10

not needing to be. Nature is a principle of motion and rest. We often call nature the being constituted in a certain way and not absolutely the substance itself. Again, it is customary for the most part to call nature substance, and especially for our teachers. Nature is truly this, in which the being of the substance is received. Nature, according to the pagan philosophers, is a certain power indwelling in matter, a principle of rest and motion. Nature is the truth of things. Nature and substance and form is the quality of beings that is. Without substance is that which is uncreated and non-existent throughout all. -A particular substance is articulate and insignificant speech. Essential is that which, when present, preserves, but when absent, destroys, as in the case of the rational. Non-essential is that which neither preserves when present nor destroys when absent, as in the case of whiteness. The philosophers call inseparable accidents super-essential. -An individual is that which is composed of properties, the collection of which would never be seen in another. - A person is that which, through its own operations and properties, provides us with a very clear and defined manifestation of those of the same nature. 12 <On hypostasis, the enhypostatic, and the anhypostatic> Hypostasis is a concourse of characteristic properties distinguishing the individual and particular, that is, the certain man, from the common. Hypostasis is a concourse of the properties concerning each one. Hypostasis is that which, through characteristic properties in a particular thing, presents and delineates the common and undefined of the nature. Hypostasis is a substance with properties, differing in number from those of the same genus. Enhypostatic is that which in no way subsists in itself, but is contemplated in others, as a species in the individuals under it, or that which is composed with another, different in substance, for the generation of a certain whole. We call hypostasis that which subsists in itself and is not contemplated together with another, which some also call an individual; this would be a collection of accidents, which, all being contemplated at the same time, belong to no other except to the one to which they belong. Enhypostatic is that which is in truth and is contemplated in existence. Anhypostatic is not that which is not, but that which has not come into being, like darkness. Anhypostatic is everything that has not come from God but exists in the absence of the better, such as darkness or disease or sin or death. -Homoousios is that which is in no way and without omission lacking from the other. -According to hypostasis is a thing subsisting from different natures. According to hypostasis is that which is from two things, but in one person. A hypostatic union is a nature that runs to another hypostasis. <Mixture is> a juxtaposition of bodies, an interpenetration of qualities. Mixture is a conjunction of bodies mixing the qualities in them with one another. Mixture is a concourse of substances different from one another and an interpenetration of the qualities concerning them. 13 <Further on the same topics> According to nature is that which is commonly seen in the genus, constitutive of the substance. -Of one form is the substance seen only in its own form and not in transformation. Of one form is that which can be seen in one manner. Of one form is the substance without any change and transformation. -In itself is that which belongs to something primarily and according to substance and not according to accident, like the rational; for this belongs essentially to man. Of the same genus are those under the same genus. Of the same species are those under the same species. Of the same hypostasis are those having one and the same hypostasis. Of a different genus are those

