[505] “A Dialoge or communication of two persons, deuysyd and set forthe in the laten tonge, by the noble and famose clarke, Desiderius Erasmus, intituled ye pylgremage of pure deuotyon. Newly translatyd into Englishe.” London (1540?), 16º. [506] “A Dyaloge of syr Thomas More knyghte . . . wherin be treatyd dyuers maters, as of the veneration and worshyp of ymagys and relyques, praying to sayntys, and goyng on pylgrymage, wyth many othere thyngys touchyng the pestylent sect of Luther and Tyndale.” London, 1529, 4º. [507] “The sermon . . . made . . . to the conuocation of the clergy” (28 Henry VIII), in “Frutefvll sermons preached by the right reverend father and constant martyr of Jesus Christ, M. Hugh Latymer.” London, 1571, p. 10. [508] Ordinance for the state of the wardrobe and the account of the household, June, 1323. “King Edward II’s Household and Wardrobe Ordinances,” ed. Furnivall, Chaucer Society, 1876, p. 62. [509] In the continuation of Chaucer’s tales, the Knight is represented interpreting to his son the strong and weak points in the continuous wall at Canterbury, and discussing whether it was proof against gunshot: “And a-poyntid to his sone the perell and the dout, Ffor shot of arbalast and of bowe, and eke for shot of gonne.” “The Tale of Beryn,” ed. Furnivall and Stone, E.E.T.S., 1909, p. 9. [510] C. Roach Smith has described a number of them in his “Collectanea Antiqua,” London, 1848, vol. i. p. 81, and vol. ii. p. 43. He has given drawings of many which had been “discovered chiefly in the bed of the Thames, and in making the approaches to new London Bridge.” See also “Guide to mediæval room, British Museum,” 1907, p. 69; Heath, “Pilgrim Life,” 1911, ch. VI. A specimen is given below, p. 418. [511] “Tale of Beryn,” _ibid._ p. 7. [512] Among the ornaments worn by Chaucer’s pardoner was a “vernicle” on his cap, as may be seen above in the plate, p. 336. Sir Thomas More, in his “Dialogue,” describes as follows the vernicle represented on pilgrims’ medals: How, says he, can it be maintained that Christ blames images, “where he lykyd to leve the holy vernacle, thexpresse ymage also of hys blessid vysage, as a token to remain in honour among such as lovyd hym from ye tyme of hys bytter passyon hytherto, whych as it was by the myracle of hys blessid holy hand expressed and lefte in ye sudari: so hath yt bene by lyke myracle in that thyn corruptyble cloth kepte and preservyd uncorrupted thys xv. C. yere freshe and well perceyved, to ye inwarde cumforte, spyrytuall reioysyng and grete encreace of fervoure and devocyon in the harts of good crysten people” (Sig. B. iii.). [513] Most of them mentioned by Garnier in his “Vie de Saint Thomas,” where, after stating that men of all sorts flocked to Canterbury, he adds (ed. Hippeau, p. 205):