PROSELYTES (Gr. pros-elytos, one who comes from without, a stranger; Ileb. Gerbil) was the name given by the Jews to those heathens who became converts to Judaism. There were two kinds of proselytes distinguished: "proselytes of the gate," that is, heathen strangers, who, in order to be allowed to reside in Palestine, had under taken to submit to the "seven commandments of the sons of Noah," that prohibit blasphemy, idolatry, murder, incest, theft, disobedience to the authorities, and the eating Of flesh with the blood in it; commandments which probably had grown out of certain restrictions originally put upon the " strangers" by the Mosaic law (Exodus xii. 19; xx. 10, etc.). These "proselytes of the gate," "or sojourners," could not claim all the priv ileges of an Israelite, could not redeem their first-born, and, at a later period, were not allowed to live in Jerusalem; yet they were permitted to offer whole burnt-offerings, and otherwise contribute toward the religious wants of the commonwealth. The second class of proselytes was formed by the gem hatsedek (pious proselytes), or gere kaberit16 (proselytes of the covenant). These accepted all the dogmas and customs Judaism to their fullest extent, and were called "complete Israelites." The new can didates were first strictly asked for their motives, and the classification of those who, were not to be admitted runs as follows: those whose motive is love (husband for the sake of following his wife's faith, or vice versa); proselytes of the tables of the kings. (i.e., those who covet court-favor); Esther-proselytes (who wish to escape some threat ening danger, cf. Esther,. viii. 7); and Lyon-proselytes (those who, from a superstitious. fear, wish to enter Judaism, like the Samarithns, 2d Kings, xvii. 26). If, on the other hand, the motives were satisfactory, the candidate was further cautioned against attach ing himself to a persecuted people, and warned that sufferings of all kinds would be his lot in this life. If ail this did not deter him, he was "brought under the wings of God."' He was fully instructed in the religion and history of the people, and shown the special providence that guided them and watched over them. If a male, he was circumcised, and, in case of his being circumcised already (for instance, if he belonged to another nation practicing this rite), a few drops of blood were drawn "from the blood of the covenant," a special prayer was said for him, and a new name was given to him, while for that of his father, Abraham was substituted. After the healing of the wound,
baptism (tebilah) followed, and he had further to offer up a sacrifice (korban). Females had likewise to undergo baptism and to bring a sacrifiee. All natural relations were then canceled, the proselyte was considered like "a new-born child," and the Holy Ghost was supposed to come upon him.
The desire to proselytize, which became strong among the political leaders during. the Maccabean period, and which led to the " brirging into the congregation" of entire nations, such as the Idummans under John Ily,itan, the humans under Aristobulos, contrasted strongly and most characteristically with the utter contempt in. which the new-comers were held by the people, and with the suspicion with which they were regarded, and their (after all) limited. social rights and ambiguous position. The Tal mud speaks of them in no measured terms, and there is no doubt that, on the whole, they must have acted a very dubious part. They were called the leprosy of Israel; it was the• proselytes and other reprobates who stood in the way of the coming of the Messiah; and up to twenty-fourth generation were they to be distrusted. Yet, notwithstanding all this, conversions were very frequent, especially among the better classes—and here, again, among women principally—in Damascus, Greece, Asia Minor, Rome; so much so, that even the Roman legislation was compelled, in the 1st c. B. C., to provide for cases of Judaizers. It is a curious fact, worth remembering, that one of the main features of the tithes of the Messiah was to be, according to Jewish tradition, the utter abolition of proselytism, and the entire ceasing of all distinctions of an opprobrious nature among: men. The evil repute into which the term proselyte had fallen in the times of Christ also caused the early converts to Christianity to adopt the name of Neophytes (newly planted) instead.