BAPTISM BY SPRINKLING.
Owing to the scarcity of water in some countries, and its entire absence in others, and the fatal effects sometimes resulting from the practice of baptizing infants and invalids by immersion, a new mode of baptism eventually sprung up, now known as "sprinkling," in which sometimes water and sometimes blood was used. Virgil, Ovid and Cicero all speak of its prevalence amongst the ancient Romans or Latins. We are informed that the ancient Jews practiced it upon their women while in a state of nudity, the ceremony being administered by three rabbis, or priests. But the custom finally gave way to one more consonant with decorum. Blood, being considered "the life thereof" of man, was deemed more efficacious than water, and hence was often used in lieu of that element. The Greeks kept a "holy vessel" for this purpose, known as the Facina. The Romans used a brush, which may now be seen engraven upon some of their ancient coins and sculptured on their ancient temples. The Hindoos and Persians used a branch of laurel or some other shrub for sprinkling the repentant candidate, whether water or blood was used.
In some countries the rite was practiced as a talisman against evil spirits. The Mexicans never approached their altars without sprinkling them with blood drawn from their own bodies, as the Jews sprinkled the walls and door-posts of their temples with blood under the requisition of the Levitical code. This mode of fancied purification by sprinkling either with water or blood we find recognized, and apparently sanctioned, in the Christian bible, both in the Old and New Testaments. Ezekiel says, "I will sprinkle clean water on you." (Ezek. xxxvi. 25.) Peter uses the phrase, "The sprinkling of the blood of Jesus Christ." (1 Peter i. 2.) And Paul makes use of the expression, "The blood of sprinkling, that speaketh better things than that of Abel" (Heb. xii. 24), which we regard as an indirect sanction of the senseless heathen idea of effecting spiritual purification by drops of blood. (See Potter's Antiquities and Herbert's Travels.)
BAPTISM BY FIRE.
Baptism by fire was a form or mode of application which seems to have been introduced from the belief that it was productive of a higher degree of purification. There were several ways of using fire in the baptismal rite. In some cases the candidate for immortality ran through blazing streams of fire—a custom which was called "the baptism of fire." M. de Humboldt, in his "Views of the Cordilleras and Monuments of America," informs us it prevailed in India, Chaldea and Syria, and throughout eastern Asia. It appears to have been gotten up as a substitute for sun-worship, as this luminary was believed to be constituted of fire, though in reality there never was any such thing as sun or solar worship. Christian writers represent the ancient Persians as has having been addicted to solar worship. But Firdausi, Cudworth and other authors declare that neither they nor any other nation ever worshiped the sun, but merely an imaginary Deity supposed to reside in the sun. Heathen nations have been charged with many things of which they were not guilty; though it is true that in the spirit of Christ's exhortation, "Whosoever loseth his life for my sake shall find it," some of the candidates for the fiery ordeal voluntarily sacrificed their lives in the operation, under the persuasion that it was necessary to purify the soul, and would enable them to ascend to higher posts or planes of enjoyment in the celestial world. And some of them were taught that sins not expurgated by fire, or some other efficaciously renovating process in this life, would be punished by fire in the life to come. Here we will mention that there is a seeming recognition of this ancient heathen rite in both departments of the Christian's bible. Isaiah says, "When thou walkest through fire thou shalt not be burned." (lxiii. 2.) And the Baptist John recognizes three modes of baptism: "I indeed baptize you with water, but he that cometh after me shall baptize you with fire and the Holy Ghost." (Matt. iii. 11). And Paul teaches the necessity of being purified by fire. (See i Cor. iii. 15.) So it is both a heathen and a Christian idea.
BAPTISM BY THE HOLY GHOST.
This fanciful ceremony is both a Christian and a heathen rite, and is undoubtedly of heathen origin. The mode of applying it was to breathe into or upon the seeker for divine favors. This was done by the priest, who, it was believed, imparted the Spirit of God by the process. The custom, Mr. Herbert informs us, was anciently quite common in oriental countries, and was at a later date borrowed by Christ and his apostles and incorporated into the Christian ceremonies. We find that Christ not only sanctioned it but practised it, as it is declared when he met his disciples after his resurrection "he breathed on them, and saith unto them, Receive ye the Holy Ghost." (John xx. 22.)
And the following language of Ezekiel is evidently a sanction of the same heathen custom: "Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slain, that they may live." (xxxvii. 9.) Let it be borne in mind here that breath, air, wind, spirit and ghost were used as synonymous terms, according to Mr. Parkhurst (see Chap. XXII.), and this breathing was supposed to impart spiritual life, being nothing less than the Spirit of God, the same as that breathed into Adam when "he became a living soul." (See Gen. ii. 7.) For a fuller exposition see Chapter XXII.
BAPTISM OF OR FOR THE DEAD.
It was customary among the Hindoos and other nations to postpone baptism till near the supposed terminus of life, in order that the ablution might extinguish all the sins and misdeeds of the subject's earthly probation. But it sometimes happened that men and women were killed, or died unexpectedly, before the rite was administered. And as it would not do for these unfortunate souls to be deprived of the benefit of this soul-saving ordinance, the custom was devised of baptizing the defunct body, or more commonly some living person in its stead. The method of executing the latter expedient, according to St. Chrysostom, was to place some living person under the bed or couch on which the corpse was reclining, when the defunct was asked if he would be baptized. The living man, responding for the dead, answered in the affirmative. The corpse was then taken and dipped in a vessel prepared for the purpose. This silly practice was in vogue among the early Christians, and Paul seems to regard it as an important custom. "Else what shall they do which are baptized for the dead, if the dead rise not at all." (i Cor. xv. 9.)