, Δαμοκλῆς Μεσσήνιος, Γόργος Λακεδαιμ[ό]ν̣ι̣ος. ἐγὼ δὲ καὶ Θίβρ̣ω̣[να] [οἶδα][. . . .]ν[ - - - ]` rather than Comparetti's four short hyphenated lines (*Κνίδιος, Δαμοκλής Μεσ- / σήνιος, Γ[ό]ργος Λακεδαι- / μ[όνι]ος. Έγώ δέ κ(αί) έ- / τέ]ρο[υς*). The DCLP layout removes the mid-word breaks per project rule. - DCLP correction: *Γόργος Λακεδαιμ[ό]ν̣ι̣ος* — the omicron is editorial supplement, *ni* are underdotted as uncertain ink. Comparetti supplied the whole termination `[όνι]ος`; Dorandi narrows the supplement to the single omicron and reports the following two letters as on the papyrus but uncertain. - DCLP correction: the closing clause is read `ἐγὼ δὲ καὶ Θίβρ̣ω̣[να] [οἶδα]` — uncertain *rō* in *Thibrōn*, the accusative ending *-a* supplied, and the verb *oida* ("I know") supplied in a following lacuna. Comparetti read instead `Ἐγὼ δὲ καὶ ἑτέρους` ("I myself also (know) others") with no proper name. This is a substantive divergence: Dorandi has read *Thibrōn* in ink where Comparetti read *heterous*. The reading of a proper name is now the standard. - DCLP correction: two further trace fragments survive after the verb-lacuna — `[. . . .]ν[ - - - ]` continuing the previous line, and a separate `[. .]ν[ - - - ]` on line 3. Comparetti closes the column at *heterous* and prints asterisks; Dorandi preserves the two trace lines. Content. The continuation, without break, of the pupils-and-ethnics catalogue begun in col. LXXV. Five named figures survive: **Lykōn from Bithynia** (the same region as the Bithynian pair at the end of LXXV); **Pausanias from Pontos** (the Black-Sea littoral, a region from which several Hellenistic Stoics came); **Timoklēs of Knōsos or Knidos** (the editor preserves both readings — the ethnic is written in a form ambiguous between *Knōsios*, "from Knōsos on Crete", and *Knidios*, "from Knidos in Karia" — so the geographical origin is undecidable from the ink alone); **Damoklēs of Messēnē** (the Peloponnesian city of Messēnē, not the Sicilian Messana); and **Gorgos of Lakedaimōn** (Sparta). The first-person break. The catalogue is then interrupted by a striking change of voice: *egō de kai Thibrōna [oida]*, "I myself also know Thibrōn …". The compiler-author — Philodemos — drops the third-person registrar's tone of the catalogue and asserts personal acquaintance with the next figure named, **Thibrōn**. This is a rare and important moment in the papyrus: the doxographer's "I" surfaces, marking Thibrōn as a contemporary Stoic from Philodemos's own circle rather than a figure inherited from earlier sources. The verb *oida* is editorial supplement, but the personal-pronoun construction *egō de kai …* almost requires a verb of personal knowledge, and *oida* is the natural supplement (the same construction is used elsewhere by Philodemos in the *Index Academicorum* for personal acquaintance with named individuals). The following lacunae presumably continued "… and others" or named one or more further contemporaries; the trace fragments at line-end and on the next line are consistent with a continuing list. *Knōsios ē Knidios*. The doublet is to be taken at face value as an editor's preservation of an ambiguous ethnic — the form on the papyrus would resolve to one or the other but is not legible enough to choose. It is therefore not a list of two figures but one figure with an uncertain ethnic. Comparetti vs Dorandi. The substance of the list is shared: the five named figures and their ethnics are identical (down to the *Knōsios ē Knidios* doublet, which both editors preserve). The single real divergence is the closing clause — Dorandi's **Thibrōn** against Comparetti's **heterous**. The Comparetti reading was a natural conjecture from the visible *egō de kai e-* opening, on the assumption that what followed was simply "and others". Dorandi has read further ink and recovered a proper name; the *Thibrōn* reading carries autoptic weight and is now standard. Decision. The body is Dorandi's in full. The *Knōsios ē Knidios* doublet is preserved. The *egō de kai Thibrōna [oida]* clause is preserved with the editorial supplements that DCLP records. The marginalia carries the identification of each named pupil and ethnic, flags the *Knōsios / Knidios* ambiguity, and notes the *Thibrōn / heterous* divergence between the editions as well as the larger significance of Philodemos's first-person break.
