As far as we can judge from Eusebius’s account of Papias(160) (about 150 A.D.), that writer knew nothing of a New Testament canon. He speaks of Matthew and Mark; but it is most probable that he had documents which either formed the basis of our present Matthew and Mark, or were taken into them and written over.(161) According to Andreas of Cæsarea he was acquainted with the Apocalypse of John; while Eusebius testifies to his knowledge of 1 Peter and 1 John. But he had no conception of canonical authority attaching to any part of the New Testament. His language implies the opposite, in that he prefers unwritten tradition to the gospel he speaks of. He neither felt the want nor knew the existence of _inspired_ gospels. We need not notice the three short Syriac epistles attributed to Ignatius, as we do not believe them to be his, but of later origin. Traces of later ideas about the canonicity of the New Testament appear in the shorter Greek recension of the Ignatian epistles (about 175 A.D.) There _the Gospel_ and _the Apostles_ are recognized as the constituents of the book.(162) The writer also used the Gospel according to the Hebrews, for there is a quotation from it in the epistle to the Smyrnians.(163) The second part of the collection seems to have wanted the epistle to the Ephesians.(164) The two leading parties, long antagonistic, had now become united; the apostles Peter and Paul being mentioned together.(165) In the Testaments of the twelve patriarchs (about 170 A.D.), Paul’s life is said to be described in “holy books,” _i.e._, his own epistles and the Acts.(166)