• mages to be publicly burnt, and inflicted punishment!! upon all•mage-worshippers. Hence arose two factions; one of whichadopted the adoration of images, and were called Iconnduli or-conolatra;; the other maintained that such worship was unlaw-ful, and that nothing was more worthy the zeal of Christians thanto destroy the objects of this gross idolatry ; and hence they weredistinguished by the titles of Iconomachi, and Iconoelastan But ,the zeal of Gregory II. in favour of image-worship was surpassed jl
his successor Gregory III . in consequence of which the Italianprovinces were torn from the Grecian empire. Constantine Co-Pronymus, in 754, convened a council at Constantinople , regard-ed by the Greeks as the seventh oecumenical council, which so-lemnly condemned the worship and use of images; and he enacted•lew laws to set bounds to the violence of monastic rage. Hiss, iccessor Leo IV . pursued the same measures, and enacted penalstatutes to extirpate idolatry. Irene, who poisoned her husbandLeo in 780, and usurped the throne during the minority of her sonConstantine , summoned a council at Nice in Bitiiynia, in 786,pulled the second Nicene council, which restored the worship of•mages, and denounced severe punishments against those whomaintained, that God was the only object of religious adoration.
, i this contest, the Britons, Germans, and Gauls , were of opinion,mat images might be lawfully continued in churches, but that the•pSt'ship of them is highly offensive to God. Charlemagne dis-•mguished himself as a mediator in this controversy ; lie orderedopr books to be composed, refuting the reasons urged by theNicene bishops to justify the worship of images ; which he sent toPope Ad rian in 700, to engage him to withdraw his approbationof the decrees of the last council of Nice. Adrian wrote an an-swe r . aTlt [ i u 794 , a council of 300 bishops, assembled by Char-, e magne at Frankfort on the Maine , continued the opinion con-fined in the tour books, and solemnly condemned the worship of•mages. In the Greek church, after the banishment of Irene, theControversy concerning images broke out anew, and was carriedon by t| le contending parties, during the half of the ninth cen-, Ul y. with various success. The emperor Nicephoros appears to•aye been an enemy to this idolatrous worship. His successor,Lcliaei Curopalates, patronized and encouraged it. But thecone changed on the accession of Leo the Armenian, whojumbled a council at Constantinople in 814, that abolishedbif , crees °f the Nicene council. His successor Michael Bal-tmi ', sa PP rove d the worship of imagefe, and his son TheophilusTl i ^ le 'bolaters with great severity. However, the empressseni ° ra ’ a f ler his death, and during the minority of her son, as-fled a council at Constantinople in 842, which approved thethe second Nicene council, and restored lmage-wor-q P - , • he council held under Photius , in 87P, reckoned by thec u . the eighth general council, also confirmed the Nicene de-(n ® s * upon which a festival was instituted by the superstitiousof n-? ca bed the feast of orthodoxy. The Latins were generallymprn ln -° n ’ t J lal ‘ nla g es might be suffered as the means of aiding thei® 1 *? °f the faithful, but they detested paying them the least•be adoration.The council of Paris , assembled in 824 by Lewisfhem - r • a ^ owe( l images in churches, but prohibited renderingt Ur S'pus worship. lint, towards the conclusion of this cen-to the ■ Gallican clergy began to pay a kind of religious homageLernv ' ma S es sa *ut s , a »d their example was followed by the•I'eir a'ih’ a,u * other nations. However, the Iconoclasts still hadLlaucf le , l ' eilts among the Latins; the most eminent of whom wasfiv en th* S ° ls b°P °f 1 urin, who, in 823, ordered all images, and"'rote e , cros . s > t0 b? cast out of the churches, and burnt; and liecoikW, re ? llse . against the use and worship of them. He alsoof‘sainis*. r ^* t ' s a ”b pilgrimages to the holy land, and the tombs
•tuff th P e.' U to b ,s w ritings it was owing, that the city of Turin ,Exited '^ acent country, was long alter his death much less in-•roversvw Sl, l )ersl -' l ‘ 0n than the otiiei parts of Europe . The con-11 tii (.gj, as agah* revived by Leo bishop of Chalcedon , in the•mages tl/t^’i ° U en ’l )ei 'or Alexius’s converting the silver-gencies () at adorned the churches into money, to supply the exi-guilty of , .?■ statx '- 'I'lie bishop maintained that he had beeniniage s th * e ® e / an b published a treatise to shew that in theseof Lhristi a ^ re re , et * an inherent sanctity, and that the adorationa council t0 be extended to them. Alexius assembled
Llirist i n ,l V onsl a**tinople, which determined, that the
VOL. i l ^ e Sa ">tSui.— NOi j J2
images of
1 were to be honoured only with a relative
worship ; and that invocation and worship were to be addressedto tlie saints only as the servants of Christ. Leo, dissatisfied evenwith these superstitious decisions, was banished. In the westernchurch, the worship of images was opposed by several considera-ble parties, as the Petrobrussians, Albigenses , Waldenses, Ac. tillat length this idolatrous practice was entirely abolished in manyparts of the Christian world by tire Reformation.
