[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [General history and culture](https://indike.org/pramana/ins.general) › [History of Kanauj to the Moslem Conquest](https://indike.org/pramana/ins.general.tripathi-1937) › c1 # History of Kanauj to the Moslem Conquest c1: Front matter History of Kanauj to the Moslem Conquest c1 - **Language:** English ### Front matter ### [c1.1](https://indike.org/pramana/ins.general.tripathi-1937.c1.1) The first of these, the \*Gospel of the Hebrews\*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The \*Gospel of the Egyptians\* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The \*Gospel of Peter\* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so. ### [c1.2](https://indike.org/pramana/ins.general.tripathi-1937.c1.2) These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete. ### [c1.3](https://indike.org/pramana/ins.general.tripathi-1937.c1.3) The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation. ### [c1.4](https://indike.org/pramana/ins.general.tripathi-1937.c1.4) By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church. ### [c1.5](https://indike.org/pramana/ins.general.tripathi-1937.c1.5) The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations. ### [c1.6](https://indike.org/pramana/ins.general.tripathi-1937.c1.6) The first of these, the \*Gospel of the Hebrews\*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The \*Gospel of the Egyptians\* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The \*Gospel of Peter\* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so. ### [c1.7](https://indike.org/pramana/ins.general.tripathi-1937.c1.7) These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete. ### [c1.8](https://indike.org/pramana/ins.general.tripathi-1937.c1.8) The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation. ### [c1.9](https://indike.org/pramana/ins.general.tripathi-1937.c1.9) By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church. ### [c1.10](https://indike.org/pramana/ins.general.tripathi-1937.c1.10) The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations. ### [c1.11](https://indike.org/pramana/ins.general.tripathi-1937.c1.11) The first of these, the \*Gospel of the Hebrews\*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The \*Gospel of the Egyptians\* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The \*Gospel of Peter\* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so. ### [c1.12](https://indike.org/pramana/ins.general.tripathi-1937.c1.12) These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete. ### [c1.13](https://indike.org/pramana/ins.general.tripathi-1937.c1.13) The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation. ### [c1.14](https://indike.org/pramana/ins.general.tripathi-1937.c1.14) By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church. ### [c1.15](https://indike.org/pramana/ins.general.tripathi-1937.c1.15) The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations. ### [c1.16](https://indike.org/pramana/ins.general.tripathi-1937.c1.16) The first of these, the \*Gospel of the Hebrews\*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The \*Gospel of the Egyptians\* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The \*Gospel of Peter\* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so. ### [c1.17](https://indike.org/pramana/ins.general.tripathi-1937.c1.17) These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete. ### [c1.18](https://indike.org/pramana/ins.general.tripathi-1937.c1.18) The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation. ### [c1.19](https://indike.org/pramana/ins.general.tripathi-1937.c1.19) By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church. ### [c1.20](https://indike.org/pramana/ins.general.tripathi-1937.c1.20) The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations. ### [c1.21](https://indike.org/pramana/ins.general.tripathi-1937.c1.21) HISTORY OF KANAUJ ### [c1.22](https://indike.org/pramana/ins.general.tripathi-1937.c1.22) TO THE MOSLEM CONQUEST ### [c1.23](https://indike.org/pramana/ins.general.tripathi-1937.c1.23) First Edition 1937 ### [c1.24](https://indike.org/pramana/ins.general.tripathi-1937.c1.24) PRINTED IN INDIA BY SHANTILAL JAIN, AT SHRI JAINENDRA PRESS, DELHI-6, AND PUBLISHED BY SUNDARLAL JAIN, MOTILAL BANARSIDASS, BUNGALOW ROAD, JAWAHARNAGAR, DELHI-6. ### [c1.25](https://indike.org/pramana/ins.general.tripathi-1937.c1.25) HISTORY OF KANAUJ ### [c1.26](https://indike.org/pramana/ins.general.tripathi-1937.c1.26) TO THE MOSLEM CONQUEST ### [c1.27](https://indike.org/pramana/ins.general.tripathi-1937.c1.27) \*By\* RAMA SHANKAR TRIPATHI, M.A., Ph.D. (LOND.) \*Professor and Head of the Department of History,\* \*Banaras Hindu University.\* ### [c1.28](https://indike.org/pramana/ins.general.tripathi-1937.c1.28) WITH A FOREWORD \*By\* DR. L. D. BARNETT, M.A., D.LITT. ### [c1.29](https://indike.org/pramana/ins.general.tripathi-1937.c1.29) MOTILAL BANARSIDASS DELHI :: VARANASI :: PATNA ### [c1.30](https://indike.org/pramana/ins.general.tripathi-1937.c1.30) Thesis approved for the Degree of Doctor of Philosophy in History by the University of London ### [c1.31](https://indike.org/pramana/ins.general.tripathi-1937.c1.31) All rights, including the rights of translation and abridgement, are reserved by the Author ### [c1.32](https://indike.org/pramana/ins.general.tripathi-1937.c1.32) Rs. 20/- ### [c1.33](https://indike.org/pramana/ins.general.tripathi-1937.c1.33) Available at :— 1. MOTILAL BANARSIDASS Post Box 1586, DELHI-6. 2. MOTILAL BANARSIDASS Post Box 75, VARANASI. 3. MOTILAL BANARSIDASS Bankipur, PATNA. ### [c1.34](https://indike.org/pramana/ins.general.tripathi-1937.c1.34) TO THE AFFECTIONATE MEMORY OF MY REVERED FATHER PANDIT JANAKI SHARANJI TRIPATHI “My hearty congratulations on getting your history into print at last. \*I hope it\* \*will win for you much glory, as you deserve.\*” ### [c1.35](https://indike.org/pramana/ins.general.tripathi-1937.c1.35) 5. 10. 1936 L. D. BARNETT --- Source: [https://indike.org/pramana/ins.general.tripathi-1937.c1](https://indike.org/pramana/ins.general.tripathi-1937.c1) · Pramāṇa