RELIGIOUS ENCYCLOPEDIA
Apocrypha
burg 1892, also Die Namen im Buche Esther, in TQ, 1890, dd 209-264' Jacob, Das Buch Esther bei den LXX, in ZATW x (1890), 241-298; JE, v, 237-241.
ADOcryphal additions to Daniel: 0. Bardenhewer, Bib-,, lische Studien, ii, 2-3, pp. 155-204, Freiburg, 1897; vi, 3-4 ib. 1901; Wiederholt, in TQ, 1869, 287 sqq.,377sqq.,
1871 373 sqq., 1872' 554 sqq-' Bri"' in Jahroiicher f'tr judi^che Geschichte und Litteratur, iii (1877), 1-69, viii (1887), 22 saa ■ A. Scholz, see above under Esther; EB, l, 1013- 101£ t DB, i, 267-268, iv, 630-632, 754-756; W. H. Daubney, The Three Additions to Daniel; A Study, Cambridge,
1906.
Prayer of Manasseh: E. Nestle, Septuagmtastudien, m, 4, p. 6 sqq., and iv, Stuttgart, 1899.
Baruch: J. J. Kneucker, Das Buch Baruch, Leipsic, 1879 (the best book on the subject); H. A. C. Hayernick,_ De libro Baruchi commentarius criticus, Konigsberg,
1843; F. H. Reusch, Erklarung des Buches Baruch, Freiburg,' 1853; Gratz, in Monatsschrift fur Geschichte und Wissenschaft des Judentums, 1887, pp. 385-401; DB, i, 251-254; EB, i, 492-494; JE, ii, 556-557. Epistle of Jeremiah: DB, ii, 578-579; EB, ii, 2395. Tobit: Semitic Studies in Memory of A. Kohut, ed. by G. A. Kohut, 264-338, Berlin, 1897; F. H. Reusch, Das Buch Tobias, Freiburg, 1857; A. Neubauer, Tobit, a Chaldee Text, Oxford, 1878; A. Scholz, Commentar zum Buche Tobias, Wiirzburg, 1889; M. Rosenmann, Studien zum Buche Tobit, Berlin, 1894; F. C. Conybeare, J. R. Harris, and L. Lewis, Story of Ahikar from the Syriac, Arabic . . Versions, London, 1898; E. Cosquin, Le Livre de Tobie et Vhistoire du Ahikar, in Revue Biblique, Jan., 1899; DB, iv, 785-789; JE, xii, 171-172.
Judith: A. Scholz, Das Buch Judith, eine Prophetie, Wiirzburg, 1885; idem, Commentar zum Buche Judith, ib. 1887; Vigouroux, Dictionnaire de la Bible, iii, 1822-33; JE, vii, 388-390.
The Books of Maccabees: K. F. Keil, Commentar, Leipsic, 1875 (still the best); C. Bertheau, De secundo libro Maccabceorum, Gottingen, 1829 (quite useful); H. Ewald, Geschichte, iv, 602 sqq., Gottingen, 1864; H. Graetz, Geschichte der Juden, iii, 613-615, 671-684, Leipsic, 1884; A. Schlatten, Jason von Cyrene, Munich, 1891; G. A. Deissmann, Bibelstudien, pp. 258 sqq., Marburg, 1895, Eng. transl., pp. 341-345, Edinburgh, 1901; H. Willrich, Juden und Griechen vor der makkabaischen Erhebung, pp. 64-65, Gottingen, 1895; W. Fairweather and J. S. Black, in Cambridge Bible for Schools, Cambridge, 1897; Abrahams, in JQR, 1896, pp. 39-58, 1897, pp. 39 sqq.; A. Buchler, Die Tobiaden und die Oniaden im II Makkabaerbuche, Vienna, 1899; B. Niese, Kritik der beiden Makkabaerbucher, Berlin, 1900; DB, iii, 187-196; EB, iii, 2857-81; Stuys, De Maccabceorum libris, Amsterdam, 1904; JE, viii, 239 sqq.
