b. Among the Greek =Acts of John=, the remnants of the Leucian Περίοδοι Ἰωάννου preserved in their original form deserve to be first mentioned. According to Zahn, they are one of the earliest witnesses for the genuineness of the Gospel of John, and give the deathblow to the theory that with and after the Apostle John, there was in Ephesus another John the Presbyter distinct from him (§ 16, 2). Lipsius, on the other hand, places their composition in the second half of the 2nd cent., and deprives them of that significance for the life of the Apostle, but admits their great value for a knowledge of doctrines, principles and forms of worship of the vulgar Gnosticism then widely spread. The Πράξεις Ἰωάννου, greatly esteemed in the Greek church, and often translated into other languages, written in the 5th cent. by a Catholic hand and ascribed to Prochoros [Prochorus] the deacon of Jerusalem (Acts vi. 5), is a poetic romance with numerous raisings from the dead, exorcisms, etc., almost wholly the creation of the writer’s own imagination, without a trace of any encratite tendency like the Leucian Περίοδοι and without any particular doctrinal significance.
c. To the same age and the same Gnostic party as the Leucian Acts of John, belong the =Acts of Andrew= preserved in many fragments and circulated in various Catholic reproductions. Of these latter the most esteemed were the _Acts of Andrew and Matthew_ in the city of the cannibals.
d. The Catholic reproductions in Greek and Syriac that have come down to us of the Leucian =Acts of Thomas= are of special value because of the many Gnostic elements which, particularly in the Greek, have been allowed to remain unchanged in the very imperfectly purified text. The scene of the Apostle’s activity is said to be India. The central point in his preaching to sinners is the doctrine that only by complete abstinence from marriage and concubinage can we become at last the partner of the heavenly bridegroom (§ 27, 4). A highly poetical hymn on the marriage of Sophia (Achamoth) is left in the Greek text unaltered, while the Syriac text puts the church in place of Sophia. Then we have two poetical consecration prayers for baptism and the eucharist, in which the Syriac substituted Christ for Achamoth. But besides, even in the Syriac text, a grandly swelling hymn, which is wanting in the Greek text, romances about the fortunes of the soul, which, sent from heaven to earth to fetch a pearl watched by the serpent forgets its heavenly origin and calling, and only remembers this after repeated reminders from heaven, etc. Gutschmied has shown it to be probable that the history groundwork of the Acts of Thomas is borrowed from older Buddhist legends (§ 68, 6).