The Four Classes of Samaritans.
The Gorthenes celebrate their feasts at other times than Sebyaeans.
The Sebyaeans differ from the Gorthenes by reason of their feasts.
The Seven Heresies of the Jews.
Thus far the summary of the thirteen heresies contained in the second part of Book II.
The following belong to this third part, in which thirteen heresies are contained:
Thus far for the eighteen heresies of the fourth part of Book II.
The following five heresies are contained in the fifth part of Book II:
Thus far the five heresies of the fifth part of Book II.
The following seven heresies are contained in the first part of Book III:
Thus far similarly the seven heresies of the first part of Book III.
In the second part of Book III there are four heresies:
Thus, when the animal is divided into the rational and the irrational, and then the rational into man, angel, and devil, they call those things into which each of these ultimate species is split up individuals. For example, man is split up into Peter and Paul, while angel is split up into Gabriel, say, and Michael, and each one of the other angels. This is because it is impossible further to divide any one of these into still other things which will continue to preserve the one same nature after the division. Thus, the division of man into soul and body brings about the destruction of the complete animal. And so, they like to call these individuals. In the language of the Church, however, they are called hypostases, because in them the genera and the species get their existence. For, although there is a particular essence for animal, let us say, and for man, of which the former is the genus and the latter the species, yet it is in the individuals that these have their existence— as in Peter and Paul, for example—and apart from the individuals they do not subsist. And so we have explained what hypostasis and nature are according to the Church’s way of explanation.
Τοῦ γὰρ ζῴου εἰς τὸ λογικὸν διαιρουμένου καὶ τὸ ἄλογον, καὶ τοῦ λογικοῦ πάλιν εἰς ἄνθρωπον καὶ ἄγγελον καὶ δαίμονα, τὰ εἰς ἃ λοιπὸν ὑποτέμνεται ἐσχάτων τῶν εἰδῶν τούτων ἕκαστον, οἷον ἄνθρωπος μὲν εἰς Πέτρον καὶ Παῦλον, ἄγγελος δὲ εἰς Γαβριὴλ καὶ Μιχαὴλ φέρε καὶ τῶν λοιπῶν ἀγγέλων ἕκαστον, ἄτομα προσαγορεύουσι, διότι μὴ οἷόν τε τούτων ἕκαστον ὑποτέμνεσθαι λοιπὸν εἰς ἕτερα τὴν φύσιν αὐτῶν μετὰ τὴν τομὴν διασῴζοντα. Ἡ μὲν γὰρ εἰς ψυχὴν καὶ σῶμα τοῦ ἀνθρώπου διαίρεσις τοῦ παντὸς ζῴου φθορὰν ἐργάζεται. Ἔνθεν ἄτομα ταῦτα καλεῖν ἐκείνοις φίλον. Ὑποστάσεις δὲ τὰ τοιαῦτα ὁ ἐκκλησιαστικὸς ὠνόμασε λόγος, διότι ἐν τούτοις τὰ γένη καὶ εἴδη λαμβάνει τὴν ὕπαρξιν. Εἰ γὰρ καὶ ἴδιον ἔχει τὸν τοῦ εἶναι λόγον τὸ ζῷον, φέρε καὶ ὁ ἄνθρωπος, ὧν τὸ μέν ἐστι γένος, τὸ δὲ εἶδος, ἀλλ' ἐν τοῖς ἀτόμοις τὴν ὕπαρξιν ἔχουσιν, οἷον Πέτρῳ καὶ Παύλῳ, χωρὶς τούτων οὐχ ὑφιστάμενα. Τί μὲν οὖν ὑπόστασίς ἐστι καὶ τί φύσις κατὰ τὴν ἐκκλησιαστικὴν ὑφήγησιν, εἴπομεν.