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Behold the substance; but if you say, a dove or a turtledove, they are hypostases.† The beast, behold the entire bestial substance; but the lion and the horse are called hypostases and characters and persons. And not only for intelligent and ensouled and rational beings does the same rule of terms upsilon.1775 apply, but also for every soulless and senseless and motionless nature, I mean something like this. If we say that God made the light, behold we have signified the substance of all the luminaries. This substance, therefore, is divided into its hypostases, such as the moon, stars, and the rest. Likewise also in the case of winds; if you say wind, you have declared the whole nature of the winds; but if you say south or north, they are hypostases. In the same way fire is one substance, but it is divided into hypostases, that is, lamps, candles, torches, furnaces. Therefore, we do not call the holy flesh of Christ a person, but a substance, so that we may signify that Christ assumed and saved our whole nature. For if we were to call it a hypostasis, we would find ourselves saying that Christ assumed and saved a certain single man. Nevertheless, it is not called a hypostasis, insofar as the flesh is inseparable from the Word of God; for hypostasis is said of a separate person. We do, however, call it enhypostatic, but not a hypostasis; for the enhypostatic is that which has its being in another, just as the anhypostatic is that which does not have existence, that is, substance; for example, a dream is without substance and without existence and phantasmal. And that we may speak definitively, anhypostatic and non-existent and insubstantial is that which is often spoken of in word, but is not known in substance and in hypostasis, such as Hades, death, disease. Again, we call substantial either being itself or a property known in a substance; for example, the rational and corruptible are substantial to man. Similarly, the enhypostatic is also spoken of in two ways: either that which truly exists, or the property in a hypostasis, as in God the Father the unbegotten, in the Son the begotten, and in the Holy Spirit the proceeding. And again: A hypostasis is a substance with certain properties, differing in number from those of the same species. That is, a person consubstantial with the character and the hypostasis of the Father. And we speak of persons upsilon.1776 in God as bodiless and unformed. The proper to the Father is the unbegotten, to the Son the begotten, to the Holy Spirit the proceeding; but the Godhead and the kingdom are common. And he confessed three hypostases in the Godhead: Father, Son and Holy Spirit. A hypostasis is everything that appears in its own person. A hypostasis is a