A. D. 967. King Edgar “commanded that the festival should be kept from three of the clock in the afternoon on Saturday, till day-break on Monday.”[826] “King Ethelred the younger, son of Edgar, coming to the crown about the year 1009, called a general council of all the English clergy, under Elfeagus, archbishop of Canterbury, and Wolstan, archbishop of York. And there it was required that all persons in a more zealous manner should observe the Sunday, and what belonged to it.”[827] Nor did the Sunday festival fail to gain a footing in Norway. Heylyn tells us of the piety of a Norwegian king by the name of Olaus, A. D. 1028. “For being taken up one Sunday in some serious thoughts, and having in his hand a small walking stick, he took his knife and whittled it as men do sometimes, when their minds are troubled or intent on business. And when it had been told him as by way of jest how he had trespassed therein against the Sabbath, he gathered the small chips together, put them upon his hand, and set fire unto them, that so, saith Crantzius, he might revenge that on himself what unawares he had committed against God’s commandment.”[828] In Spain also the work went forward. A council was held at Coy, in Spain, A. D. 1050, under Ferdinand, king of Castile, in the days of Pope Leo IX., where it was decreed that the Lord’s day “was to be entirely consecrated to hearing of mass.”[829] To strengthen the sacredness of this venerable day in the minds of the people, the doctors of the church were not wanting. Heylyn makes the following statement:— “It was delivered of the souls in purgatory by Petrus Damiani, who lived A. D. 1056, that every Lord’s day they were manumitted from their pains and fluttered up and down the lake Avernus, in the shape of birds.”[830] At the same time, another argument of a similar kind was brought forward to render the observance still more strict. Morer informs us respecting that class who in this age were most zealous advocates of Sunday observance:— “Yet still the others went on in their way; and to induce their proselytes to spend the day with greater exactness and care, they brought in the old argument of compassion and charity to the damned in hell, who during the day, have some respite from their torments, and the ease and liberty they have is more or less according to the zeal and degrees of keeping it well.”[831]