about 150 years after the apostles, is allowed by all to speak expressly of infant baptism as generally used in the church; and we learn that, in his time, A. D. 253, a question being agitated among sixty-six bishops in the council of Carthage, whether an infant must be kept till he was eight days old before he be baptised, all unanimously gave their opinion to the contrary. There are also various passages, say these writers, that expressly refer to infant baptism in the works of Origen, who was born of Christian parents; and as his father was martyred in the year 202, when he was seventeen years old, the remoter Christians of his family must have been nearly contemporary with the apostles. Again, in the apostolic constitutions, which are allowed to be very ancient, express mention occurs of infant baptism, as commanded by Christ. Matth. xix. 14. Wall contends that, in the first 400 years after the apostles, there appears to be only one, viz. Tertullian, who, in some cases, advised the delay of infant baptism; and another, viz. Gregory, who practised such delay in the case of his own children: but no society of men adopted this opinion, nor did any one person pretend to say it was unlawful to baptise infants and in the next 700 years there is not so much as one man to be found that either spoke for or practised any such delay; and, if truth were to be determined by numbers, the general and uniform practice of the Christian church is very much in favor of infant baptism.' It is of great importance,' says Mr. Burder, 'to understand the nature and value of this species of evidence. If any are disposed to question its validity, let them be reminded that the evidence is precisely of the same character with that by which the authenticity and genuineness of the books of the New Testament have been proved, with so much strength of convincing argument, by Dr. Lardner, Dr. Paley, Dr. Chalmers, and other able and successful advocates of the same class. They have established the authenticity of the books of the New Testament, by proving that they have been quoted or alluded to by a continued series of Christian writers, beginning with those who were contemporary with the Apostles, or who immediately followed them. This medium of proof,' observes Dr. Paley, is of all others the most unquestionable, and is not diminished by the lapse of ages.' By this species of evidence has been firmly established the fact of the general prevalence of infant baptism in the early ages, and the fact that it was then regarded as a practice derived from Apostolic authority. A full and particular induction of the evidence on this point is obviously incompatible with the narrow limits of a single discourse. Nor is an extended statement on the present occasion requisite. The sources whence it is to be derived are open to the enquirer, and without the necessity of referring to the voluminous writings of the Fathers, ample satisfaction may be obtained by consulting the col-. lection exhibited by the learned and indefatigable Dr. Wall, in his History of Infant Baptism. A slight sketch of the mass of evidence is all that I can with propriety attempt.'

The Baptists plead, on the other hand, that in

fants are incapable of complying with the terms required in order to baptism, i. e. repentance and faith, and of receiving those instructions which Christ directed, as previous to it. Matt. xxviii. 19, compared with 1 Peter iii. 21. But the Pædo-baptists, to adopt Dr. Rees's summary of their arguments, reply that those instructions and conditions were required only of those who were capable of them. Besides the word μaonTevoare, which some understand of teaching, previous to baptism, may signify make disciples: and that infants may be comprehended under that name, some have argued from Acts xv. 10. The word used by Justin Martyr, in the passage above cited, and applied to infants, is eμalŋrevσαν. And it has been farther alleged, that the penmen of Scripture, and other Christian writers, have commonly used the word to signify the reception of any one to the number and degree of disciples, as preparatory to subsequent instruction; so that persons thus received, in order to be taught, were, before the instruction itself denominated disciples. Compare Luke ix. 57, and Matt. viii. 19-21. Eusebius Evang. Demost. lib. iii. sect 7, where he styles those who were desirous of learning of Christ, his disciples.

When it is further objected, that infants are incapable of receiving any benefit from baptism; and that, in this case, the ordinance is exposed to, contempt, the Pædo-baptists say that, on the contrary, there are many advantages resulting from baptism administered to infants, both to them and principally to their parents, whose immediate act it is; that an ordin nce, as in the case of Christ, who was himself baptised, may sometimes be administered to those who are not capable of all the purposes for which it was originally instituted, and which it may subserve with regard to others; and still farther, that this argument against baptising infants, by proving too much, proves nothing for if infants are incapable of the ends of baptism, under the Christian dispensation, infants under former dispensations were equally incapable of the ends of circumcision; and, therefore, such an institution was useless and improperly enjoined.