Ecclesiasticus: C. Seligmann, Das Buch der Weisheit des Jesus Sirach, Breslau, 1883; A. Astier, Introduction au livre de I' Ecclesiastique, Strasburg, 1861; T. K. Cheyne, Job and Solomon, or the Wisdom of the Old Testament, London, 1887; E. Hatch, Essays in Biblical Greek, pp. 246- 282, ib. 1889 (text-critical); H. Bois, Essai sur les origines de la philosophie Judeo-Alexandrine, pp. 160-210, 313-372, Paris, 1890; D. S. Margoliouth, The Place of Ecclesiasticus in Hebrew Literature, Oxford. 1890; E. Nestle, Marginalien und Materialmen, pp. 48-59, Tubingen, 1893; I. Levi, L' Ecclesiastique, ou la Sagesse de Jesus, fils de Sira, Paris, 1898; H. Herkenne, De veteris Latino? ecclesiastici capitibus, i-xliii, Leipsic, 1899 (important for the text); also in Bardenhewer's Biblische Studien, vi, 1, 2, pp. 129-14, 1901; N. Peters, ib. iii, 3, 1895; EB, i, 1164- 1179, iv, 4640-51; DB, iv, 539-551; JE, xi, 388-397. On the recently discovered Hebrew text consult: Facsimiles of the Fragments recovered of the Book of Ecclus. in Hebrew, Oxford, 1901 (a complete edition); A. E. Cowley and A. Neubauer, Original Hebrew of a Portion of Ecclesiasticus, Oxford, 1897 (text and discussion); A. Schlatter, Das neugefundene hebraische Stuck des Sirach, Outersloh, 1897; R. Smend, Das hebraische Fragment . . . des Jesus Sirach, Berlin, 1897; F. E. Konig, Die Originahtai des neulich entdeckten Sirach Textes, Freiburg, 1899; D. S. Margoliouth, Origin of the " Original Hebrew " of Ecclus., London, 1899 (combats originality of the Hebrew text); S. Schechter and C. Taylor, The Wisdom of Ben om . from Heb. MSS. in the Cairo Genizah Collection, Cambridge, 1899 (chiefly textual); H. L. Strack.Oie bpruche Jesus des Sohnes Sirach, Leipsic, 1903; I. Levi, 1 he Hebrew Text of the Book of Ecclesiasticus, with Notes
1-15
and Glossary, Leyden, 1904; most of the literature on the new text appeared in periodicals of the year 1900; cf. Theologischer Jahresbericht for 1900 (gives 51 titles). Wisdom of Solomon: W. J. Deane, Book of Wisdom, London, 1881; E. Pfleiderer, Die Philosophie des Heraklit von Ephesus, Berlin, 1886; J. Drummond, Philo Judmus, ; i, 177-229, London, 1888; P. Menzel, Der griechische Einfluss auf . Weisheit Salomos, Halle, 1889; H. Bois,
Essai sur les origines de la philosophie Judeo-Alexandrine, pp. 201-307, 373-412, Paris, 1890; DB, iv, 928-931; EB, iv, 5336-49; JE, xii, 538-540.
B. New Testament Apocrypha: The relation between the canonical and the apocryphal writings of the New Testament is quite different from that between the same classes of books of the Old Testament. The Old Testament Apocrypha aim simply at a continuation of sacred history and strive to accomplish their purpose in a legitimate manner though without divine authority. The apocryphal writings connected with the New Testament, on the contrary, aim to introduce spurious sources among the genuine. They are writings which by name and contents pretend to be canonical, though the Church, because of their dubious origin and contents, has not given them a place in the canon. Like the canonical books of the New Testament, they may be divided into four classes: I. Gospels; II. Acts of the Apostles; III. Epistles of the Apostles; IV- Apocalypses.
These writings are of very unequal value. The apocryphal Acts seem to have had the most influence in the Church; for they, more than the Gospels, were looked upon as " the source and mother of all heresy " Of course, not all of these writings were composed directly for heretical purposes. Many of them, no doubt, had more innocent motives, such as mere " pious fraud." But from their first appearance a suspicion of heresy clung to them all and contributed much to put the whole literature under ban.
When the canon of the New Testament was fixed and the apocryphal books thereby became outlawed, they ceased to be read; and in the Middle Ages, even their names were forgotten. Nevertheless, although the books themselves were delivered over to contempt and oblivion, it was not so with their contents. From their fables sprang sacred legends, which were kept alive in the Church during the Middle Ages as " ecclesiastical tradition," which was often utilized in the development of its dogma. Indeed, numerous dogmas, usages, and traditions hark back to these apocryphal writings; and it was consequently of as much moment to the Protestant Church to subject this whole literature to a thorough investigation as it was to the Roman Church to keep the whole matter in convenient obscurity. The careful study of these writings in modern times has proved of great value, revealing a wealth of material usable for the elucidation of archeological and dogmatic problems. Study of them has become a distinct department of the theological curriculum.
I. Apocryphal Gospels: Of the many apocryphal Gospels (J. A. Fabricius, in his Codex apocryphus Novi Testamenti, 2 vols., Hamburg, 1703, reckons over fifty), some have come down entire, others only in fragments; and of a few only the names are known. The method employed in these
Apocrypha