ii. 703) assigns it to the latter half of the 2nd century, but Zahn

(_Gesch. Kan._ ii. 771), on good grounds, to the earlier half. The latter scholar shows that probably it was used by Justin (_Dial._ 88). At all events it circulated among the Marcosians (Irenaeus, _Haer._ i. 20) and the Naasenes (Hippolytus, _Refut._ v. 7), and subsequently among the Manichaeans, and is frequently quoted from Origen downwards (_Hom. I. in Luc._). If the stichometry of Nicephorus is right, the existing form of the book is merely fragmentary compared with its original compass. For literature see Hennecke, _NTliche Apokryphen Handbuch_, 132 seq.

_Gospel of the Twelve._--This gospel, which Origen knew (_Hom. I. in Luc._), is not to be identified with the _Gospel according to the Hebrews_ (see above), with Lipsius and others, who have sought to reconstruct the original gospel from the surviving fragments of these two distinct works. The only surviving fragments of the _Gospel of the Twelve_ have been preserved by Epiphanius (_Haer._ xxx. 13-16, 22: see Preuschen, _op. cit._ 9-11). It began with an account of the baptism. It was used by the Ebionites, and was written, according to Zahn (op. cit. ii. 742), about A.D. 170.

OTHER GOSPELS MAINLY GNOSTIC AND ALMOST ALL LOST.--_Gospel of Andrew._--This is condemned in the Gelasian Decree, and is probably the gospel mentioned by Innocent (1 Ep. iii. 7) and Augustine (_Contra advers. Leg. et Proph._ i. 20).

_Gospel of Apelles._--Mentioned by Jerome in his _Prooem. ad Matt._

_Gospel of Barnabas._--Condemned in the Gelasian Decree (see under BARNABAS _ad fin_.).

_Gospel of Bartholomew._--Mentioned by Jerome in his _Prooem. ad Matt._ and condemned in the Gelasian Decree.

_Gospel of Basilides._--Mentioned by Origen (_Tract. 26 in Matt._ xxxiii. 34, and in his _Prooem. in Luc._); by Jerome in his _Prooem. in Matt._ (See Harnack i. 161; ii. 536-537; Zahn, _Gesch. Kanons_, i. 763-774.)

_Gospel of Cerinthus._--Mentioned by Epiphanius (_Haer._ li. 7).

_Gospel of the Ebionites._--A fragmentary edition of the canonical Matthew according to Epiphanius (_Haer._ xxx. 13), used by the Ebionites and called by them the Hebrew Gospel.

_Gospel of Eve._--A quotation from this gospel is given by Epiphanius (_Haer._ xxvi. 2, 3). It is possible that this is the Gospel of Perfection ([Greek: Euangelion teleioseos]) which he touches upon in xxvi. 2. The quotation shows that this gospel was the expression of complete pantheism.

_Gospel of James the Less._--Condemned in the Gelasian Decree.

_Wisdom of Jesus Christ._--This third work contained in the Coptic MS. referred to under _Gospel of Mary_ gives cosmological disclosures and is presumably of Valentinian origin.

_Apocryph of John._--This book, which is found in the Coptic MS. referred to under _Gospel of Mary_ and contains cosmological disclosures of Christ, is said to have formed the source of Irenaeus' account of the Gnostics of Barbelus (i. 29-31). Thus this work would have been written before 170.

_Gospel of Judas Iscariot._--References to this gospel as in use among the Cainites are made by Irenaeus (i. 31. 1); Epiphanius (xxxviii. 1. 3).

_Gospel, The Living (Evangelium Vivum)._--This was a gospel of the Manichaeans. See Epiphanius, _Haer_. lxvi. 2; Photius, _Contra Manich_. i.

_Gospel of Marcion._--On this important gospel see Zahn, _Gesch. Kanons_, i. 585-718.

_Descent of Mary_ ([Greek: Tenna Marias]).--This book was an anti-Jewish legend representing Zacharias as having been put to death by the Jews because he had seen the God of the Jews in the form of an ass in the temple (Epiphanius, _Haer_. xxvi. 12).

_Questions of Mary_ (_Great and Little_).--Epiphanius (_Haer_. xxvi. 8) gives some excerpts from this revolting work.

_Gospel of Mary._--This gospel is found in a Coptic MS. of the 5th century. According to Schmidt's short account, _Sitzungsberichte d. preuss. Akad. d. Wiss. zu. Berlin_ (1896), pp. 839 sqq., this gospel gives disclosures on the nature of matter ([Greek: ulae]) and the progress of the Gnostic soul through the seven planets.

