THE NEW SCHAFF-HERZOG
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compositions is always the same, whether the author intended simply to collect and arrange what was floating in the general tradition or intended to produce a definite dogmatic effect. He rarely relied on his own invention; but generally elaborated what was hinted at in the canonical Gospels, transformed words of Jesus into deeds, described the fulfilment of an Old Testament prophecy in a slavishly literal manner, or represented Jesus as working marvels closely resembling but surpassing Old Testament miracles. The work done, the author took care to conceal his own name, and inscribed his book with the name of some apostle or disciple, in order to give it authority. In the following list those Gospels are first mentioned the texts of which have been preserved.
1. The Protevangelium of James: This was ascribed to James, the brother of the Lord; in the index of Gelasius and Hormisdas it is called the " Gospel of James the Less [Younger]." It has twenty-five chapters, and covers the period from the announcement of the birth of Mary to the murder of the innocents. It is very old, perhaps of the second century, was widely circulated, and shows traces of Ebionitic origin. The text is given by Tischendorf (Evangelia Apocrypha, 2d ed., Leipsic, 1S76; Eng. transl. by A. Walker, ANF, viii, 361-367), also by Conybeare from an Armenian manuscript (AJT, i, 1897, pp. 424 sqq.).
2. The Gospel of Pseudo-Matthew, or Book of the Origin of the Blessed Mary and the Infancy of the Savior: This begins with the announcement of the birth of Mary, and closes with the youth of Jesus, and is contained in forty-two chapters. It seems to be of Latin origin, and to have been drawn from the Protevangelium of James and the Gospel of Thomas (Eng. transl., ANF, viii, 368- 383).
3. The Gospel of the Nativity of Mary: This contains in ten chapters the history of Mary before the birth of Jesus. It covers therefore nearly the same ground as the Gospel of Pseudo-Matthew, but is a little later in date (Eng. transl., AN F, viii, 384-387).
4. The History of Joseph the Carpenter: This contains in thirty-two chapters a biography of Joseph, and gives an elaborate description of his death. It was evidently written in glorification of Joseph, and was intended for recital on the day of his festival. It probably belongs to the fourth century; and, as Joseph was a favorite of the Monophysite Copts, Coptic (and not Arabic) was most likely the language of the original (Eng. transl., ANF, viii, 388-394).
5. The Gospel of Thomas: This, next to the Protevangelium of James, was the oldest and most popular of the Apocryphal Gospels. It was in use as early as the middle of the second century, among the Gnostics with whom it originated, especially among those who held Docetic views of the person of Christ. It is extant in two Greek recensions, in a Latin and in a Syriac version; all of which have somewhat expanded titles. The two Greek recensions and the Latin version are given by Tischendorf (pp. 140-180); English translation of the three by Walker (ANF, viii, 395-404).
6. The Arabic Gospel of the Infancy: This comprises in fifty-five chapters the period from the birth of Jesus to his twelfth year, and consists mostly of stories dealing with the residence in Egypt. The first nine chapters follow very closely the Protevangelium of James; the last twenty chapters follow the Gospel of Thomas; the part between seems to rest on some national tradition, which explains the favor it found among the Arabs, as well as the circumstance that several of its details were incorporated into the Koran. The whole work has an Oriental character, and shows contact with magic and demonology and with Zoroastrian ideas. No more definite date for its composition can be fixed than that it antedated the Koran. The Arabic text is probably a translation from the Syriac; and no manuscript is earlier than the thirteenth century. Tischendorf published a revised Latin translation; English version by Walker (ANF, viii, 405-415).
7. The Gospel of Nicodemus: This consists of two separate works, the Deeds [or Acts] of Pilate and The Descent of Christ to the Underworld, which were united at an early date, and the whole did not receive the title " Gospel of Nicodemus " until after the time of Charlemagne. The former of these two works is of some importance for the explanation and further elucidation of the canonical Gospels (cf. Lipsius, Die Pilatusakten, 2 ed., Kiel, 1886), while the latter is of very little interest. The former contains a detailed account of the trial of Jesus before Pilate, and of the action of the Sanhedrin subsequent to his death, which was intended to furnish proof of the resurrection and ascension. The latter contains an account by two men, Carinus and Leucius, who had been raised from the dead. The text of the Gospel of Nicodemus is given by J. C. Thilo (Codex apocryphus Novi Testamenti, Leipsic, 1832), who furnishes a list of translations into English, French, Italian, and German, and by Tischendorf; English translation by Walker {ANF, viii, 416-458).
In most of the manuscripts containing these two works and in close connection with them occur other writings; namely: (a) An Epistle of Pilate to the emperor, containing a report on the resurrection of Christ, (b) An Epistle of Pontius Pilate, another letter, in which he excuses the injustice of his decision by the impossibility of resisting the prevailing excitement. It was widely diffused in early times, (c) The Report of Pilate on the trial, execution, death, and resurrection of Jesus, (d) The Judgment of Pilate, a report of the examination of Pilate before the emperor, his condemnation and execution. Others which deserve nothing more than mention of their titles are: (e) The Death of Pilate; (f) The Narrative of Joseph of Arimathea; (g) The Avenging of the Savior; (h) The Reply of Tiberius to Pilate (Eng. transls., ANF, viii, 459-476).
8-37. Apocryphal Gospels Preserved only in Fragments or Known only by Name: Besides the Gospels mentioned above there were others, of which there remain only a few fragments or only the names: (8) The Gospel according to the Egyptians: Quoted by Clement of Rome and