The transcription of Missal or Service books was often made, not only for the great houses, but for the smaller ones, unable to maintain so large a staff, and then both "scriptorium" and cloister became a ceaseless centre of labour. Books were often lent from one monastery to another to be copied, and besides the actual staff, hired writers were also employed, thus rapidly developing the learning of those early times. Special grants of money were made to support this constant occupation--tithes and other aids procured the vellum, the ink, and the colours for the artist; thus, by degrees, came into existence those grand volumes which, despite time and decay, have survived to our day. The abbey chronicle and the abbot's letters became one great monastic diary, each containing a record of events and customs which shadowed forth many a noted incident or rare tradition. In the Christ Church letters, at Canterbury, we hear of Prior Chillenden's love of building, and mention of the grey old walls of that city, portions of which are now standing, is found in this correspondence. Truly can it be said, that the abbey and its literature grew together, that the annals of the one were the foundation stones of the other. The "Chronicle," perhaps the most typical form of monastic work, gave expression to endless literary fragments, some, undoubted forgeries, as one scribe often copied the errors of a preceding writer. The lives of saints, and their legends, were lightly interwoven in this day-book of the religious house, and the famous miracles of Thomas á Becket, repeated in all their varying allurements, formed the staple theme for many a credulous monk. On the other hand, the "Chronicle" recorded important events, especially the building of a noted minster, oratory, or shrine. Ingulphus treated of Croyland; William of Malmesbury, of Glastonbury; Gervase, the burning of Canterbury, and many like instances. In these volumes we often find allusions to the means used to raise money for building, and the curious customs arising out of this effort. When a cathedral wanted repair, the bishop selected from among his clergy a few preachers, and along with them a saint's shrine, in which relics were enclosed and carried by young clerks in procession. On reaching a town, these relics were taken to the church and left on one of the altars, and those who could afford, threw their offerings on the same. Processions to some noted spot formed another source of revenue, and the picturesque though fanciful custom of strewing the churchyard cross with boughs on Palm Sunday, may have been another of the quaint usages to attract the devotee to make his offerings.