But since these documents occur separately, both published and inserted, in several ancient collections of the Latins — namely in the Quesnelliana collection 5, chapter 41, where you will find them transcribed in the third volume, and in the manuscript of collection 3, chapter 82, and also in the Veronese codex 58, chapter 37 — it is quite probable that only the Greeks, who had received these documents cited and adduced together at the Council of Constantinople, wrote out copies in which this letter was read together with the testimonies, and that from this source they transmitted both together into the Greek codices before the Acts of Chalcedon. From these facts, moreover, it is evident how wrongly Father Garnier ascribed this collection of testimonies to Theodoret — concerning which, however, there is more to be said in the observations on Quesnel's final note.
Now among the testimonies gathered by Leo, there occur in the first place three rather lengthy passages taken from Hilary; and this Latin writer, previously unknown to the Greeks, we believe was cited with particular honour among the Fathers who uphold the catholic faith at the Council of Chalcedon by Cecropius, bishop of Sebastopolis, on the basis of his acquaintance with Leo's testimonies (Act. 2, vol. IV of the Councils, p. 1207).