In the first ages of Christianity nothing was more common than to postpone the receiving of baptism until the last agony. Of this the example of the Emperor Constantine is a very strong proof. St. Andrew had not been baptized when he was made bishop of Milan. The custom of deferring the use of the sacred bath until the hour of death was soon abolished. _Baptism of the Dead._ The dead also were baptized. This is established by the passage of St. Paul to the Corinthians: "If we rise not again what shall they do that receive baptism from the dead?" Here is a point of fact. Either the dead themselves were baptized, or baptism was received in their names, as indulgences have since been received for the deliverance of the souls of friends and relatives out of purgatory. St. Epiphanius and St. Chrysostom inform us that it was a custom in some Christian societies, and principally among the Marcionites, to put a living man under the dead man's bed; he was then asked if he would be baptized; the living man answered yes, and the corpse was taken and plunged into a tub of water. This custom was soon condemned. St. Paul mentions it but he does not condemn it; on the contrary he cites it as an invincible argument to prove resurrection. _Baptism by Aspersion._ The Greeks always retained baptism by immersion. The Latins, about the close of the eighth century, having extended their religion into Gaul and Germany and seeing that immersion might be fatal to infants in cold countries, substituted simple aspersion and thus drew upon themselves frequent anathemas from the Greek Church. St. Cyprian, bishop of Carthage, was asked if those were really baptized who had only had their bodies sprinkled all over. He answers, in his seventy-sixth letter, that several churches did not believe the sprinkled to be Christians; that, for his own part, he believes that they are so, but that they have infinitely less grace than those who have been thrice dipped, according to custom. A person was initiated among the Christians as soon as he was dipped; until then he was only a catechumen. To be initiated it was necessary to have sponsors to answer to the Church for the fidelity of the new Christians and that the mysteries should not be divulged. Hence it was that in the first ages the Gentiles had, in general, as little knowledge of the Christian mysteries as the Christians had of the mysteries of Isis and the Eleusinian Ceres.