ciple of the universe with
the manifoldness and fulness of the real and the particular (Ennead.
lib. III.-V.). Plotinus employs the subsidiary notion [Greek: merismos]
in the same way as Tertullian; see Hagemann l.c. p. 186 f. Plotinus
would have agreed with Tertullian's proposition in adv. Marc. III. 15:
"Dei nomen quasi naturale divinitatis potest in omnes communicari quibus
divinitas vindicatur." Plotinus' idea of hypostasis is also important,
and this notion requires exact examination.]

[Footnote 548: Following the baptismal confession, Tertullian merely
treated the Holy Ghost according to the scheme of the Logos doctrine
without any trace of independent interest. In accordance with this,
however, the Spirit possesses his own "numerus"--"tertium numen
divinitatis et tertium nomen maiestatis",--and he is a person in the
same sense as the Son, to whom, however, he is subordinate, for the
subordination is a necessary result of his later origin. See cc. 2, 8:
"tertius est spiritus a deo et filio, sicut tertius a radice fructus a
frutice, et tertius a fonte rivus a flumine et tertius a sole apex ex
radio. Nihil tamen a matrice alienatur a qua proprietates suas ducit.
Ita trinitas per consertos et connexos gradus a patre decurrens et
monarchiae nihil obstrepit et [Greek: oikonomias] statum protegit"; de
pudic. 21. In de praescr. 13 the Spirit in relation to the Son is called
"vicaria vis". The element of personality in the Spirit is with
Tertullian merely a result arising from logical deduction; see his
successor Novatian de trin. 29. Hippolytus did not attribute personality
to the Spirit, for he says (adv. Noet. 14): [Greek: Hena Theon ero,
prosopa de duo, oikonomia de triten ten charin tou hagiou pneumatos;
pater men gar eis, prosopa de duo, hoti kai ho huios, to de triton to
hagion pneuma]. In his Logos doctrine apart from the express emphasis he
lays on the creatureliness of the Logos (see Philos. X. 33: [Greek: Ei
gar Theon se ethelese poiesai ho Theos, edunato; echeis tou logou to
paradeigma]) he quite agrees with Tertullian. See ibid.; here the Logos
is called before his coming forth "[Greek: endiathetos tou pantos
logismos]"; he is produced [Greek: ek ton onton], i.e., from the Father
who then alone existed; his essence is "that he bears in himself the
will of him who has begotten him" or "that he comprehends in himself the
ideas previously conceived by and resting in the Father." Cyprian in no
part of his writin