substance particularized by its characteristic properties. A hypostasis is a substantial particularity. A hypostasis is a certain description, distinctive of one individual with respect to those of the same species, having what is incommunicable according to its particularity. A hypostasis is a substance with its own properties, differing in number from those of the same species. Hypostasis is so called from subsisting. The name of hypostasis in the divine Scripture is used in three ways: for that which exists in itself, for example: Remember what my hypostasis is; for the multitude of those in agreement, for example: Men came out from the hypostasis of the foreigners; for the substantial, for example: In the hypostasis of my boasting. Hypostasis and person are the same; for both are particular and individual, as having their description in themselves, but not having the category naturally among many. We call hypostasis that which subsists in itself and is not considered together in any other, which some also call an individual. This would be an aggregate of accidents, which we all consider together, the aggregate of which belongs to nothing else, except to the one to whom it belongs. A hypostasis is that which subsists by itself alone, but is separated from every other, that is, that which is circumscribed by certain proper hypostatic marks. A hypostasis is that which is distinctly constituted in itself. A hypostasis is a thing both subsistent and substantial, in which the aggregate of accidents, as in one subject thing and in actuality, subsists. A hypostasis is a substance with properties, differing in number from those of the same genus. But in a hypostasis is that which in no way subsists in itself, but is contemplated in others, upsilon.1777 as

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ἰδοὺ ἡ οὐσία· εἰ δὲ ειπῃς, περιστερὰ η τρυγὼν, ὑποστάσεις εἰσί.† τὸ κτῆνος, ἰδοὺ πᾶσα ἡ κτηνώδης οὐσία· ὁ δὲ λέων καὶ ὁ ιππος, ὑποστάσεις καὶ χαρακτῆρες καὶ πρόσωπα λέγονται. οὐ μόνον δὲ ἐπὶ νοερῶν καὶ ἐμψύχων καὶ λογικῶν ὁ αὐτὸς κανὼν τῶν ορων upsilon.1775 ἁρμόζει, ἀλλὰ καὶ ἐπὶ πάσης ἀψύχου καὶ ἀναισθήτου καὶ ἀκινήτου φύσεως, οιόν τι λέγω. ἐὰν ειπωμεν, οτι ὁ θεὸς ἐποίησε τὸ φῶς, ἰδοὺ τὴν οὐσίαν ἁπάντων τῶν φωστήρων ἐσημάναμεν. αυτη λοιπὸν ἡ οὐσία τέμνεται εἰς τὰς ὑποστάσεις αὐτῆς, οιον σελήνη, αστρα καὶ τὰ λοιπά. ὁμοίως καὶ ἐπὶ ἀνέμων· ἐὰν ειπῃς πνεῦμα, πᾶσαν τὴν φύσιν ἐδήλωσας τῶν ἀνέμων· εἰ δὲ ειπῃς νότος η βοῤῥᾶς, ὑποστάσεις εἰσίν. ὡσαύτως τὸ πῦρ μία οὐσία ἐστὶ, τέμνεται δὲ εἰς ὑποστάσεις, ηγουν λύχνους, κηροὺς, λαμπάδας, καμίνους. τὴν ἁγίαν ουν σάρκα τοῦ Χριστοῦ οὐ λέγομεν πρόσωπον, ἀλλ' οὐσίαν, ινα σημάνωμεν, οτι ολην τὴν φύσιν ἡμῶν ἀνέλαβε καὶ εσωσεν ὁ Χριστός. εἰ γὰρ ειπωμεν αὐτὴν ὑπόστασιν, ενα τινὰ ανθρωπον εὑρισκόμεθα λέγοντες, οτι