not mentioned in the account of Procopius, writing soon after the event, but first appears as the agent of the failure in the history of Evagrius Scholasticus of about 593. Though most often images are described as acting through some kind of intermediary, sometimes direct physical contact produces the benefit, as with a dry well that refilled when an icon was lowered in the bucket, or medical benefit ascribed to drinking some ground-up plaster from a fresco in water. In the 6th century Julian of Atramytion objected to sculpture, but not paintings, which is effectively the Orthodox position to the present day, except for small works. Byzantine iconoclasm There were two periods of iconoclasm, or image destruction, in the Byzantine Empire, in the mid eighth and early ninth centuries. The arguments of the Iconoclasts remain rather obscure, as almost all their writings were destroyed after the "Triumph of Orthodoxy". The simple belief that images were idolatrous appears to have been their main motive; reference was made to the prohibitions on the worship of graven images in the Mosaic Law, and aniconic statements by the Church Fathers, some of which may now be lost. One theological issue revolved around the two natures of Jesus. Iconoclasts believed that icons could not represent both the divine and the human natures of the Messiah at the same time, but separately. Because an icon which depicted Jesus as purely physical would be Nestorianism, and one which showed Him as both human and divine would not be able to do so without confusing the two natures into one mixed nature, which was Monophysitism, all icons were thus heretical.Mango, Cyril, "Historical Introduction," in Bryer & Herrin, pp. 1–6, "Chronology", pp. 178–179, "Anthology of Texts in Translation", pp. 180–186 The political aspects of the conflicts are complex, involving with the relationship between the Byzantine Emperors, the Orthodox Church councils, and the Pope. There has been much scholarly discussion over the possible influence on the Iconoclasts of the aniconism in Islam, the century-old religion which had inflicted devastating defeats on Byzantium in the decades preceding. Most scholars reject direct religious influence, though many feel the feeling of crisis produced by defeats at the hands of Islam contributed to the Iconoclast movement. Both the cross and secular two-dimensional images continued to be acceptable, indeed were used to replace religious imagery in the two best-known examples. The defeat of Byzantine Iconoclasm