Scaurus then proceeded, “I think, however, that Luke’s error may have arisen in part from another tradition, which he has preserved in the Acts—somewhat like that of the Christian Ignatius which I have quoted above. Ignatius spoke of ‘_mixing_,’ Luke, in the Acts, speaks of ‘_incorporating_’—I can think of no better word to give the meaning—saying that Jesus, ‘_in the act of being incorporated with_’ the disciples, bade them not to depart from Jerusalem till they had received the Holy Spirit. Now this word ‘_incorporate_’—which is used of men brought into a city, hounds into a pack, soldiers into a squadron, and so on—is adapted to represent that close union which is a mark of almost all the Christians, who say with Paul that they are ‘one body in Christ’ and ‘members one of another.’ But this compact union of Christians is also represented by their Eucharist, so that Paul says to the Corinthians, in effect, not only, ‘Ye are one body,’ but also ‘Ye are one loaf.’ And I rather think that some Christians at the present time, in their Eucharists, pray that, as the grains of wheat scattered in the field are made into one, so the scattered children of God may be gathered into one. I think you must see how easily errors might spring up from metaphors of this kind used in the various churches of the empire, among people varying in language, customs, and traditions, and for the most part illiterate. “Even in the letter of Ignatius above-mentioned, a scribe has altered the word ‘mixed’ into ‘constrained’ in the margin; and I am not surprised. I do not by any means accuse Luke of dishonesty, nor of carelessness. He did his best. But he was probably a physician—a man of science therefore—and liked to have things definitely and scientifically stated. This word above-mentioned, ‘being made into one compact body with them,’ might easily be supposed to mean ‘partaking of salt with them,’ that is, ‘sharing a meal with them.’ That rendering had the advantage of constituting a definite proof of Christ’s resurrection with a body that might be called in some sense material, since it (_i.e._ the body) was capable of eating. Then, of course, Luke would adapt his other accounts of the resurrection to this tradition, which he would naturally regard as one of central importance. But, though honest and pains-taking, Luke appears to me to have altered and corrupted what was perhaps, in some sense, a real—yes, I will admit, in some sense, a real—manifestation (if indeed any visions are real) into a mere non-existent physical sign or proof.