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But they are one in number. But it is necessary to know that substance is called 'other', likewise also the substantial differences, but the accident 'of another kind', because the substantial differences are observed in relation to the species, that is, in relation to the nature, and they constitute it, but the accident is in relation to the individual; for accidents are constitutive of the hypostasis. Therefore man is one thing and horse another, but Peter is of another kind and another, and Paul is of another kind and another. But every difference, both substantial and non-substantial, makes something of a different kind; for 'of a different kind' signifies both 'other' and 'of another kind'. And nature signifies the 'what', but hypostasis the 'someone' and 'this particular thing'. But every difference is of what kind. 10 Concerning hypostasis and that which is enhypostatic and that which is anhypostatic. The name of hypostasis signifies two things; for when spoken of simply it signifies simply substance, but hypostasis in itself signifies the individual and the distinct person. And the enhypostatic also signifies two things; for it signifies both simply being, in which sense we call not only simple substance but also the accident enhypostatic. And it also signifies the hypostasis in itself, that is, the individual. And the anhypostatic is also spoken of in two ways; for that is called anhypostatic which in no way anywhere exists. Again, the accident is also called anhypostatic, because the accident does not have its own existence, but subsists in the substance. 11 Concerning substance, nature, and form, and individual, person, and hypostasis. The gentile philosophers, according to the aforementioned account, said there is a difference between substance and nature, calling substance simply being, and nature a substance given species by the substantial differences and, along with simply being, also having being of such a kind, whether rational or irrational, whether mortal or immortal, that is, itself, as we say, the unchangeable and unalterable principle and cause and power placed by the Creator in each species for motion, for the angels, for intellection and to communicate thoughts to one another without spoken word, for men, for intellection and reasoning and to communicate to one another through spoken word the thoughts in the heart, for irrational animals, the vital and sensitive and respiratory motion, for plants, the nutritive and augmentative and generative power, for stones, that of being heated and of being cooled and the externally-moved transition from place to place, that is, the inanimate. This they called nature, that is, the most specific species, such as angel, man, horse and such like, as more universal and containing the hypostases and existing similarly and without omission in each of the hypostases contained by them. So that the more particular they called hypostasis, but the more universal and containing the hypostases they called nature, and simple existence they called substance. But the holy Fathers, having set aside the many triflings, called the common and that which is said of many, that is, the most specific species, substance and nature and form, such as angel, man, horse, dog and such like; for substance is also named from 'to be', and nature from 'to be by nature', but 'to be' and 'to be by nature' are the same; and form and species signify the same thing as nature. But the particular they called individual and person and hypostasis, such as Peter, Paul. But hypostasis must have substance with accidents and subsist in itself and be perceived by sense, that is, in actuality.

