/ Nestorius. They did not press for this to be read nor yet were they willing to hear him who was telling them that ' they should be careful that no one should introduce division so as to cause dispute, lest from that cause the inquiry concerning the true faith and the true deliberation among you should be delayed, but that with patience each should hear whatsoever was said and that each should be ready to reply or for reply to be made unto him, and thus by questions and by replies and by solution the inquiry touching the true faith should be 'judged without any dispute, and the common scrutiny of your Saintliness should attain a happy agreement without any dispute'. Because they knew these things, they allowed them not to be read, for they hid this word, which, as a divine prophecy, showed clearly the things which were being done by them. Or was it that the Emperor, owing to a sign of the things which had been done by him, divined what he was ready to do and set it down beforehand in his letters? For even slight symptoms suffice to give a small indication of the habits of the soul, although things like these have not yet already been [done] |112 by him, while those from which it could have been known have not yet already been brought to light. God however has brought to light all that concerns him for that to become the judge of them for the things which / were about to take place, that they might not suppose that because they had done this in ignorance and were ignorant of the manner of the inquiry and of the inquisition, [therefore] they said incidentally the things which were [proved] false by what had been said. Will then a sincere inquiry be settled [even] by sincere inquirers through division and through that which causes dispute, or through impartiality and patience on the part of the hearers towards what is said? And [will a sincere inquiry be settled] by merely laying down the subject of inquiry, or by the giving and receiving of replies on either side, and their being examined by questioning and unravelling, until the inquiry which is being examined is [settled] without dispute? Shall we with haste or without haste find a solution and an answer in harmony therewith when we are asked a question? Which of these things has been said untruly? But this command was not pleasing unto thee because thou didst wish to conquer and not to discover the truth.
But what shall I do now? Shall I accuse Candidianus of not having observed the imperial letters and of having caused such a disturbance of bishops against bishops their colleagues as well as against him who was charged with keeping watch over them and with the maintenance of order? But he strained himself to persuade with words those who were not inclined to hearken unto words, who were in need of some one who would control them against their will according to the imperial command, which was acknowledged by all men to be just; and otherwise it was not seemly more should be [done] than that he should / carry out his message, speaking and having answer made to him by question and answer. However that which was done with intent to deceive was considered by them as a sport. I have not anything more to say; for he called them to witness by his commands that they should do nothing before they were all assembled together according to the |113 imperial command, but they were not willing to hearken even unto the command of the Emperor. Hear then also his own admonition.
The admonition which was uttered by the illustrious Count Candidianus that they should not assemble before all the bishops were assembled.
To the holy Cyril, bishop of Alexandria and Metropolitan, and to the bishops who have assembled together with him, |114 Flavius Candidianus, the great and illustrious Count of the most religious Household. Since I reached the city of Ephesus, nothing else have I demanded of the congregation of the holy Council except that the [questions] of the orthodox faith should be settled in peace and unity as the faithful, the victorious [Emperor] also has commanded: of this your Piety is aware. And it suffices me to bear witness to the truth that I am not more desirous of anything else than of this. But when I learned that you were ready to assemble together in the holy church without the will of the other bishops, when John, bishop of Antioch, had not yet come nor / the bishops who were with him, since one day before that whereon you were prepared to do this, I rested not from persuading and invoking each one of you not to think of holding a Council incomplete; and again on the next day, after you had assembled together in the holy church, I hesitated not in [my] desire to come unto you and I testified unto you what the faithful Emperor willed, although that was superfluous since you were already acquainted therewith from the letters which had been written unto you by his Highness. But although it was indeed so, I instructed you in our pious Emperor's own will, saying his will was this, that your faith should be defined without delay and confusion by all and in unity, and that he willed not that the Council should be held incomplete, because our orthodox |115 faith would be turned thereby to discord and dissension. And further, when your Reverence demanded that the faithful and godly Emperor's own writ, which had been sent unto the holy Council, should be read, at first I was opposed to doing so----and I decline not to say [so]----because those who had been commanded to be at the holy Council had not yet come and [were not yet] assembled. But when your Piety said that you were not persuaded of any of the things which the Emperor willed and had commanded to take place, it