as the Roman documents designate thereby the term _lustratio_, there can scarcely be room for doubt that it must have been a symbolic cleansing by means of water. And since the _Dies lustricus_ confessedly secured legal rights to the infant, the question lies near at hand whether the old Teutonic heathen borrowed the baptismal right from the ancient Romans, or whether baptism was an original institution among the Aryans before they became divided into Teutons, Romans, etc. There can be no doubt, on the one hand, that the _Dies lustricus_ of the Romans obtained among the Christians in fixing the day for baptism, especially since it corresponded so nearly with the Mosaic day for circumcision; and on the other hand, that just as many of the old Teutonic feasts were turned into festivals, so the form of the Teutonic baptism was largely adopted by the Christians in Northern Europe.” Baptism was undoubtedly an ancient Aryan rite, which existed before the division of the race, of which Mr. Maurer speaks. For supplementary proof of the lustration and naming of infants among the Greeks and the Romans, consult Smith’s _Dictionary of Greek and Roman Antiquities_, pp. 800, 801. Also, for lustration, by holy water, of children and adults, see _The Life of Greeks and Romans_, by E. Guhl and W. Koner, p. 282, London (no date, but since 1862). See also Tertullian, _Concerning Idolatry_ (chap. xvi.), for reference to pagan “Naming Festivals.” JACOB GRIMM (_Teutonic Mythology_, 4 vols., London, 1883), a most painstaking and scholarly authority, shows that the Christianity of the present century is yet deeply imbued with the residuum of the ancient pagan water-worship. He says: “Superstitious Christians then believed two things: a hallowing of the water at midnight of the day of baptism, and a turning of it into wine at the time of the bethphania. Such water the Germans called _heilawâc_, and ascribed to it a wonderful power of healing diseases and wounds, and of never spoiling.