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εἰσι δὲ εἷς τῷ ἀριθμῷ. ∆εῖ δὲ γινώσκειν, ὅτι ἡ μὲν οὐσία ἄλλο καλεῖται, ὁμοίως καὶ αἱ οὐσιώδεις διαφοραί, τὸ δὲ συμβεβηκὸς ἀλλοῖον, διότι αἱ μὲν οὐσιώδεις διαφοραὶ περὶ τὸ εἶδος ἤγουν περὶ τὴν φύσιν θεωροῦνται καὶ ταύτην συνιστῶσι, τὸ δὲ συμβεβηκὸς περὶ τὸ ἄτομον· συστατικὰ γὰρ τῆς ὑποστάσεως τὰ συμβεβηκότα. Ἄλλο οὖν ἐστιν ἄνθρωπος καὶ ἄλλο ἵππος, ἀλλοῖος δὲ καὶ ἄλλος ὁ Πέτρος καὶ ἀλλοῖος καὶ ἄλλος ὁ Παῦλος. Πᾶσα δὲ διαφορὰ οὐσιώδης τε καὶ ἐπουσιώδης ἑτεροῖον ποιεῖ· τὸ γὰρ ἑτεροῖον σημαίνει καὶ τὸ ἄλλο καὶ τὸ ἀλλοῖον. Καὶ ἡ μὲν φύσις τὸ τί σημαίνει, ἡ δὲ ὑπόστασις τὸν τινὰ καὶ τόδε τι. Πᾶσα δὲ διαφορὰ ὁποῖόν ἐστιν. 10 Περὶ ὑποστάσεως καὶ ἐνυποστάτου καὶ ἀνυποστάτου. Τὸ τῆς ὑποστάσεως ὄνομα δύο σημαίνει· ἁπλῶς μὲν γὰρ λεγόμενον σημαίνει τὴν ἁπλῶς οὐσίαν, ἡ δὲ καθ' ἑαυτὴν ὑπόστασις τὸ ἄτομον σημαίνει καὶ τὸ ἀφοριστικὸν πρόσωπον. Καὶ τὸ ἐνυπόστατον δὲ δύο σημαίνει· σημαίνει γὰρ καὶ τὸ ἁπλῶς ὄν, καθὸ σημαινόμενον οὐ μόνον τὴν ἁπλῶς οὐσίαν ἀλλὰ καὶ τὸ συμβεβηκὸς ἐνυπόστατον καλοῦμεν. Σημαίνει δὲ καὶ τὴν καθ' αὑτὸ ὑπόστασιν ἤγουν τὸ ἄτομον. Καὶ τὸ ἀνυπόστατον δὲ δισσῶς λέγεται· λέγεται γὰρ ἀνυπόστατον καὶ τὸ μηδαμῇ μηδαμῶς ὄν. Λέγεται πάλιν ἀνυπόστατον καὶ τὸ συμβεβηκός, διότι τὸ συμβεβηκὸς οὐκ ἔχει ἰδίαν ὕπαρξιν, ἀλλ' ἐν τῇ οὐσίᾳ ὑφέστηκεν. 11 Περὶ οὐσίας καὶ φύσεως καὶ μορφῆς ἀτόμου τε καὶ προσώπου καὶ ὑποστάσεως. Οἱ μὲν ἔξω φιλόσοφοι κατὰ τὸν προλελεγμένον λόγον διαφορὰν εἶπον οὐσίας καὶ φύσεως, οὐσίαν μὲν εἰπόντες τὸ ἁπλῶς εἶναι, φύσιν δὲ οὐσίαν εἰδοποιηθεῖσαν ὑπὸ τῶν οὐσιωδῶν διαφορῶν καὶ μετὰ τοῦ ἁπλῶς εἶναι καὶ τὸ τοιῶσδε εἶναι ἔχουσαν, εἴτε λογικὴν εἴτε ἄλογον, εἴτε θνητὴν εἴτε ἀθάνατον, ἤγουν αὐτήν, ὥς φαμεν, τὴν ἀμετάβλητον καὶ ἀμετάθετον ἀρχὴν καὶ αἰτίαν καὶ δύναμιν τὴν παρὰ τοῦ δημιουργοῦ ἐντεθεῖσαν ἑκάστῳ εἴδει πρὸς κίνησιν, τοῖς μὲν ἀγγέλοις πρὸς τὸ νοεῖν καὶ ἐκτὸς προφορικοῦ λόγου μεταδιδόναι ἀλλήλοις τὰ νοήματα, τοῖς δὲ ἀνθρώποις πρὸς τὸ νοεῖν καὶ λογίζεσθαι καὶ διὰ προφορικοῦ λόγου διαδιδόναι ἀλλήλοις τὰ ἐν καρδίᾳ νοήματα, τοῖς δὲ ἀλόγοις τὴν ζωτικὴν καὶ αἰσθητικὴν καὶ ἀναπνευστικὴν κίνησιν, τοῖς δὲ φυτοῖς τὴν θρεπτικὴν καὶ αὐξητικὴν καὶ γεννητικὴν δύναμιν, τοῖς δὲ λίθοις τὴν τοῦ θερμαίνεσθαι καὶ τοῦ ψύχεσθαι καὶ τὴν ἀπὸ τόπου εἰς τόπον ἑτεροκίνητον μετάβασιν ἤγουν τὴν ἄψυχον. Ταύτην ἐκάλεσαν φύσιν ἤγουν τὰ εἰδικώτατα εἴδη, οἷον ἄγγελον, ἄνθρωπον, ἵππον καὶ τὰ τοιαῦτα, ὡς καθολικώτερα καὶ περιεκτικὰ τῶν ὑποστάσεων καὶ ἐν ἑκάστῃ τῶν ὑπ' αὐτῶν περιεχομένων ὑποστάσεων ὁμοίως καὶ ἀπαραλείπτως ὑπάρχοντα. Ὥστε τὸ μὲν μερικώτερον ἐκάλεσαν ὑπόστασιν, τὸ δὲ καθολικώτερον καὶ περιέχον τὰς ὑποστάσεις ἐκάλεσαν φύσιν, τὴν δὲ ἁπλῶς ὕπαρξιν ἐκάλεσαν οὐσίαν. Οἱ δὲ ἅγιοι πατέρες παρεάσαντες τὰς πολλὰς ἐρεσχελίας τὸ μὲν κοινὸν καὶ κατὰ πολλῶν λεγόμενον ἤγουν τὸ εἰδικώτατον εἶδος οὐσίαν καὶ φύσιν καὶ μορφὴν ἐκάλεσαν, οἷον ἄγγελον, ἄνθρωπον, ἵππον, κύνα καὶ τὰ τοιαῦτα· καὶ γὰρ καὶ ἡ οὐσία παρὰ τὸ εἶναι λέγεται, καὶ ἡ φύσις παρὰ τὸ πεφυκέναι, τὸ δὲ εἶναι καὶ πεφυκέναι ταὐτόν ἐστι· καὶ ἡ μορφὴ δὲ καὶ τὸ εἶδος τὸ αὐτὸ σημαίνει τῇ φύσει. Τὸ δὲ μερικὸν ἐκάλεσαν ἄτομον καὶ πρόσωπον καὶ ὑπόστασιν οἷον Πέτρος, Παῦλος. Ἡ δὲ ὑπόστασις θέλει ἔχειν οὐσίαν μετὰ συμβεβηκότων καὶ καθ' ἑαυτὴν ὑφίστασθαι καὶ αἰσθήσει ἤγουν ἐνεργείᾳ θεωρεῖσθαι.