“Very likely,” said the man in black; “but of this I am tolerably sure, and so are most of those of Rome, that modern Rome had its religion from ancient Rome, which had its religion from the East.” “But how?” I demanded. “It was brought about, I believe, by the wanderings of nations,” said the man in black. “A brother of the Propaganda, a very learned man, once told me—I do not mean Mezzofanti, who has not five ideas—this brother once told me that all we of the Old World, from Calcutta to Dublin, are of the same stock, and were originally of the same language, and—” “All of one religion,” I put in. “All of one religion,” said the man in black; “and now follow different modifications of the same religion.” “We Christians are not image-worshippers,” said I. “You heretics are not, you mean,” said the man in black; “but you will be put down, just as you have always been, though others may rise up after you; the true religion is image-worship; people may strive against it, but they will only work themselves to an oil; how did it fare with that Greek Emperor, the Iconoclast, what was his name, Leon the Isaurian? Did not his image-breaking cost him Italy, the fairest province of his empire, and did not ten fresh images start up at home for every one which he demolished? Oh! you little know the craving which the soul sometimes feels after a good bodily image.” “I have indeed no conception of it,” said I; “I have an abhorrence of idolatry—the idea of bowing before a graven figure!” “The idea, indeed!” said Belle, who had now joined us. “Did you never bow before that of Shakespeare?” said the man in black, addressing himself to me, after a low bow to Belle. “I don’t remember that I ever did,” said I; “but even suppose I did?” “Suppose you did,” said the man in black; “shame on you, Mr. Hater of Idolatry; why, the very supposition brings you to the ground; you must make figures of Shakespeare, must you? then why not of St. Antonio, or Ignacio, or of a greater personage still! I know what you are going to say,” he cried, interrupting me, as I was about to speak, “You don’t make his image in order to pay it divine honours, but only to look at it, and think of Shakespeare; but this looking at a thing in order to think of a person is the very basis of idolatry. Shakespeare’s works are not sufficient for you; no more are the Bible or the legend of Saint Anthony or Saint Ignacio for us, that is for those of us who believe in them; I tell you Zingaro, that no religion can exist long which rejects a good bodily image.” “Do you think,” said I, “that Shakespeare’s works would not exist without his image?” “I believe,” said the man in black, “that Shakespeare’s image is looked at more than his works, and will be looked at, and perhaps adored, when they are forgotten. I am surprised that they have not been forgotten long ago; I am no admirer of them.”