LXXVII
PHerc. 1018, col. LXXVII
λιπεν δὲ τὸ τῶι Παναιτίωι Παράμονον προεξάγειν καὶ τὸ δίκαιον αὐτοῦ Ταρσέα γεγονέναι [μα]θη[τ]ήν, [Ζ]ή̣νω̣ν[ος] [.]ντι[. . .] γὰρ[ - - - ] [ - - - ]σ̣ο̣θ̣[ - - - ] [ - - - ]ν[.]ν[ - - - ] [ - - - ]ιοσε[ - - - ]Named persons: *Panaitios* (the scholarch, dative *Panaitiōi*); *Paramonos* (here in the accusative *Paramonon* — the same *Paramonos of Tarsos* introduced in the name-list at col. LXXIV); and *Zenon* (in the genitive *Zēnōnos*), referring to a Stoic head of the school whom one Tarsian was the pupil of. The Zenon in question here cannot be Zenon of Kition (the founder), since the chronology of the column is firmly second-century BCE and post-Panaitian; he is *Zenon of Tarsos*, the successor of Chrysippos as fourth scholarch of the school (named earlier in the papyrus at col. XLVIII, where the Tarsian succession in the Stoa is set out). The Tarsian provenance of both the pupil and Zenon of Tarsos accounts for the precision of the notice — that one (Tarsian) was the pupil of one (Tarsian). Content. The column opens mid-sentence with the clause-tail *-lipen* (closing some compound verb — *kateliperi / apoleliperi / hypoleliperi*, "he left behind / handed on / bequeathed") — the verb whose subject is recovered as Panaitios from context. The construction is *elipen de to tōi Panaitiōi Paramonon proexagein* — "and he left to Panaitios [the prerogative of] leading-forth Paramonos". The verb *proexagein* ("to lead-out before / introduce") is the standard Stoic technical term for the master's role in introducing a pupil to the public conduct of philosophy — to lead him forth into independent teaching. The construction *to … proexagein* with the dative *Panaitiōi* gives the deferral: the previous scholarch (Antipatros, on the most plausible reconstruction) left it *to Panaitios* to introduce Paramonos to teaching. This connects directly with the picture in col. LX, where Panaitios is shown choosing not to teach independently in Antipatros's lifetime, so deferring his own *proexagōgē* until the old scholarch's death. The structure of the column thus carries a succession-question: who, in the chain Panaitios → Paramonos, was to follow whom, and on whose authority. The clause *kai to dikaion autou Tarsea gegonenai mathētēn, [Z]ēnōn[os]* — "and it was just / right for him to have been a Tarsian pupil of Zenon" — completes a justifying note: the Tarsian provenance of Paramonos is honoured by his being made the pupil of the Tarsian Zenon (that is, Zenon of Tarsos, the older scholarch from the same city). The implicit logic is one of *patris*-pairing within the school: a Tarsian master to introduce a Tarsian pupil. *To dikaion* ("the just thing, what was fitting") here carries the Hellenistic civic register of propriety in succession. The lower fragmentary lines preserve no continuous sense, only letter-traces. The column belongs to the late-Panaitian succession-block (compare cols. LXXIII and LXXIX), where the papyrus is rehearsing the school's *diadochē* into the post-Panaitian generation. Paramonos's status here as Panaitios's *deferred* successor — the candidate introduced under Panaitios's authority but only formally established later — supplies a small but doctrinally significant gloss on the early-first-century BCE Stoic succession.
