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Relational union is a friendly disposition, or a likeminded concord and consent of wills. Relational difference is a difference of opinion, or a dissimilarity of wills, or a division of disposition.

A union of confusion is the composition out of hypostases into a certain whole occurring by convergence, which does not possess the total existence of its own parts preserved in species and form after the union; but disappeared, and mingled together, and unknown, and possesses in no way any difference of those things that have run together according to it, which would signify their essential property.

Division is a thorough cutting, positing and separating part by part and causing the existence of each thing to be considered in itself, according to both essence and hypostasis.

The property of a hypostasis is to be seen in itself, and to be distinguished numerically from those of the same species. The property of the enhypostatic is either to be known in a hypostasis together with another which is different in (153) essence according to an indissoluble union; or to exist naturally in individuals according to existence.

The property of an essence is to be naturally predicated of and manifested in all and of all. The property of the enousiac is to subsist in reality, and to bear upon itself the true characteristics of all personal properties.

Power is en-mattered energy; energy, immaterial power. Or again, energy is the result of natural power.

Natural will is an essential appetite for the things constitutive of nature. Gnomic will is the self-chosen impulse and movement of the reason toward either of two things.

Difference is a principle according to which the otherness of the things signified in relation to one another is naturally preserved, and is indicative of their mode of being.

Identity is unchangeableness, according to which the principle of the thing signified possesses the wholly unique, being known by no mode of difference.

A spiritual and dogmatic tome, demonstrating the adventitious exposition of the emperor Heraclius, which occurred by way of innovation, at the instigation of Sergius, president of Constantinople, being dissonant with the sacred Oracles and the Fathers; but consonant with the unholy heretics who tell monstrous tales of both confusion and division concerning the mystery of Christ our God. Written from Rome to Stephen, the most holy bishop of Doron, serving under the holy and apostolic throne of the holy city of Christ our God.

The Lord, having likened the present life to the night, its movement to a mill, and its rest to a bed, appointed that of those who are in either (I mean, at the mill and in the bed) one be taken and the other be left. And 'taken' (to be taken), perhaps, means the one who has been freed from the former through contemplation and from the latter through practice; and who has not remained by disposition either in the limitation of intervals, in which the movement of visible things is seen, or in the enervation of the passions, in which is rest; but 'to be left' means the one who is willfully caught up in these things, on account of the soul's love of pleasure and distraction. But why was I, your servant, held before by experience, just as today, having become drunk by hearing, O divinely-radiant and most-excellent ones, how could you have sympathetically chosen by what you have written to be so led to a remission of the

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Σχετική ἕνωσίς ἐστι, φιλική συνδιάθεσις, ἤ θελημάτων ὁμονοητική σύμπνοια καί ἐπίνευσις. Σχετική διαφορά ἐστι, γνώμης ἑτερότης, ἤ θελημάτων ἀνομοιότης, ἤ διαίρεσις διαθέσεως.

Συγχυτική ἕνωσίς ἐστιν, ἡ ἐξ ὑποστάσεων εἰς ὅλου τινός κατά σύνοδον γινομένη σύνθεσις, ἥ τις τήν τῶν μερῶν ἑαυτῆς μετά τήν ἕνωσιν ἐν εἴδει καί σχήματι, σωζομένην οὐκ ἔχει τό συνόλον ὕπαρξιν· ἀλλ᾿ ἠφανισμένην ὁμοῦ καί πεφυρμένην καί ἄγνωστον, καί τῶν κατ᾿ αὐτήν συνδεδραμηκότων οὐδεμίαν οὐδαμῶς κέκτηται διαφοράν, τήν οὐσιώδη τούτων ἰδιότητα διασημαίνουσαν.

∆ιαίρεσίς ἐστι, τομή διαμπάξ ἀνά μέρος τιθεῖσά τε καί χωρίζουσα καί καθ᾿ ἑαυτήν θεωρεῖσθαι παρασκευάζουσα, κατά τε οὐσίαν καί ὑπόστασιν, τήν ἑκάστου πράγματος ὕπαρξιν.

Ὑποστάσεως ἴδιόν ἐστι, τό καθ᾿ ἑαυτήν ὁρᾶσθαι, καί τῶν ὁμοειδῶν κατ᾿ ἀριθμόν διαστέλλεσθαι. Ἐνυποστάτου ἴδιόν ἐστι, ἤ τό μετ᾿ ἄλλου διαφόρου κατά (153) τήν οὐσίαν ἐν ὑποστάσει γνωρίζεσθαι καθ᾿ ἕνωσιν ἄλυτον· ἤ τό ἐν ἀτόμοις φυσικῶς τυγχάνειν καθ' ὕπαρξιν.

