Papias actually confounds expressions of Jesus with verses from the Apocalypse of Baruch, referring to the amazing fertility of the days of the Messianic kingdom (Papias in Iren.
SuIdas (s.v.), who mentions the second work, confounds the older Scylax with a much later author, who wrote a refutation of the history of Polybius, and is presumably identical with Scylax of Halicarnassus, a statesman and astrologer, the friend of Panaetius spoken of by Cicero (De div.
Somewhat curiously, but very naturally, Enoch the son of Cain is confused with the Enoch who was translated to heaven - an error which the author of the Old English Genesis avoids, though (according to the existing text) he confounds the names of Enoch and Enos.
He confounds Dionysius the elder and Dionysius the younger, Mithradates satrap of Artaxerxes and Mithradates the Great, Scipio the elder and Scipio the younger, Perseus, king of Macedonia and Perseus the companion of Alexander; he mixes up the stratagems of Caesar and Pompey; he brings into immediate connexion events which were totally distinct; he narrates some events twice over, with variations according to the different authors from whom he draws.
He classes as Ultramontane: (1) Whoever places the idea of the Church above that of religion; (2) whoever confounds the pope with the Church; (3) whoever believes that the kingdom of Heaven is of this world, and maintains, with medieval Catholicism, that the power of the keys, conferred on Peter, includes.