Such was the history of Becket's shrine. We have dwelt on it at some length because it is no exaggeration to say that in the Middle Ages Canterbury Cathedral owed its European fame and enormous riches to the fact that it contained the shrine within its walls, and because the story of the influence of the Saint and the miracles that he worked, and the millions of pilgrims who flocked from the whole civilized world to do homage to him, throws a brighter and more vivid light on the lives and thoughts and beliefs of mediaeval men than many volumes stuffed with historical research. No visitor to Canterbury can appreciate what he sees, unless he realizes to some extent the glamour which overhung the resting place of St. Thomas in the days of Geoffrey Chaucer. We have no certain knowledge as to whether the other shrines and relics which enriched the cathedral were destroyed along with those of St. Thomas. Dunstan and Elphege at least can hardly have escaped, and it is probable that most of the monuments and relics perished at the time of the Reformation. We know that in A.D. 1541, Cranmer deplored the slight effect which had been wrought by the royal orders for the destruction of the bones and images of supposed saints. And that he forthwith received letters from the king, enjoining him to cause "due search to be made in his cathedral churches, and if any shrine, covering of shrine, table, monument of miracles, or other pilgrimage, do there continue, to cause it to be taken away, so as there remain no memory of it." This order probably brought about the destruction of the tombs and monuments of the early archbishops, most of whom had been officially canonised, or been at least enrolled in the popular calendar, and were accordingly doomed to have their resting-places desecrated. We know that about this time the tomb of Winchelsey was destroyed, because he was adored by the people as a reputed saint. Any monuments that may have escaped royal vandalism at the Reformation period, fell before the even more effective fanaticism of the Puritans, who seem to have exercised their iconoclastic energies with especial zeal and vigour at Canterbury. Just before their time Archbishop Laud spent a good deal of trouble and money on the adornment of the high altar. A letter to him from the Dean, dated July 8th, A.D. 1634, is quoted by Prynne, "We have obeyed your Grace's direction in pulling down the exorbitant seates within our Quire whereby the church is very much beautified.... Lastly wee most humbly beseech your Grace to take notice that many and most necessary have beene the occasions of extraordinary expences this yeare for ornaments, etc." And another Puritan scribe tells us that "At the east end of the cathedral they have placed an Altar as they call it dressed after the Romish fashion, for which altar they have lately provided a most idolatrous costly glory cloth or back cloth."