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they covered their face and with two they covered their feet and with two they flew, and one cried to the other», the one beginning in a threefold way, but ending in a unity and in one lordship of sanctification. Behold, he clearly said that hymning "the Lord Sabaoth," who is one God glorified in three hypostases, they spoke the hymn, "the one beginning in a threefold way," that is, the hymn which at the beginning is threefold for the three hypostases, "but ending in a unity and in one lordship of sanctification," that is, that the trinity of hypostases is a unity of essence and one lordship signified by the threefold sanctification. So the "holy, holy, holy" is indicative of the three hypostases, not one, but the "Lord Sabaoth" is declarative of the one divinity and lordship. 13 Again from the same Cyril of Alexandria from the ninth discourse on worship in spirit: And the constant looking of the Cherubim at the mercy-seat in such a form seems to show in a way the intense and insatiable vision of God of the highest powers. And the prophet Isaiah also writes, saying: "I saw the Lord Sabaoth sitting on a throne, high and lifted up, and seraphim stood round about him," and he says that six wings had grown for each, and with two they covered their feet, and with two their faces, and with the others they flew. And after a little: The mercy-seat, then, is Christ, who, though he appeared in the flesh, is no less God and Lord by nature and in truth, having the highest powers standing around him in a circle in service. Unless one's senses of the mind are maimed, he might know that "he also" is indicative of his not being alone in having the powers singing around him, nor of the Trisagion hymn being sent up to him alone. For to say "he also" by means of the conjunction "and" signifies, as also the Father and the Spirit; for "and," being a connective conjunction, signifies an addition. Confessedly, therefore, since the Father has the powers singing around him, he said that Christ himself also with the Father has the same powers singing around him. But if the Father and the Son and the Holy Spirit have the powers around them singing "holy, holy, holy," the Trisagion hymn, which is most indicative of the three hypostases, must not be applied to the Son alone. For if they had hymned "holy" once or twice or four times, there being three hypostases, we would say the hymn was referred to each of the hypostases alone; for what is common is applied to each of the parts. But since the Trisagion hymn is suitable and indicative of the three hypostases, it is improper for that which is indicative of the three to be said of one. For if it were said of one, it would not be indicative of three hypostases; but if it is in every way indicative of three, it will not be said of one. 14 Again from Saint Cyril from the fourth discourse against Hermeias, of which the beginning is: The God from God indeed: And even if he were placed in equality with the angels, why then is he glorified on paternal seats, and sits with the Father, while they as it were stand around in his service not dishonoring their measure, and he both is and is called Lord Sabaoth, while they with praises of his lordship honor him, and say that heaven and earth are full of his glory? Is it not then to say that he who is thus marvelled at and has the highest glory from those who have it has been made, is not this the disease of a cold and stale mind. And who will deny that the seraphim stand by the Son, or that he is praised together with the Father and the Spirit, and with the Father and Spirit receives the hymn, and is holy and Lord Sabaoth, and heaven and earth are full of his glory? But he who says these things does not [apply] the Trisagion to the Son alone

