The material for comparison is somewhat meagre because baptism is not prominent in Paul's epistles. He never mentions his own baptism, and, aside from I Corinthians i., in which he says that he was not sent to baptize, he uses the verb in but four passages (I Cor. x. 2; xii. 13; xv. 29; Gal. iii. 27); the noun in two (Eph. iv. 5; Col. ii. 12); and both verb and noun in one passage (Rom. vi. 3-4). In the mysteries there were lustrations with salt water, water of the Nile and sacred water, but little is known of the exact significance of the rituals. Kennedy is not persuaded that it meant regeneration.[236] There was no baptizing "in the name of" the gods. 236: "St. Paul and the Mystery Religions," 1913, pp. 229 ff. On the other hand we know little of any sacrificial meal in the mysteries corresponding to the Eucharist. Reitzenstein observes that unless a happy chance sheds more light upon the use and meaning of the mystery-meals common in most cults, a comparison with the sacraments remains only "a play with possibilities."[237] Clemen thinks that both the institution of the Lord's Supper by Jesus and its continued observance are fully explained without bringing in foreign influences.[238] 237: "Die Hellenistische Mysterienreligionen," 1910, p. 51. 238: "Primitive Christianity," p. 242. It is probable that the mystery cults exerted an influence upon the later development of sacramental doctrine, but this is aside from our question. Thus Wendt would place the influence of the mystery religions upon the Christian sacraments in the post-Pauline age, and thinks that "to Acts we owe the undoubtedly correct tradition that these Christian rites go back to a date preceding the Hellenistic mission of Paul, and must be sought for in the very earliest practice of the Apostolic community."[239] Hatch also believes that between apostolic and post-apostolic times the sacraments were modified in important respects under the influence of the mysteries. "The primitive 'see here is water, what doth hinder me to be baptized?' passed into a ritual which at every turn recalls the ritual of the mysteries."[240] 239: "Historical Trustworthiness of the Book of Acts," _Hibbert Journal_, October, 1913, pp. 146, 147. 240: "Hibbert Lectures," 1888, p. 299.