Churches began to be decorated in the fourth century, and in the fifth paintings and mosaics were introduced. Constantine had "symbols of the Good Shepherd" placed in the forums of Constantinople.[272:2] The Holy Ghost was commonly represented as a dove over the altar or the font.[272:3] The Nestorian Controversy and the Eutychian discussion helped to introduce pictures of the blessed Virgin and the Holy Child, Jesus. St. Cyril advocated the use of images in the fifth century so clearly that he has been called the "Father of image worship." By the fifth century, churches[272:4] and Church books, palaces and huts, and cemeteries were covered with images of Christ and the saints painted by the monks, while representations of the martyrs, monks, and bishops were found everywhere. Even pictures of the Trinity were in common use. In the East, women decorated their dresses with personal images and pictures, such as the marriage feast of Cana, the sick man who walked, the blind man who saw, Magdalene at the feet of Jesus, and the resurrection of Lazarus. Portraits of Peter and Paul covered the walls at Rome. Ambrose, Jerome, Augustine, Epiphanius, Gregory the Great, and many others of the Fathers, testified to the widespread employment of images both for public and for private worship. The ceremony of kissing the image, of burning incense to it, of bowing before it, and of praying to it, was gradually developed and became very marked in the sixth century. The climax, however, was reached in the eighth century when the paint was literally scraped off the images and put into wine to make it holier, and when the consecrated bread was laid upon the image for a special blessing.[273:1] When the portrait phase of image worship developed, pictures of miraculous origin were produced and superstitious practices began to abound. Not a few pictures of sacred characters were attributed to Luke. Others were described as "the God-made images, which the hand of man wrought not." It was but a short step to attribute miracles and cures to these images of divine origin.[273:2] To the wonder-working pictures was ascribed motion, speech, and action. Out of such conditions direct idolatry could easily develop. The theory of the educated concerning images differed very much from that of the ignorant. The images were worshipped by the masses because it was believed that such worship drew down the saint into the image, an idea which came from the pagan belief concerning the statues of Jupiter and Mercury. Leontius, Bishop of Neapolis, near the end of the sixth century, said: "The images are not our gods; but they are the representations of Christ and his saints, which exist and are venerated in remembrance and in honour of these, and not as ornaments of the church."[273:3] To a hermit who asked for some pious symbols, Pope Gregory the Great sent a picture of Jesus and images of the Virgin Mary, St. Peter, and St. Paul, with this admonition: