Now Plotinos, as we remember, found fault with the Gnostics in that they taught distinctions within the divinity.[506] He would therefore be disposed to remove from within the divinity those distinctions of Plotinic, Plutarchian, Numenian, or Gnostic theology; although he himself in early times did not scruple to speak of a hypostasis of wisdom, or of Eros, or other matter he might be considering. Such terms of Numenius or Amelius as he seems to ignore are the various Demiurges; the three Plutarchian Providences he himself still uses. Still, all these terms he would be disposed to eradicate from within the divinity. As a constructive metaphysician, however, he could not well get along without some titles for the different phases of the divinity; and even if he dispensed with the old names, there would still remain as their underlying support the reality or substance of the distinction. So he removed the offensive, aggressive, historically known and recognized terms, while leaving their underlying substances, or supports. Now "substance" had become "substances," and to differentiate these it was necessary to interpret them as differing forms of existence. The change was most definitely made by Athanasius, who at a synod in Alexandria, in A.D. 362,[507] fastened on the church, as synonymous with hypostasis the popular term "prosopon" or "face." That this was an innovation appears from the fact that the Nicene Council had stated that it was heretical to say that Christ was of a hypostasis different from that of the Father, in which case the word evidently meant still the original underlying (singular) substance. With this official definition in vogue, the original (singular) substance became forgotten, and it became possible to speak in the plural, of three faces, as indeed Plotinos had done. In other words, so necessary were distinctions in the divinity, that the popular mind supplied other individual names to designate the distinctions Plotinos had successfully banished, for Demiurges and Providences no longer return. Thus more manifold differences re-entered into the divinity, than Plotinos had ever emptied out of it, although under a name which the poverty of the Latin language rendered as "persons," which represents to us individual consciousness of a far more distinctive kind than was ever implied in three phases of Providence, or of the Demiurge. Thus the translation into Latin clinched the illicit linguistic process, and the result of Plotinos's attempt to distinguish in the Divinity phases so subtle as not to demand or allow of manifoldness, resulted in the most pronounced differences of personality. This was finally clinched by Plotinos's illustration of the three faces around a single head,[508] which established the idea of three "persons" (masks, from "per-sonare") in one God.