Two names stand out prominently in the Churches of proconsular Asia during the age immediately succeeding the Apostles--Polycarp of Smyrna, and Papias of Hierapolis. Having given an account of Polycarp in my last article, I purpose now to examine the notices relating to Papias. These two fathers are closely connected together in the earliest tradition. Papias, writes Irenæus, was 'a hearer of John and a companion of Polycarp.' [142:1] On the latter point we may frankly accept the evidence of Irenæus. A pupil of Polycarp, at all events, was not likely to be misinformed here. But to the former part of the statement objections have been raised in ancient and modern times alike; and it will be my business in the course of this investigation to inquire into its credibility. Yet, even if Papias was not a personal disciple of St John, still his age and country place him in more or less close connection with the traditions of this Apostle; and it is this fact which gives importance to his position and teaching.
Papias wrote a work entitled, 'Exposition of Oracles of the Lord,' in five books, of which a few scanty fragments and notices are preserved, chiefly by Irenæus and Eusebius. The object and contents of this work will be discussed hereafter; but it is necessary to quote at once an extract which Eusebius has preserved from the preface, since our estimate of the date and position of Papias will depend largely on the interpretation of its meaning.
Papias then, addressing (as it would appear) some friend to whom the work was dedicated, explains its plan and purpose as follows [143:1]:--
But I will not scruple also to give a place for you along with my interpretations to everything that I learnt carefully and remembered carefully in time past from the elders, guaranteeing their truth. For, unlike the many, I did not take pleasure in those who have so very much to say ([Greek: tois ta polla legosin]), but in those who teach the truth; nor in those who relate foreign commandments, but in those [who record] such as were given from the Lord to the Faith, and are derived from the Truth itself. And again, on any occasion when a person came [in my way] who had been a follower of the elders ([Greek: ei de pou kai parêkolouthêkôs tis tois presbuterois elthoi]), I would inquire about the discourses of the elders--what was said by Andrew, or by Peter, or by Philip, or by Thomas or James, or by John or Matthew or any other of the Lord's disciples, and what Aristion and the Elder John, the disciples of the Lord, say. For I did not think that I could get so much profit from the contents of books as from the utterances of a living and abiding voice ([Greek: ou gar ta ek tôn Bibliôn tosouton me ôphelein hupelambanon, hoson ta para zôsês phônês kai menousês]).