[190] Besides the passages already quoted in note 2 on p. 101, from Plutarch and Stobæus, see Sext. Pyrrh. i. 57: τὰ κιρνάμενα (the intermingling materials,—the question here is the possibility of mingling) ἐξ οὐσίας καὶ ποιοτήτων συγκεῖσθαί φασιν. Porphyry in Simpl. Categ. 12, δ disputes this view himself. The Stoics, therefore, clearly distinguish ἕξις, or essential form, from the subject to which it belongs; and Philo must have been following the Stoics when he said (Nom. Mutat. 1063, D): ἕξεις γὰρ τῶν κατ’ αὐτὰς ποιῶν ἀμείνους, ὡς μουσικὴ μουσικοῦ, κ.τ.λ. They also distinguish between a thing and its οὐσία. Stob. Ecl. i. 436: μὴ εἶναί τε τοὐτὸν τό τι ποιὸν ἰδίως καὶ τὴν οὐσίαν ἐξ ἧς ἔστι τοῦτο, μὴ μέντοι γε μήδ’ ἕτερον, ἀλλὰ μόνον οὐ ταὐτὸν, διὰ τὸ καὶ μέρος εἶναι τῆς οὐσίας καὶ τὸν αὐτὸν ἐπέχειν τόπον, τὰ δ’ ἕτερα τινῶν λεγόμενα δεῖν καὶ τόπῳ κεχωρίσθαι καὶ μήδ’ ἐν μέρει θεωρεῖσθαι. Conf. Sext. Pyrrh. iii. 170; Math. ix. 336: οἱ δὲ Στωϊκοὶ οὔτε ἕτερον τοῦ ὅλου τὸ μέρος οὔτε τὸ αὐτό φασιν ὑπάρχειν· and Seneca, Ep. 313, 4. Mnesarchus, a fellow disciple of Posidonius, accordingly compares the relation of an individual thing to its οὐσία with that of a statue to the material of which it is composed. Since the ἰδίως ποιὸς distinguishes a thing from every other, there follows as a matter of course, what is asserted circumstantially and in detail by Chrysippus (in Philo, Incorrupt. M. 951, B), ὅτι δύο εἰδοποιοὺς [= ἰδίως ποιοὺς] ἐπὶ τῆς αὐτῆς οὐσίας ἀμήχανον συστῆναι. [191] L.c. 222. [192] This may be seen from the passages quoted in note 2 on the previous page. [193] Plut. St. Rep. 43, 4, p. 1054: τὴν ὕλην ἀργὸν ἐξ ἑαυτῆς καὶ ἀκίνητον ὑποκεῖσθαι ταῖς ποιότησιν ἀποφαίνουσι, τὰς δὲ ποιότητας πνεύματα οὔσας καὶ τόνους ἀερώδεις οἷς ἂν ἐγγένωνται μέρεσι τῆς ὕλης εἰδοποιεῖν ἕκαστα καὶ σχηματίζειν. It is a carrying out of the Stoic teaching (as Simpl. 57, ε, remarks) for Plotinus to reduce ποιότης to the class-conception of δύναμις (Enn. vi. 1, 10, 574, β). But the Stoic definition of δύναμις (quoted by Simpl. 58, α—ἡ πλειόνων ἐποιστικὴ συμπτωμάτων, with the additional words καὶ κατακρατοῦσα τῶν ἐνεργειῶν—does not directly refer to ποιότης. Ποιότης may also be connected with the λόγος σπερματικός. See Plotin. i. 29, 593, A: εἰ δὲ τὰ ποιὰ ὕλην ποιὰν λέγοιεν, πρῶτον μὲν οἱ λόγοι αὐτοῖς ἔνυλοι ἀλλ’ οὐκ ἐν ὕλῃ γενόμενοι σύνθετόν τι ποιήσουσιν ... οὐκ ἄρα αὐτοὶ εἴδη οὐδὲ λόγοι. Diog. vii. 148: ἔστι δὲ φύσις ἕξις [= ποιότης] ἐξ αὐτῆς κινουμένη, κατὰ σπερματικοὺς λόγους ἀποτελοῦσά τε καὶ συνέχουσα τὰ ἐξ αὐτῆς, κ.τ.λ.