It is clear that even in this last case his authority is very important. The conversation of St. Paul himself is often drawn upon for information. Particularly towards its close, the narrative is characterized by remarkable precision; and the last pages of the Acts form indeed the only completely historical record that we have of the origins of Christianity. The first chapters, on the contrary, are the most open to attack of all in the New Testament. In regard to these early years, particularly, the author betrays discrepancies still more remarkable than those existing in his Gospel. His theory of forty days; his account of the Ascension, closing by a sort of final abduction and theatrical solemnity; the fantastic life of Jesus; his manner of describing the descent of the Holy Ghost, and of miraculous preaching; his method of understanding the gift of tongues--all are different from St. Paul:[I.45] all betray the influence of an epoch relatively inferior, and of a period when legendary lore finds wide credence. Supernatural effects and startling accessories are characteristic of this author, who we should remember writes half a century after the occurrences he describes; in a country far from the scene of action; upon events which neither he nor his master, Paul, has witnessed; and following traditions partly fabulous, or at least modified by time and repetition. Luke not only belonged to a different generation from the founders of Christianity, but he was also of a different race; he was a Greek, with very little of the Jew in him, and almost a stranger to Jerusalem and to the secrets of Jewish life; he had never mingled with the primitive Christians, and indeed scarcely knew their later representatives. The miracles he relates, give the impression of inventions _à priori_ rather than of exaggerated facts; the miracles of Peter and Paul form two series, which respond to each other,[I.46] and in which the personages have a family resemblance. Peter differs in nothing from Paul, nor Paul from Peter. The words which he puts in the mouth of his heroes, although adapted to varying circumstances, are all in the same style, and characteristic of the author himself rather than those to whom he attributes them. His text even contains impossibilities.[I.47] The _Acts_, in a word, form a dogmatic history so arranged as to support the orthodox doctrines of the time or inculcate the ideas which most fully accorded with the pious views of the author. Nor could it be otherwise. The origin of each religion was only known through the statements of its adherents. It is only the sceptic who writes history _ad narrandum_.