[186] Diog. 150: οὐσίαν δέ φασι τῶν ὄντων ἁπάντων τὴν πρώτην ὕλην. So thought Zeno and Chrysippus: ὕλη δέ ἐστιν ἐξ ἧς ὁτιδηποτοῦν γίνεται. καλεῖται δὲ διχῶς οὐσία τε καὶ ὕλη, ἥ τε τῶν πάντων καὶ ἡ τῶν ἐπὶ μέρος. ἡ μὲν οὖν τῶν ὅλων οὔτε πλείων οὔτε ἐλάττων γίνεται, ἡ δὲ τῶν ἐπὶ μέρους καὶ πλείων καὶ ἐλάττων. Stob. Ecl. i. 322: (Ζήνωνος·) οὐσίαν δὲ εἶναι τὴν τῶν ὄντων πάντων πρώτην ὕλην, ταύτην δὲ πᾶσαν ἀΐδιον καὶ οὔτε πλείω γιγνομένην οὔτε ἐλάττω, τὰ δὲ μέρη ταύτης οὐκ ἀεὶ ταὐτὰ διαμένειν, ἀλλὰ διαιρεῖσθαι καὶ συγχεῖσθαι. The same was held by Chrysippus, according to Stob. Ecl. i. 432, who says: Posidonius held that there were four varieties of change, those κατὰ διαίρεσιν, κατ’ ἀλλοίωσιν (water to air), κατὰ σύγχυσιν (chemical combination), and κατ’ ἀνάλυσιν, the latter also called τὴν ἐξ ὅλων μεταβολήν. τούτων δὲ τὴν κατ’ ἀλλοίωσιν περὶ τὴν οὐσίαν γίγνεσθαι (the elements, according to the Stoics, changing into each other) τὰς δὲ ἄλλας τρεῖς περὶ τοὺς ποιοὺς λεγομένους τοὺς ἐπὶ τῆς οὐσίας γιγνομένους. ἀκολούθως δὲ τούτοις καὶ τὰς γενέσεις συνβαίνειν. τὴν γὰρ οὐσίαν οὔτ’ αὔξεσθαι οὔτε μειοῦσθαι ... ἐπὶ δὲ τῶν ἰδίως ποιῶν (which may be understood, not of individual properties, but of individually determined things) οἷον Δίωνος καὶ Θέωνος, καὶ αὐξήσεις καὶ μειώσεις γίγνεσθαι. (These words are explained by Prantl, 432, thus: qualitative determination admits increase or decrease of intensity; but the use of the terms αὔξησις and μείωσις, and indeed the whole context no less than the passage quoted from Diogenes, prove that they refer rather to the increase or diminution of substance in the individual thing.) διὸ καὶ παραμένειν τὴν ἑκάστου ποιότητα ἀπὸ τῆς γενέσεως μέχρι τῆς ἀναιρέσεως.... ἐπὶ δὲ τῶν ἰδίως ποιῶν δύο μὲν εἶναί φασι τὰ δεκτικὰ μόρια (individual things have two component parts, which are capable of change), τὸ μέν τι κατὰ τὴν τῆς οὐσίας ὑπόστασιν τὸ δέ τι κατὰ τὴν τοῦ ποίου. τὸ γὰρ [ἰδίως ποιὸν] ὡς πολλάκις λέγομεν τὴν αὔξησιν καὶ τὴν μείωσιν ἐπιδέχεσθαι. Porphyr. See previous note. Dexipp. in Cat. 31, 15, Speng.: ὡς ἔστι τὸ ὑποκείμενον διττὸν, οὐ μόνον κατὰ τοὺς ἀπὸ τῆς στοᾶς ἀλλὰ καὶ κατὰ τοὺς πρεσβυτέρους, ἓν μὲν τὸ λεγόμενον πρῶτον ὑποκείμενον, ὡς ἡ ἄποιος ὕλη ... δεύτερον δὲ ὑποκείμενον τὸ ποιὸν ὃ κοινῶς ἢ ἰδίως ὑφίσταται, ὑποκείμενον γὰρ καὶ ὁ χαλκὸς καὶ ὁ Σωκράτης. Plut. Comm. Not. 44, 4, p. 1083 (the Stoics assert) ὡς δύο ἡμῶν ἕκαστός ἐστιν ὑποκείμενα, τὸ μὲν οὐσία, τὸ δὲ [ποιόν]. καὶ τὸ μὲν ἀεὶ ῥεῖ καὶ φέρεται, μήτ’ αὐξόμενον μήτε μειούμενον, μήτε ὅλως οἷόν ἐστι διαμένον, τὸ δὲ διαμένει καὶ αὐξάνεται καὶ μειοῦται καὶ πάντα πάσχει τἀναντία θἀτέρῳ συμπεφυκὸς καὶ συνηρμοσμένον καὶ συγκεχυμένον, καὶ τῆς διαφορᾶς τῇ αἰσθήσει μηδαμοῦ παρέχον ἅψασθαι. The latter is the individual thing itself, the former the material thereof, in reference to which Plutarch had just said: τὰ λήμματα συγχωροῦσιν οὗτοι, τὰς [μὲν] ἐν μέρει πάσας οὐσίας ῥεῖν καὶ φέρεσθαι, τὰ μὲν ἐξ αὑτῶν μεθείσας, τὰ δὲ ποθὲν ἐπιόντα προσδεχομένας·