These are mainly of two kinds: lists of books, and quotations.
The quotations from these books are for the most part to be found in the writings of the Greek Ante-Nicene Fathers. The so-called Apostolic Fathers, Clement of Rome, Barnabas, and Hernias, are important contributors; Justin Martyr and the other apologists give us little. Clement of Alexandria and Origen are incomparably the richest sources; Hippolytus has something. In the fourth century the yield is far smaller: Epiphanius, a determined borrower from earlier writers, is not to be despised; but for our present purpose such writers as Athanasius, Basil, Chrysostom, the Gregories, are barren and useless. The next stratum that is at all productive (and the last) is to be found in the Byzantine chronographers, George the Syncellus, George Cedrenus, Michael Glycas.
The Latins are throughout poorer. Tertullian and Cyprian will be referred to; but Jerome hates apocryphal literature, and says so, while Augustine, a valuable source of knowledge about some New Testament Apocrypha, never, it so happens, quotes spurious Old Testament literature at all. Yet, if Latin Fathers are poor, we shall see that Latin versions of some very queer books were current, and have left traces in manuscripts.
Production of Apocrypha
We can readily understand, or at least imagine, the state of mind which made the later Church writers chary of quoting the extra-canonical books. For one thing, the conception of canonicity had grown much clearer by the fourth century; the experience of the first three centuries had shown the necessity of defining doctrine, and consequently of stating clearly what books purporting to be sacred were really to be considered authoritative, and could legitimately be used in public worship. Most of us have very little idea how many gospels, revelations, histories or "acts" of apostles, and books of prophecies were in circulation for which the claim was