LXXVIII
PHerc. 1018, col. LXXVIII
ὁ πρότερον . .[.].τευσας καὶ Ἀπολλώνιος Πτολεμαιεὺς φίλος ἡμῶν διακη̣κοὼς καὶ Δαρδάνου̣ [καὶ] Μνησάρχου . .[. . . . . . .]γενουσ̣[ - - - ]A dense biographical notice naming three persons. The opening *ho proteron …-teusas* is an aorist participle of a verb in *-euō* — most plausibly *politeusas* ("having served in public office / governed") or *hēgemoneusas* (taken a leading role); the underdots in line 1 do not fix it. The subject is the unnamed figure carried over from the preceding column. Apollōnios Ptolemaieus — *Apollōnios of Ptolemais* — is then named as *philos hēmōn*, "friend of ours". This first-person *hēmōn* is Philodemos's own voice: he is asserting a personal tie with his subject, exactly as in his other autobiographical moments in the *Index* (compare the *egō de kai Thibrōna oida* line earlier in the roll). Apollōnios is then characterised as *diakēkoōs* — "having been a student of / having heard" — both Dardanos and Mnēsarchos. *Dardanos* and *Mnēsarchos* are the two Stoic scholarchs of the late second century BCE, both pupils of Panaitios and joint heads of the school at Athens after his death (see Cicero, *Academica* 2.69, where they are paired in just this way). Apollōnios of Ptolemais having "heard" both of them places him in the generation directly after Panaitios — a near-contemporary of Philodemos's older teachers, which is exactly what *philos hēmōn* requires. This column therefore stands at the late end of the Stoic succession Philodemos is narrating: the *diadochē* has reached the generation he himself could know in person. Note on edition coverage: this is a comp-superset column — Comparetti's text carries more than DCLP at this point. The DCLP block above is conservative; Comparetti reads further into the line-ends and into line 4, where additional text bearing on the relationship is preserved. The body here is held to the DCLP reading; Comparetti's additional material is recorded in the comparison apparatus rather than in the unified reading.
LXXIX
PHerc. 1018, col. LXXIX
υἱὸς Στρατοκ[λέους][,][. .] ων Ἀλεξανδρεὺς καὶ Ἀντίπατρος Τύριος ὁ καὶ Ἀντιδότου πρότερον. οἱ μὲν οὖν ἀπὸ Ζ[ή]νωνος Στωικοὶ διά[δοχοι] [π]άντ̣[ες] [αἱ] [θ'] [αἱρ]έσε[ις]Named persons: the unnamed *son of Stratoklēs* (the patronymic *Stratokleous* is given, the personal name lost in the lacuna at the start of line 1); an unnamed Alexandrian whose personal name ended in *-ōn* (line 2); and *Antipatros of Tyre*, *formerly of Antidotos* — that is, previously called or registered as *Antipatros son of Antidotos* before some change of designation (most plausibly a change of paternal attribution by adoption, or a switch from patronymic to ethnic). *Antipatros of Tyre* is the well-known late-second / early-first-century BCE Stoic active in Rome, the teacher of Cato of Utica's circle and a friend of Cicero's; the present notice is consistent with that prosopography. *Stratoklēs* and the Alexandrian are otherwise unidentifiable from what survives. Content. The closing list of the papyrus. Three figures are named in a final catalogue of late-Stoic *diadochoi*: the son of Stratoklēs (city and provenance lost), an Alexandrian whose name terminated in *-ōn* (a common ending — *Diōn*, *Apolloniōn*, *Kallixenōn*, *Antiochiōn* are all possible), and Antipatros of Tyre with the explanatory gloss *ho kai Antidotou proteron* ("the one also of Antidotos previously"). The pluperfect-equivalent *proteron* ("formerly") marks the switch in patronymic or designation as historical: at some earlier point this same Antipatros was named with Antidotos as patronymic, then the designation shifted to the ethnic *Tyrios*. This kind of double-designation is recorded for several Hellenistic figures and may reflect adoption, a change of legal status, or the gradual displacement of the patronymic by the ethnic as the public identifier of an itinerant philosopher in Rome. The closing sentence summarises the entire roll: *hoi men oun apo Zēnōnos Stōikoi diadochoi pantes hai th' haireseis* — "the Stoic successors from Zenon onward, all (these) and the (school's) sects/branches". The construction *hoi diadochoi … hai haireseis* marks the binary of the standard doxographical schema — the list of named successors *(diadochoi)* on the one side and the doctrinal sects or schools-of-thought *(haireseis)* on the other. The clause is a closing recapitulation: the catalogue just rehearsed (cols. LXVI–LXXIX) is the *diadochē* from Zenon down to the present, and the *haireseis* are the branches within it (Boēthean, Tarsian-Antipatrean, Panaitian, and others). The grammar is incomplete in what survives — the closing verb is lost — but the sentence functions as the *envoi* of the work, marking the boundary of the final catalogue. This is the last column of the surviving roll, and so the closing column of Philodemos's *Index Stoicorum Herculanensis* in its present state. Whether more text followed in further columns now lost cannot be determined; what survives in col. LXXIX has the rhetorical shape of an ending — a final triplet of names with a summarising clause — and very likely is the work's intended close.