[200] Simpl. 56, δ, and 54, β: οἱ δὲ Στωϊκοὶ τῶν μὲν σωμάτων σωματικὰς, τῶν δὲ ἀσωμάτων ἀσωμάτους εἶναι λέγουσι τὰς ποιότητας. Only the σωματικαὶ ποιότητες are πνεύματα, see p. 105, 2; incorporeal properties are called ἑκτὰ, to distinguish them from ἕξεις (essential forms). Dexipp. in Cat. 61. 17, Speng.: θαυμάζω δὲ τῶν Στωϊκῶν χωριζόντων τὰς ἕξεις ἀπὸ τῶν ἑκτῶν· ἀσώματα γὰρ μὴ παραδεχόμενοι καθ’ ἑαυτὰ, ὅταν ἐρεσχελεῖν δέον ᾖ ἐπὶ τὰς τοιαύτας διαλήψεις ἔρχονται. But this use of terms appears not to have been universal among the Stoics (Simpl. Categ. 54, γ), with whom different views prevailed touching the extent of the conception of ἑκτόν. According to this passage it was Antipater who wished to include under ἑκτὰ, the κοινὰ συμπτώματα σωμάτων καὶ ἀσωμάτων. [201] Conf. Simpl. 57, ε, who after giving the definition of quality, quoted p. 103, 1, continues: ἐν δὲ τούτοις, εἰ μὴ οἷόν τε κατὰ τὸν ἐκείνων λόγον κοινὸν εἶναι σύμπτωμα σωμάτων τε καὶ ἀσωμάτων, οὐκέτι ἔσται γένος ἢ ποιότης, ἀλλ’ ἑτέρως μὲν ἐπὶ τῶν σωμάτων ἑτέρως δὲ ἐπὶ τῶν ἀσωμάτων αὕτη ὑφέστηκε. [202] Simpl. 44, δ: ὁ δὲ τὴν στάσιν καὶ τὴν κάθισιν μὴ προσποιούμενος (including sc. τοῖς οὖσιν) ἔοικε Στωϊκῇ τινι συνηθείᾳ συνέπεσθαι οὐδὲν ἄλλο ἢ τὸ ὑποκείμενον εἶναι νομίζων, τὰς δὲ περὶ αὐτὸ διαφορὰς ἀνυποστάτους ἡγούμενος καὶ πὼς ἔχοντα αὐτὰ ἀποκαλῶν ὡς ἐν τοῖς ὑποκειμένοις ἔχοντα αὐτὸ τοῦτο τὸ πὼς ἔχειν. [203] Dexipp. in Cat. 41, 20, Speng.: εἰ δέ τις εἰς τὸ πὼς ἔχον συντάττοι τὰς πλείστας κατηγορίας, ὥσπερ οἱ Στωϊκοὶ ποιοῦσιν. Plotin. vi. 1, 30, 594, A: πῶς δὲ ἓν τὸ πὼς ἔχον, πολλῆς διαφορᾶς ἐν αὐτοῖς οὔσης; πῶς γὰρ τὸ τρίπηχυ καὶ τὸ λευκὸν εἰς ἓν [γένος θετέον], τοῦ μὲν ποσοῦ τοῦ δὲ ποιοῦ ὄντος; πῶς δὲ τὸ ποτὲ καὶ τὸ ποῦ; πῶς δὲ ὅλως πὼς ἔχοντα τὸ χθὲς καὶ τὸ πέρυσι καὶ τὸ ἐν Λυκείῳ καὶ ἐν Ἀκαδημίᾳ; καὶ ὅλως πῶς δὲ ὁ χρόνος πὼς ἔχον; ... τὸ δὲ ποιεῖν πῶς πὼς ἔχον ... καὶ ὁ πάσχον οὐ πὼς ἔχον ... ἴσως δ’ ἂν μόνον ἁρμόσει ἐπὶ τοῦ κεῖσθαι τὸ πὼς ἔχον καὶ ἐπὶ τοῦ ἔχειν· ἐπὶ δὲ τοῦ ἔχειν οὐ πὼς ἔχον ἀλλὰ ἔχον. Simpl. Categ. 94, ε: The Stoics included ἔχειν under πὼς ἔχον. In saying as Simpl. 16, δ, does that the Stoics omitted ποσὸν, time, and place, it must be meant that they did not treat these conceptions as separate categories. What they did with them Simpl. explains l.c. εἰ γὰρ τὸ πὼς ἔχον νομίζουσιν αὐτοῖς τὰ τοιαῦτα περιλαμβάνειν. Trendelenburg, 229, with justice, observes that, wherever the species-forming difference lies in ποσὸν as in mathematical conceptions, there ποσὸν comes under ποιόν.