  The subject matter of Stoic logic is the so-called sayables (lekta): they are the underlying meanings in everything we say and think, but—like Frege’s ‘senses’—also subsist  independently of us. They are distinguished from spoken and written linguistic expressions: what we utter are those expressions, but what we say are the sayables (D. L. 7.57). There are complete and deficient sayables. Deficient sayables, if said, make the hearer feel prompted to ask for a completion; e.g. when someone says ‘writes’ we enquire ‘who?’. Complete sayables, if said, do not make the hearer ask for a completion (D. L.7.63). They include assertibles (the Stoic equivalent of propositions), imperativals, interrogatives, inquiries, exclamatives, hypotheses or suppositions, stipulations, oaths, curses and more. The accounts of the different complete sayables all had the general form ‘a so-and-so sayable is one in saying which we perform an act of such-and-such’. For instance: ‘an imperatival sayable is one in saying which we issue a command’, ‘an interrogative sayable is one in saying which we ask a question’, ‘a declaratory sayable (i.e. an assertible) is one in saying which we make an assertion’. Thus, according to the Stoics, each time we say a complete sayable, we perform three different acts: we utter a linguistic expression; we say the sayable; and we perform a speech-act. Chrysippus was aware of the use-mention distinction (D. L. 7.187). He seems to have held that every denoting expression is ambiguous in that it denotes both its denotation and itself (Galen, On ling. soph. 4; Aulus Gellius 11.12.1).  Thus the expression ‘a wagon’ would denote both a wagon and the expression ‘a  wagon’.[2]