are discussing, but there is nothing whatever to connect them with Papias. He also speaks of the Scptuagint translation of the Bible as the version of the "Presbyters,"(1) and on several occasions he calls Luke "the follower and disciple of the Apostles" (Sectator et discipulus apostolorum)(2), and characterizes Mark as "the interpreter and follower of Peter" (interpres et sectator Petri)(3), and refers to both as having learnt from the words of the Apostles.(4) Here is, therefore, a wide choice of Presbyters, including even Evangelists, to whom the reference of Irenæus may with equal right be ascribed,(5) so that it is unreasonable to claim it as an allusion to the work of Papias.(6) In fact, Dr. Tischendorf and Canon Westcott(7) stand almost alone in 5 In the New Testament the term Presbyter is even used in reference to Patriarchs and Prophets. Heb. xi. 2; cf. Matt xv. 2; Mark vii. 3, 5. 6 With regard to the Presbyters quoted by Irenæus generally. Cf. Routh, Reliq. Sacrse, i. p. 47 ff. {332} advancing this passage as evidence that either Papias or his Presbyters(1) were acquainted with the fourth Gospel, and this renders the statement which is made by them without any discussion all the more indefensible. Scarcely a single writer, however apologetic, seriously cites it amongst the external testimonies for the early existence of the Gospel, and the few who do refer to the passage merely mention, in order to abandon, it.(2) So far as the question as to whether the fourth Gospel was mentioned in the work of Papias is concerned, the passage has practically never entered into the controversy at all, the great mass of critics having recognized that it is of no evidential value whatever, and, by common consent, tacitly excluded it.(3) It is {333} admitted that the Bishop of Hierapolis cannot be shown to have known the fourth Gospel, and the majority affirm that he actually was not acquainted with it. Being, therefore, so completely detached from Papias, it is obvious that the passage does not in any way assist the fourth Gospel, but becomes assignable to vague tradition, and subject to the cumulative force of objections, which prohibit an early date being ascribed to so indefinite a reference.