10

εἰς τὸ εἶναι οὐ δεόμενον. Φύσις ἐστὶν ἀρχὴ κινήσεως καὶ ἠρεμίας. Φύσιν δὲ καλοῦμεν πολλάκις τὸ τοιῶσδε πεφυκέναι καὶ οὐκ αὐτὴν πάντως τὴν οὐσίαν. Φύσιν δὲ πάλιν ὡς τὰ πολλὰ τὴν οὐσίαν καλεῖν σύνηθες καὶ μάλιστα τοῖς ἡμετέροις διδασκάλοις. Φύσις ἀληθῶς τοῦτό ἐστιν, ἐν ᾧ τὸ εἶναι τῆς οὐσίας λαμβάνεται. Φύσις ἐστὶ κατὰ τοὺς ἔξω φιλοσόφους δύναμίς τις ἐνδεδυκυῖα τῇ ὕλῃ, ἀρχὴ ἠρεμίας καὶ κινήσεως. Φύσις ἐστὶν ἡ τῶν πραγμάτων ἀλήθεια. Φύσις καὶ οὐσία καὶ μορφή ἐστιν ἡ τῶν ὄντων οὖσα ποιότης. Ἀνούσιόν ἐστι τὸ ἄκτιστον καὶ ἀνύπαρκτον διὰ παντός. -Μερικὴ οὐσία ἐστὶ λόγος ἔναρθρος καὶ ἀσήμαντος. Οὐσιῶδές ἐστιν, ὃ παρὸν μὲν σῴζει, ἀπὸν δὲ φθείρει, ὡς ἐπὶ τοῦ λογικοῦ. Ἐπουσιῶδες δέ ἐστιν, ὅπερ οὔτε παρὸν σῴζει οὔτε ἀπὸν φθείρει, ὡς ἐπὶ τοῦ λευκοῦ. Ἐπεισουσιώδη καλοῦσιν οἱ φιλόσοφοι τὰ ἀχώριστα συμβεβηκότα. -Ἄτομόν ἐστι τὸ ἐξ ἰδιωμάτων συγκείμενον, ὧν τὸ ἄθροισμα οὐκ ἂν ἐπ' ἄλλου ποτὲ ὀφθείη. - Πρόσωπόν ἐστιν, ὃ διὰ τῶν οἰκείων ἐνεργημάτων τε καὶ ἰδιωμάτων ἀρίδηλον καὶ περιωρισμένην τῶν ὁμοφυῶν αὐτοῦ παρέχεται ἡμῖν τὴν ἐμφάνειαν. 12 <Περὶ ὑποστάσεως ἐνυποστάτου τε καὶ ἀνυποστάτου> Ὑπόστασίς ἐστι συνδρομὴ τῶν χαρακτηριστικῶν ἰδιωμάτων τὸ ἄτομον καὶ ἰδικὸν τουτέστι τὸν τινὰ ἄνθρωπον τοῦ κοινοῦ διαστέλλουσα. Ὑπόστασίς ἐστι συνδρομὴ τῶν περὶ ἕκαστον ἰδιωμάτων. Ὑπόστασίς ἐστιν ἡ διὰ τῶν χαρακτηριστικῶν ἰδιωμάτων ἐν τῷ τινὶ πράγματι παριστῶσα καὶ διαγράφουσα τὸ κοινὸν καὶ ἀπερίγραπτον τῆς φύσεως. Ὑπόστασίς ἐστιν οὐσία μετὰ ἰδιωμάτων ἀριθμῷ τῶν ὁμογενῶν διαφέρουσα. Ἐνυπόστατόν ἐστι τὸ καθ' ἑαυτὸ μὲν οὐδαμῶς ὑφιστάμενον ἐν ἄλλοις δὲ θεωρούμενον ὡς εἶδος ἐν τοῖς ὑπ' αὐτὸ ἀτόμοις, ἢ τὸ σὺν ἄλλῳ διαφόρῳ κατὰ τὴν οὐσίαν εἰς ὅλου τινὸς γένεσιν συντιθέμενον. Ὑπόστασιν λέγομεν τὸ καθ' ἑαυτὸ ὑφεστὸς καὶ οὐδενὶ ἑτέρῳ συνθεωρούμενον, ὅπερ καὶ ἄτομον καλοῦσί τινες· ἄθροισμα δὲ συμβεβηκότων τοῦτο ἂν εἴη, ἅπερ ἅμα πάντα θεωρούμενα οὐδενὶ πρόσεστιν ἑτέρῳ πλὴν τοῦ ἑνός, ᾧ πρόσεστιν. Ἐνυπόστατόν ἐστι τὸ ἐν ἀληθείᾳ ὂν καὶ ἐν ὑπάρξει θεωρούμενον. Ἀνυπόστατόν ἐστιν οὐχὶ τὸ μὴ ὂν ἀλλὰ τὸ μὴ γενόμενον ὡς τὸ σκότος. Ἀνυπόστατόν ἐστι πᾶν τὸ μὴ ἐκ θεοῦ γεγονὸς ἀλλ' ἐν ἀπουσίᾳ τοῦ κρείττονος ἱστάμενον ὡσανεὶ τὸ σκότος ἢ νόσος ἢ ἁμαρτία ἢ θάνατος. -Ὁμοούσιόν ἐστι τὸ μηδαμῶς καὶ ἀπαραλείπτως ἐνδεὲς τοῦ ἑτέρου. -Καθ' ὑπόστασίν ἐστι τὸ ἐκ διαφόρων φύσεων ὑφεστὸς πρᾶγμα. Καθ' ὑπόστασίν ἐστι τὸ ἐκ δύο μὲν πραγμάτων, ἐν ἑνὶ δὲ προσώπῳ. Καθ' ὑπόστασιν ἕνωσίς ἐστιν ἡ ἐν ὑποστάσει ἑτέρᾳ προστρέχουσα φύσις. <Κρᾶσίς ἐστι> σωμάτων παράθεσις, ποιοτήτων ἀντέμβασις. Κρᾶσίς ἐστι σύζευξις σωμάτων τὰς ἐν αὐτοῖς ἀλλήλοις ἀντικιρνώντων ποιότητας. Κρᾶσίς ἐστιν οὐσιῶν ἀλλήλαις ἑτεροίων συνδρομὴ καὶ τῶν περὶ αὐτὰς ποιοτήτων ἀντεμβολή. 13 <Ἔτι περὶ τῶν αὐτῶν> Κατὰ φύσιν ἐστὶ τὸ κοινῶς ὁρώμενον ἐν τῷ γένει συστατικὸν τῆς οὐσίας. -Μονοειδής ἐστιν ἡ ἐν μόνῳ τῷ εἴδει αὐτῆς καὶ οὐκ ἐν μετασχηματισμῷ ὁρωμένη οὐσία. Μονοειδές ἐστι τὸ μονοτρόπως ὁραθῆναι δυνάμενον. Μονοειδές ἐστιν ἡ πάσης τροπῆς καὶ μετασχηματισμοῦ οὐσία χωρίς. -Καθ' αὑτό ἐστι τὸ πρώτως καὶ κατ' οὐσίαν προσόν τινι καὶ μὴ κατὰ συμβεβηκὸς ὥσπερ τὸ λογικόν· τοῦτο γὰρ οὐσιωδῶς πρόσεστι τῷ ἀνθρώπῳ. Ὁμογενῆ εἰσι τὰ ὑπὸ τὸ αὐτὸ γένος. Ὁμοειδῆ εἰσι τὰ ὑπὸ τὸ αὐτὸ εἶδος. Ὁμοϋπόστατά εἰσι τὰ μίαν καὶ τὴν αὐτὴν ἔχοντα ὑπόστασιν. Ἑτερογενῆ εἰσι τὰ