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Therefore, according to the mind of the church, a true existence of things. According to Aristotle and the other Greeks, nature is defined in many ways; by which definitions those of Severus, holding to them, were led astray. Nature is, according to the Apostle, everything that is in truth and not said to be in appearance. For the church calls nature the truth of existing things, that is to say, their essential being. And nature is so called from having been brought forth and being, just as also substance (ousia), as being in truth and being known. And nature and substance and genus and form are one and the same in ecclesiastical dogmas. just as the bread, the piece of bread, and the morsel. Wherefore both the innate and the essential are the same. And nature is spoken of in four ways, as I said: substance and nature and genus and form. Simple nature is of many meanings. For it denotes both God and angel and soul and mind; similarly phi.1830 also the incomprehensible. but also the comprehensible, similarly also the graspable, signifies many things, for all visible things. The nature of God is infinite and undefined. And infinite, inasmuch as it is not subject to a limit; and undefined, since it is not circumscribed by a boundary. And this must be demonstrated thus. All things under time are subject both to a beginning and to a limit; for having begun to be, they also arrive at the repose of not-being. And these things, being created, are reasonably also circumscribed; for what is encompassed by time is indeed also quantified; and being quantified, it is also qualified; and coming under quality, it also comes to a limit. a limit in the case of bodies, I mean, that of circumscription. just as the boundaries also indicate. But indeed even incorporeal beings themselves, angels, I mean, and souls. And they escape place and matter and thickness of body. but yet nevertheless they are under circumscription and are contained by some limit. And so they have a beginning of their existence, but they do not proceed to an end. Nature and substance and form and genus, according to the holy fathers and the true account, are one and the same, being the quality of existing things. And they are also predicated of the species. Nature is the principle and cause of being moved and being at rest, in that in which it exists primarily, in itself and not accidentally. Nature is a name indicative of the simple motion of existing things. For all things are seen to be in motion. Nature, the first matter underlying each thing. Nature is that in which the being of the substance is received. nature of reason, and nature of time, and nature of falsehood according to Basil the Great. Nature is the form and the species according to Gregory the Theologian. The nature of anger