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is the Son (for he is begotten), and all that the Son is, except for the begetting, is the Holy Spirit (for he proceeds). The unbegottenness and the begetting and the (552) procession, not cutting the one nature and power of the ineffable divinity into three unequal or equal substances and natures; but characterizing the persons—that is, the hypostases—in which, or as which, the one divinity, that is, substance and nature, exists; and the things united according to one and the same hypostasis, that is, person—that is, being of one hypostasis and completing one person—differ in the principle of substance or nature; as is the case with the human soul and body, and with all things that have their union with one another according to hypostasis. For these things are not consubstantial with one another.

The things, therefore, united according to one and the same substance, that is, nature—that is, being of one and the same substance and nature—are certainly consubstantial with one another, and different in hypostasis; consubstantial, by the principle of the essential commonality which is contemplated in them unchangeably in natural identity; according to which one is not more than another that which it is and is called; and all admit the one and the same definition and principle of the substance. But different in hypostasis, by the principle of the personal otherness that distinguishes them, according to which one is distinguished from another, not coinciding with one another in the characteristic properties according to hypostasis; but each, by the collection of properties peculiar to it, bears a most particular principle of its own existence according to hypostasis; according to which it does not admit communion with things of the same nature and consubstantial. But the things united according to one and the same hypostasis or person, that is, the things completing one and the same hypostasis by union, are of the same hypostasis with one another and of different substance. Of the same hypostasis, by the principle of the personal, indivisible monad completed from them by union; according to which the properties that divide the one from the other, of its own uniqueness according to substance, at the union with one another which is simultaneous with their being, become characteristic of the one hypostasis completed from them; according to which their identity with one another is contemplated, admitting no difference whatsoever; as is the case with the human soul and body. For the properties that distinguish a particular body from other bodies, and a particular soul from other souls, coming together in union, both characterize at the same time and distinguish from other human beings the hypostasis completed from them—of Peter, say, or Paul; but not the soul of Peter or Paul from its own body. For both soul and body are the same with one another, by the principle of the one hypostasis completed from them in union; because neither of these subsisted by itself, separated from the other, before the composition from them for the generation of the species. For generation is simultaneous, composition is simultaneous, and the completion of the species from them by composition is simultaneous. But of different substance, by the principle of their natural otherness with respect to one another; according to which they in no way admit (553) according to substance one another's definitions and principles; but the one renders the principle of its own substance different and other, non-coincident with the principle of the other; according to which, preserving the essential difference of soul and body, we do not confuse the hypostasis completed from them, which would admit of annihilation by the change and transformation of the one into the other of the parts or natures from which it was composed.

And if at the union of soul and body, simultaneous with the generation of the species, the particular man is naturally brought to completion; preserving consubstantiality with other human beings by the principle of the natural commonality of his own parts; and maintaining the difference in hypostasis from those other human beings by the principle of the particularity of the same parts; being united on the one hand

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ἐστίν ὁ Υἱός (γεννητός γάρ), καί πάντα ὅσα ὁ Υἱός, πλήν τῆς γεννήσεως, ἐστί τό Πνεῦμα ἅγιον (ἐκπορευτόν γάρ). Τῆς ἀγεννησίας καί τῆς γεννήσεως καί τῆς (552) ἐκπορεύσεως, οὐ τεμνουσῶν εἰς τρεῖς ἀνίσους ἤ ἴσας οὐσίας τε καί φύσεις τήν μίαν φύσιν καί δύναμιν τῆς ἀφράστου θεότητος· ἀλλά τά ἐν οἷς, ἤ ἅπερ ἡ μία θεότης ἐστίν, ἤγουν οὐσία καί φύσις, χαρακτηριζουσῶν πρόσωπα· τουτέστιν, ὑποστάσεις· καί τά κατά μίαν καί τήν αὐτήν ὑπόστασιν, ἤγουν πρόσωπον ἡνωμένα, τουτέστι μιᾶς ὑποστάσεως ὄντα, καί ἑνός συμπληρωτικά προσώπου, τῷ λόγῳ τῆς οὐσίας ἤτοι φύσεως διαφέρουσιν· ὡς ἐπί ψυχῆς ἀνθρωπίνης ἔχει καί σώματος, καί τῶν ὅσα καθ᾿ ὑπόστασιν ἐσχήκασι τήν πρός ἄλληλα σύνοδον. Οὐ γάρ ἀλλήλοις ὁμοούσια ταῦτα τυγχάνουσιν.

