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Natural properties are called constitutive, the hypostatic properties, that is the accidents, are called characteristic properties. According to the natural properties nature differs from nature and species from species, but according to the accidents hypostasis differs from a hypostasis of the same species and same substance, for example, a man differs from a horse according to the rational and the irrational; it is a natural difference. Peter differs from Paul, in that the one is bald, while the other is hairy; behold, the bald and the hairy are accidents. 50. Being (it is not a genus; substance is the first and most general genus) is divided into substance and accident, into body and incorporeal, into animate and inanimate, into sentient and non-sentient, (which is the animal, zoophyte, and plant,) into rational and irrational, into mortal and immortal, (which is man,) into Peter, Paul, John and the rest of men. Peter and Paul and John and the rest of men are called hypostases and persons and individuals. And the things between substance and man are called subordinate genera and species. And these are essential and natural divisions and constitutive and specific-making and differences and qualities, divisive of those above but constitutive of those below, species of those above but genera of those below, and specific-making because they constitute the most specific species. Man is a most specific species. Substance is a self-subsistent thing, not needing another for its constitution. Substance is everything which is self-subsistent and does not have its existence in another. In substance is the accident. Substance is so called from being in the proper sense, accident is so called from happening and sometimes being and sometimes not being and from the possibility in the same thing for the same accident both to be and not to be but its contrary. Nature is the principle of the motion and rest of each of the beings, for example the earth is moved according to sprouting, but is at rest according to movement from place to place; for it is not moved from place to place. Therefore the principle and cause of its motion and rest, according to which it is essentially and naturally constituted to be moved and to be at rest. Nature is so called from "to be constituted," which signifies substance; for substance is the cause of its motion and rest; therefore nature and substance are the same. And nature is so called from "to be constituted." Form is the substance formed and specified by the essential differences, which signifies the most specific species, for example the substance, being