[580] ἰδίαν ὑπόστασιν, Sext. Empir. de Pyrrh. 2. 219.
[581] Ed. Kühn, 5. 662.
[582] Ep. 210; Harn. Dogm. 693.
[583] Cf. Quintilian, who ascribes it in turn to Plautus and to Sergius Flavius, 2. 14. 2; 3. 6. 23; 8. 3. 33: Seneca, Ep. 58. 6, to Cicero, and more recently Fabianus. For substantia, cf. Quint. 7. 2. 5, “nam et substantia ejus sub oculos cadit.”
[584] Cf. Harnack, 489, 543; for its use by Sabellius, &c., ib. 679; also Orig. de princ. 1. 2. 8.
[585] E.g. Ath. et Cyr. in Expos. orth. fid., ὑπόστασις = πρόσωπον ὁμοούσιον. In Epictetus, 1. 2. 7, 14, 28, it denotes individuality of character, that which distinguishes one man from another.
[586] In Ath. ad. Ant. 7. 25, ἡ τὰ ὅλα διοικοῦσα φύσις is distinguished from οὐσία τῶν ὅλων: so 7. 75, ἡ τοῦ ὅλου φύσις ἐπὶ τὴν κοσμοποιΐαν ώρμησεν. For φύσις in Philo, see Leg. All. 3. 30 (i. 105).
[587] Leontius of Byzantium says that both οὐσία and φύσις = εἶδος, Pat. Græc. lxxxvi. 1193.
[588] E.g. adv. Prax. 2 (E. T. ii. 337), where he makes the distinctions within the œconomia of the Godhead to be gradu, forma, specie, with a unity of substantia, status, potestas; cf. Bp. Kaye, in E. T. ii. p. 407.
[589] De Sententia Dionys. 18, quoted in Dict. of Christ. Biog. under Homoousios.