ἀνέλαβε καὶ εσωσεν ὁ Χριστός. πλὴν οὐ λέγεται ὑπόστασις, ἐφόσον ἀχώριστός ἐστι τοῦ θεοῦ λόγου ἡ σάρξ· ὑπόστασις γὰρ τὸ κεχωρισμένον πρόσωπον λέγεται. ἐνυπόστατον μέντοι αὐτὴν λέγομεν, οὐ μὴν ὑπόστασιν· τὸ γὰρ ἐνυπόστατον τὸ ἐνυπάρχον ἐστὶν, ωσπερ ἀνυπόστατον τὸ μὴ εχον υπαρξιν ητοι οὐσίαν· οιον τὸ ἐνύπνιον ἀνούσιον καὶ ἀνύπαρκτον καὶ φαντασιῶδες. καὶ οπως ὁριστικῶς ειπωμεν, ἀνυπόστατον καὶ ἀνύπαρκτον καὶ ἀνούσιόν ἐστι τὸ ῥήματι μὲν πολλάκις λεγόμενον, ἐν οὐσίᾳ δὲ καὶ ὑποστάσει μὴ γνωριζόμενον, οιον ὁ ᾳδης, ὁ θάνατος, ἡ νόσος. πάλιν ἐνούσιον λέγομεν η αὐτὸ τὸ ον η τὸ ἐν οὐσίᾳ γνωριζόμενον ἰδίωμα· οιον ἐνούσιον ἐστὶν ἀνθρώπου τὸ λογικὸν καὶ φθαρτόν. ὁμοίως καὶ τὸ ἐνυπόστατον κατὰ δύο τρόπους λέγεται· η τὸ κατ' ἀλήθειαν ὑπάρχον, η τὸ ἐν ὑποστάσει ἰδίωμα, ὡς ἐν τῷ θεῷ πατρὶ τὸ ἀγέννητον, ἐν δὲ τῷ υἱῷ τὸ γεννητὸν, ἐν δὲ τῷ ἁγίῳ πνεύματι τὸ ἐκπορευτόν. καὶ αυθις· ὑπόστασίς ἐστιν οὐσία μετά τινων ἰδιωμάτων τῷ ἀριθμῷ τῶν ὁμοειδῶν διαφέρουσα. τουτέστι πρόσωπον ὁμοούσιον τοῦ χαρακτῆρος καὶ τῆς ὑποστάσεως τοῦ πατρός. πρόσωπα δὲ upsilon.1776 λέγομεν ἐπὶ θεοῦ ἀσώματα καὶ ἀσχημάτιστα. τοῦ πατρὸς δὲ ιδιον τὸ ἀγέννητον, τοῦ υἱοῦ τὸ γεννητὸν, τοῦ ἁγίου πνεύματος τὸ ἐκπορευτόν· κοινὸν δὲ ἡ θεότης καὶ ἡ βασιλεία. τρεῖς δὲ ὑποστάσεις ἐπὶ τῆς θεότητος ὡμολόγει· πατέρα, υἱὸν καὶ πνεῦμα αγιον. ὑπόστασίς ἐστι πᾶν τὸ ἰδίῳ προσώπῳ ἐμφαινόμενον. ὑπόστασίς ἐστιν οὐσία ἰδιάζουσα τοῖς χαρακτηριστικοῖς ἰδιώμασιν. ὑπόστασίς ἐστιν ἐνούσιος ἰδιότης. ὑπόστασίς ἐστι περιγραφὴ τὶς, ἑνὸς γνωριστικὴ πρὸς τὰ ὁμοειδῆ, κατὰ τὴν ἰδιότητα τὸ ἀκοινώνητον εχουσα. ὑπόστασίς ἐστιν οὐσία μετὰ οἰκείων ἰδιωμάτων ἀριθμῷ τῶν ὁμοειδῶν διαφέρουσα. ὑπόστασις λέγεται παρὰ τὸ ὑφεστάναι. τὸ τῆς ὑποστάσεως ονομα παρὰ τῇ θείᾳ γραφῇ τριχῶς λέγεται· τὸ καθ' ἑαυτοῦ ὑπάρχον, οιον· μνήσθητι, τίς μου ἡ ὑπόστασις· τὸ πλῆθος τῶν ὁμονοούντων, οιον τό· ἐξῆλθον ανδρες ἀπὸ τῆς ὑποστάσεως τῶν ἀλλοφύλων· τὸ ἐνούσιον, οιον τό· ἐν τῇ ὑποστάσει τῆς καυχήσεώς μου. ὑπόστασις καὶ πρόσωπον ταὐτό ἐστιν· αμφω γὰρ μερικόν τε καὶ ιδιον, ὡς ἐφ' ἑαυτῶν τὴν περιγραφὴν, ἀλλ' οὐκ ἐν πλείοσι τὴν κατηγορίαν φυσικῶς κεκτημένων. ὑπόστασιν λέγομεν τὸ καθ' ἑαυτοῦ ὑφεστὸς καὶ ἐν οὐδενὶ ἑτέρῳ συνθεωρούμενον, οπερ καὶ ατομον καλοῦσι τινές. αθροισμα δὲ συμβεβηκότων τοῦτο αν ειη, απερ αμα πάντες θεωροῦμεν, ων τὸ αθροισμα οὐδὲν πρόσεστιν ἑτέρῳ, πλὴν τοῦ ἑνὸς ῳ πρόσεστι. ὑπόστασις ἐστὶ τὸ καθ' ἑαυτὸ μόνον ὑφεστὸς, παντὸς δὲ ἑτέρου κεχωρισμένον, ητοι τὸ ἰδίοις τισὶ περιγεγραμμένον ὑποστατικοῖς γνωρίσμασιν. ὑπόστασις ἐστὶ τὸ καθ' ἑαυτὸ διωρισμένον συνεστός. ὑπόστασις ἐστὶ πρᾶγμα ὑφεστός τε καὶ οὐσιῶδες, ἐν ῳ τὸ αθροισμα τῶν συμβεβηκότων, ὡς ἐν ἑνὶ ὑποκειμένῳ πράγματι καὶ ἐνεργείᾳ, ὑφέστηκεν. ὑπόστασις ἐστὶν οὐσία μετὰ ἰδιωμάτων ἀριθμῷ τῶν ὁμογενῶν διαφέρουσα. ἐν ὑποστάσει δὲ τὸ καθ' ἑαυτὸ οὐδαμῶς ὑφιστάμενον, ἐν αλλοις δὲ θεωρούμενον, upsilon.1777 ὡς