“The general inference of the large influence of the Gnostics on baptism, is confirmed by the fact that another element, which certainly came through them, though its source is not certain, and is more likely to have been Oriental than Greek, has maintained a permanent place in most rituals--the element of anointing. There were two customs in this matter, one more characteristic of the East, the other of the West--the anointing with (1) the oil of exorcism before baptism and after the renunciation of the devil, and (2) the oil of thanksgiving, which was used immediately after baptism, first by the presbyter and then by the bishop, who then sealed the candidate on the forehead. The very variety of the custom shows how deep and yet natural the action of the Gnostic systems, with the mystic and magic customs of the Gnostic societies or associations, had been on the practices and ceremonies of the Church.”[121] Use of Spittle in Baptism. The pagan doctrine of exorcism was carried still further, and baptism was corrupted yet more by adding the use of human saliva as a “charm.” This arose from the general use of spittle by the pagans as a talisman against harm and evil influences. Rev. JOHN JAMES BLUNT says: “Human saliva was heretofore very generally used as a charm, and was thought particularly efficacious against the venom of poisonous animals. Pliny quotes some authorities to prove that the pernicious powers of toads and frogs may be disarmed by this means, and that serpents may be rendered innoxious by spitting into their mouths. The testimony of Varro is also cited by the naturalist to show that there were people in the Hellespont, near Pasium, who could cure the bite of snakes by their saliva.... It is remarkable that in administering the rite of baptism the priest, among other ceremonies, moistens a napkin with his own saliva, and then touches with it the eyes and nose of the child, accompanying the action by the word _Ephphatha_. It was with a similar rite that Roman infants received their names on the _Dies Lustricus_.”[122] The Satirists were not slow in holding up these various superstitions to deserved ridicule. PERSEUS touches the spittle superstition in the following stanza: “Lo! from his little crib the grandam hoar, Or aunt, well-versed in superstitious lore, Snatches the babe; in lustral spittle dips Her middle finger, and anoints his lips And forehead.”[123] PLINY supports the statement of Blunt as follows: