Cyril attributes to this “exorcised oil” the same power as to Exorcism itself, “not only to burn and cleanse away the traces of sin, but also to chase away all the invisible powers of the evil one183.” According to the directions concerning this first unction in the Apostolical Constitu- tions184, the Bishop was first to anoint the head only, the anointing of the whole body being then completed by the Deacon or Deaconess. § 4.  Baptism.  After this anointing the Candidates were “led by the hand to the sacred pool of Holy Baptism185.”  This pool (κολυμβήθρα) was supplied with water raised from the reservoirs, of which, as we shall see, the Bordeaux Pilgrim speaks in his description of the Basilica. As great multitudes both of men and women were baptized at the special seasons, the Baptisteries were large buildings outside the Church, such as the Baptistery of the Lateran, said to have been originally built by Constantine.  The font itself also was large enough for several persons to be baptized at the same time.  In some places the men were baptized first, and then the women:  in others different parts of the Baptistery were assigned to them, and curtains were hung across the Font itself186. The consecration of the water is not mentioned in the Didache or Justin Martyr; but Tertullian thus describes its effect:  “The waters after invocation of God acquire the sacra- mental power of sanctification; for immediately the Spirit comes down from heaven upon the waters, and rests upon them, sanctifying them from Himself, and they being thus sanc- tified imbibe a power of sanctifying187.” In the prayer of consecration given in the Apostolic Constitutions the Bishop is directed first to offer adoration and thanksgiving to the Father and Son, and then to call upon the Father and say:  “Look down from heaven, and sanctify this water, and give it grace and power, that so he that is to be baptized, according to the command of Thy Christ, may be crucified with Him, and may die with Him, and may be buried with Him, and may rise with Him to the adoption which is in Him, that he may be dead to sin, and live to righteous- ness188.” Cyril ascribes the like effect to the consecration of the water, as imparting to it a new power of holiness by “the invocation of the Holy Ghost, and of Christ, and of the Father189.” 183 Mystag. ii. § 3. 184 Lib. iii. c. 15. 185 Mystag. ii. § 4. 186 Bingham, Ant. VIII. c. 7, § 2; XI. c. 11, § 3. 187 De Baptismo, c. iv. 188 VII. c. 43. 189 Cat. iii. § 3.  See also Introduction, ch. vi. § 2. 39 Ceremonies of Baptism and Chrism.