Similarly, there are two kinds of heat, that of the fire itself, and that emitted by the fire, so that the fire may remain itself while exerting its influence without. It is thus also there: in that it remains itself in its inmost being, and from its own inherent perfection, and energy, the developed energy assumes hypostasis, as if from a Dynamis that is great, nay, greatest; and so it joins the Essence and the Being. For that was beyond all Being, and that was the Dynamis of all things, and already was all things. If then it is all, it must be above all; consequently also above Being. "And if this is all, then the One is before all; not of an essence equal to all, and this must be above Being, as this is above intellect; for there is something above intellect."[489] This is the most definite statement of Plotinos's solution of the problem; other references thereto are abundant. So we have a trinity of energy, being and essence,[490] and each of us, like the world-Soul has an Eros which is essence and hypostasis.[491] Reason is a hypostasis after the nous, and Aphrodite gains an hypostasis in the Ousia.[492] The One is intellect, the intelligible, and ousia; or, energy, being, and the intelligible (essence).[493] The soul is activity.[494] The soul is the third God,[495] we are the third rank proceeding from the upper undivided Nature,[496] the whole being God, nous, and essence. The Nous is activity, and the First essence. There are three stages of the Good: the King, the nous, and the soul.[497] We find energy,[498] thinking and being, then[499] the soul, the nous, and the One. We find Providence threefold (as in Plutarch)[500] and three ranks of Gods, demons and world-life.[501] Elsewhere, untheologically, or, rather, merely philosophically, he speaks of the hypostasis of wisdom.[502] Chaignet's summary of this is[503] that[504] Plotinos holds that every force in the intelligible is both Being and Substance simultaneously; and reciprocally that no Being, could be conceived without hypostasis, or directed force. Again,[505] the world, the universe of things, contains three natures or divine hypostases, soul, mind and unity; which indeed are found in our own nature, and of which the divinest is unity or divinity. Let us now try to understand the matter. Why should the word hypostasis, which unquestionably in earlier times meant "substance," have later come to mean "distinctions" within the divinity? For "substance," on the contrary, represents to our mind an unity, the underlying unity, and not individual forms of existence. How did the change occur?