Οὐσίας ἴδιον, τό ἐν πᾶσι καί πάντων φυσικῶς κατηγορεῖσθαί τε καί προφαίνεσθαι. Ἐνουσίου ἴδιον, τό πραγματικῶς ὑφίστασθαι, καί φέρειν ἁπάντων ἐφ᾿ ἑαυτοῦ τῶν προσωπικῶν ἴδιωμάτων τούς ἀληθεῖς χαρακτῆρας.

∆ύναμίς ἐστιν, ἔνυλος ἐνέργεια· ἐνέργεια, ἄϋλος δύναμις. Ἤ πάλιν, ἐνέργειά ἐστι δυνάμεως φυσικῆς ἀποτέλεσμα.

Θέλημα φυσικόν ἐστιν, οὐσιώδης τῶν κατά φύσιν συστατικῶν ἔφεσις. Θέλημα γνωμικόν ἐστιν, ἡ ἐφ᾿ ἑκάτερα τοῦ λογισμοῦ αὐθαίρετος ὁρμή τε καί κίνησις.

∆ιαφορά ἐστι λόγος, καθ᾿ ὅν ἡ πρός ἄλληλα τῶν σημαινομένων ἑτερότης σώζεσθαι πέφυκε, καί τοῦ πῶς εἶναι δηλωτικός.

Ταυτότης ἐστίν ἀπαραλλαξία, καθ᾿ ἥν ὁ τοῦ σημαινομένου λόγος τό πάντη κέκτηται μοναδικόν, μηδενί τρόπῳ διαφορᾶς γνωριζόμενον.

Πνευματικός τόμος καί δογματικός, ἀποδεικνύς τήν κατά καινοτομίαν γεγονυῖαν ἐπείσακτον ἔκθεσιν Ἡρακλείου τοῦ βασιλέως, ἐξ ὑποστολῆς Σεργίου τοῦ Κωνσταντινουπόλεως προέδρου, ἀπᾴδουσα μέν τῶν ἱερῶν Λογίων τε καί Πατέρων· συνᾴδουσα δέ τοῖς ἀνιέροις αἱρετικοῖς τοῖς τήν τε σύγχυσιν ἄμα, καί τήν διαίρεσιν τερατολογοῦσιν ἐπί τοῦ κατά Χριστόν τόν Θεόν ἡμῶν μυστηρίου. Γραφεῖσα ἀπόῬώμης πρός Στέφανον τόν ἁγιώτατον ἐπίσκοπον ∆ώρων, τελοῦντα ὑπό τόν ἅγιον καί ἀποστολικόν θρόνον τῆς ἁγίας Χριστοῦ τοῦ θεοῦ ἡμῶν πόλεως.

Νυκτί μέν τόν παρόντα βίον, μύλωνι δέ τήν τούτου κίνησιν, καί κλίνῃ τήν ἀνάπαυσιν ἀπεικάσας ὁ Κύριος, τῶν ἐν ἑκατέροις ὄντων (μύλωνί τε λέγω καί κλίνῃ) τόν μέν αἵρεσθαι, τόν δέ ἀφίεσθαι διωρίσατο. Καί αἵροντα (αἵρεσθαι) μέν τυχόν, τόν ἐκείνης μέν διά θεωρίας, ταύτης δέ διά πράξεως ἀπολυθέντα· καί μήτε περιγραφῇ διαστημάτων, ἐν οἷς ὁρᾶται τῶν ὁρωμένων ἡ κίνησις, μήτε θρύψει παθῶν, ἐν οἷς ἡ ἀνάπαυσις, ἐναπομείναντα κατά διάθεσιν· ἀφίεσθαι δέ, τόν τούτοις αὐθαιρέτως ἐνισχημένον, διά τό τῆς ψυχῆς φιλήδονόν τε καί φιλομετέωρον. Τί δέ κρατεῖσθαί με τόν ἡμέτερον δοῦλον πείρᾳ πρότερον, καθάπερ ἀκοῇ τήμερον μεμεθηκότες, θεολαμπεῖς καί πανάριστοι, πῶς ἄν οἷς γεγράφατε συμπαθῶς εἵλεσθέ γε πρός ὕφεσιν οὕτως ἀχθῆναι τοῦ