In the eighth century, the epoch of the uprising of the Iconoclasts against images of all kinds, Byzantine sculpture had acquired certain well-marked characteristics: rigidness of outline, meagreness of form, elongation of the proportions, combined with great profuseness of costume; all was the expression of saddened resignation and costly grandeur. The monumental statuary of this age has, however, almost entirely disappeared, and we should be nearly destitute of any accurate record as to the state of Art for a period of several centuries, were it not for numerous diptychs which, to some extent, supply this want. Many of these sacred diptychs were exquisitely wrought. Gori, in his “Trésor des Diptyques,” written in Latin and published at Florence in 1759, divides these monuments into four classes: diptychs intended to receive the names of the newly baptised; those wherein were written the names of the benefactors of the church, sovereigns, and popes; and those destined to preserve the memory of the faithful who had died in the bosom of the church (Fig. 276). Their outward surface generally represented some scene taken from the Evangelists, in which Christ was especially depicted as young and beardless, his head glorified with a nimbus without a cross. The more these representations were condemned, the more they who paid respect to them endeavoured to perpetuate their use. The Greek artists, being unable to find a livelihood in their own country, made their way into Italy in such numbers that the popes Paul I., Adrian I., and Pascal I., erected monasteries to receive them. Owing to the influence of this immigration, Art, which in the West was germinating in an undecided state between a weak style of originality and an awkward mode of imitation, was compelled to assume a character of its own, and this necessarily was the Byzantine character; that is, a manner which was firm, clear, and, in general, impressed with a certain imposing nobility of style. This style attained all the more success by its being illustrated by very eminent artists, whom Charlemagne patronised as fully adequate to the magnificence of his ideas; and also because the richness of ornament which this style combined with its work was likely to render it pleasing to the populace. The royal palaces of Aix-la-Chapelle, Goddinga, Attiniacum, and Theodonis Villa, and the monasteries of St. Arnulph, Trèves, St. Gall, Salzbourg, and Prüm felt the salutary influence which Charlemagne exercised on all kinds of Art. Prior to 1793, in these various localities precious remains were still to be seen, reaching back to the eighth century; they testified to the fact that, apart from Byzantine influence, and bearing the impress of a simple Christian sentiment, sculpture still clung, owing to Lombard ascendancy, to some of the grand traditions of antiquity.