V. Calzolari Bouvier, “En guise d’introduction: quelques réflexions sur le role de la literature apocryphe dans l’Arménie chrètienne ancienne (9-18)

M. E. Stone, “Two Armenian Manuscripts and the Historia sacra” (21-36)

A. Orengo, “Frammenti di testi apocrifi nei primi libri armeni a stampa” (37-52)

V. Calzolari Bouvier, “Un projet de répertoire des manuscrits arméniens contenant les texts apocryphes chrétiens” (53-70)

Ch. Burchard, “Character and Origin of the Armenian Version of Joseph and Aseneth” (73-90)

S. P. Cowe, “Text Critical Investigation of the Armenian Version of Third Corinthians” (91-102)

Th. M. van Lint, “Grigor Narekac‘i’s Tal Yarut‘ean. The Throne Vision of Ezekiel in Armenian Art and Literature I” (105-127)

B. Outtier, “Une forme enrichie de la Légende d’Abgar en arménien” (129-145)

A. Hultgård, “The Vision of Enoch the Just and Medieval Apocalypses” (147-158)

N. Stone, “Apocryphal Stories in Armenian Manuscripts” (161-169)

L. Zakarian, “La miniature du Vaspourakan et les apocryphes” (171-178)

N. Thierry, “Images cappadociennes atypiques du procès du Christ. L’intervention de la femme de Pilate – Le Christ en gloire – Caïphe deicide” (179-187)

Of particular interest is the piece by Calzolari Bouvier describing the difficulties working with the poorly catalogued material. It provides also a preliminary list of Armenian apocrypha including two curiously titled unedited (well, unpublished as of 1999) texts: “The Infancy of John the Baptist” and the “History of Mary Magdalene.” Outtier’s article on the Abgar Correspondence is also interesting because it provides the text and translation of an expanded Abgar letter with the story of the 30 pieces of silver given to Judas (mentioned in a previous post HERE).