Baptist writers, to prove that Judith, nevertheless, immersed herself, cite the fact that “as she _went up_ (_anebē_), she besought the Lord God of Israel to direct her way to the raising up of the children of her people.” But Dr. Dale has pointed out the fact that the very same language occurs in a parallel place in the Septuagint Greek, where no one ever pretended to find an immersion. Rebekah “went down to the well, and filled her pitcher and _went up_ (_anebē_).”—Gen. xxiv, 15, 16. The fountain of Bethulia was in the valley, to which Judith had to go down from the head-quarters of Holofernes, which would be in an elevated position, so as to command a view of the situation. To suppose the _going up_ to be out of the water, would give her a time for prayer so brief and in circumstances so peculiar as to give the suggestion an air of ridicule. It is well known that the impostor Mohammed was assisted in constructing his institutions by renegade Jews, who early became his proselytes. The following precept of the Koran will illustrate the practice of baptism before prayer: “O true believers, when ye prepare to pray, wash your faces and your hands unto the elbows; and rub your heads and your feet unto the ankles; and if ye be polluted ... wash yourselves (all over). But if ye be defiled, and ye find no water, take fine sand, and rub your faces and your hands therewith. God would not put a difficulty upon you. But he desireth to purify you, and to complete his favor upon you, that ye may give thanks.”[32] This regulation by Mohammed is remarkable in relation to that request of Peter,—“Lord not my feet only, but also my hands and my head.”—John xiii, 9. Both he and the prophet of Mecca would seem to have had in view the same custom of the scribes. Footnote 32: Sale’s “Koran,” chapter v. From the passages thus examined it appears that in Hellenistic Greek the word, _baptizo_ was employed to designate two classes of cleansings,—the sacramental sprinklings of the law, and the self-imposed washings of tradition, the mode of which, whether performed by affusion or sprinkling, is not clear. As to the former: the proverb of the son of Sirach is clearly a reference to the sprinkled water of separation. To the same class, the arguments adduced entitle us to refer the baptism of Naaman. To the rites of self-washing the case of Judith is to be assigned,—not to those appointed by the law, but those imitations of the scribes which obscured the meaning of the ordinance, as appointed of God. SECTION XLI.—_The Water of Separation in Philo and Josephus._ Philo, commonly called Judæus, was a Jew of Alexandria, who was cotemporary with the apostles. He thus expounds the laws of purification:—