seemed / unto me that it was needful, although the presence of all the bishops was not [complete], to present unto you the august and illustrious letter. And further indeed, after the will of his Lordship was made known to you, I neglected not to exercise the same persuasion with you demanding of your excellency and testifying unto you that you should introduce no innovations before all the holy bishops were gathered together unto the Council, but that you should wait four days only for the holy John, bishop of Antioch, Metropolitan, and those who were with him, and those again who were with the holy and pious Nestorius, bishop of Constantinople, in order that, when you were together and all the holy Council was assembled together, if there were anything of which there was inquiry or anything else of which there was dispute, for which we were superfluous, you, when assembled, together might investigate it. And then, by the consent of you all, it would be known who was found to believe improperly and outside the canons, [and] if you all rightly confessed and if you revered the faith of the holy fathers. Not only then have I surely counselled [you] but I have also persuaded [you] concerning these things. But because you have not accepted aught of what has been said, while I also have surely been driven out by you, / I have considered it needful by means of this testimony to make known unto you and by this charge to testify unto you that you should make no innovations, but that you should wait for the coming of all the holy fathers, the bishops, and that, when you were of the same opinion, that which concerned the holy Catholic Church should be judged. If any one, by the impulse of his own authority, should will to change anything of that which had seemed [good] to the pure and imperishable Principate, let him know that it is in his own self that he will be blamed and that he will prove no one guilty in aught. But I shrink not from saying these same things: that your Holiness is persuaded of and knows |116 whatsoever the pious Emperor wills: that in the presence of all the holy bishops who have been summoned by his authority everything whereof there has been controversy should be settled and the true faith revealed. But for this reason I have set at the head of this protest both the writ which has been sent to your holy Council and the letters which have been written to me by his Lordship in order that by means of all this, when you have learned his will, you may desist from those things which you have been zealous to do. / And know also that a copy of this letter has been sent unto our pious lord the Emperor.
Nestorius. When these things were set forth and read before them, did not their fury wherewith they were maddened deprive [every] man of his reason? Or had they reverence for anything? Or feared they the blame and the testimony? Or respected they their chiefs who were over them and the Emperor himself and those who were ready to judge them by the divine laws and by the definitions of the fathers? Nay, they disdained them all; for they had the things which had been made known unto them by [his] Majesty and all those things which [they were doing] against me were regarded by them as a sport. And, as I suppose, Candidianus knew them and was frightened by them; and by words alone would he have hindered them, but he dared not proceed to deeds and to afflict those who did such things. Whereon hast thou trusted to do what even the barbarians dared not do of old? For suppose that it was [the case] that thou wast not my enemy nor my accuser; thou wast at any rate my judge, as thou hast made thyself with the rest of the others; I say that thou wast even more. And the time of judgement also drew nigh, wherein it was right that we should be judged; but those who were judges with thee came not, and you / were constrained to summon them. Thou wast willing to bring over to thine opinion all who were present; but I, who was demanding that the judgement should take place, I was testifying unto them all that they ought not to judge me before those who were summoned to the judgement had been gathered together. |117 There would have been every ground even for thy judgement if thou hadst not judged on the ground that thou wast summoned [as a party to the case]; but, [thou wilt say], it would have been difficult for thee.----Thou hadst authority to go away and to do this, on the ground that thou wert not able to judge in thine own cause.----And '[it was] not that I came not' [you will say], 'but I was not able to go away'.----Thou oughtest to have instructed in this him who had the authority, and the office of judge would have been conferred by him; for no one believed that thou wouldst have conferred the office of judge on thyself. And so these things were done. Has not God constrained you to write those things when you excused yourself and accused Candidianus himself and John and Irenaeus, a man who lived in God and served him with his possessions and with his soul and with his body. And because the things that he did were not pleasing, they set themselves to accuse him----that you might learn from them their barbarous and savage and unrighteous boldness. When indeed those who had acted boldly against the law which Candidianus set forth unto them and the things which they had done against them had been referred to the Emperor, he made answer openly unto them all. It is / fair that you should hear it, in order that you all may learn therefrom at the same time how God has condemned them all for me out of their [own] mouth in the place of judgement.
Of the imperial letters which were sent by the hand of the governor Palladius.