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κατεκάλυπτον τὸ πρόσωπον καὶ ταῖς δυσὶ κατεκάλυπτον τοὺς πόδας καὶ ταῖς δυσὶν ἐπέταντο, καὶ ἐκέκραγον ἕτερος πρὸς τὸν ἕτερον», τὸν ἐν τριττῇ μὲν ἀρχῇ, καταλήγοντα δὲ εἰς ἑνάδα καὶ εἰς κυριότητα μίαν ἁγιασμόν. Ἰδοὺ τρανῶς ἔφη, ὅτι «τὸν κύριον σαβαὼθ» ὑμνοῦντα, ὅς ἐστιν εἷς θεὸς ἐν τρισὶν ὑποστάσεσιν δοξαζόμενος, ἔλεγον τὸν ὕμνον, «τὸν ἐν τριττῇ μὲν ἀρχῇ», τουτέστι τὸν ἐν ἀρχῇ μὲν τριττὸν ὕμνον τῶν τριῶν ὑποστάσεων, «καταλήγοντα δὲ εἰς ἑνάδα καὶ εἰς κυριότητα μίαν ἁγιασμόν», τουτέστιν, ὅτι ἑνὰς οὐσίας καὶ μία κυριότης τῷ τρισσῷ ἁγιασμῷ δηλουμένη ἡ τριττὺς τῶν ὑποστάσεών ἐστιν. Ὥστε τὸ «ἅγιος, ἅγιος, ἅγιος» τῶν τριῶν ὑποστάσεών ἐστιν ἐνδεικτικόν, οὐ μιᾶς, τὸ δὲ «κύριος σαβαὼθ» τῆς μιᾶς θεότητος καὶ κυριότητος ἐμφαντικόν. 13 Ἔτι τοῦ αὐτοῦ Κυρίλλου Ἀλεξανδρείας ἀπὸ ἐνάτου λόγου περὶ τῆς ἐν πνεύματι προσκυνήσεως· Τὸ δὲ τῶν ἀνωτάτω δυνάμεων οἱονεί πως ἐντενές τε καὶ ἀκόρεστον εἰς θεοπτίαν ὑποφαίνειν ἔοικεν τὸ βλέπειν ἀεὶ τὰ χερουβὶμ ἐπὶ τὸ ἱλαστήριον ἐν τῷ τοιῷδε σχήματι. Γράφει δὲ καὶ ὁ προφήτης Ἡσαΐας λέγων· «Εἶδον τὸν κύριον σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ σεραφὶμ εἱστήκεισαν κύκλῳ αὐτοῦ», καὶ ἓξ μὲν ἑκάστῳ πτέρυγας ἐκπεφυκέναι φησί, καλύπτειν δὲ αὐτὰς ταῖς μὲν δυσὶ τοὺς πόδας, ταῖς δὲ δυσὶ τὰ πρόσωπα, πετᾶσθαι δὲ ταῖς ἑτέραις. Καὶ μετὰ βραχέα· Τὸ ἱλαστήριον ἄρα Χριστός, ὃς καὶ ἐν σαρκὶ πεφηνὼς οὐδὲν ἧττόν ἐστι θεὸς καὶ κύριος φύσει τε καὶ ἀληθείᾳ, περιεστώσας ἐν κύκλῳ δουλοπρεπῶς, καὶ αὐτὸς ἔχων τὰς ἀνωτάτω δυνάμεις. Εἴ γε μὴ πεπήρωταί τις τὰς τοῦ νοῦ αἰσθήσεις, εἰδέναι ἔχοι τὸ «καὶ αὐτὸς» ἐνδεικτικὸν ὑπάρχειν τοῦ μὴ μόνον αὐτὸν ἔχειν κύκλῳ τὰς δυνάμεις ᾀδούσας μηδὲ μόνῳ ἀναπέμπεσθαι τὸν τρισάγιον ὕμνον. Τὸ γὰρ λέγειν «καὶ αὐτὸς» διὰ τοῦ «καὶ» συνδέσμου δηλοῖ, ὡς καὶ ὁ πατὴρ καὶ τὸ πνεῦμα· τὸ γὰρ «καὶ» προσθήκην δηλοῖ συναπτικὸς ὂν σύνδεσμος. Ὁμολογουμένως οὖν τοῦ πατρὸς ἔχοντος κύκλῳ τὰς δυνάμεις ᾀδούσας ἔφη, ὡς καὶ αὐτὸς ὁ Χριστὸς σὺν πατρὶ ἔχει τὰς αὐτὰς δυνάμεις κύκλῳ ᾀδούσας. Εἰ δὲ ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον κύκλῳ ἔχει τὰς δυνάμεις ᾀδούσας «ἅγιος, ἅγιος, ἅγιος», οὐ προσακτέον τῷ υἱῷ μόνῳ τὸν τρισάγιον ὕμνον ἐμφαντικώτατον ὄντα τῶν τριῶν ὑποστάσεων. Εἰ μὲν γὰρ ἅπαξ ἢ δὶς ἢ τετράκις ὕμνησαν τὸ «ἅγιος» τριῶν οὐσῶν τῶν ὑποστάσεων, καὶ ἐφ' ἑκάστης τῶν ὑποστάσεων μόνης ἐλέγομεν ἀναφέρεσθαι τὸν ὕμνον· τὰ γὰρ κοινὰ καθ' ἑκάστου τῶν μερικῶν φέρεται. Ἀλλ' ἐπειδὴ κατάλληλος ὁ τρισάγιος ὕμνος καὶ ἐνδεικτικὸς τῶν τριῶν ὑποστάσεων, ἀπρεπὲς τὸ τῶν τριῶν ἐνδεικτικὸν ἐφ' ἑνὸς λέγεσθαι. Εἰ γὰρ ἐφ' ἑνὸς λέγοιτο, οὐ τριῶν ὑποστάσεων ἐνδεικτικόν· εἰ δὲ τριῶν πάντως ἐνδεικτικόν, οὐκ ἐφ' ἑνὸς λεχθήσεται. 14 Ἔτι τοῦ ἁγίου Κυρίλλου ἐκ τοῦ πρὸς Ἑρμείαν τετάρτου λόγου, οὗ ἡ ἀρχή· Τὸν δὴ θεὸν ἐκ θεοῦ· Κἂν γοῦν ἐν ἰσότητι τεθέντος τοῖς ἀγγέλοις, ἀνθ' ὅτου δὴ οὖν ὁ μὲν πατρικοῖς ἐναγλαΐζεται θώκοις, καὶ συνεδρεύει τῷ πατρί, οἱ δὲ οἷον παρεστᾶσιν ἐν κύκλῳ τῆς ὑπ' αὐτῷ δουλείας οὐκ ἀτιμάζοντες τὸ μέτρον, καὶ ὁ μὲν ἔστι τε καὶ λέγεται κύριος σαβαώθ, οἱ δὲ ταῖς εἰς κυριότητα καταγεραίρουσιν εὐφημίαις πλήρη τε εἶναί φασι τὸν οὐρανὸν καὶ τὴν γῆν τῆς δόξης αὐτοῦ; Ἆρα οὐ τὸ πεποιῆσθαι λέγειν τὸν ὧδε τεθαυμασμένον καὶ πρὸς τῶν ἐχόντων λῆξιν εὐκλείας τῆς ἀνωτάτω, οὐ ψυχρᾶς καὶ ἑώλου νόσημα φρενός. Καὶ τίς ἀντερεῖ, μὴ παρεστάναι τῷ υἱῷ τὰ σεραφὶμ ἢ μὴ συνευφημεῖσθαι τοῦτον τῷ πατρὶ καὶ τῷ πνεύματι καὶ σὺν πατρὶ καὶ πνεύματι τὸν ὕμνον δέχεσθαι καὶ ἅγιον εἶναι καὶ κύριον σαβαὼθ καὶ πλήρη εἶναι τὸν οὐρανὸν καὶ τὴν γῆν τῆς δόξης αὐτοῦ; Ἀλλ' οὐχ ὁ ταῦτα λέγων μόνῳ τῷ υἱῷ τὸν τρισάγιον