G. _That there is evidence that two of them were not the same._ "The testimony of Papias is of great interest and importance in connection with our inquiry, inasmuch as he is the first ecclesiastical writer who mentions the tradition that Matthew and Mark composed written records of the life and teaching of Jesus; but no question has been more continuously contested than that of the identity of the works to which he refers with our actual Canonical Gospels. Papias was Bishop of Hierapolis, in Phrygia, in the first half of the second century, and is said to have suffered martyrdom under Marcus Aurelius about A.D. 164-167. About the middle of the second century he wrote a work in five books, entitled 'Exposition of the Lord's Oracles,' which, with the exception of a few fragments preserved to us chiefly by Eusebius and Irenæus, is unfortunately no longer extant. This work was less based on written records of the teaching of Jesus than on that which Papias had been able to collect from tradition, which he considered more authentic, for, like his contemporary, Hegesippus, Papias avowedly prefers tradition to any written works with which he was acquainted" ("Sup. Rel.," vol. i., pp. 449, 450). Before giving the testimony attributed to Papias, we must remark two or three points which will influence our judgment concerning him. Paley speaks of him, on the authority of Irenæus, as "a hearer of John, and companion of Polycarp" ("Evidences," p. 121); but Paley omits to tell us that Eusebius points out that Irenæus was mistaken in this statement, and that Papias "by no means asserts that he was a hearer and an eye-witness of the holy Apostles, but informs us that he received the doctrines of faith from their intimate friends" ("Eccles. Hist.", bk. iii., ch. 39). Eusebius subjoins the passage from Papias, which states that "if I met with any one who had been a follower of the elders anywhere, I made it a point to inquire what were the declarations of the elders: what was said by Andrew, Peter, or Philip; what by Thomas, James, John, Matthew, or any other of the disciples of our Lord; what was said by Aristion, and the Presbyter John, disciples of the Lord" (Ibid). Seeing that Papias died between A.D. 164 and 167, and that the disciples of Jesus were Jesus' own contemporaries, any disciple that Papias heard, when a boy, would have reached a portentous age, and, between the age of the disciple and the youth of Papias, the reminiscences would probably be of a somewhat hazy character. It is to Papias that we owe the wonderful account of the vines (ante, p. 234) of the kingdom of God, given by Irenæus, who states that "these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp.... And he says, in addition, 'Now these things are credible to believers.' And he says that 'when the traitor, Judas, did not give credit to them, and put the question, How then can things about to bring forth so abundantly be wrought by the Lord? the Lord declared, They who shall come to these (times) shall see'" ("Irenæus Against Heresies," bk. v., ch. 33, sec. 4). The recollections of Papias scarcely seem valuable as to quality. Next we note that Papias could scarcely put a very high value on the Apostolic writings, since he states that "I do not think that I derived so much benefit from books as from the living voice of those that are still surviving" ("Eccles. Hist," bk. iii., ch. 39), i.e., of those who had been followers of the Apostles. How this remark of Papias tallies with the supposed respect shown to the Canonical Gospels by primitive writers, it is for Christian apologists to explain. We then mark that we have no writing of Papias to refer to that pretends to be original. We have only passages, said to be taken from his writings, preserved in the works of Irenæus and Eusebius, and neither of these ecclesiastical penmen inspire the student with full confidence; even Eusebius mentions him in doubtful fashion; "there are said to be five books of Papias;" he gives "certain strange parables of our Lord and of his doctrine, and some other matters rather too fabulous;" "he was very limited in his comprehension, as is evident from his discourses" ("Eccles. Hist.," bk. iii., ch. 39). We thus see that the evidence of Papias is discredited at the very outset, perhaps to the advantage of the Christians, however, for his testimony is fatal to the Canonical Gospels.