is to fight against the demons and to struggle for any pleasure whatsoever. phi.1831 Nature is a leader and a cause of growth through nourishment, preservative of its own system. Nature is that which brings forth and holds together, in the most general sense, life. Nature is a self-subsistent existence, unfailingly preserving its own proper characteristics. Nature is a whole lacking in nothing of all those things in which it is naturally observed. Nature is that which is always in the same state and does not depart from its own proper immeasurability, even if it is distinguished in individuals. Nature is unchangeable, holding to its own properties, and showing what sort of thing it is. Nature is, according to the pagan philosophers, a certain divine power clothed in matter, a principle of rest and motion. For the true nature is this. We often call nature the being constituted in a certain way, and not in every case the substance itself. And again, for the most part it is customary to call the substance nature, and especially for our teachers. And the name of nature is often applied even to non-existent things. These things, having natures, are substances. They call nature the simple motion itself of existing things. And this is of five kinds; for it is either intellectual, or rational, or sensory, or vegetative, or inanimate. and intellectual, as in the case of angels, from their thoughts themselves communicating with one another. phi.1832 and rational, in the case of humans, through nouns and verbs the unseen movements of the soul. By nature. In the sense of truly and genuinely. The Apostle: children by nature of wrath, even as others. †Phytaē. birth.† Phytaliēs. of vineyard-planted land. from 'to plant'. Phytlē. kinship. *substance.* Puffs of pride. haughtiness. for they were haughty against Paul, honoring the

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τοίνυν κατὰ τὸ φρόνημα τῆς ἐκκλησίας ἀληθὴς πραγμάτων υπαρξις. κατὰ ̓Αριστοτέλην καὶ τοὺς λοιποὺς Ελληνας πολυτρόπως ἡ φύσις ὁρίζεται· ουστινας ορους οἱ ἀπὸ Σεβήρου κρατοῦντες, ἀπεπλανήθησαν. Φύσισ ἐστὶ κατὰ τὸν ̓Απόστολον πᾶν τὸ ἐν ἀληθείᾳ ον καὶ οὐκ ἐν φαντασίᾳ λεγόμενον. φύσιν γὰρ λέγει ἡ ἐκκλησία τὴν τῶν ὑπαρχόντων ἀλήθειαν, ηγουν τὸ τούτων ἐνούσιον. φύσις δὲ ειρηται διὰ τὸ πεφυκέναι καὶ ειναι, ωσπερ καὶ οὐσία, ὡς ουσα ἐν ἀληθείᾳ καὶ γνωριζομένη. φύσις δὲ καὶ οὐσία καὶ γένος καὶ μορφὴ εν καὶ τὸ αὐτό ἐστιν ἐν τοῖς ἐκκλησιαστικοῖς δόγμασιν. ωσπερ ὁ αρτος, τὸ ψωμίον καὶ τὸ βουκίν. διὸ καὶ τὸ εμφυτον καὶ τὸ ἐνούσιον ταυτό ἐστι. τετραχῶς δὲ ειρηται ἡ φύσις, ὡς εφην· οὐσία καὶ φύσις καὶ γένος καὶ μορφή. φύσις ἁπλῆ πολυσήμαντόν ἐστι. δηλοῖ γὰρ καὶ θεὸν καὶ αγγελον καὶ ψυχὴν καὶ νοῦν· ὁμοίως phi.1830 καὶ τὸ αληπτον. ἀλλὰ καὶ τὸ ληπτὸν, ὁμοίως καὶ κρατητὸν, σημαίνει πολλὰ, πάντα γὰρ τὰ ὁρώμενα. Φύσις θεοῦ απειρος καὶ ἀόριστοσ. καὶ απειρος