[658] For in the decree mentioned in a previous note ([p. 292, n. 2]), among other honours to T. Ælius Alcibiades, he is to be πρῶτον τοῖς διπτύχοις ἐνγραφόμενον.
[659] Cf. for the use of lights in worship, the money accounts, from a Berlin papyrus, of the temple of Jupiter Capitolinus at Arsinoê, A.D. 215, in Hermes, Bd. xx. p. 430.
[660] Adv. Valent. 1. Hippolytus (1, proœm; 5. 23, 24) says the heretics had mysteries which they disclosed to the initiated only after long preparation, and with an oath not to divulge them: so the Naassenes, 5. 8, and the Peratæ, 5. 17 (ad fin.), whose mysteries “are delivered in silence.” The Justinians had an oath of secrecy before proceeding to behold “what eye hath not seen” and “drinking from the living water,” 5. 27.
[661] E.g. Marcus, in connection with initiation into the higher mysteries Hipp. 6. 41, and the Elkasaites as cleansing from gross sin, 9. 15.
[662] Eus. H.E. iv. 7.
[663] Hipp. 5. 27, of the Justinians. Cf. Hilgenfeld, Ketzergesch. p. 270.
[664] For the Eastern custom, see Cyril Hier. Catech. Myst. ii. 3, 4, p. 312: the candidate is anointed all over before baptism with exorcised oil, which, by invocation of God and prayer, purifies from the burning traces of sin, but also puts to flight the invisible powers of the evil one. Cf. Apost. Const. vii. 22, 41, iii. 15, 16; the Coptic Constitutions, c. 46 (ed. Tattam), cf. Boetticher’s Gr. translation in Bunsen’s Anal. Ante-Nic. ii 467; Clem. Recog. 3. 67; Chrys. Hom. 6. 4, in Ep. ad Col. xi. 342, ἀλείφεται ὥσπερ οἱ ἀθληταὶ εἰς στάδιον ἐμβησόμενοι, here also before baptism and all over; Dionys. Areop. Eccles. Hier. 2. 7; Basil, de Spir. Sanct. 66, vol. iv. 55. For earlier Western as distinct from Eastern thought on the subject, cf. Tert. de bapt. 6 and 7; de resurr. carnis. 8; adv. Marc. i. 14; Cyprian, Ep. 70. For the later Western usage, introduced from the East, see Conc. Rom. 402, c. 8, ed. Bruns. pt. ii. 278; Ordo 6, ad fac. Catech. in Martène, de ant. eccl. rit. i. p. 17; Theodulfus Aurel. de ord. bapt. 10; unction of the region of the heart before and behind, symbolizing the Holy Spirit’s unction with a view to both prosperity and adversity (Sirmond, vol. ii. 686); Isid. Hisp. de off. eccl. 2. 21; Catechumens exorcizantur, sales accipiunt et unguntur, the salt being made ut eorum gustu condimentum sapientiæ percipiant, neque desipiant a sapore Christi (Migne, lxxxiii. col. 814, 815); Cæs. Arelat. serm. 22.
[665] Apol. 1. 66.
[666] ap. Hipp. 6. 39.
[667] Tert. ad Scap. 2, holds that sacrifice may consist of simple prayer.