The Pædo-baptists differ from the Baptists also as to the mode of administering the Christian ordinance. The former perform it by sprinkling or pouring on water; the latter by the immersion of the whole body, which they contend to be an essential circumstance, see our article BAPTISM. In favor of immersion it is pleaded that the word Barrio, being derived from Barw, properly signifies to plunge: on the other hand it is urged, that in this diminutive and derivative form it may signify any method of washing, and is sometimes used in Scripture for washing things which were not dipped in water, but on which it was poured. Compare Luke xi. 38, Mark vii. 4, and those passages in which the pouring out of the spirit is called baptism, Acts i. 5, ch. xi. 15, 16; to which some add 1 Cor. x. 2.

Another argument in favor of immersion is drawn from the account of Philip and the eunuch, Acts viii. 38, 39, who went down (g) into the water; and, after the baptism, they are both said to come up (EK) out of the water. But many passages might be cited where a signifies to or

unto, and K, from. Matt. xv. 24, chap. xvii. 27, chap. iii. 11. John ix. 1. 2 Cor. v. 1. Rev. xix. 5. It is farther argued, that plunging alone represents our being buried with Christ in baptism. Compare Rom. vi. 4. Col. ii. 2. The Pado-baptists, though they allow that there is in these passages an allusion to the mode of baptist which then generally prevailed, maintain that, in the institution of the ordinance, there is no declaration that it was chiefly designed to represent this, and persons were baptised before it was generally known that Christ should die and arise from the dead. Our being cleansed from sin seems to be the thing primarily intended, which may properly be represented by pouring on water; and as this more naturally represents the pouring out of the Spirit, the sprinkling us with it, and the sprinkling of the blood of Jesus, it may answer as valuable purposes as that mode, which, more directly, represents death and a re

surrection.

"The position which our Baptist brethren advance and which we dispute is,' says a writer we have already quoted, to use the very words of a venerable opponent, that Baptism is immersion; and that Christian baptism is neither more nor less than an immersion of the whole body in water, solemnly performed in the name of the Father, the Son, and the Holy Spirit.' Dr. RyJand's Candid Statement.

In support of this opinion, they lay great stress on the import of the Greek words employed in the New Testament to express the act of baptising. In reply, we endeavour to prove, by a variety of instances and examples, that these terms do not necessarily and uniformly denote immersion, and that they authorise no decision whatever with regard to the manner in which water should be applied in the administration of baptism.

Again, our opponents appeal to the descriptions given in the New Testament of the circumstances in which baptism was dispensed. In all the instances which they adduce we can find no proof of even one single case of actual immersion; we can find no description of the performance of the rite, even when a river is specified, which is not explicable on the supposition of the person to be baptised going down from the higher ground to the edge of the water (as the most convenient method under existing circumstances), and having water poured or sprinkled on his head. That this was the ancient method of administering baptism, the learned author of Facts and Evidences, already alluded to, has rendered in a high degree probable, by adducing various representations in sculpture and in painting of the mode of baptising which lay claim to remote antiquity. In support of the mode of administration we adopt, we appeal to the analogy between baptism with water, and baptism with the Holy Spirit, whose influences are frequently represented by expressions which denote pouring and sprinkling, and also by allusions to the cleansing properties of water, without reference to any particular mode of its application.

Finally we urge the characteristic spirit of the Christian economy, and argue that in the absence of direct precept, and of clear and indu

bitable examples of immersion, it is not to be supposed that immersion can be essential to baptism. On the contrary we maintain, that to attach so much importance to the mode of baptism is uncongenial with the spirit of the Christian dispensation; and that the immersion of the whole person, under the circumstances in which it is usually practised (to say nothing with regard to decorum), seems scarcely compatible with the apostolic assertion, that the commandments of our Saviour are not grievous. are the leading considerations which induce us to regard immersion as by no means essential to Christian baptism, and to consider the administration of the ordinance by pouring or sprinkling as equally valid, as decidedly preferable.

