[ Note from Dr. TC Schmidt : LTF translation. See Bekker Photii Bibliotheca vol. 1 p. 291 for Greek.]
Bibliothecae # 232, on Stephan Gobarus
Nor again (does Stephanus follow) Papias, the bishop and martyr of Hierapolis, nor Irenaeus, the holy bishop of Lyons, when they say that the kingdom of heaven will consist in enjoyment of certain material foods.
[ Note from Dr. TC Schmidt : My translation. See J.N. Barletta Photii Epistolae London 1864]
An epistle of Photius to Archbishop and Metropolitan Aquileias
And the... great Methodius... and also Irenaeus bishop of Lyons and Papias bishop of Heirapolis, Methodius won the crown of martyrdom, the latter were apostolic men.... But however, when they diminish the truth and were brought to speak against the common and ecclesiastical dogma, in these things we do not follow them, but we take nothing away from their patristic honor and glory.
[AD 900] Codex Vaticanus Alexandrinus 14
[ Note from Dr. TC Schmidt : Translation from Lightfoot Essays On The Work Entitled Supernatural Religion , 1889 p210. Codex title taken from Holmes. Latin can be found in J.B. Pitra Analecta Sacra 2.1 p.160 .]
Preface to the Gospel of John
The Gospel of John was made known and given to the Churches by John, while he yet remained in the body; as (one) Papias by name, of Hierapolis, a beloved disciple of John, has related in his exoteric, that is, in his last five books; but he wrote down the Gospel at the dictation of John, correctly. But Marcion the heretic, when he had been censured by him because he held heretical opinions, was cast off by John. Now he had brought writings or letters delivered to him from the brethren that were in Pontus.
[AD 941] Agapius of Menbij (Agapius of Hierapolis)
[ Note from Dr. TC Schmidt : Translated by a kind friend (Tamim) from the Arabic in Vasiliev Patrologia Orientalis vol. 7 . See Roger Pearse's translation from the French. Note that Agapius was from the Hierapolis in Syria, not the Hierapolis of Phyrgia which was where Papias was from. Thanks to Roger Pearse for helping me locate the Arabic text.]
Universal History Year 12 of Trajen (110AD) [Patrologia Orientalis vol. 7 p.48-49 on the section concerning Agapius]
And there was at that time in Menbij [Hierapolis] a distinguished master who had many treatises, and he wrote five treatises on the Gospel. And he mentions in his treatise on the Gospel of John, that in the book of John the Evangelist, he speaks of a woman who was adulterous, so when they presented her to Christ our Lord, to whom be glory, He told the Jews who brought her to Him, “Whoever of you knows that he is innocent of what she has done, let him testify against her with what he has.” So when He told them that, none of them responded with anything and they left.
[AD 1271] Vardan Arewelts’i (Vardan Vardapet)
[ Note from Dr. TC Schmidt : Robert Bedrosian translation. These two passages were originally written in Armenian. See Folker Siegert Unbeachtete Papiaszitate bei armenischen Schriftstellern. New Testament Studies, Volume 27, Issue 05, October 1981. The title of the work by Vardan Arewelts’i was taken from Holmes. Norelli (2005) p.495 observes that in this second fragment Vardan Arewelts’i is most likely referring not to Papias but Pappus of Alexandria, who is, according to Norelli, quoted by Moses of Chorene, the famous Armenian Historian. ]
Explanations of Holy Scripture Armenian
Now as regards the aloe which they brought [or bring], some say that it is a mixture of oil and honey. But certainly aloe is a type of incense. The geographer and Papias relate that there are fifteen kinds of aloe in India...
The story of that adulterous woman, which other Christians have written in their gospel, was written about by a certain Papias, a student of John, who was declared a heretic and condemned. Eusebius wrote about this. There are laws and that matter which Pilate, the king of the Jews, wrote of. And it is said that he wrote in Hebrew with Latin and Greek above it.
[AD 1320] Nicephorus
[ Note from Dr. TC Schmidt : My translation for all fragments of Nicephoras. Nicephoras wrote around 1320 AD, but some believe that he simply copied a 9th century historian verbatim. According to "Die Kirchengeschichte des Nicephorus Callistus Xanthopulus Und Ihre Quellen. Berlin, Akademie-Verlag, 1966 Nicephorus drew all his information of Papias from Eusebius (p.55).]
Ecclesiastical History 1.1.70-76 PG 145 For indeed Eusebius Pamphilius, beginning from the times of Christ until the times of Constantine the Great, traversed the events which happened to the church, collecting events from both Philo and Josephus, Clement the Stromatist and Hegesippus, Hippolytus and Papias, he brought together his history, while teaching the sacred principles one after another.
Ecclesiastical History 2.15.1-36 PG 145 Concerning the holy Gospel According to Mark and how the polity of the monks was first founded by him in Egypt and Alexandria.
Peter implanted such a radiance of piety in the hearers that it was not sufficient to have a hearing only nor did he want the word of God to remain unwritten. And Peter allowed Mark, who at this time followed the apostle, to preserve part of the memory of the unwritten teaching for them in writing. And at first he [Peter] did not allow this [lit. deliver], until he was prevailed upon to think the man [Mark] worthy. After the apostle perceived that the Spirit of God instructed him, he delighted in the eagerness of the men and from this ordained the writing to be read in the churches. Clement records this reason [why] the Gospel According to Mark [was written] in the eighth [book] of his Hypotyposeis. And Papias bishop of Hierapolis, agreeing with him, also details [the same].
And on account of this Peter spoke the Gospel According to Mark. But Peter mentions Mark in his first epistle which opinion has that he wrote when he lived in Rome, in which figuratively he also calls Rome "Babylon", saying thusly "She who is chosen with you in Babylon greets you, as does also my son Mark. And Luke in the Acts calls him John. But they say that Mark, having first put in order Egypt and Alexandria, preached the gospel which he composed to the assembled church and there founded the monastic polity of Christians. At first so great a multitude of both men and women, they say, flowed together at the entrance [of the church], that having marked out the entire polity [as it relates] to their philosophy and way of life through asceticism, their diet and conduct, he placed upon them the celebrated philosophies of Philo, whom opinion has that he even entered into the company of Peter while he preached the divine word at Rome