150 A.D.). The second work is mainly an imaginary narrative represented as having been told by two men raised from the dead at the time of the crucifixion (comp. Matt. xxvii. 52-53). (3) Other works, more nearly like the canonical Gospels, were especially favored in particular circles or localities. The Gospel of the Hebrews, probably the same as the Gospel of the Nazarenes, was one of the earliest gospel-books. It was probably a secondary form in Aramaic of the Aramaic original of our canonical Greek Matthew, written perhaps as early as A.D. 100 for the use of the Aramaic-speaking Christians of Palestine and Syria. The later Jewish-Christian sect of the Ebionites had a gospel called The Gospel of the Twelve, written in Greek, probably not earlier than A.D. 200, and heretical in tendency. A Gospel of the Egyptians was in existence in the latter half of the Second Century. It was probably used in the country districts of Egypt. (4) Other gospels claimed apostolic authorship. The most important of such is the Gospel of Peter. Serapion, Bishop of Antioch, A.D. 190-211, discovered that this work was in use among the Christians of his diocese. Its use was neither approved nor severely condemned by the orthodox bishop. A large fragment of this gospel was discovered in Egypt in 1885 and published in 1892. Though written early, certainly in the Second Century, it seems never to have been used as an autlioritative gospel in the regular Church service. It is somewhat heretical in tendency. A Gospel or Traditions of Matthias (another name for Zacchæus, the publican), was known to Origen. This, with a Gospel of Philip, was used by Egyptian Gnostics. Other gospels of similar character were circulated under the names of Andrew, Barnabas, and Bartholomew. (5) Other forms of gospel material were in circulation in early times. Sayings of Jesus not contained in any known treatise are met with occasionally. (See Agrapha.) A most interesting fragment of a collection of such was found in Egypt in 1897 — the so-called Logia fragment. (See Agrapha.) (6) In addition to the above there were gospels of an avowedly heretical type. Of these, the Gospel of Basilides, written by the famous Gnostic for the use of his disciples, and Marcion's Gospel, which was but a mutilated Luke, were the most important.
(b) Apocryphal Acts of Apostles. The beginning of this literature appears to have been the work of one Lucius, of Charinus, in the second half of the Second Century. He composed the Acts, or Travels (Περίοδοι) of the Apostles Peter, John, Thomas, Andrew, and Paul (each apostle treated separately). His sources were the New Testament Acts and Epistles, current oral tradition, and his own imagination. In these Acts certain Gnostic tendencies were manifest, such as a mystic doctrine of the Cross and those ascetic teachings that exalt celibacy as a form of higher life. Later works of like character were the Acts of Matthew, of Bartholomew, and of Philip. On this originally Gnostic basis, by expurgation or abbreviation of objectionable material, or by rewriting, yet using the same outlines, a series of Catholic Acts was produced, written from a more orthodox standpoint. A secondary form of the same literature is the so-called Abdias collection of Martyrdoms (Passiones and Virtutes) of the several apostles and their companions (Sixth Century). The most important and extensive of these Acts are The Acts of John, and The Acts of Judas Thomas, the Apostle to the Indians.
(c) Of Apocryphal Epistles, the most famous is the correspondence between Abgar, King of Edessa, and Jesus. Apocryphal Pauline epistles were: (1) An Epistle to the Laodiceans, on the basis of the hint in Col. iv. 16. (2) An Epistle to the Alexandrians, mentioned as early as c.170 A.D. (3) A Third Epistle to the Corinthians. These are simply compilations from the genuine Pauline letters in the New Testament. (4) Correspondence between Seneca and Paul in fourteen letters (at least as early as the Fourth Century).
(d) Apocryphal Apocalypses. Of these The Apocalypse of Peter is the most important, a small fragment of which was discovered with the fragment of the Gospel of Peter. The work was in existence as early as A.D. 175, and highly esteemed in some quarters. The Apocalypse of Paul, The Vision of Paul, The Apocalypse of the Virgin Mary, and other like works are late and less important.
(e) Didactic Works. The Preaching (Κήρυγμα) of Peter was written very early, possibly before A.D. 100. It was perhaps also known as the Didascalia or Doctrine of Peter. The existence of a Preaching (Prædicatio) of Paul is very doubtful. For other works sometimes classed as New Testament Apocrypha, see Apostolic Fathers; Clementina; Barnabas, Acts and Epistle of; Hermas, Shepherd of; Revelation of Saint John; Teaching of the Twelve Apostles.
Bibliography. For the Old Testament, see for texts the Septuagint version, best ed. Swete (London, second edition, 1899); O. F. Fritzsche, Libri Apocryphi Veteris Testamenti Græci (Leipzig, 1871); for English translation, C. J. Ball, The Variorum Apocrypha (London, undated); E. C. Bissell, The Apocrypha of the Old Testament (New York, 1880, with commentary and summary of pseudepigrapha); H. Wall, Apocrypha (London, 1888, 2 vols., with commentary); for complete German translation, see E. Kautzsch, Die Apokryphen und Pseudepigraphen des alten Testaments (Tübingen, 1900); Churtow, Uncanonical and Apocrypha Scriptures (1884); The Uncanonical Writings of the Old Testament Found in the Artnenian MSS. of the Library of Saint Lazarus, translated into English by Jacques Issaverdens (Venice, 1901). For the New Testament, see, for texts, Tisehendorf, Evangelia Apocrypha (Leipzig, 1854), Acta Apostolorum Apocrypha (Leipzig, 1851), and Apocalypses Apocryphæ (Leipzig, 1866); R. A. Lipsius and Bonnet, Acta Apostolorum Apocrypha (Leipzig, 1883); Zahn, Acta Johannis (Erlangen, 1880); A. Hilgenfeld, Novum Testamentum, extra Canonem Receptum (Leipzig, (1884); and Evangeliorum (et ceterorum) quæ supersunt (a collection of fragments), Editio altera. Discussions: The most extended are R. A. Lipsius, Die apokryphen Apostelgeschichten (Brunswick, 1883-90); and Zahn, Geschichte des neutestamentlichen Kanons (2d ed. Leipzig and Erlangen, 1889). For further literature, consult G. Krüger, History of Early Christian Literature (New York, 1897). For translation, see Walker in the Ante-Nicene Library.
AP'OCYNA'CEÆ (Gk. ἀπό, apo, away from, + κύων, kyōn, dog). The Dogbane Family. An