Such

PEDOTRIBA, in antiquity, one of the four officers in the ancient Gymnasium, whose business was to teach the exercises mechanically, without their theory.

PEONIA, piony, a genus of the digynia order, and polyandria class of plants; natural order twenty-sixth, multisiliqua: CAL. pentaphyllous; the petals five; there are no styles: CAPS. are polyspermous: species two, both very hardy, which will flourish in any common soil. They are large and herbaceous flowery perennials, with tuberous roots, sending up strong annual stalks from one to three feet in height; terminated by very large flowers of a beautiful red color, and much larger than any rose.

P. officinalis, the common officinal, or male piony, is remarkable for its capsules turning backward, opening and displaying their red inside, together with the numerous seeds, in a singularly agreeable order, appearing very ornamental after the flower is past. The plants may be propagated either by parting the roots or by seed. This plant was formerly celebrated in nervous distempers.

PESTUM, a town of Lucania, on the Sinus Pastinus; called Posidonia by the Greeks, an ancient colony prior to the first Punic war, according to Livy. The utmost taste for art seems to have reigned in this once famous town, and all which could in those days be imagined of ingenious, of delicate, or voluptuous, was to be found within its walls. The climate conspired to complete the charms and graces of the spot, and during the era of Augustus, Horace, Virgil, Propertius, and Ovid, each vied with the other in singing the praises of

Pæstum's twice-blowing roses.'

This place is now, and has been for many successive ages, a perfect solitude. Towards the year 930 it was sacked by the Saracens. Still, however, that rude people left standing abundant evidences of its former splendor and magnificence, and it was reserved for Robert Guiscard, nearly two centuries after, to destroy what the barbarians had spared. By the directions of this man, all the ancient edifices were demolished, the temples most of them razed to the ground, and their precious remains, such as beautiful columns of verd antique, &c., transported to Salerno, there to serve towards the construction of a church. From the ashes of the old town, however, arose a new one, which was

denominated Pesti, and which was not finally abandoned until 1580. Since that period the ruins of the ancient city do not appear to have attracted notice until 1745. The first modern author who treated of them was the baron Joseph Antonini, in his work on Leucania, published at Naples in 1745 and following years.

The first artist who measured and made drawings of them was, according to Millin, J. G. Soufflot, a celebrated architect of his day, who built the basilica of St. Genevieve, afterwards called the Pantheon. These drawings,' says Millin, although executed in 1750, lay for a long time unused in the artist's portfolio, and were not published until 1764 at Paris, by M. Dumont, professor of architecture.'

The ruins of the ancient town of Pæstum are situated in the gulf of Salerno, twenty-two leagues from Naples, and in a vast and mountainous plain. The precise extent of their antiquity is altogether baffling; in all probability it stretched. far beyond the conquest of the town by the Romans.

The circumference of the city, in form an angular oblong, which is contracted towards the west, is enclosed by thick walls, partly ruinous, but still lofty in many places, and their height varying from twelve to twenty-one feet. Substantial square towers flank each angle of the walls, and there are several other intermediate ones between these and the gates. There remained a few years ago one gate (towards the east) quite perfect.

These walls enclose a prodigious multitude of ruins, the principal of which are those of three temples, which were denominated by the discoverers the grand temple, the lesser temple, and the basilica. The latter differs from every other temple in existence, having nine columns in the front, with a central range down the middle of the cell, the use of which appears to have been to support the roof.