Our Majesty has learned from what the illustrious Count |118 of the most religious Household, Candidianus, has written unto us what has taken place in the midst of disturbance and improperly in the metropolis of Ephesus. when all the pious bishops unto whom I had sent [word] to assemble together had not yet assembled and the coming of the holy John, bishop of Antioch, with other metropolitans was very near; and,' further, when even those who were present had not deliberated with them nor come to agreement with one another; and, further, when there had not even been inquiry concerning the faith as there ought to have been or according to the letters which have always been sent by us. But the enmity of certain persons for certain others is well known, and for this reason they were zealous to act according to their opinions, without being able even to make use of a veil, or that they might be thought by people to have done what they did after reflection. Consequently it has seemed [good] / unto our Majesty that there should be no place for boldness and that whatsoever has been [done] by them improperly should be void. And first let the words touching the faith be examined that they may henceforth prevail, as it has seemed [good] unto us and as it has been decided and has been pleasing unto the congregation of the Council, since our Majesty accepts not those things which have been cunningly brought about by a preliminary finding. These [are the words] of the Emperor.
But hear also the report which they sent unto the Emperor, wherein they accused Candidianus of having misinformed them out of friendship for me and of not having made the truth known unto the Emperor and maintained that which they have done against me. For thereby you will know full well their audacity at the same time as their puerility; they played as with a child and disdained to excuse themselves before him. For they were rebuked [and asked]: 'for what |119 reason have you held a. Council incomplete before all the Council was assembled, inasmuch as you have shown thereby that not out of the fear of God but out of human enmity you did all this and you were not observant with a pure conscience that all the Council should be assembled.' And they made no answer whatsoever to these things, but the accusation stands as it was.
/ Of the report of Cyril which was sent unto the Emperor against the report which Candidianus sent.
Hereby it is proved of us that no enmity whatsoever has stirred us up against Nestorius; but we have laid down the doctrine of the fear of God. After we have compared it with that of Nestorius, the latter seems to have met with refutation. And after the letters which have been written by Nestorius and after the interpretations which have been put forward by him, we have openly published the decision of the judgement, the holy Gospel having been placed in the midst, and we declare that Christ Himself, the Lord of all, was present.
Nestorius. [This is] like those who, being rebuked for the violation of oaths, would convince by oaths that they have not violated oaths and make no convincing reply concerning their acts. For they were rebuked [and asked]: 'For what reason have you transgressed the general rule and not waited for all the Council, as also you were summoned all together?' And they returned not any answer to this; and: 'for what reason, in addition thereto, have not the bishops who were present taken counsel in common with their colleagues / who were with them as to whether you ought all to have waited?' To this also they answered nothing. 'For what reason have you not done this by common agreement, but |120 have divided and separated in one Council of bishops those who were present from those who were about to come, so that through examination with them the judgement touching the faith might be defined?' Nor to this returned they answer, but by anticipation without discretion and by agreeing to that which was pleasing unto them, being unwilling that they should be judges with them, they made them for themselves adversaries of the faith. For thou hast not refrained from thy boldness wherewith thou hast been occupied from the beginning and on account of which thou hast drawn also the bishop of Rome into the rebellion and hast made void the oecumenical Council. In the face of all these things they were deaf and speechless. For what reason heard you not this; that 'you shall not hold a Council incomplete before all the bishops are assembled '? For what reason did you not wait for them, [when] the Count who was sent was restraining you and persuading you to wait for the bishops who were near and not far off? And you made no answer unto any one of these things. If Christ had been sitting [there] and if you had been persuaded that he was sitting with you, would you have done these things, and would you have made a participation in your impiety----Christ on whom you thus / trample, as if he, who would have exposed you so openly, could not confute you? For how [in that case] would you have supposed that your unrighteous and hidden purpose would be surely revealed, you who were the first to testify unto the bishops of your impiety and also unto the Count who had charge over you of the things which he has in truth forwarded in the report for the instruction of the Emperor?
But for all those who want to learn your reputation through the letters of [his] Majesty or through your own reports, all these things will confirm them as being without doubt true: that you participated not in the opinion of those who were present and that you detached yourselves from the bishops |121 who were absent and from those who were present, in that you were not willing to wait fourteen days more. And I sat neither saying nor doing aught, and 'in your midst sat Christ', who compelled you all so to speak and to act in my presence. 'No enmity at all against Nestorius has stirred us up.' When I was not present, my own enemy judged my words and compared them with those that he wanted and as he wanted, and I should have accepted from them that they preserved no enmity at all against me! Who will dare to say / this when he sees all the impious and bold acts wherewith I have been oppressed by them? And will it not rather seem a sport? For do you say these things to him who would have convicted you for them and for having acted in enmity toward me? Nay, [you speak] after the likeness of those who smite a man and strip him and say unto him who would rebuke them to be sure for their sport: 'Surely we were making sport, and did this not in enmity but in friendship'; but they cast him out wounded and naked. Thus also have they done unto me, being reproached and reproaching; but the judge of all will not so make sport. For although in all this I have no human tribunal, I have that of Christ.
