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1532.] practical side of the same conflict, instilling the same lessons, and meeting for themselves the same consequences. Speculative superstition was to be met with speculative denial. Practical idolatry required a rougher method of disenchantment.

Every monastery, every parish church, had in those days its special relics, its special images, its special something, to attract the interest of the people. The reverence for the remains of noble and pious men, the dresses which they had worn, or the bodies in which their spirits had lived, was in itself a natural and pious emotion; but it had been petrified into a dogma; and like every other imaginative feeling which is submitted to that bad process, it had become a falsehood, a mere superstition, a substitute for piety, not a stimulus to it, and a perpetual occasion of fraud. The people brought offerings to the shrines where it was supposed that the relics were of greatest potency. The clergy, to secure the offerings, invented the relics, and invented the stories of the wonders which had been worked by them. The greatest exposure of these things took place at the visitation of the religious houses. In the mean time, Bishop Shaxton's unsavoury inventory of what passed under the name of relics in the diocese of Salisbury, will furnish an adequate notion of these objects of popular veneration. There 'be set forth and commended unto the ignorant people,' he said, 'as I myself of certain which be already come to my hands, have perfect knowledge, stinking boots, mucky combes, ragged rochettes, rotten girdles, pyl'd purses, great bullocks'