thfulness.

On the whole, we may say that the synoptical compilation has passed
through three stages: First, the original documentary state ([Greek:
logia] of Matthew, [Greek: lechthenta e prachthenta] of Mark), primary
compilations which no longer exist; second, the state of simple
mixture, in which the original documents are amalgamated without any
effort at composition, without there appearing any personal bias of
the authors (the existing Gospels of Matthew and Mark); third, the
state of combination or of intentional and deliberate compiling, in
which we are sensible of an attempt to reconcile the different
versions (Gospel of Luke). The Gospel of John, as we have said, forms
a composition of another orders and is entirely distinct.

It will be remarked that I have made no use of the Apocryphal Gospels.
These compositions ought not in any manner to be put upon the same
footing as the canonical Gospels. They are insipid and puerile
amplifications, having the canonical Gospels for their basis, and
adding nothing thereto of any value. On the other hand, I have been
very attentive to collect the shreds preserved by the Fathers of the
Church, of the ancient Gospels which formerly existed parallel with
the canonical Gospels, and which are now lost--such as the Gospel
according to the Hebrews, the Gospel according to the Egyptians, the
Gospels styled those of Justin, Marcion, and Tatian. The first two are
principally important because they were written in Aramean, like the
_Logia_ of Matthew, and appear to constitute one version of the Gospel
of this apostle, and because they were the Gospel of the
_Ebionim_--that is, of those small Christian sects of Batanea who
preserved the use of Syro-Chaldean, and who appear in some respects to
have followed the course marked out by Jesus. But it must be confessed
that in the state in which they have come to us, these Gospels are
inferior, as critical authorities, to the compilation of Matthew's
Gospel which we now possess.

It will now be seen, I think, what kind of historical value I
attribute to the Gospels. They are neither biographies after the
manner of Suetonius, nor fictitious legends in the style of
Philostratus; they are legendary biographies. I should willingly
compare them with the Legends of the Saints, the Lives of Plotinus,
Proclus, Isidore, and other writings of the same kind, in which
historical truth and the desire to present models of virtue are
combined in vari