If it is one and the same, then, since the hypostasis is one, it is necessary that the nature should also be one, just as it is necessary that if the dagger is one, then the sword should be one. Or: if there are two natures, then two hypostases will be necessary. But if the name of nature denotes one thing, and the name of the hypostasis another, and the reason for the fact that there is one hypostasis in Christ, they consider that the hypostasis of man, i.e. the person, did not exist before union with the Word, then, consequently, the cause of the presence in Christ of the two natures will be the existence of human nature before the union with the Word. But if there was a particular nature united to the Word, then it is absolutely necessary that its hypostasis should also exist before it, for it is impossible that one of them should exist when the other does not exist, that is, a particular nature without its own hypostasis, or a particular hypostasis without its own nature. For according to the subject, both of them [nature and hypostasis] are one, wherefore those who use these words often identify them, as we have shown a little above. Therefore, if both the hypostasis and the nature, united to the Word, did not exist before the union with Him, then for the same reason that they recognize one hypostasis of Christ, let them recognize that His nature is also one. For if they do not differ in conjunction, they will not differ in this either.

84. The Aphthartodocites: descended from Julian of Halicarnassus and Gaian of Alexandria; are also called Gayanites. In all other respects they agree with the Sevirians; they differ from them in that they say that the difference of natures in their union in Christ was illusory; but these teach that the body of Christ was incorruptible from its very formation. And that the Lord endured sufferings, they confess, I mean hunger, and thirst, and fatigue; but they say that He did not endure them in the same way as we do. For we endure sufferings by natural necessity, but Christ, they say, endured them voluntarily and was not a slave to the laws of nature.

85. The Agnoaites, also known as the Themistians: they godlessly assert that Christ did not know the day of judgment, and ascribe fear to Him. They constitute the sect of the Theodosians, for Themistius, who was their heresiarch, recognized in Christ a single complex nature.

86. The Barsanufites, who are also the Semidalites: agree with the Gayanites and Theodosians, but they have something more. They mix wheat flour with the gifts supposedly brought by Dioscorus, and, touching it with the tip of their finger, taste the flour and accept it instead of the mysteries, since they do not celebrate the Eucharist at all. Having taken, as it is said, the communion of Dioscorus, they mix wheat flour with it until it is gradually used up, and this serves them instead of communion.

87. Iketes: these are monks; Orthodox in all other respects, but, gathering in monasteries together with women, they sing hymns to God with certain round dances and dances, as if imitating the chorus that was formed in the time of Moses, at the destruction of the Egyptians, which occurred in the Red Sea.

88. Gnosmachs: they reject the necessity of all knowledge for Christianity. They say that those who seek any knowledge in the divine Scriptures do in vain, for God requires nothing else from the Christian except good works. It is better, therefore, to live more simply, and not to be curious about any dogma pertaining to knowledge.

89. Iliotropites: they say that the so-called heliotropic plants, which turn to the rays of the sun, contain within them a certain divine power which makes such revolutions in them, so they wish to revere them, not realizing that the movement observed in them is natural.

90. Phnitopsichites: they recognize the human soul as similar to the soul of livestock and assert that it perishes with the body.

91. Agoniclites: At all times of prayer they do not wish to kneel, but always pray while standing.

92. The Theokatognosts, they are also blasphemers. They, being impudent and blasphemous people, try to find condemnation in some words and deeds of our Lord God and the holy persons devoted to Him, and in the divine Scriptures.

93. Christoliths: It is said that our Lord Jesus Christ, after His resurrection from the dead, left His animate body on earth and ascended to heaven with only one Godhead.

94. Ephnophrons: follow the customs of the pagans, being otherwise Christians. They introduce birth, luck, and fate, accept all astronomy and astrology, all mantics and bird-divination, are attached to auspices, predictions, signs, incantations, and other fables of the wicked, and likewise adhere to other pagan customs, honoring certain pagan festivals, again observing days and months, seasons and years.

95. The Donatists: descended from a certain Donatus in Africa, who taught them first to kiss a certain bone, taking it in their hands, and then proceed to offer the holy mysteries, if they were to be offered.

96. Ificoproskopts: in morals, i.e. in active life, they sin and condemn certain teachings worthy of praise; but some that are worthy of reproach are followed as useful.