s of the second century. They
quote Pagan teachings, stories, and symbols, pleading that the very
identity of the Christian with these should prevent the off-hand
rejection of the latter as in themselves incredible. A curious reason
is, indeed, given for this identity, one that will scarcely find many
adherents in modern days. Says Justin Martyr: "Those who hand down the
myths which the poets have made adduce no proof to the youths who learn
them; and we proceed to demonstrate that they have been uttered by the
influence of the wicked demons, to deceive and lead astray the human
race. For having heard it proclaimed through the prophets that the
Christ was to come, and that the ungodly among men were to be punished
by fire, they put forward many to be called sons of Jupiter, under the
impression that they would be able to produce in men the idea that the
things which were said with regard to Christ were mere marvellous tales,
like the things which were said by the poets." "And the devils, indeed,
having heard this washing published by the prophet, instigated those who
enter their temples, and are about to approach them with libations and
burnt offerings, also to sprinkle themselves; and they cause them also
to wash themselves entirely as they depart." "Which [the Lord's Supper]
the wicked devils have imitated in the mysteries of Mithras, commanding
the same thing to be done."[175] "For I myself, when I discovered the
wicked disguise which the evil spirits had thrown around the divine
doctrines of the Christians, to turn aside others from joining them,
laughed."[176]

These identities were thus regarded as the work of devils, copies of the
Christian originals, largely circulated in the pre-Christian world with
the object of prejudicing the reception of the truth when it came. There
is a certain difficulty in accepting the earlier statements as copies
and the later as originals, but without disputing with Justin Martyr
whether the copies preceded the original or the original the copies, we
may be content to accept his testimony as to the existence of these
identities between the faith flourishing in the Roman empire of his
time and the new religion he was engaged in defending.

Tertullian speaks equally plainly, stating the objection made in his
days also to Christianity, that "the nations who are strangers to all
understanding of spiritual powers, ascribe to their idols the imbuing of
waters with the self-same efficacy."