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ἕτερος τῶν τοῦ Κυρίου μαθητῶν, ἅ τε ̓Αριστίων καὶ ὁ πρεσβύτερος ̓Ιωάννης, οἱ τοῦ Κυρίου μαθηταί, λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων τοσοῦτόν με ὠφελεῖν ὑπελάμβανον, ὅσον τὰ παρὰ ζώσης φωνῆς καὶ μενούσης. 5 *Ενθα καὶ ἐπιστῆσαι ἄξιον δὶς καταριθμοῦντι αὐτῷ τὸ Ἰωάννου ὄνομα, ὧν τὸν μὲν πρότερον Πέτρῳ καὶ ̓Ιακώβῳ καὶ Ματθαίῳ καὶ τοῖς λοιποῖς ἀποστόλοις συγκαταλέγει, σαφῶς δηλῶν τὸν εὐαγγελιστήν, τὸν δ ̓ ἕτερον Ἰωάννην διαστείλας τὸν λόγον ἑτέροις παρὰ τὸν τῶν ἀποστόλων 1ο ἀριθμὸν κατατάσσει, προτάξας αὐτοῦ τὸν ̓Αριστίωνα, σαφῶς τε αὐτὸν πρεσβύτερον ὀνομάζει, ὡς καὶ διὰ τούτων ἀποδείκνυσθαι τὴν ἱστορίαν ἀληθῆ τῶν δύο κατὰ τὴν ̓Ασίαν ὁμωνυμία κεχρῆσθαι εἰρηκότων, δύο τε ἐν ̓Εφέσῳ γενέσθαι μνήματα καὶ ἑκάτερον ̓Ιωάννου ἔτι νῦν λέγεσθαι. 15 οἷς καὶ ἀναγκαῖον προσέχειν τὸν νοῦν· εἰκὸς γὰρ τὸν δεύτερον, εἰ μή τις ἐθέλοι τὸν πρῶτον, τὴν ἐπ ̓ ὀνόματος φερομένην ̓Ιωάννου ̓Αποκάλυψιν ἑωρακέναι. καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων λόγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ 20 παρειληφέναι, ̓Αριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ιωάννου αὐτήκοον ἑαυτόν φησι γενέσθαι. ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας, ἐν τοῖς αὐτοῦ συγγράμμασι τίθησιν αὐτῶν καὶ παραδόσεις. καὶ ταῦτα δ ̓ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω.

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*Αξιον δὲ ταῖς ἀποδοθείσαις τοῦ Παπία φωναῖς προσάψαι λέξεις ἑτέρας αὐτοῦ, δι ̓ ὧν παράδοξά τινα ἱστορεῖ καὶ ἄλλα, ὡσὰν ἐκ παραδόσεως εἰς αὐτὸν ἐλθόντα. τὸ μὲν οὖν κατὰ τὴν ̔Ιεράπολιν Φίλιππον τὸν ἀπόστολον ἅμα ταῖς θυγατράσι διατρίψαι, διὰ τῶν πρόσθεν δεδή30 λωται, ὡς δὲ κατὰ τοὺς αὐτοὺς ὁ Παπίας γενόμενος διήγησιν παρειληφέναι θαυμασίαν ὑπὸ τῶν τοῦ Φιλίππου θυγατέρων μνημονεύει, τὰ νῦν σημειωτέον. νεκροῦ γὰρ ἀνάστασιν κατ' αὐτὸν γεγονυῖαν ἱστορεῖ, καὶ αὖ πάλιν

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.

Here it is worth while to observe that he twice enumer- 5 ates the name of John. The first he mentions in connexion with Peter and James and Matthew and the rest of the Apostles, evidently meaning the Evangelist, but the other John he mentions after an interval and classes with others outside the number of the Apostles, placing Aristion 10 before him, and he distinctly calls him an Elder. So that he hereby makes it quite evident that their statement is true who say that there were two persons of that name in Asia, and that there are two tombs in Ephesus, each of which even now is called [the tomb] of John. And it is 15 important to notice this; for it is probable that it was the second, if one will not admit that it was the first, who saw the Revelation which is ascribed by name to John. And Papias, of whom we are now speaking, confesses that he had received the words of the Apostles from those who 20 had followed them, but says that he was himself a hearer of Aristion and the Elder John. At all events he mentions them frequently by name, and besides records their tradi tions in his writings. So much for these points which I trust have not been uselessly adduced.

