[276] Diog. vii. 151: καὶ τὰς κράσεις δὲ διόλου γίνεσθαι, καθά φησιν ὁ Χρύσιππος ἐν τῇ τρίτῃ τῶν φυσικῶν, καὶ μὴ κατὰ περιγραφὴν καὶ παράθεσιν· καὶ γὰρ εἰς πέλαγος ὀλίγος οἶνος βληθεὶς ἐπὶ πόσον ἀντιπαρεκταθήσεται εἶτα συμφθαρήσεται. According to Stob. Ecl. i. 374, the Stoics more accurately distinguish μῖξις, κρᾶσις, παράθεσις, σύγχυσις. Παράθεσις is σωμάτων συναφὴ κατὰ τὰς ἐπιφανείας; for instance, the combination of various kinds of grain. Μῖξις is δύο ἢ καὶ πλειόνων σωμάτων ἀντιπαρέκτασις δι’ ὅλων, ὑπομενουσῶν τῶν συμφυῶν περὶ αὐτὰ ποιοτήτων; for instance, the union of fire and iron, of soul and body. Such a union is called μῖξις in the case of solid bodies, κρᾶσις in the case of fluids. Σύγχυσις is δύο ἢ καὶ πλειόνων ποιοτήτων περὶ τὰ σώματα μεταβολὴ εἰς ἑτέρας διαφερούσης τούτων ποιότητος γένεσιν, as in the making up salves and medicines. Very much in the same way according to Alex. Aphr. De Mixt. 142, a, Chrysippus distinguished three kinds of μῖξις: παράθεσις, or union of substances, in which each retains its οἰκεία οὐσία or ποιότης κατὰ τὴν περιγραφήν; σύγχυσις, in which both substances, as well as attributes, are destroyed (φθείρεσθαι), giving rise to a third body; κρᾶσις = δύο ἢ καὶ πλειόνων τινων σωμάτων ὅλων δι’ ὅλων ἀντιπαρέκτασιν ἀλλήλοις οὕτως, ὥστε σώζειν ἕκαστον αὐτῶν ἐν τῇ μίξει τῇ τοιαύτῃ τήν τε οἰκείαν οὐσίαν καὶ τὰς ἐν αὐτῇ ποιότητας. Materials thus united can be again separated, but yet are they so united: ὡς μηδὲν μόριον ἐν αὐτοῖς εἶναι μὴ μετέχον πάντων τῶν ἐν τῷ μίγματι. For such a union to be possible, (1) it must be possible for one body to penetrate every part of another, without being fused into a homogeneous mass. Hence the expression σῶμα διὰ σώματος ἀντιπαρήκειν, σῶμα σώματος εἶναι τόπον καὶ σῶμα χωρεῖν διὰ σώματος κένον μηδετέρου περιέχοντος ἀλλὰ τοῦ πλήρους εἰς τὸ πλῆρες ἐνδυομένου (Plut. C. Not. 37, 2, p. 1077; Alex. 142, b; Themist. Phys. 37; Simpl. Phys. 123, b; Hippolyt. Refut. Hær. i. 21); (2) it must be possible for the smaller body to extend over the whole size of the greater. This is affirmed by Chrysippus: οὐδὲν ἀπέχειν φάμενος, οἴνου σταλαγμὸν ἕνα κεράσαι τὴν θάλατταν, or even εἰς ὅλον τὸν κόσμον διατενεῖν τῇ κράσει τὸν σταλαγμόν (Plut. 10; Alex. 142, b; Diog.). The greater body is said to help the smaller, by giving to it an extension of which it would not otherwise be capable. Nevertheless, the bodies so united need not necessarily occupy more space than was previously occupied by one of them (Alex. 142, b; Plotin. Enn. iv. 7, 8, p. 463, C. Fic. 860, 14, Cr.). The absurdities which this theory involves were already exposed by Arcesilaus (Plut. 7), and in detail by Alexander, Plutarch, Sextus, and Plotinus, by the latter in a whole treatise (Enn. ii. 7) περὶ τῆς δι’ ὅλων κράτεως. [277] Πολλὰ μὲν γὰρ λέγεται περὶ κράσεως καὶ σχεδὸν ἀνήνυτοι περὶ τοῦ προκειμένου σκέμματός εἰσι παρὰ τοῖς Δογματικοῖς στάσεις. Sext. Pyrrh. iii. 56. See previous note.