xxxix them, far more than it has been for a long while in the West, a factor in Baptism.  Only a more or less conscious desire not to fall behind Western teachers in honouring the perfecting Unction can have led their later authorities to treat that Unction as a sacrament numerically distinct from Baptism.  To all the early doctors of the East the two things are one, and Baptism culminates in the Unction.  The tendency among Oriental Christians was, not to attribute to Baptism in our modern sense the gift of the Holy Ghost, but rather to consider Baptism by itself as a bare rite, benefiting the body alone, and dependent for its spiritual efficacy upon other actions, after and before.  Not that this tendency has its full way.  The Greek Fathers may be said certainly on the whole to trace the forgiveness of sins, the preparatory cleansing, to the baptismal Laver; the gift of the Holy Ghost, for the ordinary purposes of Christian living, they trace, like S. Chrysostom, to that act which comes “ immediately after Baptism, and before the Mysteries.” When we come to inquire how far these several theories agree with the teaching of Cyril himself, we must in the outset put aside altogether the name Confirmation:  for as applied to the Unction used in the Eastern Church it is only confusing and misleading.  In the early ages of the Church Confirmationwas not known even by name.  In the Latin Church “neither Tertullian, Cyprian, Ambrose, Augustine, Jerome, nor any of the Latin Fathers, makes mention of Confirmation in this sense.  Nor have the Greeks any word to answer to this Latin term252.”  So far, therefore, Milles appears to be perfectly right in refusing to connect the Chrism of which Cyril treats with the Unction used in Confirmation by the Roman Church. We may add that in Cyril’s account of Chrism it is wholly unconnected with Confirm- ation, both in its symbolic reference and in its outward form.  Chrism, he says, is the antitype of the Unction of Christ by the Holy Ghost at His Baptism:  Confirmation is universally admitted to have been a following of the Apostles in their laying on of hands.  But in that Apostolic rite there was no unction, and in Chrism there was no such laying on of hands. In several passages Cyril clearly distinguishes the outward form of Baptism from the spiritual grace. “If thy body be here, but not thy mind, it profiteth thee nothing.  Even Simon Magus once came to the Laver:  he was baptized, but was not enlightened; and though he dipped his body in water, he enlightened not his heart with the Spirit:  his body went down and came up, but his soul was not buried with Christ, nor raised with Him253.” It is impossible here to regard “the Spirit” as referring to the grace of Unction:  for (1) Baptism was not accompanied by Unction in the time of the Apostles, and (2) we should thus make a false antithesis between the outward part of the one rite (“he dipped his body 252 Suicer, Thesaurus, Χρίσμα. 253 Procat. § 2. 52 Effects of Baptism and of Chrism.