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It is worth while however to add to the words of Papias given above other passages from him, in which he records. some other wonderful events likewise, as having come down to him by tradition. That Philip the Apostle resided in Hierapolis with his daughters has been already 30 stated; but how Papias, their contemporary, relates that he had heard a marvellous tale from the daughters of Philip, must be noted here. For he relates that in his time a man rose from the dead, and again he gives another

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ἕτερον παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαββᾶν γεγονός, ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ Κυρίου χάριν ὑπομείναντος. τοῦτον δὲ τὸν Ἰοῦστον μετὰ τὴν τοῦ Σωτῆρος ἀνάληψιν 5 τοὺς ἱεροὺς ἀποστόλους μετὰ Ματθία στῆσαί τε καὶ ἐπεύξασθαι ἀντὶ τοῦ προδότου Ιούδα ἐπὶ τὸν κλῆρον τῆς ἀναπληρώσεως τοῦ αὐτῶν ἀριθμοῦ, ἡ τῶν πράξεων ὧδέ πως ἱστορεῖ γραφή· Καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Ματθίαν· 10 καὶ προσευξάμενοι εἶπαν. καὶ ἄλλα δὲ ὁ αὐτὸς ὡσὰν ἐκ παραδόσεως ἀγράφου εἰς αὐτὸν ἥκοντα παρατέθειται, ξένας τέ τινας παραβολὰς τοῦ Σωτῆρος καὶ διδασκαλίας αὐτοῦ, καί τινα ἄλλα μυθικώτερα, ἐν οἷς καὶ χιλιάδα τινά φησιν ἐτῶν ἔσεσθαι μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, 15 σωματικῶς τῆς Χριστοῦ βασιλείας ἐπὶ ταυτησὶ τῆς γῆς ὑποστησομένης. ἃ καὶ ἡγοῦμαι τὰς ἀποστολικὰς παρεκδεξάμενον διηγήσεις ὑπολαβεῖν, τὰ ἐν ὑποδείγμασι πρὸς αὐτῶν μυστικῶς εἰρημένα μὴ συνεωρακότα. σφόδρα γάρ τοι σμικρὸς ὢν τὸν νοῦν, ὡσὰν ἐκ τῶν αὐτοῦ λόγων τεκμη 20 ράμενον εἰπεῖν, φαίνεται· πλὴν καὶ τοῖς μετ ̓ αὐτὸν πλείστοις ὅσοις τῶν ἐκκλησιαστικῶν τῆς ὁμοίας αὐτῷ δόξης παραίτιος γέγονε, τὴν ἀρχαιότητα τἀνδρὸς προβεβλημένοις, ὥσπερ οὖν Εἰρηναίῳ, καὶ εἴ τις ἄλλος τὰ ὅμοια φρονῶν ἀναπέφηνεν. καὶ ἄλλας δὲ τῇ ἑαυτοῦ 25 γραφῇ παραδίδωσιν ̓Αριστίωνος τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ Κυρίου λόγων διηγήσεις καὶ τοῦ πρεσβυτέρου Ιωάννου παραδόσεις, ἐφ ̓ ἃς τοὺς φιλομαθεῖς ἀναπέμψαντες, ἀναγκαίως νῦν προσθήσομεν ταῖς προεκτεθείσαις αὐτοῦ φωναῖς παράδοσιν, ἣν περὶ Μάρκου τοῦ τὸ 30 εὐαγγέλιον γεγραφότος ἐκτέθειται διὰ τούτων·

