(_a_) So early as the time of Justin Martyr we find a name given to baptism which comes straight from the Greek mysteries—the name “enlightenment” (φωτισμός, φωτίζεσθαι).[624] It came to be the constant technical term.[625] (_b_) The name “seal” (σφραγίς), which also came both from the mysteries[626] and from some forms of foreign cult, was used partly of those who had passed the tests and who were “consignati,” as Tertullian calls them,[627] partly of those who were actually sealed upon the forehead in sign of a new ownership.[628] (_c_) The term μυστήριον is applied to baptism,[629] and with it comes a whole series of technical terms unknown to the Apostolic Church, but well known to the mysteries, and explicable only through ideas and usages peculiar to them. Thus we have words expressive either of the rite or act of initiation, like μύησις,[630] τελετή,[631] τελείωσις,[632] μυσταγωγία;[633] of the agent or minister, like μυσταγωγός;[634] of the subject, like μυσταγωγούμενος,[635] μεμυημένος, μυηθείς, or, with reference to the unbaptized, ἀμύητος.[636] In this terminology we can more easily trace the influence of the mysteries than of the New Testament.[637] (ii.) The second point is the change of _time_, which involves a change of _conception_. (_a_) Instead of baptism being given immediately upon conversion, it came to be in all cases postponed by a long period of preparation, and in some cases deferred until the end of life.[638] (_b_) The Christians were separated into two classes, those who had and those who had not been baptized. Tertullian regards it as a mark of heretics that they have not this distinction: who among them is a catechumen, who a believer, is uncertain: they are no sooner hearers than they “join in the prayers;” and “their catechumens are perfect before they are fully instructed (_edocti_).”[639] And Basil gives the custom of the mysteries as a reason for the absence of the catechumens from the service.[640] (_c_) As if to show conclusively that the change was due to the influence of the mysteries, baptized persons were, as we have seen, distinguished from unbaptized by the very term which was in use for the similar distinction in regard to the mysteries—initiated and uninitiated, and the minister is μυσταγωγός, and the persons being baptized are μυσταγωγούμενοι. I dwell upon these broad features, and especially on the transference of names, because it is necessary to show that the relation of the mysteries to the sacrament was not merely a curious coincidence; and what I have said as to the change of name and the change of conception, might be largely supplemented by evidence of parallelism in the benefits which were conceived to attach to the one and the other. There are many slighter indications serving to supplement what has been already adduced.