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is Peter and another is Paul,” because they are one according to nature; but we say “one is Peter and another is Paul,” because they are not one man but two. The enhypostaton sometimes means that which is, and sometimes the individual. But properly enhypostaton is either the most specific species, because it is not considered in itself but in the hypostases, or that which is combined with something else different in essence for the generation of some whole, as for instance man is of soul and body. Neither the soul is called hypostasis nor the body, but enhypostata, because the one never subsisted before the other nor outside the other, but that which is composed of both is the hypostasis of both. For this reason the Lord's flesh is not called a hypostasis but enhypostaton, because it never subsisted in itself but in the hypostasis of the Word, and it had and has this as its hypostasis. And the anhypostaton sometimes denotes the non-existent, and sometimes the accidental.

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ἐστὶν ὁ Πέτρος καὶ ἄλλο ἐστὶν ὁ Παῦλος», ἐπειδὴ ἕν εἰσιν κατὰ φύσιν· λέγομεν δὲ «ἄλλος ἐστὶν ὁ Πέτρος καὶ ἄλλος ὁ Παῦλος», ἐπειδὴ οὔκ εἰσιν εἷς ἄνθρωπος ἀλλὰ δύο. Τὸ ἐνυπόστατον ποτὲ μὲν τὸ ὂν σημαίνει, ποτὲ δὲ τὸ ἄτομον. Κυρίως δὲ ἐνυπόστατόν ἐστιν ἢ τὸ εἰδικώτατον εἶδος διὰ τὸ μὴ καθ' ἑαυτὸ θεωρεῖσθαι ἀλλ' ἐν ταῖς ὑποστάσεσιν, ἢ τὸ σὺν ἄλλῳ διαφόρῳ κατὰ τὴν οὐσίαν εἰς ὅλου τινὸς γένεσιν συντιθέμενον, οἷον ὁ ἄνθρωπος ἐκ ψυχῆς ἐστι καὶ σώματος. Οὔτε ἡ ψυχὴ λέγεται ὑπόστασις οὔτε τὸ σῶμα ἀλλ' ἐνυπόστατα, ὅτι οὐδέποτε ὑπέστη τὸ ἓν πρὸ τοῦ ἑτέρου οὐδὲ ἐκτὸς τοῦ ἑτέρου, τὸ δὲ ἐξ ἀμφοτέρων ἀποτελούμενον ὑπόστασις ἀμφοτέρων ἐστίν. Ὅθεν καὶ ἡ τοῦ κυρίου σὰρξ οὐχ ὑπόστασις λέγεται ἀλλ' ἐνυπόστατον, ἐπειδὴ οὐδέποτε καθ' ἑαυτὴν ὑπέστη ἀλλ' ἐν τῇ τοῦ λόγου ὑποστάσει, καὶ αὐτὴν ἔσχεν καὶ ἔχει ὑπόστασιν. Καὶ τὸ ἀνυπόστατον ποτὲ μὲν τὸ ἀνύπαρκτον δηλοῖ, ποτὲ δὲ τὸ συμβεβηκός.