Intermittently, murmurs were heard respecting these doings. Thus, in a presentment (A.D. 1416) from St Michael-le-Belfry, in the city of York, complaint is made of the tumult and clamour caused by the traders. On Sundays and holidays there was “a common market of vendibles in the churchyard.” All kinds of goods were exposed for sale (_diversa res et bona ac cirpi_ [= rushes] _vendicioni ibidem exponuntur_); while horses stood over the dead and defiled the graves[451]. Especially when a cathedral or church possessed some famous shrine or relic, as at Canterbury, Walsingham, and Glastonbury, pilgrims and traders met on common ground. For a long time it was customary, at St Audrey’s fair, to erect booths in Ely Cathedral, for the sale of laces made of thin silk[452]. Pilgrims from afar would naturally require refreshment at the end of their journey, and the victuallers of the cities were always ready to meet the demand. But, unfortunately, to the legitimate buying and selling of food and drink, was appended the boisterousness of minstrels, actors, and jugglers[453]. Perhaps the most important legislation against churchyard commerce is contained in the Statute of Winchester, A.D. 1285 (13 Edw. I., c. 6), which forbade the holding of fairs and markets in churchyards[454]. The act, however, proved ineffectual, for, in A.D. 1368, Archbishop Simon Langham found it necessary to issue a mandate against Sunday markets in the Isle of Sheppey, where the traders approached so near the church as to interrupt the celebration of Mass. Later infractions have already been noticed (p. 174 _supra_), so that the story may be cut short by citing such cases of survival as those of All Saints, Northampton, and Laughton-en-le-Morthen, Yorkshire, where, until modern times, fairs were held in the churchyards[455]. The churchyard at Laughton was of enormous size, and in this respect, at least, was well adapted for its purpose. I have suggested that the coincidence of fair day and saint’s day is a vestige of a very early compromise, when the dedication festival was substituted for heathen ceremonial. The idea may be pursued in two other directions. First, we might observe how many fairs, or feasts, are held at seasons which are known to correspond to pagan festivals, for example, Whitsuntide and midsummer. It would then be seen to what extent the dedication periods were in harmony with those of festivals, either as regards actual coincidence of dates, or preliminary warnings.