That is the sole allusion. We find none where we might above all expect it, in the pseudo-biographical epistle to the Galatians, though there is mention in the opening chapter of "them which were apostles before me," "the apostles," "James the brother of the Lord" (never mentioned as an apostle in the gospels unless he be James the son of Alphæus or James the son of Zebedee: that is, not a brother of Jesus but simply a group-brother), and "James and Cephas and John, who were [or are] reputed to be pillars." The language used in verse 6 excludes the notion that the writer believed "the apostles" to have had personal intercourse with the Founder. Thus even in a pseudepigraphic work, composed after Paul's time, there is no suggestion that he had to deal with the twelve posited by the gospels and the Acts. And all the while "apostles" without number continue to figure in the documents. They were in fact a numerous class in the early Church. It is not surprising that the late Professor Cheyne not only rejected the story of the Betrayal but declared that "The 'Twelve Apostles,' too, are to me as unhistorical as the seventy disciples." [282] On the other hand, we have a decisive reason for the invention of the Twelve story in the latterly recovered Teaching of the Twelve Apostles [283] (commonly cited as the Didachê), a document long current in the early church. Of that book, the first six chapters, forming nearly half of the matter, are purely ethical and monotheistic, developing the old formula of the "Two Ways" of life and death; and saying nothing of Jesus or Christ or the Son, or of baptism or sacrament. Then comes a palpably late interpolation, giving a formula for baptism in the name of the Father, the Son, and the Holy Spirit. Even in the ninth section, dealing with the Eucharist, we have only "the holy vine of David thy Servant, which thou hast made known to us through Jesus thy Servant." [284] The tenth, which is evidently later, and is written as a conclusion, retains that formula. After that come warnings against false apostles and prophets; and only in the twelfth section does the word "Christian" occur. Still later there is specified "the Lord's-day (kyriakên) of the Lord." Then comes a prescription for the election of bishops; and the document ends with a chapter preparing for the expected "last days."