“Prudentius assures us how much his devotion was enkindled, as he gazed upon the sufferings of martyrs, so feelingly depicted around their tombs and in their churches. On his way to Rome, about the year 405, the poet paid a visit to the shrine of St Cassianus, at Forum Cornelii, the modern Imola, where the body of that Christian hero reposed, under a splendid altar, over which were represented, in an expressive picture, all the sufferings of his cruel martyrdom.(65) So moved was Prudentius, that he threw himself upon the pavement, kissed the altar with religious reverence, and numbering up with many a tear those wounds that sin had inflicted upon his soul, concluded by exhorting every one to unite with himself in intrusting their petitions for the divine clemency to the solicitude of the holy martyr Cassianus, who will not only hear our request, but will afford us the benefit of his patronage.”(66) The anecdote of Prudentius evidently proves that what originally had been intended for the instruction of the people, may very easily become an object of their adoration. If a man of a superior education, like Prudentius,(67) could be carried away by his feelings in such a manner as to address his prayers to a dead man, how much greater must be the effect of images upon less cultivated minds! and I have related, p. 88, on the authority of the great Roman Catholic historian, Fleury, that the fathers of the second Council of Nice, who, according to the same authority, were a very ignorant set, shed tears at the sight of an image represented in an absurd and fictitious story. Such are the effects produced in teaching religion by means of images. There can be no doubt about the truth of the observations contained in the lines of Horace, which the author of “Hierurgia” quotes in defence of images; but these observations refer to the theatre, and it appears to me that the application of purely scenic precepts to the house of God is something very like converting divine service into a comedy. The limits of this essay allow me not to discuss the chances of an iconolatric reaction in our days. I shall only observe, that in several countries where the iconoclasts of the Reformation had gained a predominant position, they were entirely crushed by the iconolatric reaction, and that a _fond alliance of females and monks_, supported by the ruling powers of the state, achieved in these parts as great a victory as that which it obtained in the east under Irene and Theodora, not only over the reason of man, but even over the authority of the Word of God; and I believe that the only human means of preventing similar contingencies are free institutions, which allow the fullest liberty of discussion in regard to all religious opinions.