This is interpreted by Tischendorf, without argument, and in a most arbitrary and erroneous manner, to imply that the work was a commentary upon our four canonical Gospels;(1) a conclusion the audacity of which can scarcely be exceeded. This is, however, almost surpassed by the treatment of Canon Westcott, who writes regarding Basilides: "It appears, moreover, that he himself published a Gospel--a 'Life of Christ' as it would perhaps be called in our days, or 'The Philosophy of Christianity,(2)--but he admitted the historic truth of all the facts contained in the canonical Gospels, and used them as Scripture. For, in spite of his peculiar opinions, the testimony, of Basilides to our 'acknowledged' books is comprehensive and clear. In the few pages of his writings which remain there are certain references to the Gospels of St. Matthew, St. Luke, and St. John,"(3) &c. Now in making, in such a manner, these assertions: in totally ignoring the whole of the discussion with regard to the supposed quotations of Basilides in the work commonly ascribed to Hippolytus and the adverse results of learned criticism: in the unqualified assertions thus made and the absence either of explanation of the facts or the reasons for the conclusion: this statement must be condemned as only calculated to mislead readers who must generally be ignorant of the actual facts of the case. We know from the evidence of antiquity that Basilides made use of a Gospel, written by himself it is said, but certainly called after his own name.(4) An attempt has 2 These names are pure inventions of Dr. Westcott's fancy, of course. 3 On the Canon, p. 255 f. [Since these remarks were first made, Dr. Westcott has somewhat enlarged his account of Basilides, but we still consider that his treatment of the subject is deceptive and incomplete.] {43} been made to explain this by suggesting that perhaps the work mentioned by Agrippa Castor may have been mistaken for a Gospel;(1) but the fragments of that work which are still extant(2) are of a character which precludes the possibility that any writing of which they formed a part could have been considered a Gospel.(3) Various opinions have been expressed as to the exact nature of the Gospel of Basilides. Neander affirmed it to be the Gospel according to the Hebrews which he brought from Syria to Egypt;(4) whilst Schneckenburger held it to be the Gospel according to the Egyptians.(5) Others believe it to have at least been based upon one or other of these Gospels.(6) There seems most reason for the hypothesis that it was a form of the Gospel according to the Hebrews, which was so generally in use. Returning to the passage already quoted, in which Eusebius states, on the authority of Agrippa Castor, whose works are no longer extant, that Basilides had composed a work in twenty-four books on the Gospel {44}