Having forgotten nearly all I once knew of Syriac, I examined the Syriac text with the help of various friends only in a very few places, and I realize how much the ordinary use of the French translation alone is to be regarded as a defect in my lectures. I have quoted the numbers of the pages of the original Syriac text, as given by Nau, only in order that in this way the places where the quotations are to be found may be more accurately indicated than by merely quoting the pages of Nau's translation.
Since this book went to press I have made the acquaintance of a lecture by Dr Junglas, a Roman-Catholic scholar, entitled Die Irrlehre des Nestorius (Trier, 1912, 29 pages), and of the interesting chapters on "the tragedy of Nestorius" and "the council of Chalcedon" in L. Duchesne's Histoire ancienne de l'Église (tom. iii, Paris, 1911, pp. 313–388 and 389–454). The latter makes little use of the newly discovered Liber Heraclidis and does not give much detail about the teaching of Nestorius. Nevertheless I regret very much that I did not know earlier this treatment of the matter, surely more learned and more impartial than any other of Roman-Catholic origin. Dr Junglas in giving a short delineation of Nestorius' "heresy" has utilized the "Book of Heraclides" and, in my opinion, made some valuable remarks about the terminology of Nestorius which are not to be found elsewhere. However, in his one short lecture he was