_Gospel of Matthias._--Though this gospel is attested by Origen (_Horm. in Luc._ i.), Eusebius, _H.E._ iii. 25. 6, and the List of Sixty Books, not a shred of it has been preserved, unless with Zahn ii. 751 sqq. we are to identify it with the _Traditions of Matthias_, from which Clement has drawn some quotations.

_Gospel of Perfection_ (_Evangelium perfectionis_).--Used by the followers of Basilides and other Gnostics. See Epiphanius, _Haer._ xxvi. 2.

_Gospel of Philip._--This gospel described the progress of a soul through the next world. It is of a strongly Encratite character and dates from the 2nd century. A fragment is preserved in Epiphanius, _Haer_. xxvi. 13. In Preuschen, _Reste_, p. 13, the quotation breaks off too soon. See Zahn ii. 761-768.

_Gospel of Thaddaeus._--Condemned by the Gelasian Decree.

_Gospel of Thomas._--Of this gospel only one fragment has been preserved in Hippolytus, _Philos_. v. 7, pp. 140 seq. See Zahn, _op. cit._ i. 746 seq.; ii. 768-773; Harnack ii. 593-595.

_Gospel of Truth._--This gospel is mentioned by Irenaeus i. 11. 9, and was used by the Valentinians. See Zahn i. 748 sqq.

(b) ACTS AND TEACHINGS OF THE APOSTLES.--_Acts of Andrew._--These Acts, which are of a strongly Encratite character, have come down to us in a fragmentary condition. They belong to the earliest ages, for they are mentioned by Eusebius, _H.E._ iii. 25; Epiphanius, _Haer._ xlvii. 1; lxi. 1; lxiii. 2; Philaster, _Haer._ lxviii., as current among the Manichaeans and heretics. They are attributed to Leucius, a Docetic writer, by Augustine (_c. Felic. Manich._ ii. 6) and Euodius (_De Fide c. Manich._ 38). Euodius in the passage just referred to preserves two small fragments of the original Acts. On internal grounds the section recounting Andrew's imprisonment (Bonnet, _Acta Apostolorum Apocrypha_, ii. 38-45) is also probably a constituent of the original work. As regards the martyrdom, owing to the confusion introduced by the multitudinous Catholic revisions of this section of the Acts, it is practically impossible to restore its original form. For a complete discussion of the various documents see Lipsius, _Apokryphen Apostelgeschichte_, i. 543-622; also James in Hastings' _Bible Dict._ i. 92-93; Hennecke, _NT. Apokryphen_, _in loc._ The best texts are given in Bonnet's _Acta Apostolorum Apocrypha_, 1898, II. i. 1-127. These contain also the _Acts of Andrew and Matthew_ (or Matthias) in which Matthew (or Matthias) is represented as a captive in the country of the anthropophagi. Christ takes Andrew and his disciples with Him, and effects the rescue of Matthew. The legend is found also in Ethiopic, Syriac and Anglo-Saxon. Also the _Acts of Peter and Andrew_, which among other incidents recount the miracle of a camel passing through the eye of a needle. This work is preserved partly in Greek, but in its entirety in Slavonic.

_Acts of John._--Clement of Alexandria in his _Hypotyposes_ on 1 John i. 1 seems to refer to chapters xciii. (or lxxxix.) of these Acts. Eusebius (_H.E._ iii. 25. 6), Epiphanius (_Haer._ xlvii. 1) and other ancient writers assign them to the authorship of Leucius Charinus. It is generally admitted that they were written in the 2nd century. The text has been edited most completely by Bonnet, _Acta Apostol. Apocr._, 1898, 151-216. The contents might be summarized with Hennecke as follows:--Arrival and first sojourn of the apostle in Ephesus (xviii.-lv.); return to Ephesus and second sojourn (history of Drusiana, lviii.-lxxxvi.); account of the crucifixion of Jesus and His apparent death (lxxxvii.-cv.); the death of John (cvi.-cxv.). There are manifest gaps in the narrative, a fact which we would infer from the extent assigned to it (i.e. 2500 stichoi) by Nicephorus. According to this authority one-third of the text is now lost. Many chapters are lost at the beginning; there is a gap in chapter xxxvii., also before lviii., not to mention others. The encratite tendency in these Acts is not so strongly developed as in those of Andrew and Thomas. James (_Anecdota_,