PAGAHM, an ancient town of the Birman empire, situated on the east side of the Irawaddy, in lat. 21° 9′ N., long. 94° 35′ E. In remote times this city, says Mr. Hamilton, was the residence of a long dynasty of kings, and is still famous for its numerous temples, to count which is among the proverbial impossibilities of the Birmans. It is said to have been abandoned 500 years ago in consequence of a divine admonition. Scarcely any thing now remains of ancient Pagahm, except its numerous mouldering temples, and the vestiges of an old brick fort, the ramparts of which are still to be traced. Many of the most ancient temples at this place are not solid at the bottom. A well arched dome

PAGAN (Blaise Francis, count of), an eminent French mathematician, born at Avignon in Provence, March 3d, 1604. He became a soldier at fourteen, and signalised himself in an extraordinary manner on many occasions. After the loss of his eyesight, which prevented him from continuing to serve his country in the field, he published many valuable treatises chiefly on mathematical subjects. His principal works are, Geometrical Theorems, The Theory of the Planets, and Astronomical Tables. He died in Paris, November 18th, 1665; unmarried.

PAGAN (Peter), professor of history and poetry at Marpurg. He wrote a history of the Horatii and Curatii in Latin verse; and various pieces of miscellaneous poetry. He died at Wanfrid, in Lower Hesse, May 20th, 1576.

PAGANALIA, certain festivals observed by the ancient Romans in the month of January. They were instituted by Servius Tullius, who appointed a certain number of villages (pagi), in

each of which an altar was to be raised for annual sacrifices to their tutelar gods; at which all the inhabitants were to assist, and give presents in money, according to their sex and age, by which means the number of country people was known. The servants upon this occasion offered cakes to Ceres and Tullus, to obtain plentiful harvests.

PAGANELLUS, a species of gobius. PAGANICA, a town of Naples, in Abruzzo Ultra; eight miles N. N. W. of Aquila. PAGE, n. s. & v. a. I Fr. page; Lat. pagina. PAG'INAL, adj.

One side of the leaf of is consisting of pages. a book to mark the pages of a book paginal

tears.

Taylor.

An expression proper unto the paginal books of our times, but not so agreeable unto volumes or rolling books, in use among the Jews. Browne.

Thy name to Phoebus and the muses known, Shall in the front of every page be shown. Dryden.

A printer divides a book into sheets, the sheets into pages, the pages into lines, and the lines into

letters.

Watts.

PAGE, n. 6. & v. u.. Fr. and Span. page; Ital. paggeo. An attendant: to attend as a page.

Will these mossed trees,

That have out-lived the eagle, page thy heels, And skip when thou pointest out? Shakspeare.

The fair goddess Fortune,

Fall deep in love with thee, and her great charms
Misguide thy opposers' swords!
Prosperity be thy page! Shakspeare. Coriolanus.
He had two pages of honor, on either hand one.

Bacon. Where is this mankind now? who lives to age Fit to be made Methusalem his page. Donne.

This day thou shalt my rural pages see,
For I have dressed them both to wait on thee.

PAGE (William), D. D., was a native of Harrow, Middlesex, or, according to others, of London, and born in 1590. He was educated at Baliol College, Oxford, but quitted in 1619, on being chosen fellow of All Souls. Ten years after he obtained the head-mastership of Reading grammar-school, and the rectory of East Locking, Berks; but, on the breaking out of the civil war, he was ejected from his school as a loyalist, though the profits of his benefice were not sequestered. He is known as the author of a devotional treatise on Genuflexion, in 4to., printed at Oxford in 1631; a Reply to John Hales's Tract on Schism; and a translation of the De Imitatione, &c. of Thomas à Kempis. He died in 1663.

PAGEANT, n. s., adj., & v. a. 7
PAGEANTRY, N. s.

Lat. pegSma; Greek, πηγμα. A scenic show; a statue in a show: pageantry means, pomp; show.

With ridiculous and aukward action, Which, slanderer, he imitation calls,

He pageants us. Shakspeare. Troilus and Cressida. When all our pageants of delight were plaid, Our youth got me to play the woman's part, And I was trimmed in madam Julia's gown.

Shakspeare. Strange and unnatural, let's stay and see This pageant of a prodigy. Cowley. Were she ambitious, she'd disdain to own The pageant pomp of such a servile throne. Dryden.

Such pageantry be to the people shown; There boast thy horse's trappings and thy own.

