[Footnote 146: Various entries occur in the Pell Rolls of money paid for masses for the souls of those who fell in these wars. Among the rest are specified (26th September 1418) Lord Grey of Codnor and Sir John Blount. Two thousand masses were ordered for the souls of Lord Talbot and another. See extracts in English, translated lately, from the Pell Rolls, by Mr. F. Devon. This work, whilst it acquaints the student with the sort of information and evidence which the Pell Rolls may supply, will in other respects assist him in his inquiries; for many valuable and interesting facts are presented to him in the volume: but, to ascertain what those documents really do contain, it is necessary (as in all other cases) to apply at the fountain-head.] Many of the French princes taken at Agincourt remained prisoners in England for many years. The Duke of Bourbon died in confinement. The Duke of Orleans was not released for five-and-twenty years. Whilst a captive in the Tower of London, he had recourse to the solace of literature; and composed many pieces of poetry, still preserved in the British Museum, which indicate genius and cultivated taste. (p. 194) * * * * * How highly the people of England valued this victory is seen in very many particulars. The superstition of those times was also made to contribute to its celebrity. The victory of Agincourt was gained on the feast of the Translation of St. John of Beverley, and was ascribed to his merits. His festival had before been kept on the 7th of May; but now it was ordained to be celebrated for ever on the 25th of October. But that was the feast of Crispin and Crispianus; and so the authorities of the church decreed that all three saints should share in the offices of that day.[147] [Footnote 147: Foed. viii. 236.] The Archbishop declares that this ecclesiastical constitution was made in full convocation by the will, counsel, and consent of all his brothers, and also at the special instance of their most Christian King. The document abounds to the overflow with the gross superstition of the age. It is only by recalling what that degrading superstition was, that we can estimate at their proper value the blessings of the Reformation. Of the genuineness of this document there can be no doubt. It was addressed by Henry Chicheley, Archbishop of Canterbury, to the Vicar of the Bishop of London, who was then at the council of Constance; and its preamble at least deserves a place here.