[570] Cf. Harnack, i. 191, 219, 476 sqq., 580. In the Valentinian system, the spiritual existence which Achamoth brought forth was of the same essence as herself, Iren. 1. 5. 1. In that of Basilides, the three-fold sonship which was in the seed which God made, was κατὰ πάντα τῷ οὐκ ὄντι θεῷ ὁμοούσιος, Hippolytus, 7. 22: so as regards τὸ ἓν in Epiphanes (Valentinian?), ap. Iren. 1. 11. 3 (Hipp. 6. 38), it συνυπάρχει τῇ μονότητι as δύναμις ὁμοούσιος αὐτῇ. Cf. _Clem. Hom._ 20.7; Iren. ap. Harn. 481, “ejusdem substantiæ;” Tert. _Apol._ 21, “ex unitate substantiæ;” Harn. 488, 491. [571] It was expressly rejected at the Council of Antioch in connection with Paul of Samosata; and Basil, _Ep._ 9, says that Dionysius of Alexandria gave it up because of its use by the Sabellians: cf. _Ep._ 52 (300). [572] It is found, e.g., in Athan. _ad Afr. episc._ 4, vol. i. 714, ἡ γὰρ ὑπόστασις καὶ ἡ οὐσία ὕπαρξίς ἐστι. The distinction is found in Stoical writers, e.g. Chrysippus says that the present time ὑπάρχει, the past and future ὑφίστανται. Diels, _Doxogr. Græci._ 462. 1. [573] Diels, _ibid._ 372; cf. 363, where it is contrasted with φαντασία. [574] Sext. Empir. p. 192, § 226. [575] Diels, 318. [576] Ib. 469. 20: so κατὰ τὴν τῆς οὐσίας ὑπόστασιν, p. 469, 26. [577] Epict. 1. 14. 2. [578] Ath. _Dial. de Trin._ 2: ἡ οὐσία τὴν κοινότητα σημαίνει, while ὑπόστασις ἰδιότητα ἔχει ἥτις οὔκ ἐστι κοινὴ τῶν τῆς αὐτῆς οὐσίας ὑποστάσεων. He elsewhere identifies it with πρόσωπον in _Ath. et Cyril. in Expos. orthod. fid._: ὑπόστασις ἐστιν οὐσία μετά τινων ἰδιωμάτων ἀριθμῷ τῶν ὁμοειδῶν διαφέρουσα· τουτέστι πρόσωπον ὁμοούσιον. Still the identity of the two terms was allowed even after they were tending to be differentiated: cf. Athan. _ad Afr. Ep._ 4, vol. i. 714, ἡ δὲ ὑπόστασις οὐσία ἐστι καὶ οὐδὲν ἄλλο σημαινόμενον ἔχει ἢ αὐτὸ τὸ ὄν. So _ad Antioch._, 6. (i. 617), he tolerates the view that there was only one ὑπόστασις in the Godhead, on the ground that ὑπόστασις might be regarded as synonymous with οὐσία. Cf. objection at Council of Sardica, against three ὑποστάσεις in the Godhead, instead of one ὑπόστασις, of Father, Son and Spirit. [579] Cf. Harn. _Dogm._ 693. [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.