Καὶ τοῦτο ὁ πρεσβύτερος ἔλεγε· Μάρκος μὲν ἑρμηνευτής Πέτρου γενόμενος, ὅσα ἐμνημόνευσεν, ἀκριβῶς ἔγραψεν, οὐ μέντοι τάξει, τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα

wonderful story about Justus who was surnamed Barsabas, how that he drank a deadly poison, and yet, by the grace of the Lord, suffered no inconvenience. Of this Justus the Book of the Acts records that after the ascension of the Saviour the holy Apostles put him forward with Matthias, 5 and prayed for the [right] choice, in place of the traitor Judas, that should make their number complete. The passage is somewhat as follows: 'And they put forward two, Joseph, called Barsabas, who was surnamed Justus, and Matthias; and they prayed, and said.' The same 10 writer has recorded other notices as having come down to him from oral tradition, certain strange parables of the Saviour and teachings of His, and some other statements of a rather mythical character. Among which he says that there will be a period of about a thousand years after the 15 resurrection, and that the kingdom of Christ will be set up in material form on this earth. These ideas I suppose he got through a misunderstanding of the apostolic accounts, not perceiving that the things recorded there in figures were spoken by them mystically. For he evidently was 20 a man of very mean capacity, as one may say judging from his own statements: yet it was owing to him that so many church fathers after him adopted a like opinion, urging in their own support the antiquity of the man, as for instance Irenaeus and whoever else they were who declared that 25 they held like views. Papias also gives in his own work other accounts of the words of the Lord on the authority of Aristion who has been mentioned above, and traditions of the Elder John. To these we refer the curious, and for our present purpose we will merely add to his words, 30 which have been quoted above, a tradition, which has been set forth through these sources concerning Mark who wrote the Gospel :

And the Elder said this also: Mark, having become the interpreter of Peter, wrote down accurately everything 35 that he remembered, without however recording in order what was either said or done by Christ. For neither did

ἢ πραχθέντα, οὔτε γὰρ ἤκουσε τοῦ Κυρίου, οὔτε παρηκολούθησεν αὐτῷ, ὕστερον δέ, ὡς ἔφην, Πέτρῳ, ὃς πρὸς τὰς χρείας ἐποιεῖτε τὰς διδασκαλίας, ἀλλ ̓ οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λογίων, ὥστε οὐδὲν 5 ἥμαρτε Μάρκος, οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν. ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε παραλιπεῖν ἢ ψεύσασθαί τι ἐν αὐτοῖς.

Ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου. περὶ δὲ τοῦ Ματθαίου ταῦτ ̓ εἴρηται·

10 Ματθαῖος μὲν οὖν ̔Εβραΐδι διαλέκτῳ τὰ λόγια συνεγράψατο, ἡρμήνευσε δ ̓ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος.

Κέχρηται δ ̓ αὐτὸς μαρτυρίαις ἀπὸ τῆς ̓Ιωάννου προτέρας ἐπιστολῆς καὶ ἀπὸ τῆς Πέτρου ὁμοίως. ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναικὸς ἐπὶ πολλαῖς ἁμαρτί15 αις διαβληθείσης ἐπὶ τοῦ Κυρίου, ἣν τὸ κατ ̓ Εβραίους εὐαγγέλιον περιέχει. καὶ ταῦτα δ ̓ ἡμῖν ἀναγκαίως πρὸς τοῖς ἐκτεθεῖσιν ἐπιτετηρήσθω.

XIV.

Ibid. iii. 39.

Τοῦ δὲ Σωτῆρος ἡμῶν τὰ ἔργα ἀεὶ παρῆν· ἀληθῆ γὰρ ἦν· οἱ θεραπευθέντες, οἱ ἀναστάντες ἐκ νεκρῶν, οἳ οὐκ 20 ὤφθησαν μόνον θεραπευόμενοι καὶ ἀνιστάμενοι, ἀλλὰ καὶ ἀεὶ παρόντες οὐδὲ ἐπιδημοῦντος μόνον τοῦ Σωτῆρος, ἀλλὰ καὶ ἀπαλλαγέντος, ἦσαν ἐπὶ χρόνον ἱκανόν, ὥστε καὶ εἰς τοὺς ἡμετέρους χρόνους τινες αὐτῶν ἀφίκοντο, QUADRATUS: ibid. iv. 3.

XIV A.

Imperatori Hadriano Caesari et Aristide philosopho 25 Atheniensi.

Καὶ οὗτοί εἰσιν οἱ ὑπὲρ πάντα τὰ ἔθνη τῆς γῆς εὑρόν τες τὴν ἀλήθειαν· γινώσκουσι γὰρ τὸν Θεόν, κτίστην

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