Id.

admirer. He died at Paris, December 21st, 1802. Among his works may be mentioned, Histoire Secrete de la Révolution Francaise, 1796-1801, 6 vols. 8vo., which was translated into English, Italian, and German; and Nouveau Voyage autour du Monde, en Asie, en Amerique, et en Afrique, precedé d'un Voyage en Italie, 1797, 3 vols. 8vo.

PAGES (Pierre Marie François, vicomte de), a French navigator, of a noble family, was born at Toulouse in 1748. He entered into the navy at the age of nineteen, and, in 1767, embarked at Cape Françoise in St. Domingo, on a voyage with a view to explore the Indian Seas, and travel through China and Tartary to the Northern Ocean. He arrived at the Philippine Islands in October 1768, and, it being impossible to penetrate China, went by sea to Bassora, and, travelling through the desert to Syria, reached France in December 1771. In 1773 he sailed in Kerguelin's expedition towards the South Pole; and on his return made a voyage in a Dutch vessel employed in the whale fishery in the North Seas, when he proceeded as far as 81° 30′ N. lat. Pages obtained, as the reward of his services, the rank of captain, and the cross of St. Louis, and was chosen a correspondent of the Academy of Sciences. Hle served in the American war, and after the peace of 1783 retired to St. Domingo, where he was murdered by the negroes in 1793. He published a work which Humboldt mentions with approbation, Voyages autour du Monde, 17671776, 2 vols. 8vo.

PAGI (Anthony), a very celebrated cordelier, one of the ablest critics of his time, born at Rogne in Provence, in 1624. He took the habit in the convent at Arles, in 1641, and was four times provincial of his order; he died in 1699. His most considerable work is, A Critique upon the Annals of Baronius; the best edition of which is that in 4 vols. folio, Geneva, 1705.

PAGI (Francis), nephew of Anthony, and a member of the same order, wrote A Chronological Abridgment of the History of the Popes, in Latin, 3 vols. 4to.

PAGNINUS (Sanctes), an Italian Dominican, eminent for his skill in oriental languages and biblical learning, was born at Lucca in 1466, and became afterwards an ecclesiastic of the or ler of St. Dominic. He was the author of translations of both the Old and New Testaments, of an Hebrew Lexicon, and an Hebrew Grammar. He died in 1536, aged seventy.

PAGO, a small island of the gulf of Quarnero, in the Adriatic, belonging to the circle or district of Zara, in Austrian Dalmatia. It is situated opposite to the coast of Croatia, and is thirty-four miles in length, but narrow; and a great part of the interior is occupied by an inlet of the sea. Its area is about fifty square miles; its population 4000. In the climate the extremes of heat and cold predominate, the island being exposed in winter to the bora, a keen and piercing wind from Croatia, while in the summer the heat is such as to ripen grapes. The chief exports are wine and salt. Sage, aromatic herbs, and coal, are abundant. The inhabitants have been alternately subject to the Venetians, and to

their neighbours on the Greek coast. Pago, the chief place of the island, is situated on a bay in the interior, twenty-two miles north-west of Zara, and contains 1000 inhabitants.

PA'GOD, n. s. Pers. and Hind. boit, khoda, or kuda, i. e. the house of God. An Indian tem ple or idol.

See thronging millions to the Pagod run, And offer country, parent, wife, or son. Pope. They worship idols called pagods, after such a terri. ble representation as we make of devils. Stillingfleet.

PAGOD, OF PAGODA, a name whereby the East Irdians call the temple in which they worship their gods. Before they build a pagod they consecrate the ground as follows:-after having enclosed it with boards or palisadoes, when the grass is grown on the ground they turn an ashcolored cow into it, who stays there a whole day and night; and, as cow-dung is thought by the Indians to be of a very sacred nature, they search for this sacred deposit, and, having found it, they dig there a deep pit, into which they put a marble pillar, rising considerably above the surface of the earth. On this pillar they place the image of the god to whom the pagod is to be consecrated. After this the pagod is built round the pit in which the pillar is fixed. The pagod usually consists of three parts: the first is a vaulted roof supported on stone or marble columns. It is adorned with images, and, being open, all persons, without distinction, are allowed to enter it: the second part is filled with grotesque and monstrous figures, and nobody is allowed to enter it but the brahmins themselves: the third is a kind of chancel, in which the statue of the deity is placed: it is shut up with a very strong gate.

