Our author says, 'Clement of
Alexandria quotes it [the Gospel according to the Hebrews] with quite
the same respect as the other Gospels' (_S.R._ i. p. 422). He cannot
have remembered, when he wrote this, that Clement elsewhere refuses
authority to a saying in an Apocryphal Gospel because 'we do not find it
in the four Gospels handed down to us' (_Strom._ iii. 13, p. 553).
'Origen,' writes our author again, 'frequently made use of the Gospel
according to the Hebrews' (_l.c._). Yes; but Origen draws an absolute
line of demarcation between our four Gospels and the rest. He even
illustrates the relation of these Canonical Gospels to the Apocryphal by
that of the true prophets to the false under the Jewish dispensation.
_Hom. I. in Luc._ (III. p. 932). Any reader unacquainted with the facts
would carry away a wholly false impression from our author's account of
the use made of the Gospel according to the Hebrews.

[152:5] _S.R._ I. pp. 272 sq, 332 sq. The fact that Eusebius did not
know the source of this quotation (_H.E._ iii. 36), though he was well
acquainted with the Gospel according to the Hebrews, seems to me to
render this very doubtful.

[153:1] Boeckh _Corp. Inscr._ 3817, [Greek: Papia Dii soteri].

[153:2] Boeckh 3930, 3912a App.: Mionnet iv. p. 301.

[153:3] Boeckh 3817.

[153:4] Galen _Op._ xii. p. 799 (ed. Kuehn).

[153:5] One Rabbi Papias is mentioned in the Mishna _Shekalim_ iv. 7;
_Edaioth_ vii. 6. I owe these references to Zunz _Namen der Juden_ p.
16.

[153:6] See above, p. 142.

[153:7] See above, p. 89 sq.

[154:1] [Greek: ho panu, ho polus]. The first passage will be found in
the original Greek in Routh _Rel. Sacr._ I. p. 15 (comp. Migne _Patr.
Graec._ lxxxix. p. 860, where only the Latin 'clarissimus' is given);
the second in Migne _ib._ p. 961 (comp. Routh _l.c._ p. 16, where
again only the Latin 'celebris' is given).

[155:1] Whether the first word should be singular or plural,
'Exposition' ([Greek: exegesis]) or 'Expositions' ([Greek: exegeseis]),
I need not stop to inquire. The important points are (1) that Papias
uses [Greek: logion], not [Greek: logon], 'oracles,' not 'words' or
'sayings'; (2) that he has [Greek: kuriakon logion], not [Greek: logion
tou Kuriou]--'Dominical Oracles,' not 'Oracles of the Lord.' I shall
have occasion hereafter to call attention to both these facts, which are
significant, as they give a much wider range to his subject-matter than
if he had used the alter