though it should be added that this remark applies to some of the writings more than to others. So, e.g. in the Talmud, quotations from The Wisdom of Jesus are introduced and quoted in a manner which indicated the high esteem in which the work was held. Still the exclusion of these writings from the authorized canon, due largely to the fact that their composition lay too close to the period when to the earlier divisions (a) Law, and (b) Prophets, the third division (c) Hagiographa was definitely added, led to their being gradually regarded with disfavor, and as in the course of time Rabbinical Judaism concentrated its force upon the study of the Talmud, the Apocrypha were entirely lost sight of. On the other hand, the affiliation of early Christianity with Hellenic Judaism finds an interesting illustration in the readiness with which the Septuagint translation, which included the Apocrypha, was accepted as an authorized text.
Besides the above-mentioned writings, there are others which may likewise be included under the term apocryphal, although not officially recognized as such. They are pseudepigraphical, i.e. attributed to fictitious authorship. We may again distinguish in each class, legendary, apocalyptic, and poetical writings. To the old Testament division belong the following: (1) The Testament of Adam, which is a Jewish romance dealing with Adam and Eve after the Fall. (2) The Book of Jubilees, a commentary upon Genesis, containing chiefly legendary additions. (3) The Testament of the Patriarchs, Abraham, Isaac, and Jacob. (4) The Apocalypse of Abraham. (5) The Testaments of the Twelve Patriarchs, furnishing the dying instructions of the twelve sons of Jacob, (ti) A Life of Aseneth, giving the circumstances of Joseph's marriage with Aseneth. (7) The Testament of Job. (8) The Testament of Solomon, chiefly a magical book. (9) The Contradictio Salomonis, a contest in wisdom between Solomon and Hiram. (10) The Ascension of Isaiah. (11) The Pseudo-Philo's Liber Antiquitatum Bibliarum, a legendary summary of Biblical history from Adam to Saul. (12) The Book of Jasher, legendary commentary on the Hexateuch. (13) The Book of Noah. These embrace the legendary writings, and in addition there are several other books belonging to this division, of which only the titles and some references are known. To the apocalpytic division belong: (1) The Book of Enoch. (2) Sibylline Oracles. (3) The Assumptio Mosi. (4) Apocalypse of Baruch (of which there are several versions). (5) The Rest of the Words of Baruch. (6) A short prophecy of Jeremiah. (7) The Apocalypse of Elias. (8) The Apocalypse of Zephaniah. (9) The Revelation of Moses. (10) The Apocalypse of Esdras, and again some others, of which only the titles are known. Of poetical writings there are: (1) Psalms of Solomon, a collection of eighteen, or, according to some versions, nineteen psalms. (2) Additions to the Psalter. (3) Lamentation of Job's Wife. The date of composition of most of these writings is uncertain. Almost all give evidence of having been recast, and while most are undoubtedly of Jewish origin, they have to a large extent been made to accord with Christian doctrines. It will also be apparent that the dividing line in the case of these writings, between apocalyptic literature and didactic or legendary compositions, becomes at times very faint. See articles upon the separate books, as mentioned above; the following division on New Testament Apocrypha; also Apocalyptic Literature.
II. New Testament. — The New Testament Apocrypha and Pseudepigrapha include numerous works purported to have been written by apostles or their associates, but which did not secure a general or permanent recognition. As the Church became ever more convinced that the writings now constituting the New Testament were the only authoritative documents of the Apostolic Age, these other works were looked upon with suspicion, and finally were termed ‘apocrypha’ — that is, works whose origin was uncertain, whose contents were of doubtful character, and whose common use was not to be approved. This literature was extensive, and continued in circulation in spite of the disapproval of the more enlightened. As time went on the earlier works were continually revised, enlarged, and imitated, so that the list finally became a very long one. The reason for this wide circulation was that these writings satisfied a strong though abnormal longing on the part of the less enlightened. The canonical books of the New Testament are marked by a noble simplicity and reserve. But there were many who craved something more marvelous and startling. There were also those whose doctrinal tendencies found but slight support in the New Testament. Hence works were written in the name of an apostle or as records of an apostle's deeds, in which suspicious doctrines were placed under apostolic sanction. These apocryphal works may be classified thus: (a) Gospels; (b) Acts of Apostles; (c) Epistles; (d) Apocalypses; (e) Didactic Works.
(a) Apocryphal Gospels may be divided into several groups. (1) Those dealing with the nativity of the Virgin, her childhood, and the birth, infancy, and childhood of the Saviour. Probably the earliest of these is the Proterangelium of James. It is but a fanciful enlargement of the nativity narratives in the canonical Matthew and Luke, with perhaps a little assistance from trustworthy tradition. It was written early in the Second Century. Closely connected with the Proterangelium is the Gospel of Thomas, which treats of the childhood of Jesus. He is represented as even then working miracles and as fully conscious of his divine mission. This work was much used by Gnostics. It is to be dated not later than A.D. 150. The matter contained in these two works was combined with additions and variations in the later Nativity of the Virgin Mary, falsely ascribed to Matthew. A still later form of the same material is found in the so-called Arabic Gospel of the Infancy, which devotes much space to the experiences as of the Holy Family in Egypt. In The History of Joseph the Carpenter, Jesus is represented as telling his apostles of his mother's betrothal, of his own birth, and, more particularly, of the last sickness and death of Joseph. (2) There is a second group of writings treating of the Passion and post-mortem experiences of Christ. The Gospel of Nicodemus is a late compilation of two earlier and altogether separate works, The Acts of Pilate and The Descent of Christ into Hades. The Acts of Pilate is probably the older, but in its present form an enlargement of the reputed official acts or reports of Pilate, to which reference is made by Justin Martyr (c.
