The distinction between ἕνωσις and συναφὴ also belongs here. That, the oneness of which depends on an essential quality, is ἡνωμένον· everything else is either συνημμένον or ἐκ διεστώτων. Sext. Math. ix. 78 (also in vii. 102): τῶν τε σωμάτων τὰ μέν ἐστιν ἡνωμένα τὰ δὲ ἐκ συναπτομένων τὰ δὲ ἐκ διεστώτων· ἡνωμένα μὲν οὖν ἐστι τὰ ὑπὸ μιᾶς ἕξεως κρατούμενα, καθάπερ φυτὰ καὶ ζῷα· συνάφεια applies to chains, houses, ships, &c.; combination ἐκ διεστώτων to flocks and armies. Seneca, Ep. 102, 6, Nat. Qu. ii. 2, says the same. Conf. Alex. De Mixt. 143: ἀνάγκη δὲ τὸ ἓν σῶμα ὑπὸ μιᾶς ὥς φασιν ἕξεως συνελέσθαι [l. συνέχεσθαι]. Simpl. 55, ε: τὰς γὰρ ποιότητας ἑκτὰ λέγοντες οὗτοι [οἱ Στωϊκοὶ] ἐπὶ τῶν ἡνωμένων μόνων ἑκτὰ ἀπολείπουσιν· ἐπὶ δὲ τῶν κατὰ συναφὴν, οἷον νεὼς, καὶ ἐπὶ τῶν κατὰ διάστασιν, οἷον στρατοῦ, μηδὲν εἶναι ἑκτὸν μηδὲ εὑρίσκεσθαι πνευματικόν τι ἓν ἐπ’ αὐτῶν μηδὲ ἕνα λόγον ἔχον ὥστε ἐπί τινα ὑπόστασιν ἐλθεῖν μιᾶς ἕξεως. Those ἕξεις which admit of no increase or diminution (ἐπίτασις, and ἄνεσις) are called διαθέσεις or permanent forms. Virtues, for instance, which, according to the Stoics, always exist in a perfect form where they exist at all, are διαθέσεις, but arts are only ἕξεις. Simpl. Categ. 61, β; 72, δ; 73, β; Schol. in Arist. 70, b, 28; 76, a, 12, 24; Stob. Ecl. ii. 98 and 128. Conf. Petersen 91. A different view was taken by Aristotle of the relations of these expressions. [189] Syrian. on Arist. Metaph. 21, p. 90 in Petersen: καὶ οἱ Στωϊκοὶ δὲ τοὺς κοινοὺς ποιοὺς πρὸ τῶν ἰδίων ποιῶν ἀποτίθενται. Stob. Ecl. i. 434; see above p. 101, 2. Simpl. De An. 61, a, explains ἰδίως ποιὸς by ἀτομωθὲν εἶδος. Diog. vii. 138; Plut. C. Not. 36. 3.