But we demand of your Highness that none of those who value the love of man above the fear of God should be accounted worthy to be received. For we have perceived that the reverend John, bishop of Antioch, has some such a wish as this, seeking rather to gratify friendship than to consider aught that is advantageous unto the faith; and that, in addition to this, not fearing the threat of your Highness and not being stirred by enthusiasm for the faith which has been delivered unto us from above, he has delayed the holy Council twenty-one days / beyond the appointed time which has been granted to us by your Highness, and we have been constrained, we of the orthodox party of the holy Council, who love only the faith, to inquire into those things which appertain unto the fear of God. |122
Nestorius. Have they not openly made known their will without keeping [it] dark, [showing] that not because they were wearied and worn with sickness and with death and with the poverty of their lives did they not come for the judgement, but, because they feared judgement by all men and before all men, they made a judgement, before the bishop of Antioch came? For what advantage unto me was a delay of twenty days or what gain would it have brought unto you? For that which would have been done after twenty days could also have been done as well before as after them all. All the more, in fact, if he had entertained friendship toward me, he ought surely to have been the first to rejoin me, and he would have persuaded many of those who were turned away from me and he would not have let you do that which you have done, because you would have been restrained by him. But, in order that there might not be an examination, thou hast made use of all means that judgement might be corrupted. So let it be. You ought then rather to have waited for it, so that there might be an examination and that you might not give me a cause of escape; but not one whit of this is true. Suppose then that I concede / unto you that you waited for the judgement to take place, for what reason did you not act according to the command of the Emperor? For you would have shown that you did not wait for this reason; but you waited not. Therefore your anxiety from the beginning is evident from all these things; since he acted so because he feared to come to examination and to judgement, and, because he was grieved thereat, he was devising means to arrange all these things. If then thou hadst been confident in what thou wrotest, and if those who would have testified for thee had been on thy side, that is, the Father and the Divine Scriptures, thou wouldest have rebuked me for having done |123 that which I have done in enmity and not in truth, and thou wouldest have blamed me for having disturbed the world for nothing, when I raised the inquiry of the heretics and of the orthodox. Thou oughtest to have written these things unto the Emperor and all the other things, if it is on account of this that thou dost suppose that the things which thou hast done have taken place, as well as that I fled from judgement because I was not confident in what I had written. But they have done this as things done in enmity and not in truth; they have fled from judgement, and fabricated a story, that judgement and examination took place, when none of these things occurred. Let him come; let him be judged; let him make answer to the things wherewith he is rebuked and let him hear the answer to the things wherewith he rebukes, and let the judgement of both of them take place without hindrance. / Yea, before the Trinity, on whose behalf I have shown all zeal, for what reason indeed do others stumble at the things wherein I am confident? These things brought low thy might, for thou knewest that they were true and convincing; but thou spakest not and thou hadst not confidence nor didst thou feign to quote the fearful and terrible saying that 'there will be a judgement and account will be given and answer will be made by question and answer', for thy voice was enslaved to thy conscience. But what then?
We entreat and we beg of your Highness, in order that the weight of the burden of the Council, which is [filled] with enthusiasm for God, may be known, to send for the most noble Candidianus and five of the holy Council, that they may vouch for what has been done before your Piety. For those who imagine other things apart from the correct faith are clever at veiling the planning of their deception, so that certain even of the holy bishops, in that Nestorius has dissembled his deception, have been cajoled and made participators with him and have given their signature. But when they had asked exactly and had found that his blasphemy was evident, they withdrew from him and were present at the holy Council. |124
Nestorius. Because he fled from the Council, lo! were you not evidently in need that the Emperor should send for five of / the bishops to expound that which was done? But you said 'with Candidianus' and not 'with the bishops their colleagues' who would have rebuked you on equal terms; and [you demand] five against one, and that one a secular, in order that they may bring forth the holy Gospel and swear by it----they who are five and bishops----and that they may be accepted as truthful against one secular, for much has been made void by you in the examination of this problem. When, in fact, Candidianus has come, what more or less will he have to say than that to which you have previously testified and that which he has referred to the Emperor? Or what more have those five [to say] than that which you have written concerning him----that he entertained friendship toward him and that for