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language of apostolic traditions for literal fact. This may have been so to some degree; but Papias (whose name itself denotes that he was of the native Phrygian stock, and who shared the enthusiastic religious See also:

TEMPER (from Lat. temperare, to mingle or compound in due proportion, to qualify, rule, regulate, to be moderate, formed from tempos, time, fit or due season)

temper characteristic of Phrygia, see See also:

MONTANISM

MONTANISM) was nearer in spirit to the actual See also:

CHRISTIANITY

Christianity of the sub-apostolic See also:

AGE (Fr. age, through late Lat. aetaticum, from aetas)

age, especially in western See also:

ASIA

Asia, than Eusebius realized. In Papias's circle the exceptional in connexion with Christianity seemed quite normal. Eusebius quotes from him the resurrection of a dead See also:

PERSON, OFFENCES AGAINST THE

person' in the experience of " See also:

Philip the Apostle" —who had resided in Hierapolis, and from whose daughters Papias derived the See also:

story—and also the drinking of See also:

POISON

poison (" when put to the test by the unbelievers," says Philip of See also:

Side, by " Justus, surnamed Barsabbas") without See also:

ill effect.6 Papias ' G. F. See also:

Hill, Brit. See also:

Mus.

See also:

Cat. Coins of See also:

Cyprus (See also:

LONDON

London, 1904), pls. xv.-xviii. (coins of See also:

PAPHOS

Paphos), pl. See also:

XXVI

xxvi. (other coins and gems). 2 M. R. See also:

James, E. A. See also:

Gardner, and others, Journ. Hellenic Studies, ix. 334, 147 sqq. 3 Dio See also:

CASS, LEWIS (1782–1866)

Cass. liv.

23, 7; See also:

STRABO (born c. 63 n.c.)

Strabo 683; Tac. Hist. 2, 2 sqq.; See also:

Jerome, Vit. Hilarionis. For the "Paphian Diamonds " (See also:

Pliny, Nat. Hist. See also:

XXXVII

xxxvii. 58), see E. Oberhummer, loc. cit., p. 185. For the fame of Paphian oil see See also:

Horn. Od. viii. 362 sqq.

; Hymn Aphr. 58 sqq. ; Isidore, Origines, xvii. 7, 64. ' " The See also:

MOTHER

mother of Manaim " (cf. Acts xiii. 1), according to the See also:

CITATION (Lat. citare, to cite)

citation in Philip of Side. 6 Perhaps this is the basis of a clause in the secondary ending to Mark's See also:

GOSPEL (O. Eng. godspel, i.e. good news, a translation of Lat. bona annuntiatio, or evangelium, Gr. evayyeXwv; cf. Goth. iu spillon, " to announce good news," Ulfilas' translation of the Greek, from iu, that which is good, and spellon to announce)

Gospel (xvi. 18). XX. 24also believed a revolting story as to the supernatural swelling of the See also:

BODY

body of Judas Iscariot. But if he was credulous of marvels, he was careful to insist on See also:

GOOD, JOHN MASON (1764-1827)

good See also:

EVIDENCE (Lat. evidentia, evideri, to appear clearly)

evidence for what he accepted as Christ's own teaching, in the See also:

FACE (from Lat. fades, derived either from facere, to make, or from a root fa-, meaning " appear "; cf. Gr. cbatvstv)

face of current unauthorized views.

Papias was also a See also:

PIONEER

pioneer in the See also:

HABIT (through the French from Lat. habitus, from habere, to have, hold, or, in a reflective sense, to be in a certain condition; in many of the English senses the French use habitude, not habit)

habit, later so See also:

general, of taking the work of the Six Days (Hexaemeron) and the account of See also:

PARADISE (Gr. lrap6BEwos)

Paradise as referring mystically to Christ and His See also:

Church (so says See also:

ANASTASIUS

Anastasius of See also:

SINAI

Sinai). About his date, which is important in connexion with his See also:

witness, there is some doubt. Setting aside the exploded tradition that he was martyred along with See also:

POLYCARP (c. 6g-c. 155)

Polycarp (c. A.D. 155), we have the witness of Irenaeus that he was " a See also:

COMPANION (through the O. Fr. compaignon or compagnon, from the Late Lat. companio,—cum, with, and panis, bread,—one who shares meals with another; the word has been wrongly derived from the Late Lat. compagnus, one of the same pages or district)

companion (&aipos) of Polycarp," who was See also:

BORN, IGNAZ, EDLER VON (1742–1791)

born not later than A.D. 69. We may waive his other statement that Papias was "a hearer of See also:

John," owing to the possibility of a false inference in this See also:

case. But the fact that Irenaeus thought of him as Polycarp's contemporary and " a man of the old See also:

time " (apXaios avilp), together with the See also:

affinity between the religious tendencies described in Papias's See also:

PREFACE (Med. Lat. prefatia, for classical praefatio, praefari, to speak beforehand)

Preface (as quoted by Eusebius) and those reflected in the Epistles of Polycarp and See also:

IGNATIUS ('Iyvfrior)

Ignatius, all point to his having flourished in the first See also:

QUARTER (through Fr. from Lat. quartarius, fourth part)

quarter of the 2nd See also:

CENTURY (from Lat. centuria, a division of a hundred men)

century. Indeed, Eusebius, who deals with him along with See also:

Clement and Ignatius (rather than Polycarp) under the reign of See also:

TRAJAN [MARCUS ULPIUS TRAJANUS] (A. D. 53-117)

Trajan, and before referring at all to See also:

HADRIAN (PUBLICS AELIUS HADRIANUS)

Hadrian's reign (A.D. 117-138), suggests that he wrote6 about A.D. 115. It has been usual, however, to assign to his work a date c.

130-140, or even later. No fact is known inconsistent with c. 60-135 as the See also:

period of Papias's See also:

LIFE

life. Eusebius (iii. 36) calls him " See also:

bishop " of Hierapolis, but whether with good ground is uncertain. Papias uses the See also:

TERM

term " the Elders," or Fathers of the See also:

Christian community, to describe the See also:

ORIGINAL

original witnesses to Christ's teaching, i.e. his See also:

PERSONAL

personal disciples in particular. It was their traditions as to the purport of that teaching which he was concerned to preserve. But to Irenaeus the term came to mean the See also:

PRIMITIVE

primitive custodians of tradition derived from these, such as Papias and his contemporaries, whose traditions Papias committed to See also:

writing. Not a few such traditions Irenaeus has embodied in his work Against Heresies, so preserving in some cases the substance of Papias's Exposition (see See also:

Lightfoot, Apostolic Fathers, 1891, for these, as for all texts bearing on Papias). See articles in the Did. of Christian Biog., Did. of Christ and the Gospels, and Hauck's Realencyklopadie, xiv., in all of which further references will be found. (J. V.

End of Article: PAPIAS

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