The ancient drawing to which I am referring was made after 1325, when St. Ethelbert was added to the Apostles Peter and Paul and St. Augustine in the dedication of the high altar. It was copied for Sir William Dugdale's purposes in 1652, at which time it had passed into the safe hands of one of the Cambridge Colleges, Trinity Hall. The altar is shewn as deeply recessed into a structural reredos. A large number of shrines are shewn, ranged in semi-circles behind the reredos. On either side of the altar there is a door, as in our reredos at St. Paul's. They are marked "north door" and "south door," "to the bodies of the saints." On the shrines, shewn in the apse to which these doors lead, are written the names of those whose relics they contained, and the roll of names is illustrious. In the centre, at the extreme east, is Augustine, with Laurentius and Mellitus north and south of him: then, on the north, Justus, Deusdedit, Mildred, Nothelm, and Lambert; on the south, Honorius, Theodore, Abbat Hadrian, Berhtwald, and Tatwin. Besides these shrines in the apse, behind the reredos, there is shewn immediately above the altar itself a prominent shrine, marked Scs. Ethelbertus, the relics of the first Christian king. Then, behind that, a number of books--manuscripts, of course--with a Latin description stating that they are "books sent by Gregory to Augustine"--one or two of which are still in existence. Above these, on either side of a great vesica enclosing a representation of our Lord, are two shrines, one marked "Relics," the other, which stands on the side of greater honour, is marked Scs. Letald(us). Thus the Canterbury monks at St. Augustine's, the great treasure-house of early Canterbury saints, put in the places of highest honour the relics of Bertha's husband and of Bertha's Gallican bishop. It is a pleasant thought in these days of ecclesiastical jealousies--and when were there days, before Christ or since, without ecclesiastical jealousies?--it is a very pleasant thought that the successors of Augustine paid such honour to Augustine's Gallican precursor, whose work they might almost have been expected, considering the temper of the times, to be inclined to ignore. The shrine with Luidhard's relics no doubt represents the golden chest in which--as we know--they used to carry his relics round Canterbury on Rogation Days.