ICONODULI , [from hw», and iwx*,, I serve,] worshippers ofimsees. See Iconolatr.*. ,
ICONOGRAPHIA , or ICONOGRAPHY, [from andy;af(u, I describe,] the description of images or ancient statutesof marble and copper ; also of busts and semi-busts, penates,paintings in fresco, mosaic works, and ancient pieces ot minia-ture.
1CONOLATILE, 1CONOLATRES, or ICONODULI ,[from £ixwv, and >.oirseaw, 1 worship,] tliose who worship images:a name which the Iconoclasts give to those of the Romish com-munion on account of their adoring images, and of rendering tothem the worship oulv due to God. See Iconoclast .
ICONOLOGY , and A£y»,] the doctrine of picture or re-presentation.
ICOSAHEDRON , [from »»xo«, twenty, and fJja, a base,]’ ingeometry, a regular solid, consisting of twenty triangular pyra-mids, whose vertexes meet in the centre of a sphere supposed tocircumscribe it; and therefore have their height and bases equal:wherefore the solidity of one of these pyranuds multiplied by20, the number of bases, gives the solid contents of the icosahe-dron.
ICOSANDRIA, [from ttxaa-i, twenty, and «v>i?, a husband,]the name of the twelfth class of Linnaeus ’s sexual method, consist-ing of plants with hermaphrodite flowers, which are furnished withtwenty or more stamina, inserted into the inner side of the calyxor petals. By tins last circumstance this class is distinguishedfrom the polyandria class. See Botany .
IDA, in ancient geography, a mountain in the heart ofCrete , the highest in the island; round, and in compass sixtystadia.
Ida, a mountain of Mysia , or rather a chain of mountains, ex-tending from Zeleia, on the S. of the territory of Cyzicus, to Lec-tion , the utmost promontory of'Proas.
II LEA, an epithet of Cybele .
ID/EUS, a surname of Jupiter.
1 DALI A, an epithet of Venus; according to Bochart, it de-notes the place or spot of Idalium , sacred to the goddess.
IDAL1UM, in ancient geography, a promontory on the E.side of Cyprus , now called Capo diGriego; with a high ruggedeminence rising over it, in the form of a table ; sacred to Venus.
IDEA, [ift«,] the reflect perception of objects after the origi-nal perception or impression lias been felt by the mind. Ideasare variously divided by metaphysical writers, but the most natu-ral and useful division of ideas is into simple and complex. Ideas,in reference to the things which they are supposed to represent,are distributed into adequate and imiclequute; clear and obscure ;real and fantastical. - See Logic, and Metaphysics.
IDEAOLOGY, [iSi«, anil Any©',] that branch of science whichtreats on ideas, their origin, nature, divisions, use, &c. See Me-taphysics.
IDENTITY, or SAMENESS, denotes that by which atiling is itself, and not any thing else ; in which sense, identity dif-fers from similitude as well as diversity. '1 he idea of identity wcowe to that power which the mind has of comparing the very be-ing and existence of things, whereby considering any tiling as ex-isting at any certain time and place, and comparing it with itself asexisting at any other time and place, we accordingly pronounce itthe same, or different. Tims, when we see a man at any lime andplace, and compare him with himself when we see him again atany other time or place, we pronounce him to be the same wesaw before. See Metaphysics.
ID EOT. See Idiot.
IDES, in tlie Roman calendar, were eight days in each month.The origin of the word is contested. Some will have it formedfrom iJeni, to see ; because the full moon was commonly seen onthe days of the ides: others from a!©-, figure, from the image oftlie full moon then visible : others from iduliim or oris iflulis, a2 D name