formed by the animate and sentient body and having constituted the animal, and again having acquired in addition the rational and the mortal, constitutes the species of man, which most specific species is called form, as it were a formed substance. Therefore substance and nature and form are the same. Therefore of the same substance and of the same nature and of the same species and of the same form are the individuals under the same most specific species. But of a different substance and of a different nature and of a different species and of a different form are the most specific species called and the individuals under one and another species. Of the same genus are those under the same genus, but of a different genus are those under one and another genus. It is impossible for one composite nature to come to be from two natures. The name of hypostasis signifies sometimes existence simply, that is, substance, and sometimes existence in itself and with its own constitution, that is, the individual, for example Peter, Paul. But the holy fathers called hypostasis and individual and person the same thing. Hypostasis is that which subsists from substance and accidents in itself with its own constitution and differing in number; for Peter and Paul are not one but two. And hypostasis is so called from "to subsist." "One" (neuter) is said of one nature, but "one" (masculine) of one hypostasis, for example Peter and Paul are not called "one" (masculine), since they are one and another hypostasis, but they are called "one" (neuter), since they are of one nature. "Other" (neuter) is said of a difference of nature, but "other" (masculine) of hypostasis, for example we cannot say "other

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φυσικὰ ἰδιώματα συστατικὰ λέγονται, τὰ ὑποστατικὰ ἰδιώματα ἤγουν τὰ συμβεβηκότα χαρακτηριστικὰ ἰδιώματα λέγονται. Κατὰ τὰ φυσικὰ ἰδιώματα φύσις φύσεως διαφέρει καὶ εἶδος εἴδους, κατὰ δὲ τὰ συμβεβηκότα ὑπόστασις τῆς ὁμοειδοῦς καὶ ὁμοουσίου ὑποστάσεως, οἷον ἄνθρωπος ἵππου διαφέρει κατὰ τὸ λογικὸν καὶ τὸ ἄλογον· φυσικὴ διαφορά ἐστι. Πέτρος Παύλου διαφέρει, καθ' ὃ ὁ μὲν φαλακρός ἐστι, ὁ δὲ δασύθριξ· ἰδοὺ τὸ φαλακρὸν καὶ τὸ δασὺ συμβεβηκότα εἰσίν. νʹ Τὸ ὂν (οὐκ ἔστι γένος· ἡ οὐσία πρῶτον καὶ γενικώτατον γένος) διαιρεῖται εἰς οὐσίαν καὶ συμβεβηκός, εἰς σῶμα καὶ ἀσώματον, εἰς ἔμψυχον καὶ ἄψυχον, εἰς αἰσθητικὸν καὶ ἀναίσθητον, (ὅπερ ἐστὶ τὸ ζῷον ζῳόφυτον καὶ φυτόν,) εἰς λογικὸν καὶ ἄλογον, εἰς θνητὸν καὶ ἀθάνατον, (ὅπερ ἐστὶν ἄνθρωπος,) εἰς Πέτρον, Παῦλον, Ἰωάννην καὶ τοὺς λοιποὺς ἀνθρώπους. Ὁ Πέτρος καὶ Παῦλος καὶ Ἰωάννης καὶ οἱ λοιποὶ ἄνθρωποι ὑποστάσεις καὶ πρόσωπα καὶ ἄτομα λέγονται. Καὶ τὰ μεταξὺ τῆς οὐσίας καὶ τοῦ ἀνθρώπου λέγονται γένη καὶ εἴδη ὑπάλληλα. Καὶ ταῦτά εἰσιν οὐσιώδεις καὶ φυσικαὶ διαιρέσεις καὶ συστατικαὶ καὶ εἰδοποιοὶ καὶ διαφοραὶ καὶ ποιότητες, διαιρετικαὶ μὲν τῶν ἐπάνω συστατικαὶ δὲ τῶν ὑποκάτω, εἴδη μὲν τῶν ἐπάνω γένη δὲ τῶν ὑποκάτω, εἰδοποιοὶ δὲ ὅτι αὗται συνιστῶσι τὰ εἰδικώτατα εἴδη. Ὁ ἄνθρωπος εἰδικώτατον εἶδός ἐστιν. Οὐσία ἐστὶ πρᾶγμα αὐθύπαρκτον μὴ δεόμενον ἑτέρου πρὸς σύστασιν. Οὐσία ἐστὶ πᾶν, ὅπερ αὐθυπόστατόν ἐστιν καὶ μὴ ἐν ἑτέρῳ ἔχει τὴν ὕπαρξιν. Ἐν τῇ οὐσίᾳ ἐστὶ τὸ συμβεβηκός. Οὐσία λέγεται παρὰ τὸ κυρίως εἶναι, συμβεβηκὸς λέγεται παρὰ τὸ συμβαίνειν καὶ ποτὲ μὲν εἶναι ποτὲ δὲ μὴ εἶναι καὶ παρὰ τὸ ἐνδέχεσθαι ἐν τῷ αὐτῷ πράγματι καὶ εἶναι τὸ αὐτὸ συμβεβηκὸς καὶ μὴ εἶναι ἀλλὰ τὸ ἐναντίον αὐτοῦ. Φύσις ἐστὶν ἡ ἀρχὴ τῆς ἑκάστου τῶν ὄντων κινήσεώς τε καὶ ἠρεμίας, οἷον ἡ γῆ κινεῖται μὲν κατὰ τὸ βλαστάνειν, ἠρεμεῖ δὲ κατὰ τὴν ἐκ τόπου εἰς τόπον μετάβασιν· οὐ γὰρ κινεῖται ἀπὸ τόπου εἰς τόπον. Ἡ οὖν ἀρχὴ καὶ αἰτία τῆς κινήσεως καὶ τῆς ἠρεμίας αὐτῆς, καθ' ἣν οὐσιωδῶς καὶ φυσικῶς πέφυκεν κινεῖσθαι καὶ ἠρεμεῖν. Φύσις λέγεται παρὰ τὸ πεφυκέναι, ὅπερ δηλοῖ τὴν οὐσίαν· ἡ γὰρ οὐσία ἐστὶν ἡ αἰτία τῆς κινήσεως αὐτῆς καὶ τῆς ἠρεμίας· ταὐτὸν οὖν ἐστι φύσις καὶ οὐσία. Λέγεται δὲ φύσις παρὰ τὸ πεφυκέναι. Μορφή ἐστιν ἡ ὑπὸ τῶν οὐσιωδῶν διαφορῶν μορφωθεῖσα καὶ εἰδοποιηθεῖσα οὐσία, ἥτις σημαίνει τὸ εἰδικώτατον εἶδος, οἷον ἡ οὐσία μορφωθεῖσα ὑπὸ τοῦ σώματος τοῦ ἐμψύχου καὶ αἰσθητικοῦ καὶ ἀποτελέσασα τὸ ζῷον, πάλιν τε προσλαβοῦσα τὸ λογικὸν καὶ τὸ θνητὸν ἀποτελεῖ τὸ τοῦ ἀνθρώπου εἶδος, ὅπερ εἰδικώτατον εἶδος μορφὴ λέγεται οἷον οὐσία μεμορφωμένη. Ταὐτὸν οὖν ἐστιν οὐσία καὶ φύσις καὶ μορφή. Ὁμοούσια οὖν καὶ ὁμοφυῆ καὶ ὁμοειδῆ καὶ τῆς αὐτῆς μορφῆς τὰ ὑπὸ τὸ αὐτὸ εἰδικώτατον εἶδος ἄτομά εἰσιν. Ἑτεροούσια δὲ καὶ ἑτεροφυῆ καὶ ἑτεροειδῆ καὶ ἑτερόμορφα τὰ εἰδικώτατα εἴδη λέγονται καὶ τὰ ὑπὸ ἄλλο καὶ ἄλλο εἶδος ἄτομα. Ὁμογενῆ εἰσιν τὰ ὑπὸ τὸ αὐτὸ γένος, ἑτερογενῆ δὲ τὰ ὑπ' ἄλλο καὶ ἄλλο γένος. Ἀδύνατόν ἐστιν ἐκ δύο φύσεων μίαν φύσιν σύνθετον γενέσθαι. Τὸ τῆς ὑποστάσεως ὄνομα σημαίνει ποτὲ μὲν τὴν ἁπλῶς ὕπαρξιν ἤγουν τὴν οὐσίαν, ποτὲ δὲ τὴν καθ' αὑτὸ καὶ ἰδιοσύστατον ὕπαρξιν ἤγουν τὸ ἄτομον οἷον Πέτρον, Παῦλον. Οἱ δὲ ἅγιοι πατέρες ὑπόστασιν καὶ ἄτομον καὶ πρόσωπον τὸ αὐτὸ ἐκάλεσαν. Ὑπόστασίς ἐστιν τὸ ἐξ οὐσίας καὶ συμβεβηκότων καθ' ἑαυτὸ ἰδιοσυστάτως ὑφιστάμενον καὶ ἀριθμῷ διαφέρον· οὐ γάρ ἐστιν ὁ Πέτρος καὶ ὁ Παῦλος εἷς ἀλλὰ δύο. Εἴρηται δὲ ὑπόστασις παρὰ τὸ ὑφεστάναι. Ἓν λέγεται ἐπὶ τῆς μιᾶς φύσεως εἷς δὲ ἐπὶ τῆς μιᾶς ὑποστάσεως, οἷον Πέτρος καὶ Παῦλος εἷς οὐ λέγονται, ἐπειδὴ ἄλλη καὶ ἄλλη ὑπόστασίς εἰσιν, ἓν δὲ λέγονται, ἐπειδὴ μιᾶς φύσεώς εἰσιν. Ἄλλο λέγεται ἐπὶ τῆς διαφορᾶς τῆς φύσεως, ἄλλος δὲ ἐπὶ τῆς ὑποστάσεως, οἷον οὐ δυνάμεθα εἰπεῖν «ἄλλο