the general practice of immolation, which essentially constituted the religion of the Pagans. As the temples had been erected for the purpose of sacrifice, it was the duty of a benevolent prince to remove from his subjects the dangerous temptation of offending against the laws which he had enacted. A special commission was granted to Cynegius, the Prætorian præfect of the East, and afterwards to the counts Jovius and Gaudentius, two officers of distinguished rank in the West; by which they were directed to shut the temples, to seize or destroy the instruments of idolatry, to abolish the privileges of the priests, and to confiscate the consecrated property for the benefit of the emperor, of the church, or of the army. 27 Here the desolation might have stopped: and the naked edifices, which were no longer employed in the service of idolatry, might have been protected from the destructive rage of fanaticism. Many of those temples were the most splendid and beautiful monuments of Grecian architecture; and the emperor himself was interested not to deface the splendor of his own cities, or to diminish the value of his own possessions. Those stately edifices might be suffered to remain, as so many lasting trophies of the victory of Christ. In the decline of the arts they might be usefully converted into magazines, manufactures, or places of public assembly: and perhaps, when the walls of the temple had been sufficiently purified by holy rites, the worship of the true Deity might be allowed to expiate the ancient guilt of idolatry. But as long as they subsisted, the Pagans fondly cherished the secret hope, that an auspicious revolution, a second Julian, might again restore the altars of the gods: and the earnestness with which they addressed their unavailing prayers to the throne, 28 increased the zeal of the Christian reformers to extirpate, without mercy, the root of superstition. The laws of the emperors exhibit some symptoms of a milder disposition: 29 but their cold and languid efforts were insufficient to stem the torrent of enthusiasm and rapine, which was conducted, or rather impelled, by the spiritual rulers of the church. In Gaul, the holy Martin, bishop of Tours, 30 marched at the head of his faithful monks to destroy the idols, the temples, and the consecrated trees of his extensive diocese; and, in the execution of this arduous task, the prudent reader will judge whether Martin was supported by the aid of miraculous powers, or of carnal weapons. In Syria, the divine and excellent Marcellus, 31 as he is styled by Theodoret, a bishop animated with apostolic fervor, resolved to level with the ground the stately temples within the diocese of Apamea. His attack was