Τά τοίνυν κατά μίαν καί τήν αὐτήν οὐσίαν, ἤγουν φύσιν ἡνωμένα, τουτέστι μιᾶς καί τῆς αὐτῆς οὐσίας ὄντα καί φύσεως, ὁμοούσια μέν ἀλλήλοις πάντως εἰσί, καί ἑτεροϋπόστατα· ὁμοούσια μέν, τῷ λόγῳ τῆς ἀπαραλλάκτως αὐτοῖς ἐν ταυτότητι φυσικῇ ἐνθεωρουμένης οὐσιώδους κοινότητος· καθ᾿ ὅν οὐκ ἔστιν ἄλλος ἄλλου μᾶλλον τοῦθ᾿ ὅπερ ἐστί τε καί λέγεται· πάντες δέ τόν ἕνα καί τόν αὐτόν ἐπιδέχονται τῆς οὐσίας ὅρον τε καί λόγον. Ἑτεροϋπόστατα δέ, τῷ λόγῳ τῆς αὐτά διακρινούσης προσωπικῆς ἑτερότητος, καθ᾿ ὅν ἄλλος ἄλλου διακέκριται, μή συμβαίνοντες ἀλλήλοις τοῖς καθ᾿ ὑπόστασιν χαρακτηριστικοῖς ἰδιώμασιν· ἀλλ᾿ ἕκαστος τῷ κατ' αὐτόν ἀθροισμῷ τῶν ἰδιωμάτων ἰδικώτατον τῆς οἰκείας καθ᾿ ὑπόστασιν ἐπιφέρεται λόγον· καθ᾿ ὅν τήν πρός τά ὁμοφυῆ καί ὁμοούσια κοινωνίαν οὐκ ἐπιδέχεται. Τά δέ κατά μίαν καί τήν αὐτήν ὑπόστασιν ἤγουν πρόσωπον ἡνωμένα, τουτέστι, τά μιᾶς καί τῆς αὐτῆς ὄντα συμπληρωτικά καθ᾿ ἕνωσιν ὑποστάσεως, ὁμοϋπόστατα μέν ἀλλήλοις εἰσί καί ἑτεροούσια. Ὁμοϋπόστατα μέν, τῷ λόγῳ τῆς καθ᾿ ἕνωσιν ἐξ αὐτῶν συμπληρουμένης προσωπικῆς ἀδιαιρέτου μονάδος· καθ᾿ ὅν τά διαιροῦντα θάτερον τῆς κατ᾿ οὐσίαν οἰκείας καινότητος ἰδιώματα, κατά τήν ἅμα τῷ εἶναι πρός ἄλληλα σύνοδον, ποιεῖται χαρακτηριστικά τῆς ἐξ αὐτῶν συμπληρουμένης μίας ὑποστάσεως· καθ᾿ ἥν ἡ πρός ἄλληλα θεωρεῖται ταυτότης, τήν οἱανοῦν μή δεχομένη διαφοράν· ὡς ἐπί ψυχῆς ἀνθρωπίνης ἔχει καί σώματος. Τά γάρ ἀφορίζοντα τό τινος σῶμα τῶν λοιπῶν σωμάτων, καί τήν τοῦ τινος ψυχήν τῶν λοιπῶν ψυχῶν ἰδιώματα, συνδραμόντα καθ᾿ ἕνωσιν, χαρακτηρίζει μέν κατά ταὐτόν ἅμα καί ἀφορίζει τῶν λοιπῶν ἀνθρώπων τήν ἐξ αὐτῶν συμπληρωθεῖσαν ὑπόστασιν, Πέτρου φέρε εἰπεῖν ἤ Παύλου· ἀλλ' οὐ τήν Πέτρου ἤ Παύλου ψυχήν ἀπό τοῦ οἰκείου σώματος. Ἄμφω γάρ ἀλλήλοις ταὐτόν ψυχή τε καί σῶμα, τῷ λόγῳ τῆς καθ᾿ ἕνωσιν ἐξ αὐτῶν συμπληρουμένης μιᾶς ὑποστάσεως· ὅτι μή καθ᾿ αὑτά τούτων ἑκάτερον ὑπέστη θατέρων κεχωρισμένον, πρό τῆς ἐξ αὐτῶν εἰς γένεσιν εἴδους συνθέσεως. Ἅμα γάρ γένεσις, ἅμα σύνθεσις, ἅμα καί ἡ κατά σύνθεσιν ἐξ αὐτῶν τοῦ εἴδους συμπλήρωσις. Ἑτεροουσία δέ, τῷ λόγῳ τῆς πρός ἄλληλα φυσικῆς ἑτερότητος· καθ᾿ ὅν οὐδαμῶς ἐπιδέχονται (553) κατ᾿ οὐσίαν τούς ἀλλήλων ὅρους τε καί λόγους· ἀλλ᾿ ἕτερον καί ἕτερον ἀποδίδωσι θάτερον τῆς οἰκείας οὐσίας πρός τόν θατέρου λόγον ἀσύμπτωτον· καθ᾿ ὅν τήν ψυχῆς καί σώματος οὐσιώδη σώζοντες διαφοράν, οὐ συγχέομεν τήν ἐξ αὐτῶν συμπληρουμένην ὑπόστασιν, τῇ πρός θάτερον θατέρου περιτροπῇ τε καί μεταβολῆ τῶν ἐξ ὧν συνετέθη μερῶν ἤγουν φύσεων, τόν ἀφανισμόν δεχομένην.

Εἰ δέ κατά τήν ἅμα πρός εἴδους γένεσιν ψυχῆς τε καί σώματος σύνοδον, ὁ τίς ἀποτελεῖσθαι πέφυκεν ἄνθρωπος· τῷ μέν λόγῳ τῆς τῶν οἰκείων μερῶν φυσικῆς κοινότητος, πρός ἄλλους ἀνθρώπους σώζων τό ὁμοούσιον· τῷ δέ λόγῳ τῆς τῶν αὐτῶν ἰδιότητος, πρός τούς ἄλλους φυλάττων ἀνθρώπους τό ἑτεροϋπόστατον· ἑνούμενος μέν