“I have enough to do,” says sceptical Menedemus, “with my statyons of Rome. “_Ogygyus._ Of Rome, that dyd never see Rome? “_Menedemus._ I wyll tell you, thus I go my statyons at home. I go in to the parler, and I se unto the chast lyvynge of my doughters; agayne frome thense I go in to my shope, I beholde what my servauntes, bothe men and women, be doynge. From thense into the kytchyn, lokynge abowt, if ther nede any of my cownsell; frome thense hyther and thyther, observynge howe my chylderne be occupyed, what my wyffe dothe, beynge carefull that every thynge be in ordre: these be statyons of Rome. “_Ogygyus._ But these thynges saynt James wold dow for yow. “_Menedemus._ That I shuld se unto these thynges holy Scripture commaundethe; that I shuld commyt the charge to sayntes I dyd rede yt never commaunded.”[505] Thus far Menedemus, whose task in life seems to have consisted in seeing to it that others fulfilled theirs. The friend of Erasmus, Sir Thomas More, took the opposite view, and wrote a dialogue in defence of images, relics, and pilgrimages, but in vain.[506] The time of the Reformation had come; doubt was becoming general, and from peasant to baron all the people assimilated arguments like those of Latimer: “What thinke ye of these images that are had more then their felowes in reputation? that are gone unto with such labour and werines of the body, frequented {364} with such our cost, sought out and visited with such confidence? what say ye by these images, that are so famous, so noble, so noted, beying of them so many and so divers in England. Do you thinke that this preferryng of picture to picture, image to image, is the right use, and not rather the abuse of images?”[507] These times were yet to be. In the Middle Ages pilgrims came to offer their prayers, and also money, each one according to his means. When the king, in his perpetual goings and comings, turned aside to visit a revered shrine, he usually gave seven shillings, as shown by the ordinances of Edward II for his household.[508] Before going away the pilgrims, who had admired, besides the shrine and its jewels, the stained glass of the church, the monumental curiosities of the place and sometimes its fortifications,[509] bought, just as now, medals or signs as remembrances of their journey.[510] The author of the supplement to the “Canterbury Tales” at the beginning of the fifteenth century, shows the pilgrims purchasing in the town various sorts of _sygnys_ or _brochis_, so {365} that people who saw them might know where they had been: “Then, as manere and custom is, signes there they boughte, Ffor men of contre shulde know whom they hadde [s]oughte.”[511]