As, century after century, the ages roll on, polytheism comes back under the disguise of Mariolatry and the adoration of saints; image-worship becomes as rampant as in old Egypt; adoration of relics takes the place of the old fetish-worship; the virtues of the ephod pale before those of holy coats and handkerchiefs; shrines and calvaries make up for the loss of the ark and of the high places; and even the lustral fluid of paganism is replaced by holy water at the porches of the temples. A touching ceremony--the common meal originally eaten in pious memory of a loved teacher--becomes metamorphosed into a flesh-and-blood sacrifice, supposed to possess exactly that redeeming virtue which the prophets denied to the flesh-and-blood sacrifices of their day; while the minute observance of ritual is raised to a degree of punctilious refinement which Levitical legislators might envy. And with the growth of this theology, grew its inevitable concomitant, the belief in evil spirits, in possession, in sorcery, in charms and omens, until the Christians of the twelfth century after our era were sunk in more debased and brutal superstitions than are recorded of the Israelites in the twelfth century before it. The greatest men of the Middle Ages are unable to escape the infection. Dante's "Inferno" would be revolting if it were not so often sublime, so often exquisitely tender. The hideous pictures which cover a vast space on the south wall of the Campo Santo of Pisa convey information, as terrible as it is indisputable, of the theological conceptions of Dante's countrymen in the fourteenth century, whose eyes were addressed by the painters of those disgusting scenes, and whose approbation they knew how to win. A candid Mexican of the time of Cortez, could he have seen this Christian burial-place, would have taken it for an appropriately adorned Teocalli. The professed disciple of the God of justice and of mercy might there gloat over the sufferings of his fellowmen depicted as undergoing every extremity of atrocious and sanguinary torture to all eternity, for theological errors no less than for moral delinquencies; while, in the central figure of Satan, [35] occupied in champing up souls in his capacious and well-toothed jaws, to void them again for the purpose of undergoing fresh suffering, we have the counterpart of the strange Polynesian and Egyptian dogma that there were certain gods who employed themselves in devouring the ghostly flesh of the Spirits of the dead. But in justice to the Polynesians, it must be recollected that, after three such operations, they thought the soul was purified and happy. In the view of the Christian theologian the operation was only a preparation for new tortures continued for ever and aye.