Γοροθηνοί, οἱ ἄλλοις καιροῖς τὰς ἑορτὰς ἄγοντες παρὰ τοὺς Ἰεβουσαίους.
Ἰεβουσαῖοι διὰ τὴν αὐτὴν αἰτίαν τῶν ἑορτῶν πρὸς τοὺς Γοροθηνοὺς διαφερόμενοι.
Ἐσσηνοί, οἱ μηδ' ὁποτέροις ἐναντιούμενοι, τοῖς δὲ παρατυγχάνουσι συνεορτάζοντες ἀδιαφόρως.
Ναζωραῖοι, οἳ Χριστὸν ὁμολογοῦσιν Ἰησοῦν υἱὸν θεοῦ, πάντα δὲ κατὰ νόμον πολιτευόμενοι.
Αὕτη καὶ ἡ τοῦ δευτέρου τόμου τοῦ πρώτου βιβλίου τῶν δεκατριῶν αἱρέσεων ἀνακεφαλαίωσις.
Τάδε ἔνεστι καὶ ἐν τῷ τρίτῳ τοῦ πρώτου βιβλίου τόμῳ, ἐν ᾧ εἰσιν αἱρέσεις δεκατρεῖς.
Ἀγγελικοί. Οὗτοι παντελῶς ἐξέλιπον, αὐχοῦντες ἀγγελικὴν ἔχειν τάξιν ἢ διὰ τὸ ἀγγέλοις προσκεκλῆσθαι.
Αὗται τοῦ τετάρτου τόμου, δευτέρου δὲ βιβλίου αἱρέσεις ιηʹ.
Τάδε ἔνεστιν ἐν τῷ πέμπτῳ τόμῳ, δευτέρου δὲ βιβλίου, αἱρέσεις πέντε.
Αὗται τοῦ πέμπτου τόμου, δευτέρου δὲ βιβλίου, αἱρέσεις πέντε.
Τάδε ἔνεστιν ἐν τῷ πρώτῳ τόμῳ βιβλίου τρίτου, αἱρέσεις ἑπτά.
Αὗταί εἰσιν ὁμοίως τοῦ ἕκτου τόμου, τρίτου δὲ βιβλίου αἱρέσεις ἑπτά.
Τάδε ἔνεστι ἐν τῷ ἑβδόμῳ τόμῳ, τρίτου δὲ βιβλίῳ, αἱρέσεις τέσσαρες.
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.