The Fragments of Papias

Fragment X

(1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or Alpheus, who was the mother of James the bishop and apostle, and of Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene. These four are found in the Gospel. James and Judas and Joseph were sons of an aunt (2) of the Lord’s. James also and John were sons of another aunt (3) of the Lord’s. Mary (2), mother of James the less and Joseph, wife of Alpheus, was the sister of Mary the mother of the Lord, whom John names of Cleophas, either from her father or from the family of the clan, or for some other reason. Mary Salome (3) is called Salome either from her husband or her village. Some affirm that she is the same as Mary of Cleophas, because she had two husbands.

Footnote 1782:

Hist. Eccl. iii. 39.

Footnote 1783:

Ibid.

Footnote 1784:

This fragment is found in Eusebius, Hist. Eccl. iii. 39.

Footnote 1785:

Literally, “the things of faith.”

Footnote 1786:

Papias states that he will give an exact account of what the elders said; and that, in addition to this, he will accompany this account with an explanation of the meaning and import of the statements.

Footnote 1787:

Literally, “commandments belonging to others,” and therefore strange and novel to the followers of Christ.

Footnote 1788:

Given to faith has been variously understood. Either not stated in direct language, but like parables given in figures, so that only the faithful could understand; or entrusted to faith, that is, to those who were possessed of faith, the faithful.

Footnote 1789:

Which things: this is usually translated, “what Aristion and John say;” and the translation is admissible. But the words more naturally mean, that John and Aristion, even at the time of his writing, were telling him some of the sayings of the Lord.

Footnote 1790:

This fragment is found in the Scholia of Maximus on the works of Dionysius the Areopagite.

Footnote 1791:

Literally, “a guilelessness according to God.”

Footnote 1792:

This fragment is found in Œcumenius.

Footnote 1793:

Literally, “great.”

Footnote 1794:

Literally, “were emptied out.” Theophylact, after quoting this passage, adds other particulars, as if they were derived from Papias. He says that Judas’s eyes were so swollen that they could not see the light; that they were so sunk that they could not be seen, even by the optical instruments of physicians; and that the rest of his body was covered with runnings and worms. He further states, that he died in a solitary spot, which was left desolate until his time; and no one could pass the place without stopping up his nose with his hands.

Footnote 1795:

From Irenæus, Hær. v. 32.

Footnote 1796:

This fragment is found in Irenæus, Hær. v. 36; but it is a mere guess that the saying of the presbyters is taken from the work of Papias.

Footnote 1797:

In the future state.

Footnote 1798:

The new Jerusalem on earth.

Footnote 1799:

John xiv. 2.

Footnote 1800:

Commentators suppose that the reference here is to Matt. xx. 23.

Footnote 1801:

Matt. xxii. 10.

Footnote 1802:

1 Cor. xv. 25, 26.

Footnote 1803:

1 Cor. xv. 27, 28.

Footnote 1804:

From Eusebius, Hist. Eccl. iii. 39.

Footnote 1805:

“In his day” may mean “in the days of Papias,” or “in the days of Philip.” As the narrative came from the daughters of Philip, it is more likely that Philip’s days are meant.

Footnote 1806:

Rufinus supposes this story to be the same as that now found in the textus receptus of John’s Gospel, viii. 1-11—the woman taken in adultery.

Footnote 1807:

This extract is made from Andreas Cæsariensis.

Footnote 1808:

That is, that government of the world’s affairs was a failure. An ancient writer takes τάξις to mean the arraying of the evil angels in battle against God.

Footnote 1809:

This also is taken from Andreas Cæsariensis.

Footnote 1810:

This fragment, or rather reference, is taken from Anastasius Sinaita. Routh gives, as another fragment, the repetition of the same statement by Anastasius.

Footnote 1811:

This fragment was found by Grabe in a MS. of the Bodleian Library, with the inscription on the margin, “Papia.” Westcott states that it forms part of a dictionary written by “a mediæval Papias. The dictionary exists in MS. both at Oxford and Cambridge.”

APPENDIX.