131. I.e . Chrysostom.
132. For the names of those chosen by the Orientals see Lupus, Var. Patr. Epist., p. 65; Labbe (Mansi), iv. 1400 a, h. In Labbe the number is eight.
133. Viz. the Emperor.
134. Cp. Lupus. Var. Patr. Epist., p. 70.
135. Viz. Cyril
136. I.e. Maximian.
137. Cp. Labbe (Mansi), iv. 1401-7. No new paragraph is marked here in the Syriac text.
138. Viz. Cyril.
139. Viz. the Emperor.
140. Altered rightly by Nau into 'after', on the grounds that Nestorius has just spoken of the dispatch of the seven bishops to Chalcedon and that this section deals with the agreement of Cyril with John of Antioch.
141. Literally: 'seven of the one and seven of the other'.
142. Syr. burkta, 'blessing', a euphemism for 'presents' or 'gifts'; see Payne-Smith. Thes. Syr., col. 614 b.
143. Cp. Kidd, History of the Church, vol. iii, pp. 256-62. In April 432 the Emperor sent Aristolaus, a tribune and notary, to John of Antioch, Acacius of Beroea, and St. Simeon Stylites. He was to endeavour to make peace by persuading the Easterns to abandon Nestorius and Cyril to give up his Twelve Articles. After some negotiations, in which Paul of Emesa joined Aristolaus, Cyril and most of the Easterns came to an agreement before the end of the year, Nestorius being abandoned but without the explicit withdrawal of Cyril's Articles. Cp. Labbe (Mansi), v. 277-84, 312, 347-51, 663-6, 827, S28; Lupus, Var. Patr. Epist., pp. 385, 386. Introd. pp. xxii, xxiii.
144. Viz. Cyril and John of Antioch.
145. Although the first actual quotation from the correspondence between Cyril and Acacius does not occur till about two pages further on, the section dealing with that correspondence seems to begin at this point. There is therefore no need to follow Nau in regarding this heading as a later insertion in the text.
146. Viz. John.
147. Viz. Cyril.
148. Viz. Cyril.
149. Viz. Nestorius.
150. Viz. Cyril.
151. Viz. the Eastern bishops.
152. There is surely here a confusion in Nestorius' thought. Would not the divine nature, which prevents us from thinking of God the Word as being born, prevent us also from thinking of Him in any way as moving through space, e.g. passing through the Virgin?
153. So the Syriac text; but the true sense is given by the Greek, where the verb is in the plural, the subject understood being the Easterns with whom Cyril has come to agreement. See pp. xiii, 401.
154. Viz. the Easterns.
155. The rest of this paragraph seems to be a statement of the characteristics of a 'natural union' designed to show that that form of union is inapplicable to the 'Union of the Nature' in Christ.