this reason he has referred false reports to you? But what need was there for you to swear to your opinion? Was it for this reason that you wrote concerning Candidianus and the five bishops and demanded that neither Nestorius nor Cyril should come? These were the very causes of the disturbance; and they ought to have answered one another, but thou wast not confident because there was no basis of truth in thy discourse. The fear of my words, in fact, was not due to anything else more than to the truth. Suppose indeed that Candidianus had come and had said that you waited not for all the Council, though you / knew that they were near, and that he had testified unto you beforehand and that he had read out before you the letters from the Emperor and that he had made a request of you but that you were not |125 persuaded: what else would he have said? Wherein then would you have refuted him? Would you have refuted him for this, that he spoke a falsehood concerning you that he might entertain friendship toward me? It was not so. You did not do so. But if you have done so, let them come and let judgement take place, although Candidianus would have lied. But in your own Records you have stated that the cause wherefore you waited not for all the Council to be assembled was that 'we were constrained', as if you were there alone; but in the report which you sent unto the Emperor you said that 'we have perceived that the reverend John, bishop of Antioch, has this wish, to seek to entertain closer friendship' and on this account you were constrained not to wait; so that, if you had known that he agreed with you, you would have waited for him, and there would have been no constraint [laid] upon you because of the place. And in your Records, which you drew up against me, you said that I stood by those very things which I had written and said from the beginning and had also written openly unto thee; but in that report which you wrote unto the Emperor, you wrote on the contrary that 'he is indeed surely hiding under a shadow the impiety that he has', 'for those who imagine other things apart from / the correct faith are clever at veiling their plans, so that certain even of the holy bishops, in that Nestorius has dissembled his deception, have been cajoled and made participators with him and have given their signatures to the things which have been done by him'. How then was that which concerns me to be veiled? |126 And again you have openly said that 'Nestorius has disputed; when we found that he manifestly imagined otherwise [than in accordance with the correct faith], we deprived him. For also even in Ephesus the metropolis he has not dissembled his purpose, so that he has no need of other accusers, but daily 'he proclaimed, in preaching the doctrine before many, that which was alien to the faith. And every one of these things we have entered in the Records which have been drawn up in order, that they might be made known unto your Piety.'
Nestorius. In the same [place] they say the contrary. He then who received all these things, that is, the Emperor, knew that they had acted contrary to his command, while that also which they said against me was a foolish and base mockery, for they have not returned answer unto that wherewith he blamed them: 'For what reason have you dared to hold a Council incomplete, contrary to what you were commanded, before the bishops of the whole Council were gathered together?' They say / nothing else than that 'it was pleasing unto us', though they say it not openly because of the outcry [which would arise] against the word among those who chanced to hear of it. 'For what reason did you not wait for the coming of John, bishop of Antioch, when you knew that his advent was nigh?' They had nothing else to say than that 'we were unwilling to hold the examination with him'; but [it was] rather because they knew that he agreed not with them. But suppose that John ought to have been judged because he delayed and came not in time; he ought not to have been judged by thee but by the Emperor who had jurisdiction over him. And first the bishops from Rome ought to have been punished for not having come when they were summoned: how then dost thou adhere unto them? In the same way as thou hast treated the latter so also thou shouldest have treated John. But thou demandest of John that he should do possibilities and impossibilities, when there |127 was one cause for which he delayed which was accepted from him by all men, except by thee thyself, who art far from all affection for mankind and from all the sufferings of human nature. Thou blamest not thyself, not even when thou art rebuked by the Emperor, and dost thou feel no scruples that, when thou neededst to have waited four days at the most for them, in order that the Council might take place without dispute, thou didst not hear but didst rather choose of thyself to cause trouble? As the kind / of fishes which are called cuttlefish, which go from clear waters into troubled waters that they may not be caught, so hast thou also acted. [These methods] are laughable, when one gives any thought to them, and men are surely not deceived when they demand [satisfaction] from thee because of them, as when men, playing with little children who struggle with them, seem indeed to be surely struggling and yet let themselves be conquered by them. For these are not the words of one who excuses himself but rather of one who is surely playing; [yet] the Emperor is not one who would surely play with thee, and thou dost not persuade him who justly rebukes thee nor [reply] to the things wherefore he rebukes thee. His power is relaxed because there has been bribery.
