does not betray its mythical character, not only in its supernatural elements, but in its inconsistency with other known or narrated incidents in the apostolical narrative. There has been much difference of opinion as to whether the centurion Cornelius had joined himself in any recognised degree to the Jewish religion before this incident, and a majority of critics maintain that he is represented as a Proselyte of the Gate.(1) The terms in which he is described, [------], certainly seem to indicate this, and probably the point would not have been questioned but for the fact that the writer evidently intends to deal with the subject of Gentile conversion, with which the representation that Cornelius was already a proselyte would somewhat clash.(2) Whether a proselyte or not, the Roman centurion is said to be "devout and fearing God with all his house, giving much alms to the people, and praying to God always;"(3) and probably the ambiguity as to whether he had actually become affiliated in any way to Mosaism is intentional. When Peter, however, with his scruples removed by the supernatural communication with which he had just been favoured, indicates their previous strength by the statement: "Ye know how it is an unlawful thing for a man that is a Jew to keep company with or come unto {192} one of another nation,"(1) the author evidently oversteps the mark, and betrays the unhistorical nature of the narrative; for such an affirmation not only could not have been made by Peter, but could only have been advanced by a writer who was himself a Gentile, and writing at a distance from the events described. There is no injunction of the Mosaic law declaring such intercourse unlawful,(2) nor indeed is such a rule elsewhere heard of, and even apologists who refer to the point have no show of authority by which to support such a statement(3) Not only was there no legal prohibition, but it is impossible to conceive that there was any such exclusiveness practised by traditional injunction.(4) As de Wette appropriately remarks, moreover, even if such a prohibition existed as regards idolaters, it would still be inconceivable how it could apply to Cornelius: "a righteous man and fearing God, and of good report among all the nation of the Jews."(5) It is also inconsistent with the zeal for proselytism displayed by the Pharisees,(6) the strictest sect of the Jews; and the account given by Josephus of the {193}