candidates were all exorcised, one by one156, and that the earlier, after returning from their own exorcism, had to wait for those who came later.  The catechizing was thus frequently delayed till late in the day, and Cyril often complains of the shortness of the time left at his disposal157. At Antioch, the Catechizing preceded the Exorcism, as we learn from S. Chrysostom:  “After you have heard our instruction, they take off your sandals, and unclothe you, and send you on naked and barefoot, with your tunic only, to the utterances of the Exorcists158.”  Cyril says nothing of this unclothing, but mentions another ceremony as practised at Jerus- alem:  “Thy face has been veiled, that thy mind may henceforward be free, lest the eye by roving make the heart rove also.  But when thine eyes are veiled, thine ears are not hindered from receiving the means of salvation159.”  The veil may also have been a symbol of the slavery and darkness of sin, as S. Augustine regards the removal of the veil on the octave of Easter as symbolising the spiritual liberty of the baptized160.  Of this meaning Cyril makes no express mention. In the Greek Euchologion, as quoted by Kleopas, the act of the Exorcist is thus described:  “And the Priest breathes upon his mouth, his forehead, and his breast, saying, Drive forth from him every evil and unclean spirit, hidden and lurking in his heart, the spirit of error, the spirit of wickedness161, &c.” xxix Besides such invocations of the names of God, as we have mentioned above, the Exorcist used set forms of prayer “collected out of the Holy Scriptures.”  Their effect, as described by Cyril, is to “set the soul, as it were, on fire,” and scare the evil spirit away; and his meaning may be illustrated by a passage of Tertullian, who says162:  “All the authority and power we have over them is from naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge.…So at our touch and breathing, overwhelmed by the thought of those judgment-fires, they leave the bodies they have entered, at our command, unwilling and distressed, and before your very eyes put to an open shame.” 156 Aug. Sermo de Symb. ii. § 1:  “ut ex locis secretis singuli produceremini.”  This may possibly refer only to the final exorcism immediately before Baptism. 157 Cat. xiii. 8:  xv. 33; xviii. 16, &c. 158 Ad Illuminandos, Cat. i. § 2. 159 Procat. § 9. 160 S. Aug. Serm. 376.  “Hodie octavæ dicuntur Infantium; revelanda sunt capita eorum, quod est indicium libertatis.  Habet enim libertatem ista spiritualis nativitas, propriæ autem carnis nativitas servitutem.” 161 Procat. § 14. 162 Apologet. c. 23. 34 Special Preparation for Baptism.