Generally, even by non-Christian writers, it has been assumed that the Agapæ commenced as a perfectly harmless, even admirable institution, and afterwards degenerated, and so gave genuine cause for scandal. It is not easy to see that this opinion rests on anything better than a mere prejudice. It is true that there is no unmistakable evidence to the contrary, but no clear evidence is to be found in its behalf. The Agapæ was not, after all, an essentially Christian institution. Similar gatherings existed among the Pagans, more or less orgiastic in character. And even though at first some of the more extreme forms were avoided amongst the Christians, it is not improbable, on the face of it, that some kind of sexual extravagance or symbolism was present from the outset. At any rate, as I have said, the charges were made, first by Pagans, afterwards by Christians against other Christians. The charges were persistent, and were made in districts far removed from each other. Says Lecky: "When the Pagans accused the Christians of indulging in orgies of gross licentiousness, the first apologist, while repudiating the charge, was careful to add, of the heretics, 'Whether or not these people commit those shameful acts ... I know not.' In a few years the language of doubt and insinuation was exchanged for that of direct assertion; and if we may believe St. Irenæus and St. Clement of Alexandria, the followers of Carpocrates, the Marcionites, and some other gnostic sects habitually indulged, in their secret meetings, in acts of impurity and licentiousness as hideous and as monstrous as can be conceived, and their conduct was one of the causes of the persecution of the orthodox."[126] Tertullian accused some of the sects of practising incestuous intercourse at the Agapæ. Ambrose compared the institution to the Pagan Parentalia. Clement says, probably referring to the Agapæ, "the shameless use of the rite occasions foul suspicion and evil reports." The first epistle on Virginity by the Pseudo-Clement (probably written in the second century) admits the existence of immorality by saying, "Others eat and drink with them (_i.e._ the virgins) at feasts, and indulge in loose behaviour and much uncleanness, such as ought not to be among those who have elected holiness for themselves." Justin Martyr, referring to certain sects, says more cautiously: "Whether or not these people commit these shameful acts (the putting out of lights, and indulging in promiscuous intercourse) I know not." Others are more precise in their charges. That the Agapæ became the legitimate cause of complaint is admitted by all. The only question is whether it was the institution itself or the public mind in relation to it that underwent a change. Eventually, on the avowed ground of evil conduct, the Agapæ were forbidden by the Council of Carthage, 391, of Orleans, 541, and of Constantinople, 680.