158 Chapters xvi. and iv. In the former the reference is to Enoch lxxxix. 56, 66, 67, but the latter is not in the present book of Enoch, though Hilgenfeld thinks he has discovered it in lxxxix. 61-64 and xc. 17. (_Dillmann’s Das Buch Henoch_, pp. 61, 63). Was another apocryphal Jewish book current in the time of Barnabas, under the name of Enoch; or did he confound one document with another, misled by the Greek translation of an apocalyptic work which had fallen into discredit? See Hilgenfeld’s _Barnabae Epistula_, ed. 2 pp. 77, 78. 159 Chapter xi. _ 160 Hist. Eccles._ iii. 39. 161 A small body of literature originating in the fragment of Papias preserved by Eusebius (Hist. Eccles. iii, 39, 1-4) has appeared; though it is difficult to obtain satisfactory conclusions. Not only have Weiffenbach and Leimbach written treatises on the subject, but other scholars have entered into it more or less fully,—Zahn, Steitz, Riggenbach, Hilgenfeld, Lipsius, Keim, Martens, Loman, Holtzmann, Hausrath, Tietz, and Lightfoot. The fragment is not of great weight in settling the authenticity of the four gospels. Indirectly indeed it throws some light on the connection of two evangelists with written memoirs of the life of Jesus; but it rather suggests than solves various matters of importance. It is tolerably clear that the gospels, if such they may be called, of which he speaks as written by Matthew and Mark, were not identical with the works now existing under the names of these evangelists; and that no safe conclusion can be drawn from Papias’s silence about John’s and Luke’s as not then in existence. Neither the present gospels nor any other had been converted into _Scripture_; since he regarded oral traditions as more credible than written memoirs. Those who hold that the presbyter John was none other than the apostle, Eusebius having misunderstood the fragment and made a different John from the apostle, as well as the critics who deduce from the fragment the fact that John suffered martyrdom in Palestine, have not established these conclusions. Papias refers to the material he got for explaining the λογία, rather than the source whence they were drawn. But whether he learnt directly from the elders, or indirectly as the preposition (παρὰ) would seem to indicate, and whether the sentence beginning with “What Andrew,” &c., (τί Ἀνδρέας κ. τ. λ.) stands in apposition to the “words of the elders,” (τούς τῶν πρεσβυτέρων λόγους) or not, are things uncertain. _ 162 Epist. ad Philadelph._, ch. 5 See Hefele’s note on the passage. The other well-known passage in chapter viii. is too uncertain in reading and meaning to be adduced here. 163 Chapter iii. 164 To the Ephesians, chapter xii. _ 165 Epist. ad Romanos_, iv.