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.
And after some more, in which he treats of how the essence does not admit of more or less, he continued: Now I think that it is clear that all individuals have one nature which can be realized in several hypostases. Thus, then, while we confess the nature of the Divinity to be one, we declare that It has three hypostases. Furthermore, men also have one nature, while the hypostases coming under this nature are almost infinitely multiplied. And it is the same way with other things. It is impossible for two natures to constitute one hypostasis and to preserve their duality in number. And this is confirmed not only by the process of induction from particular examples (for how would stone or wood, or the ox or the horse, have one hypostasis or constitute one individual?), but also by the very force of reason. Thus, if each nature receives its existence in the hypostases (which is the same thing as to say ‘in the individual’ ), then it is absolutely necessary that where there are two natures there be also at least two hypostases in which these natures will have received their existence. For it is impossible for the nature to subsist in itself without being considered as in some individual. And we have already shown that the individual is the same thing as the hypostasis. Consequently, they who affirm that not only the hypostasis was made one by the union, but the nature, also, are plainly consistent both with themselves and with the truth. On the other hand, those that affirm one hypostasis and two natures are plainly inconsistent both with themselves and with the truth.
Καὶ μεθ' ἕτερα πάλιν, ἐν οἷς γυμνάζει, ὅτι τὸ μᾶλλον καὶ ἧττον ἡ οὐσία οὐκ ἐπιδέχεται, φησὶ πάλιν ἐν τῷ αὐτῷ κεφαλαίῳ οὕτως: Μίαν μὲν γὰρ φύσιν πλειόνων ὑποστάσεων γεννητικὴν ἐναργὲς οἶμαι τυγχάνειν ἅπασιν. Οὕτω γοῦν μίαν εἶναι φύσιν τῆς θεότητος ὁμολογοῦντες τρεῖς εἶναι τὰς ὑποστάσεις αὐτῆς πρεσβεύομεν. Καὶ ἀνθρώπων δὲ μία ἐστὶν ἡ φύσις τῶν ὑπ' αὐτὴν ὑποστάσεων ἐπ' ἄπειρον σχεδὸν ἐκτεινομένων τῷ πλήθει, καὶ ἐπὶ τῶν ἄλλων ὡσαύτως. Δύο δὲ φύσεις σῳζούσας κατ' ἀριθμὸν τὴν δυάδα μίαν ἀποτελέσαι ὑπόστασιν ἀδύνατον. Καὶ τοῦτο οὐ μόνον ἐκ τῆς τῶν κατὰ μέρος ἁπάντων ἐπαγωγῆς ἔστι πιστώσασθαι_πῶς γὰρ ἂν εἴη λίθου καὶ ξύλου μία ὑπόστασις, τουτέστιν ἄτομον ἕν, ἢ βοὸς καὶ ἵππου; _, ἀλλὰ καὶ ἐξ αὐτῆς τῆς τοῦ λόγου ἐνεργείας. Εἰ γὰρ ἐν ταῖς ὑποστάσεσι_ταυτὸν δὲ εἰπεῖν ἐν τοῖς ἀτόμοις_ἑκάστη φύσις λαμβάνει τὴν ὕπαρξιν, ἀνάγκη πᾶσα δύο τῶν φύσεων οὐσῶν δύο τοὐλάχιστον καὶ τὰς ὑποστάσεις εἶναι, ἐν αἷς τὴν ὕπαρξιν αἱ φύσεις ἔλαβον: ἀδύνατον γὰρ φύσιν ὑποστῆναι καθ' αὑτὴν μὴ ἐν ἀτόμῳ τινὶ θεωρουμένην, ἄτομον δὲ ταυτὸν εἶναι καὶ ὑπόστασιν ἀρτίως δεδείχαμεν. Ὥστε, ὅσοι μὲν μὴ μόνον τὴν ὑπόστασιν μίαν, ἀλλὰ καὶ τὴν φύσιν διὰ τὴν ἕνωσιν γεγονέναι φασί, σύμφωνοι καὶ ἑαυτοῖς καὶ τῇ ἀληθείᾳ φαίνονται, ὅσοι δὲ τὴν μὲν ὑπόστασιν μίαν, τὰς δὲ φύσεις δύο φασὶν εἶναι, καὶ ἑαυτοῖς ἀσύμφωνοι καὶ τῇ ἀληθείᾳ πεφήνασιν.