remained steadfast to their faith. The Studium gave, too, its actual martyrs, James and Thaddeus, to the traditional belief; and Theodore in exile, who would gladly have borne them company in their death, commemorated their heroism and {163} implored their intercessions. Theodore's whole life was one of resistance, active or passive, to the attempt of the emperors to dictate the Church's Creed; and though he did not live to see the conclusion of the conflict, its final result was largely due to his persistent and strenuous efforts. For a while after his death there is silence over the history of the Studites, till, in 844, we find them bringing back his body in solemn triumph from the island of Prinkipo. Till the middle of the ninth century they remained a potent force; from that time up to the capture of Constantinople by the Turks, if they retained their fame, their activity was diminished. [Sidenote: The rule of the Studium.] Professor Marin[2] has collected interesting details from many sources as to the rule of the house, its dress, liturgical customs, learning, discipline. The liturgy was said at six on days when the fast lasted till nine, at three on other days; and the monks were expected to communicate daily. While the house was essentially a learned society, a community of sacred scholars, Theodore stands out from its whole annals as a great preacher, and no less for the charm of his personal character. It was he, fitly, who gave to the house that special Rule, which stood in the same relation to the general customary observance by Eastern monks of that somewhat vague series of laws known as "the Rule of Basil," that the reform of Odo of Cluny stood to the work of S. Benedict himself. It was an eminently sensible codification of floating custom in regard to monastic life. All that Theodore did--and this applies with special force to the sermons which he {164} preached--seems to have been eminently practical, charitable, and sane. There is an underlying force of the same kind in the argument of his three _Antirrhetici_, in which he triumphantly vindicates the worship of Christ in His Godhead and His manhood as being inseparable and essential to the true knowledge of the faith as it is in Jesus. There can be no rivalry between icon and prototype: "The worship of the image is worship of Christ, because the image is what it is in virtue of likeness to Christ."