of the two best known works devoted to the examination of baptism among Jews and Jewish sects show a marked caution in this respect and incline to minimize the extent to which proselyte baptism was practised in the first half of the first century A.D.1 In my judgment a fresh investigation requires to be made of all the issues in the light of our fresh knowledge of Jewish sources, including those from Qumran, and of Christian origins. In this discussion I can but point to some of the controverted