We cannot afford room to go into detail on the several pagodas of different nations and their peculiar circumstances; and shall therefore content ourselves with offering the reader some account of the most interesting structures of this class in existence. An excellent account of the sculptures, &c., at Mavalipuram, a few miles north of Sadras, and known to seamen by the name of the seven pagodas, is given in the Asiatic Researches. The monuments appear to be the ruins of some great city decayed many centuries ago. They are situated close to the sea, between Covelong and Sadras, somewhat remote from the high road that leads to the different European settlements; and, when visited in 1776, there was still a native village adjoining to them, which retained the ancient name, and in which a number of brahmins resided that seemed perfectly well acquainted with the subjects of most of the sculptures to be seen there.' Proceeding on, by the foot of a hill on the side facing the sea, there is a pagoda rising out of the ground, of one solid stone, about sixteen or eighteen feet high, which seems to have been cut upon the spot, out of a detached rock that has been found of a proper size for that purpose. The top is arched, and the style of architecture, according to which it is formed, different from any now used in those parts.' Beyond this a numerons group of human figures in bas relief, considerably larger than life, attract attention.

They represent considerable persons, and their exploits, many of which are now very indistinct through the injuries of time, assisted by the corroding nature of the sea air; while others, protected from that element, are as fresh as when recently finished. The hill, which is at first or easy ascent, is in other parts rendered more so by very excellent steps cut out in several places, where the communication would be difficult or impracticable without them. A winding stair of this sort leads to a kind of temple cut out of the solid rock, with some figures of idols in high relief upon its walls, very well finished and perfectly fresh, as it faces the west, and is therefore sheltered from the sea air.' This temple our author conjectures to have been a place of worship appertaining to a palace; some remains of which still exist, and to which there is a passage from the temple by another flight of steps. This finishes the objects on that part of the upper surface of the hill, the ascent to which is on the north; but, descending thence, you are led round the hill to the opposite side, in which there are steps cut from the bottom to a place near the summit, where is an excavation that seems to have been intended for a place of worship, and contains various sculptures of Hindoo deities. The most remarkable of these is a gigantic figure of Vishnou (see POLYTHEISM) asleep on a kind of bed, with a huge snake wound about in many coils by way of pillow for his head; and these figures, according to the manner of this place, are all of one piece, hewn from the body of the rock.' These works, however, although they are unquestionably stupendous, are, in our author's opinion, surpassed by others about a mile and a half south of the hill. They consist of two pagodas of about thirty feet long by twenty feet wide, and about as many in height, cut out of the solid rock, and each consisting originally of one single stone. Near these also stand an elephant full as big as life, and a lion much larger than the natural size, but very well executed, each hewn also out of one stone. The great rock above described is at some distance from the sea, perhaps fifty or 100 yards, and in that space the Hindoo village before mentioned stood in 1776. But close to the sea are the remains of a pagoda built of brick, and dedicated to Sib, the greatest part of which has evidently been swallowed up by that element; for the door of the innermost apartment, in which the idol is placed, and before which there are always two or three spacious courts surrounded with walls, is now washed by the waves, and the pillar used to discover the meridian at the time of founding the pagoda is seen standing at some distance in the sea. In the neighbourhood of this building there are some detached rocks, washed also by the waves, on which there appear sculptures, though now much worn and defaced. And the natives declared to the writer of this account, that the more aged people among them remembered to have seen the tops of several pagodas far out in the sea, which, being covered with copper (probably gilt), were particularly visible at sun-rise, as their shining surface used then to reflect the sun's rays; but that now that effect was no longer produced, as the copper had since be