But they say: 'We, who have assembled and have canonically issued in agreement a sentence of deposition against the heretic Nestorius, are more than two hundred bishops who have assembled from the whole world, the whole West being in agreement with us.' And what does that mean? You were, in fact, more than two hundred bishops who were in agreement with thee in all things whereof thou wast making inquiry; thou didst, in fact, demand of them by no means to tell the truth. For to the report of the bishops who are with me are affixed the signatures of bishops whose cities are known beyond doubt; how many of these / hast thou verified? For suppose that we were, as thou dost say, thirty bishops or, if thou wilt, ten or as many as thou dost wish; does the number establish the truth of the orthodox and a true Council, |128 or [ensure] its enacting and maintaining what is right? What then has the Emperor censured in thee and blamed in thee? 'We have assembled an oecumenical Council in order that generally and by general consent the inquiry concerning the faith may be confirmed before all men. And thou hast known our project and hast willed to divide the Council that there might not be a general examination, and that the faith might not be confirmed before all men clearly and accurately by the general consent of all men. But now all the pious bishops, to whom I have sent [word] to assemble, have not assembled, while the coming of John, bishop of the great city 'of Antioch, together with the other metropolitans, is very nigh. Further, even those who were present have not deliberated with them nor have agreed with one another; nor further has there been [held] the inquiry concerning the faith as it ought to have taken place or according to the letters which have been at all times sent by us.'
You have written unto him either as unto one who has surely erred or as those who play or as unto one who was playing with you, since in whatsoever you have said unto him you have said nothing else unto him / than whatsoever he said ot his own purpose: that you have done all things without waiting for those who were far off and without having deliberated with those who were present, but [that] you have separated yourselves from those who were with you, and by yourselves you have made examination. You have, indeed, separated yourselves from those who were ready to come for a general examination, and you have not examined the things which concerned the faith in the right manner, those things concerning which there was inquiry being brought forward by question and being solved; and so you would have exculpated yourselves in the eyes of all men. If then you had not done this, you would justly have made excuses in the report to the Emperor; but if you deny not the things which the Emperor has accused you of having unrighteously done, and if you put them in your defence, what else rather is to be conceived than |129 that which men think of an idle talker, or as if men told tales in play to their playmates and had the assurance to write them down? You call that an oecumenical Council which was separated from the bishops who were waiting until the whole Council should assemble, in defiance of him who has rebuked you because of it, and thou wouldest have persuaded them that all authority should be given unto those who by reason of their great numbers transgressed justice against those who observed / the [commands] of the Emperor and of the truth and of the whole Council, for no other reason than that owing to their great number they surpassed those who observed the commands. But you would not have dared to say this except to those who were your playmates for whatever reason it might be.
So I come to speak of the present. But perhaps some one will say: 'Busy not thyself much with that, but inform us how they deprived thee not justly, after what has been written by thee and by Cyril?' 'For if all those things which ought to be examined are examined, what art thou advantaged? For thou art rebuked even by these men, yea, even by all men. In this let us rather investigate above all what we ought properly to imagine, and let us not be turned aside from orthodoxy either by the premature decision of this man or by reason of thine own sufferings.' But I was not willing to recount and to tell my own concerns nor again to accuse others, and especially when the Council is named; but the faith also was corrupted and calumniated on account of mine own self in such wise that that of the heretics was confirmed by the judgement and examination of the Council.
Constraint therefore is upon us to prove how their assembly and their judgement were carried out, and to prove unto all men from those things which all men confess to have been written that there was neither judgement nor examination, that we may not / be bound as by the judgement of a Council. The things which God has not allowed to be hidden but has laid bare by their own hand, by those who have done and have written down the things which happened----these [are the |130 things] which we also are writing down and are explaining unto those who rise up and dispute with us whether these things are so; so that, if one lights upon the documents of the Council which have been drawn up by them, one learns that they are so and not otherwise, and one knows the calumny which was [uttered] by the Council against the orthodox and [the things] which were repudiated by those who were in truth orthodox as [were] those which were [directed] against Athanasius and Eustathius and ten thousand others. Let us see then in order how the Records have been drawn up by them against me.
[Selected footnotes]
1. Viz. Pulcheria. Suidas, under Pulcheria, says ... This passage is discussed by Neander, Church History (Eng. Trans. 1855), vol. iv, p. 160. See too the references to Pulcheria in the Letter to Cosmos of Antioch, in Nau, Appendix I.
2. Pulcheria was famous for her orthodoxy, and in particular for her anti-Nestorian zeal. Cp. Labbe (Mansi), vi. 590 d. Presumably Nestorius is here thinking of her later support of Flavian against Eutyches, for he claims Flavian as the exponent of his own views. Cp. pp. 342, 353-5, 362.
3. Literally: 'I keep in silence'.