tles.' Thus the two accord. Moreover, in the second
passage 'the elders' are introduced without any further description, as
if they were already known, and we therefore naturally refer back to the
persons who have been mentioned and described shortly before. (iii) The
subject is continuous from the one passage to the other, though it
extends over four somewhat long chapters (c. 33-36). The discussion
starts, as we have seen, from Christ's saying about drinking the fruit
of the vine in His kingdom [198:1]. The authority of the elders,
recorded in the work of Papias, is quoted to support a literal
interpretation of these words, as implying a material recompense of the
believers. Irenaeus then cites those prophecies of Isaiah which foretell
the reign of peace on God's Holy Mountain (xi. 6 sq, lxv. 25 sq). This
leads him to the predictions which announce the future triumphs of
Israel and the glories of the New Jerusalem, all of which are
interpreted literally as referring to a reign of Christ on earth.
Creation thus renovated, he argues, will last for ever, as may be
inferred from the promise of the new heavens and the new earth (Isaiah
lxvi. 22). Then follows the passage in question, which contains the
interpretation, given by the elders, of Christ's saying concerning the
many mansions in His Father's house. A few lines lower down Irenaeus
refers again to the words respecting the fruit of the vine from which he
had started; and after two or three sentences more the book ends.

These seem to be very substantial reasons for assigning the words to
Papias. And probably the two passages which I have been considering do
not stand alone. In an earlier part of this same fifth book Irenaeus
writes [198:2]:--

Where then was the first man placed? In paradise plainly, as it is
written 'And God planted a paradise....;' and he was cast out
thence into this world, owing to his disobedience. Wherefore also
the elders, disciples of the Apostles, say that those who were
translated were translated thither (for paradise was prepared for
righteous and inspired men, whither also the Apostle Paul was
carried....) and that they who are translated remain there till the
end of all things ([Greek: heos sunteleias]), preluding immortality.

On this passage our author remarks:--

It seems highly probable that these 'presbyters the disciples of
the Apostles' who are quoted on paradise are the same '