Besides the above-mentioned writings, there are others which may likewise be theluded under the term apocryphal, although not offieially recognized as such. They are psendepigraphical, i.e. attributed to fictitious authorship. We may again distinguish in each class, legendary, apoca lyptic, and poetical writings. To the old Tes tament 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 Gene sis. 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. (6) 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 Contradietio Saloinonis, a contest in wisdom between Solomon and Hiram. (10) The Ascension of Isaiah. (11) The Pseudo Philo's Liber Antiquitatmn Bibliarum, a legend ary summary of Biblical history from Adam to Saul. (12) The Book of Jasher, legendary com mentary on the Hexateueh. (13) The Book of Noah. These embrace the legendary writings, and in addition there are several other books be longing to this division, of which only the titles and some references are known. To the apoe alpytie division helong: (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. (0) A short prophecy of Jeremiah. (7) The Apocalypse of Elias. (8) The Apoc alypse 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 thwse 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 Chris tian doctrines. It will also be apparent that the dividing line in the ease 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 LIT ERATURE..
Testament.—The New Testament Apocrypha and Pseudepigrapha include numer ous 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 'apocryplia'—that is. works whose origin was un certain, whose contents were of doubtful char acter, and whose common use was not to be approved. This literature was extensive, and continued in circulation in spite of the dis approval of the more enlightened. As time went on the earlier works were continually re vised, 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 doc trinal 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; (h) Acts of Apostles; (c) Epistles; ( d ) Apocalypses; (e) Didactic Works.
Apocryphal Gospels may be divided into sev eral groups. (I) 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 Protcrangelinnt of 'awes. 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 Proterangelinm 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 con tained in these two works walk combined with additions and variations in the later Natirity 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-mo•tem experiences of Christ. The Gospel of is a late compilation of two earlier and altogether separate works, The Acts of Pilate and The Descent of Christ into [!odes. 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.
150 A.D.). The second work is mainly an imagi nary narrative represented as having been told by two men raised from the dead at time time of the crucifixion (comp. Matt. xxvii. 52-53). (3) Other works, more nearly like the eanonival Gospels, were especially favored in particular circles or localities. The Gospel of the Hebrews, probably the same as 'the Gospel of the Naza renes, 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 Aramaie-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 use 'n time country districts of Egypt. (4) Other gospels claimed apostolic authorship. The mos. •mportant 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 con demned by the orthodox bishop. A large frag ment of this gospel was discovered in Egypt in 1S85 and published in 1892. Though written early. certainly in the Second Century, it seems never to have been used as an authoritative gos pel in the regular Church service. It is somewhat heretical in tendency. A Gospel or Traditions of Matthias (another name for Zacelliclls. the pub Henn), was known to Origen. This, with a Gos pei of Philip, was used by Egyptian Gnostics. Other gospels of similar character were circu lated under the names of Andrew, Ilarnahas, and Bartholomew. (5) Other forms Of gospel mate rial were in circulation in early times. Sayings of Jesus not contained in any known treatise are met with occasionally. (See AGRAPUA.) A most interesting fragment of a collection of such was found in Egypt in 1897—the so-called Login fragment. (See AGRAPHA.) (6) In addi tion to the above there were gospels of an avow edly 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 im portant.