gs as
recorded in the Gospels. Simonians, Ophites, Basilideans, Valentinians,
Gnostics of all sects, are represented there, and all sin in the same
way. These remains are only the accidental waifs and strays of a Gnostic
literature which must have been enormous in extent. As by common consent
the work of Papias was written in the later years of his life, a very
appreciable portion of this literature must have been in existence when
he wrote. More especially the elaborate work of Basilides on 'the
Gospel,' in twenty-four books, must have been published some years.
Basilides flourished, we are told, during the reign of Hadrian [161:1]
(A.D. 117-138). Such a lengthy work would explain the sarcastic allusion
in Papias to those 'who have so very much to say' ([Greek: tois ta polla
legousin]) [161:2], and who are afterwards described as 'teaching
foreign commandments [161:3].' There are excellent reasons for believing
this to be the very work from which the fragments quoted by Hippolytus,
as from Basilides, are taken [161:4]. These fragments contain false
interpretations of passages from St Luke and St John, as well as from
several Epistles of St Paul. But, however this may be, the general
character of the work appears from the fact that Clement of Alexandria
quotes it under the title of 'Exegetics' [161:5]. It is quite possible
too, that the writings of Valentinus were in circulation before Papias
wrote, and exegesis was a highly important instrument with him and his
school. If we once recognize the fact that Papias wrote when Gnosticism
was rampant, the drift of his language becomes clear and consistent.

This account of the 'books' which Papias disparages seems to follow from
the grammatical interpretation of the earlier part of the sentence. And
it alone is free from difficulties. It is quite plain for instance, that
Eusebius did not understand our Gospels to be meant thereby; for
otherwise he would hardly have quoted this low estimate without
expostulation or comment. And again, the hypothesis which identifies
these 'books' with written Evangelical records used by Papias charges
him with the most stupid perversity. It makes him prefer the second-hand
report of what Matthew had said about the Lord's discourses to the
account of these discourses which Matthew himself had deliberately set
down in writing [162:1]. Such a report might have the highest value
outside the written record; but no sane man could prefer a conversatio