fortune which has attended the decretals and the Sibylline oracles, the edifice has subsisted after the foundations have been undermined. While the popes established in Italy their freedom and dominion, the images, the first cause of their revolt, were restored in the Eastern empire. Under the reign of Constantine the Fifth, the union of civil and ecclesiastical power had overthrown the tree, without extirpating the root, of superstition. The idols (for such they were now held) were secretly cherished by the order and the sex most prone to devotion; and the fond alliance of the monks and females obtained a final victory over the reason and authority of man. Leo the Fourth maintained with less rigor the religion of his father and grandfather; but his wife, the fair and ambitious Irene, had imbibed the zeal of the Athenians, the heirs of the Idolatry, rather than the philosophy, of their ancestors. During the life of her husband, these sentiments were inflamed by danger and dissimulation, and she could only labor to protect and promote some favorite monks whom she drew from their caverns, and seated on the metropolitan thrones of the East. But as soon as she reigned in her own name and that of her son, Irene more seriously undertook the ruin of the Iconoclasts; and the first step of her future persecution was a general edict for liberty of conscience. In the restoration of the monks, a thousand images were exposed to the public veneration; a thousand legends were inverted of their sufferings and miracles. By the opportunities of death or removal, the episcopal seats were judiciously filled the most eager competitors for earthly or celestial favor anticipated and flattered the judgment of their sovereign; and the promotion of her secretary Tarasius gave Irene the patriarch of Constantinople, and the command of the Oriental church. But the decrees of a general council could only be repealed by a similar assembly: the Iconoclasts whom she convened were bold in possession, and averse to debate; and the feeble voice of the bishops was reechoed by the more formidable clamor of the soldiers and people of Constantinople. The delay and intrigues of a year, the separation of the disaffected troops, and the choice of Nice for a second orthodox synod, removed these obstacles; and the episcopal conscience was again, after the Greek fashion, in the hands of the prince. No more than eighteen days were allowed for the consummation of this important work: the Iconoclasts appeared, not as judges, but as criminals or penitents: the scene was decorated by the legates of Pope Adrian and the Eastern patriarchs, the decrees were framed by the president Taracius, and ratified by the acclamations and subscriptions of three hundred and fifty bishops. They unanimously pronounced, that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church: but they hesitate whether that worship be relative or direct; whether the