μὲν, καθὸ πέρατι οὐχ ὑπόκειται· ἀόριστος δὲ, ἐπείπερ ὁρογραφίᾳ οὐχ ὑπογράφεται. καὶ τοῦτο ἀποδεικτέον ουτως. πάντα τὰ ὑπὸ χρόνον καὶ ἀρχῇ ὑπόκειται καὶ πέρατι· ἀρξάμενα γὰρ τοῦ ειναι φθάνουσι καὶ εἰς τὴν τοῦ μὴ ειναι κατάπαυσιν. ταῦτα δὲ δημιουργήματα οντα εἰκότως καὶ περιγράφονται· ο γὰρ τῷ χρόνῳ περινοεῖται, τοῦτο δὴ καὶ πεπόσωται· ποσούμενον δὲ καὶ πεποίωται· ὑπὸ δὲ τὴν ποιότητα γινόμενον καὶ εἰς ορον χωρεῖ. ορον τὸν ἐπὶ τῶν σωμάτων, λέγω δὴ τῆς περιγραφῆς. καθὼς δηλοῦσι καὶ τὰ ὁροθέσια. ἀλλὰ μὴν καὶ αὐτὰ τὰ ἀσώματα, αγγελοι φημὶ καὶ ψυχαί. καὶ εἰς τόπον διαφεύγουσι καὶ υλην καὶ παχύτητα σώματος. ἀλλ' ουν ομως ὑπὸ περιγραφήν εἰσι καὶ ορῳ τινὶ περιέχονται. καὶ ἀρχὴν ουν εχουσι τῆς ὑπάρξεως, οὐ χωροῦσι δὲ εἰς τὸ τέλος. Φύσισ καὶ οὐσία καὶ μορφὴ καὶ γένος εν κατὰ τοὺς ἁγίους πατέρας καὶ τὸν ἀληθῆ λόγον ταυτόν ἐστιν, ἡ τῶν οντων ουσα ποιότης. τάττονται δὲ καὶ κατὰ τοῦ ειδους. Φύσισ ἐστὶν ἡ ἀρχὴ καὶ αἰτία τοῦ κινεῖσθαι καὶ ἠρεμεῖ, ἐν ῳ ὑπάρχει πρώτως κατ' αὐτὸ καὶ μὴ κατὰ συμβεβηκός. Φύσισ ἐστὶν ονομα δηλωτικὸν τῆς ἁπλῆς τῶν οντων κινήσεως. πάντα γὰρ ἐν κινήσει οντα ὁρᾶται. φύσις ἡ πρώτη ἑκάστῳ ὑποκειμένη υλη. Φύσισ ἐστὶν, ἐν ῳ τὸ ειναι τῆς οὐσίας λαμβάνεται. φύσις λόγου, καὶ φύσις χρόνου, καὶ φύσις ψεύδους κατὰ τὸν μέγαν Βασίλειον. Φύσισ ἐστὶ ἡ μορφὴ καὶ τὸ ειδος κατὰ τὸν θεολόγον Γρηγόριον. Φύσισ θυμοῦ τὸ τοῖς δαίμοσι μάχεσθαι καὶ ὑπὲρ ἡστινοσοῦν ἡδονῆς ἀγωνίζεσθαι. phi.1831 Φύσισ ἐστὶν ἡγεμὼν καὶ αἰτία αὐξητικὴ διὰ τροφῆς, τηρητικὴ τοῦ καθ' ἑαυτὴν συστήματος. Φύσισ ἐστὶν ἡ φύουσα καὶ συνέχουσα ἐν τῷ γενικωτάτῳ τὸ ζῇν. Φύσισ ἐστὶν αὐθυπόστατος υπαρξις ἀνελλιπῶς σώζουσα τὰ οἰκεῖα γνωρίσματα. φύσις ἐστὶν ὁλότης ἀνενδεὴς πάντων τῶν ἐν οις πέφυκεν ἐνθεωρεῖσθαι. Φύσισ ἐστὶν ἡ ἀεὶ ὡσαύτως εχουσα καὶ μὴ ἐξισταμένη τῆς οἰκείας ἀμετρίας, κᾳν ἐν ἀτόμοις διακρίνηται. Φύσισ ἐστὶν ἀναλλοίωτος, ἀντεχομένη τῶν οἰκείων ἰδιωμάτων, καὶ οια τίς ἐστι παραδεικνύουσα. Φύσισ ἐστὶ κατὰ τοὺς εξω φιλοσόφους δύναμίς τις θεία ἐνδεδυκυῖα τῇ υλῃ, ἀρχὴ ἠρεμίας καὶ κινήσεως. ἡ γὰρ ἀληθῶς φύσις τοῦτό ἐστι. Φύσιν πολλάκις καλοῦμεν τὸ τοιῶσδε πεφυκέναι, καὶ οὐκ αὐτὴν πάντως τὴν οὐσίαν. φύσιν δὲ πάλιν ὡς τὰ πολλὰ τὴν οὐσίαν καλεῖν σύνηθες, καὶ μάλιστα τοῖς ἡμετέροις διδασκάλοις. φέρεραι δὲ πολλάκις τὸ τῆς φύσεως ονομα καὶ κατὰ ἀνυπάρκτων. ταῦτα φύσεις εχοντα οὐσίαι εἰσί. Φύσιν καλοῦσιν αὐτὴν τὴν ἁπλῶς τῶν οντων κίνησιν. αυτη δὲ πεντάτροπος· η γὰρ νοερὰ τυγχάνει, η λογικὴ, η αἰσθητικὴ, η φυτικὴ, η αψυχος. καὶ νοερὰ μὲν, ὡς ἐπὶ τῶν ἀγγέλων, ἐξ αὐτῶν τῶν νοημάτων ἀλλήλοις συγγινομένων. phi.1832 λογικὴ δὲ ἐπὶ τῶν ἀνθρώπων, δι' ὀνομάτων καὶ ῥημάτων τὰ ἀφανῆ τῆς ψυχῆς κινήματα. Φύσει. ἀντὶ τοῦ ἀληθῶς καὶ γνησίως. ὁ ̓Απόστολος· τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί. †Φυταή. γένεσις.† Φυταλιῆσ. ἀμπελοφύτου γῆς. παρὰ τὸ φυτεύειν. Φύτλη. ἡ συγγένεια. *οὐσία.* Φυσιώσεισ. ὀφρυώσεις. ὠφρυῶντο γὰρ κατὰ Παύλου τιμῶντες τοὺς