The relation of God, as the Infinite, to the world and the soul, as finite, is considered elsewhere. But, unless
INFIRMERER
583
INGHAM
((() bo home in mind, the logical result is deism, and if {h) be iiej^lected, i)aii theism.
V. /i/Jii/i/// (/.s si/mbolized in the Imarjination. — We find the attempt to jiictiire the infinite to the imagination among non-European nations in the form of a state of vacancy immediately preceding creation. The constit- uents of the image are generally air and water. The image of mere air or mere water would be no realizable image at all, because involving no distinction. But in the contrast of the two we get that minimum of defi- niteness which renders the image possible. A beauti- fidly pure representation of the imagined infinite is found in the sacred books of the aborigines of tinate- mala (Max Miiller's C/n>s, i, 333). It is as follows: " There was a time when all that exists in heaven and earth was made. All was then in suspense; all was calm and silent. All was immovable, all peaceful, and the vast space of the heavens was empty. There was no man, no animal, no shore, no trees; heaven alone existed. The face of the earth was not to be seen; there was only the still expanse of the sea and the heaven above. Divine beings were on the waters like a growing light. Their voice was heard as they medi- tated and consulted, and when the dawa arose man appeared." Here we have as the constituents of the image "empty heaven," or space, and — which is intro- duced as if not at all contradictory to the statement that "heaven alone existed" — the "stiU expanse of the sea." [Compare this with the account in holy Scrip- ture, where the constituents of the image are (1) " dark- ness upon the face of the abyss," and (2) the surface of the waters, with the Divine Spirit hovering between the two, and calling light into being.] In the Hindu account the creative sjjirit is represented as rowing about in a boat upon the ocean.
We have substantially the same image of the infinite lying at the back of the Greek mind. But there are two differences. (1) The double image is dismembered. The symbol of Thales is water alone; of Anaximander, the void in suspense ; of Anaximenes, the atmosphere ; of Xenophanes, the globe of the sky. (2) The infinite is not pictured as preceding the emergence of finite things, but as underlying the process of nature, as it is ordinarily known.
The Egyptian symbol of the serpent with his tail in his mouth approaches the mathematical representation of infinite length. — Blunt, Tlieol. Did. i, 34G sq. See Journal of Speculatioe Philosophi/, July, 1870.
Infirmerer is the name of the person who " had the care of the sick-house, in which Lent and fasts were not observed, had charge of the burial of the dead, pro- vided physicians and Li^iendance, and flesh -meat."— Walcott, Sac7-ed A i-chceology, p. 329.
Infralapsarians. See Sublapsariaxs.
Infiila (otiierwise called rnitra, ffrt^avog, corona, KidaoiQ, diadema, and riapa, ti(ira) is a cap worn, since the 16th century, by the bishops of the Eoman Catholic and Greek churclies, as one of the 'insignia of their epis- copal oflicc. See jMiTiiE.
Ingathering, Feast of. See Festivals ; Tab- EiiNAt i.iis. Feast ok.
Ingelheim is the name of a place at which a church council (Concilium J nffelenheiincn.se) was held June 27. 948, under the presidency of the Roman legate jNIarinus, and in the presence of the German emperor Otho I and king Louis Outremer. The principal business of the council was the punishment of Hugo, count of Paris, whom it excommunicated. It also ilecided that no lay- man shoukl present a clerk to a church, or dispossess him, without the consent of the bishop ; that the whole of Easter week be kept as a festival, and the three days following Wliitsunday ; that St. Mark's day be kept with fasting on account of the great litany, as was done on the rogation days preceding the feast of the Ascen- sion ; and that all differences as to tithe be settled in an ecclesiastical synod, instead of granting tlii:* power to
tlie civil courts. — Landon, Manual of Councik, p. 267. (J. H. W.)
Ingen is the name of a deified Japanese, wbo is said to have arrived atwut 16u3 in Japan, whither his zeal for the religion of Siaka had led him. He was at first regarded by the Japanese only as a saint, but at a sea- son of an excessive drought they came to him and be- sought his prayers (kitii) to avert the judgment of heaven; and the rain descending in mighty torrents shortly after the offering up of Ingen's prayer, the peo- ]ilc thought him no longer earthly, and deified him. — Kaeniiifcr, ///.s/. ./f^jaw, A]ipend. ; Broughton, Bihliothe- ca y/«/. .S((c. i, 533, (f. H.VV.)