She was still in the square and close to the door of the Prefect's house; a man on horseback, in all probability her preserver's servant, was following them, leading his master's horse. On the pavement lay wounded men groaning with pain; the street of the Caesareum was lined with a double row of footsoldiers of Papias no sign!

But now a further enquiry opens out upon us. The language of Papias does not apply to our present Gospels; will it apply to some earlier and more primary state of those Gospels, to documents incorporated in the works that have come down to us but not co-extensive with them? German critics, it is well known, distinguish between 'Matthäus' the present Gospel that bears the name of St.

One angry word led to another, and at last Papias hinted of persons who took possession of other person's silver goods, and when Pollux retorted that he knew of some who could put forward the works of others as their own, the master struck his fist upon the table, and going towards the door he cried out, as soon as he was at a safe distance from the furious lad's powerful fists: "Thief!

Indeed, site would have withdrawn at once but that Papias dragged her forward, and when she had passed through the great door into the nave she breathed a sigh of relief. A soothing sense of respite came over her, such as she had rarely felt; for the lofty building, which was only half full, was deliciously cool and the subdued light was restful to her eyes.

Papias was brought up with the children of Marcus and Dada Cecilia, while his sister Agne, finding herself relieved of all care on his account, sought and found her own way through life. Orpheus, after seeing his parents killed in the fight at the Serapeum, was carried, sorely wounded, to the sick-house of which Eusebius was spiritual director.

Does this agree with the facts of the Gospel as it appears to us now? There is a certain ambiguity as to the phrase 'in order. We cannot be quite sure what Papias meant by it, but the most natural conclusion seems to be that it meant chronological order.

The relation of our gospels to the two books mentioned by Papias may be conceived, then, somewhat as follows: The earliest gospel writing of which we know anything was a collection of the teachings of Jesus made by the apostle Matthew, in which he collected with simple narrative introductions, those sayings of the Lord which from the beginning had passed from mouth to mouth in the circle of the disciples.

A nightingale does not pipe more sweetly. We stood still to listen till the merry fellow, who had no idea that we were by, was silent again; and then hearing the architect's voice, he called to him over the screen. 'Now we must clap Urania's head on; I saw it clearly in my mind and would have had it finished with a score of touches, but Papias said he had one in the workshop.

This is the kind of presumption that we have for identifying the Logia of Papias with the second ground document of the first Gospel the document, that is, which forms the basis of the double synopsis between the first Gospel and the third. As a hypothesis the identification of these two documents seems to clear up several points.

The decision of the question is not of vital importance, but it affects the determination of the sequence of events in Jesus' life. Whatever the explanation of the remark of Papias, the more the gospels are studied the more does Mark's order of events commend itself in general as representing the probable fact.