_James of Edessa_ (d. 708 A.D.) also was a pupil of Severus Sebokt at the same convent, was made bishop of Edessa about 684 and abandoned this see in 688 as the result of his failure to carry out the reformation of the monasteries in his diocese: he retired to the monastery of St. James at Kaishun, between Aleppo and Edessa, but left this to become lecturer at the monastery of Eusebona, in the diocese of Antioch where “for eleven years he taught the psalms and the reading of the scriptures in Greek and revived the Greek language which had fallen into disuse” (Bar Hebr. _Chron. Eccles._ i. 291). Attacked by the brethren who disapproved of the study of Greek, he migrated to the monastery of Tel`eda where he prepared a revised version of the Peshitta or Syriac Vulgate of the Old Testament, finally returning to Edessa about four months before his death. His _Enchiridion_, a treatise on the terms used in philosophy, is preserved in the Brit. Mus. MS. Addit. 12154. _George_, who became “bishop of the Arabs” in 686, was himself a pupil of Athanasius of Balad and translated the whole logical Organon of Aristotle, of which his versions of the _Catagories_, _Hermeneutica_, and _Analytica Priora_ appear in Brit. Mus. Addit. 14659, each furnished with an introduction and commentary. These names cover the whole period between the two schisms and the Muslim invasion and suffice to show that the Syriac speaking community continued diligent in the study of the Aristotelian logic and metaphysics, and also gave attention to medical and scientific studies. It is not exactly a brilliant or original form of cultural activity, for the most part it was only the transmission of received texts with the preparation of new translations, commentaries, and explanatory treatises, but this itself fulfilled an important function. The Muslim invasion made no change in the course of these studies: the Umayyads did not interfere with the schools and the Syriac students went their own way living a life quite apart from that of their Arab rulers. Now and then unscrupulous or angry clergy appealed to the Khalif against their fellow clergy and this was the commonest cause of interference which the historians describe as persecution. Such was the experience of _Henanieshu´_ who became Nestorian Catholicos in A.D. 686. The bishop of Nisibis made complaints against him to the Khalif `Abdul-Malik in consequence of which he was deposed, imprisoned, and then thrown over a cliff. He was not killed by his fall, though severely lamed; by the kindness of some shepherds he was sheltered and nursed back to health, and then retired to the monastery of Yannan near Mosul, resuming his patriarchal office after the death of the bishop of Nisibis, and holding it until his own death in 701 (Bar Heb. _Chron. Eccles._ Abbeloos et Lamy. ii. 135-140). Besides sermons, letters, and a biography of Dewada, he wrote an educational treatise on “the twofold