4. Iddo' (il^, same as first name, 2 Chron. xii, 15; xiii, 22; Sept. 'Ai55w,Vulg. Addo) or Yedo' {S^-SI, 2 Chron. ix, 29, margin, but Yedi', ^''\'S';, text; both less accurate forms for the last name ; Sept. has 'Iw^jX, Vulg. Addo, A. Vers. "Iddo"), a prophet of Judah, who wrote the history of Rehoboam and Abijah ; or rather, jier- haps, who, in conjunction with Seruiah, kept the public rolls during their reigns (2 Chron. xii, 15) ; and who in
IV.— G G
that capacity recorded certain predictions against Jero- boam (2 Chron. ix, 29 ; although Bertheau, ad loc, and Ewald, Isr. Gesch., 3d ed., i, 216, think this a different person). B.C. post 953. It seems from 2 Chron. xiii, 22 that he named his book HJ'^'IP) ^Hdrask, or " Exposi- tion." Josephus {Ant. viii, 9, 1) states that this Iddo (laSwv) was the prophet who was sent to Jeroboam at Bethel, and consequently the same that was slain by a lion for disobedience to his instructions (1 Kings xiii) ; and many commentators have followed this statement.— Kitto. He is also identified with Oded (see Jerome on 2 Chron. xv, 1). — Smith.
5. Iddo' (i'^", same name as last, Zech. i, 1, else- where ^5i'^", id.; but N"^^", Iddi', apparently by error, in Neh. xii, 16 ; Sept. 'Aof w, but 'A^(r(nc i» Neh. xii, 4, and 'ASahit in Neh. xii, 16; Vulg. Addo, but Adaja in Neh. xii, 16), the father of Barachiah and grandfather of the prophet Zechariah (Zech. i, 1, 7 ; comp. Ezra v, 1 ; vi, 14; Neh. xii, 16). He was one of the chief priests who retiurned from Babylon with Zembbabel (Neh. xii, 4). B.C. 536.
6. Iddo' (i"1X, mishap ; Sept. omits, Vulg. Eddo), chief of the Jews of the Captivity established at Ca- siphia, a place of which it is difficult to determine the position. It was to him that Ezra sent a requisition for Levites and Nethinim, none of whom had yet joined his caravan. Thirty-eight Levites and 250 Nethinim responded to his call (Ezra viii, 17-20). B.C. 459. It woidd seem from this that Iddo was a chief person of the Nethinim, descended from those Gibeonites who were charged with the servile labors of the tabernacle and Temple, This is one of several circumstances which indicate that the Jews, in their several colonies mider the Exile, were still ruled by the heads of their nation, and allowed the free exercise of their worship — Kitto.
7. See Jadax.
Idealism (from idea') is a term given to several systems of philosophy, and therefore var\-ing in its sig- nification according to the meaning which they sever- ally attach to the word idea. Until the 17th century, when Descartes came forward with his Discourse on Method (1637), it had the signification which Plato gave to it, and was understood to refer to the Platonic doc- trine of eternal forms {ISsai) existing in the divine mind, according to which the world and all sensible things were framed. " Plato agreed with the rest of the ancient philosophers in this — that all things consist of matter and form, and that the matter of which all things were made existed from eternity without form ; but he likewise beUeved that there are eternal forms of all possible things which exist without matter, and to those eternal and immaterial forms he gave the name of ideas. In the Platonic sense, then, ideas were the patterns according to which the deity fashioned the phenomenal or ectypal Avorld" (Reid, Intellectual Powers, Ess. i, chap. ii). The word was used in this sense not only in philosophy, but also in literatiu-e, down to the 17th century, as in Spenser, Shaksjjeare, Hooker, and Milton. Thus Milton, in his Paradise Lost:
"God s,iw his works were good. Answering his ftiir idea."
SirWUliam Hamilton, who informs us that the change of signification of idea was first introduced by David Bu- chanan in 1636, one year earlier than Descartes, says in his Discussions, p. 70 : " The fortune of this word is cu- rious. Employed by Plato to express the real forms of the intelligible" world, in lofty contrast with the unreal images of the sensible, it was lowered by Descartes, who extended it to the objects of oiu- consciousness in gen- eral. When, after Gassendi, the school of Condillac had analyzed oiur highest faculties into our lowest, the idea was still more deeply degraded from its high orig- inal. Like a fallen angel, it was relegated from the sphere of divine intelligence to the atmosphere of human sense, till at last ideologie (more correctly idealogie), a
IDEALISM
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