'• xi. In rendering the Greek word by immerse, I fol- low the example of the leading vernacular versions, made from the Greek, in the languages of Continental Europe, and also of the critical versions made for the use of the learned." Facts, however, do not support this claim with any uniformity. The modem versions, of course, render according to the theological leanings of their authors, and, were they imanimous, they could not be permitted to decide a question of this kind by an-
IMMOLATION
513
IMMORTALITY
thority. The best and oldest guides, the early Latins, freely transfer the term baptizo, giving it a regular ter- mination like other native verbs; they rarely, if ever, render by " immergo," '• immersio," etc., but usually give " tiiigo," or, at most, " mergo." See Dale, Classic Bap- tism (Philad. 18G7), which thoroughly reviews the in- stances of the use of /SaTrri'sUJ. In a subsequent vol- ume, Judaic Baptism (Philad. 1870), Dr. Dale meets the whole controversy in question, and proves conclusively the incorrectness of translating (ia-KriC^ by " immerse." There are other positive arguments against the sub- stitution of "immerse" 4s an equivalent to liaTrriZtiv: 1. The word is no more English than '' baptize ;" one is of Latin derivation, and the other Greek, while neither is of Saxon origin. Yet both are perfectly intelligible, and it is pretty certain that, but for the advantage wliich " immerse" gives to one party in polemics, it would nev- er have been thought worth while to make the ex- change. 2. " Immerse," as a compound word, does not correspond etymologically with the Greek. There is nothing answering to the "in-" in jiaiTTi'Ctx) ; it should have been iiijiaiTTiL,(i) (which seldom occurs), or, rather, tirrflaTTri^ui (which is never used at all, obviously on account of the incongruity between the native force of the primitive, and the motion inherently implied in fi'e). 3. The outrageous awkwardness of such phrases as " he will immerse you in holy spirit and fire" (sic Conant), rendered necessary by this change, is a sufficient critical objection to the proposed rendering, were there no other argument against it, A theory that breaks down in this shocking manner tlie moment it is applied deserves only a sumniarj' rejection. 4. Tliese translators are in- consistent with themselves, for they retain the expres- sion " John the Baptist," instead of calling him John the Immerser. Nay, they ought to go one step further, and themselves abjure the title of " Baptists," which they pre-eminently arrogate, and should name themselves appropriately " the Immersionists." It is highly cred- itable that the mass of that large denomination are not disposctl to be drawn into this specious innovation.
Immolation (Lat. immolatio) is the name of a cer- emony performed in the sacrifices of the Romans. It consisted in throwing some sort of corn or frankincense, together with the inola or salt cake, and a little wine, on the head of the victim. See Brande and Cox, Diet, of Science, Lit., and Art, ii, 197. See Sackifice, (J. H.W.)
Immorality. See Morals.
Immortality is the perpetuity of existence after it has once begun (Lat. immortalitas, not di/ini/). '• ' If a man die, shall he live again?' is a question which has naturally agitated the heart and stimidated the intellec- tual curiosity of man, wherever he has risen above a state of barbarism, and commenced to exercise his intel- lect at all." Without such a belief. Max Midler (Chips from a German Workshop, i, 45) well saj^s, " religion surely is like an arch resting on one pillar, like a bridge ending in an abyss." It is very gratifying, therefore, to the believer, and a fact worthy of notice, that the affir- mative on this question is assumed more or less by all the nations of earth, so far as our information reaches at the present day, although, it is true, their views often assume very vague and even materialistic forms.
I. Ideas of rude Nations We concede that the views
of most rude heathen nations, both ancient and modern, respecting the state of man after death are indeed dark and obscure, as well as their notions respecting the na- ture of the sold itself, which some of them regard as a kind of aerial substance, resembling the body, though of a finer material. Still it is found that the greater part of mankind, even of those who are entirely uncul- tivated, though they may be incapable of the higher philosophical idea of the personal immortality of the soul, are yet inclined to believe at least that the soul sur\'ivcs the body, and continues either forever, or at least for a very long time. This faith seems to rest in IV.-KK
imeultivatcd nations, or, better perliaps, races, 1, upon the lore of life, which is deeply planted in tlie liuman breast, and leads to the wish and hope that lii'c will be continued even beyond the grave; 2, upon traditions transmitted from their ancestors; 3, upon dreams, in which the dead appear speaking or acting, and thus con- firming both wishes and traditions. See Neckojia>'cy.
1. Jlimlus. — In the sacred books of the Hindus called the Veda, " immortality of the soul, as well as personal immortality and personal responsibility after death, is clearly proclaimed" (Miiller, Chips, i, 45). (Wc have here a refutation of tlie opinion that has hitherto been entertained, that the goal of Hinduism is absorption [q. v.] into the Universal Spirit, and therefore loss of indi- vidual existence, and that the Hindus as well as Brah- mans believe in the trasmigration [q. v.] of the soul, and a refutation by a writer who is most competent to speak. Professor Roth, another great Sanscrit scholar, in an article in the Journal of the German Oriental So- cieti/ [iv, 427], corroborates Prof. INIuUer in these words : " We here [in the Veda] find, not without astonishment, beautiful conceptions on immortality expressed in un- adorned language with childlike conviction. If it were necessary, we might find here the most powerful weap- ons against the view which has lately been revived and proclaimed as new, that Persia was the only birthplace of the idea of immortality, and that even the nations of Europe had derived it from that quarter. As if the re- ligious spirit of every gifted race was not able [which Midler (ii, 267) holds] to arrive at it by its own strength,") Thus we find these passages: "He who gives alms goes to the highest place in heaven ; he goes to the gods" (Rv. i, 125, 56). "Even the idea, so fre- quent in the later literature of the Brahmans, that im- mortality is secured by a son, seems implied, unless our translation deceives us, in one passage of the Veda (vii, 56, 24) : ' O ]Maruts, may there be to us a strong son, who is a living ruler of men ; through whom we may cross the waters on our way to the happy abode ; then may we come to your own house!' One poet praj'S that he may see again his father and mother after death (Rv. i, 24, 1) ; and the fathers are invoked almost like gods, oblations are offered to them, and they are believed to enjoy, in company with the gods, a life of never-end- ing felicity (Rv. x, 15, 16). We find this prayer ad- dressed to Soma (Rv. ix, 113, 7) : 'Where there is eter- nal light, in the world where the sun is placed, in that immortal, imperishable world place me, O Soma ! Where king Vaivasvata reigns, where the secret place of heav- en is, where these mighty waters are, there make me immortal ! Where life is free, in the third heaven of heavens, where the worlds are radiant, there make me immortal ! Where wishes and desires are, where the bowl of the bright Soma is, where there is food and re- joicing, there make me immortal! Where there is happiness and delight, where joy and pleasure reside, where the desires of our desire are attained, there make me immortal !' "