IMABENZILE 124 IMAGINATION that so long as it remained in Troy, the city would remain impregnable. When the temple of Minerva was in flames, Ilus rushed into the middle of the fire to save the Palladium. For this action he was deprived of his sight by the goddess ; but subsequently recovered it. He is said to have reigned between 1402 and 1347 B. c. IMABENZILE (im-a-ben'zil) , in chemistry, CnHnNO, a white, crystalline, inodorous powder, obtained, together with benzilam and benzilimide, by the ac- tion of dry ammoniacal gas on benzile dissolved in hot absolute alcohol. It is insoluble in water, in boiling alcohol, and in ether, but dissolves readily in an alcoholic solution of potash. The crys- tals melt at 140°, but on cooling they solidify without recrystallizing. IMAGE WORSHIP, the worship of images, or worship with their aid. Image worship is sometimes used as a synonym for idolatry, sometimes as meaning the worship of images as symbols, or, as in Roman Catholic theology, cidtus sacramm imaginum (veneration of holy images). Sometimes it refers particularly to the use of icons in the Eastern Church. Ac- cording to Tertullian, Christians were known as "worshipers of the cross" and the image of the Good Shepherd was on the chalices. The tombs of the Christians in the Roman catacombs, many of which are of a date anterior to Constantine, frequently have graven upon them repre- sentations of the Dove, of the Cross, of the symbolical Fish, of Moses striking the rock, of Jonah, of Daniel in the lions' den, of the apostles Peter and Paul, and above all, of the Good Shep- herd. It was only after the establish- ment of Christianity under Constantine that statues and pictures of the Saviour, of the Virgin Mary, and the Saints were commonly introduced in churches. It was usual not only to keep lights and burn incense before the images, but to kiss them reverently, and to kneel down and pray before them. This use of images by Christians was alleged as an obstacle to the conversion of the Jews and as one of the causes of the progress of Moham- medanism; and the devotion described above provoked the reaction of Icono- clasm. See Iconoclast. In the second Council of Nice (787) the doctrine as to veneration of images was carefully laid down. A distinction was drawn between the supreme worship of adoration, which is called latreia, and the inferior worship of honor or reverence, called douleia. The second Council of Nice declared that the worship to be paid to images is not the supreme worship of latreia, but only the inferior worship of douleia; and also that it is not absolute, and is not ren- dered to the images themselves, but rela- tive — L e., only addressed through them, or by occasion of them, to the original which they represent. At the Reformation the protesting party generally rejected the use of im- ages as an unscriptural novelty, and stigmatized their employment in wor- ship as superstitious and even idolatrous. The Zwinglian, and subsequently the Cal- vinistic Churches, entirely repudiated all use of images for the purposes of wor- ship. Luther, on the contrary, while he condemned the worship of images, re- garded the simple use of them even in the church for the purpose of instruction and as incentives to faith, and to devo- tion as one of those indifferent things which may be permitted. In the modern Anglican Church the practice is still a subject of controversy. In the Presby- terian Church and in all the other Prot- estant communions images are entirely unknown, though figures of patron saints and eminent Churchmen have occasion- ally been set up. In the Greek Orthodox Church the images (icons) are paintings, bas-reliefs, or mosaics, often richly adorned with jewels. The Council of Trent (1545-63) renews the Nicene distinction between absolute and relative worship; the latter of which alone it sanctions or permits; and it con- tends for the great advantage, especially in the case of rude and unlearned peo- ple, to be drawn from the use of pictures and statues in the churches. In many foreign churches, especially in Italy, in southern Germany, and in France, are to be found images which are popularly reputed as especially sacred, and to which, or to prayers offered before which, miraculous effects are ascribed. IMAGINARY EXPRESSION, or QUANTITY, an algebraic expression or symbol having no assignable arithmetical or numerical meaning or interpretation; the even root of a negative quantity. IMAGINATION, a term used in vari- ous significations. Addison says that "the pleasures of imagination are such as arise from visible objects, since it is the sense of sight that furnishes the imagination with its ideas." Others, however, employ the word in a much wider signification : some, as synonymous with fancy; others, as denoting generally the faculty of the human mind by which thoughts or ideas are produced at will. Philosophers have divided imagination into two kinds — the reproductive and the productive. By the former, they mean
