III. Ecclesiastical Uses. — In the early Chiu-ch, the im- position of hands was practised in receiving catechu- mens, in baptism, in confirmation, and in ordination. Cy|uirai derives its use from apostolical practice (^Ep, 7_', (/(/ ,si< jiliKu. ; Ep. 73, ad Jubcean.) ; so also does Au- giistiiic (/>(■ Bapt. iii, 16). That the imposition of hands in receiving catechumens was different from that used in baptism, etc., is shown by Bingham (bk. x, ch. i). Its use in baptism was general as early as Tertul- lian's time (Coleman, Ancient Christianity, ch. xix, § 4). This probably gave rise to confirmation. After that rite was introduced, imposition of hands became its chief ceremony. It was generally performed by the bishop, but elders were authorized to do it in certain cases, in subordination to the bishop. See Confirma- tion.
In ordination, the imposition of hands was an essen- tial part of the ceremony from an early period, but not in the ordination of any class below deacons. See Or- dination.
In the modern Church, imposition of hands is consid- ered by the Romanists as an essential part of the sacra- ments of baptism, ordination, and confirmation (Condi. Trident. Sess. xxiii). "As in the ancient Church this rite existed in two forms — the actual laying on of hands, which was called chirothesia; and the extending the hand over or towards the person, which was styled chi- rotonia — so in the Koman Catholic Church the former is retained as an essential part of the sacraments of con- firmation and holy orders; the latter is employed in the administration of the priestly absolution. Both forms are familiarly used in blessing. In the mass, also, pre- vious to the consecration of the elements of bread and wme, the priest extends his hands over them, rejieating at the same time the preparatory prayer of Ijlessiug" (Wetzer's Kirchen-Lexikon, iv, 853). The Church of England and the Protestant Episcopal Church employ it as a sjTnbolical act, in confirmation and ordination; the Methodist Episcopal, the Presbyterian, and Congre- gational churches employ it onlj' in ordination. Great stress is also laid on the performance of this rite in the Greek Church. In the Russo-Greek Church there ex- ist some sects witJiout priests, " because in their idea the gift of consecration by laying on of hands, which had continued from the apostles down to Nicon (q. v.), had been lost by the apostacy of Nicon, and of the clergy seduced by him, and thus all genuine priesthood had become impossible" (Eckardt, Modem Russia, p. 261 sq., Loudon, 1870, 8vo). It is particularly pleasing to notice the many ingenious devices of these sects to provide for a priesthood descended from the apostles, in order to
IMPOST
623
IMPOTENCY
enable at least the performance of the rite of marriage, which they do not legalize unless pcrformeil by an ac- cepted priest. Tlie Jews assert that the laying on of hands, together with the Sanhedrim, ceased after the death of Rabbi Hillel, the " prince," who flourished in the 4th century. See lietzog,Iieal-L'nci/klop. v, 504 ; Bing- ham, Oriq. Eccles. bk. ii, ch. xxii ; bk. iii, ch. i ; bk. xii, ch. iii; Coleman, Ancient Christianity, p. 122, 369, 411; Apost, and Primit. Ch. (Phila. 1809, 12mo), p. 185 sq. ; Augusti, Ilandb. d. A rchaologie, iii, 222 : Hall, Works, ii, 876 ; B. Baur, in the Stud, und Krit. 1865, p. 343 sq. ; Rothe, Anfdiif/e d. christl. Kirche, p. 161, etc. For mon- ographs, see Volbeding, Index, p. 74, 145. See Bene- diction.
Impost (Lat. impositus) is an architectural term for the horizontal mouldings or capitals on the top of a pi- laster, pillar, or pier, from Avhich an arch springs. " In classical architecture the form varies in the several or- ders; sometimes the eutablatiu-e of an order serves for the impost of an arch. In Middle-Age architecture im- posts vary according to the style; on pillars and the small shafts in the jambs of doorways, windows, etc., they are usually complete capitals'' See Parker, Con- cise Glossary o/ Architecture, ]}. 128 ; W olcott, Sacird Archceoloyy, p. 325.
/||||ij,-— (fT|tlr-fil^'
Bai ton Seagi i\ e, clr. 1160.
Impostor, Religious, a name appropriately given to sucli as pretend to an extraordinary commission from heaven, and who terrify the people with false denuncia- tions of judgments. Too many of these have abounded in almost all ages. They are punishable in some coun- tries with fine, imprisonment, and corporeal punishment. — Buck, Theol. Dictionary, s. v.
Impostoribus. See Ijipostors, The three.
Impostors, The three {Tmpostoribns, Be tribtcs). Towards the end of the 10th century a rumor became current that there had appeared a book under the above title, in which the author attempted to prove that the world had been grossly deceived three times (by the founders of the three principal religions). In the latter part of the 13th century this supposed work attracted great attention among theologians and savans, particu- larly on account of the mystery which shrouded its or- igin, its author, and even its contents, for it was not only wellnigh impossible to procure a copy of the book, but even the contents were hardly known definitely to any- body. Towards the close of the 16th century the rumors concerning this book were again set on foot. The most extravagant ideas prevailed, and the authorship of the unknown work was in turn attributed to the emperors Frederick I and II, Averrhoes, Petrus a Yineis, Alphon- so X, king of Castile, Boccaccio, Poggio, L. Aretin, Pom- ponazzio, jMachiavelli, Erasmus, P. Aj-etino, Ochinus, Servetus, Rabelais, Gruetus, Barnaud, IMuret, Nachti- gall, Giordano Bruno, Campanclla, IMilton. etc. It is no wonder that soon a number of books, entirely differ- ent from each other, made their appearance, each claim- ing to be the original work. The four most important were: l.Vincentii Panurgi Episiola ad cl. viruin Joan- nem Baptistum Morinum de t)-ibus inqiostoi-ibus (Paris,