[27] W. of Malmesbury (§ 149) quaintly adds as the reason for the gold or silver pegs:--‘That whilst every man knew his just measure, shame should compel each neither to take more himself, nor oblige others to drink beyond their own proper share.’ Compare some lines to be found in _Holborn Drollery_, 1673-- ‘Edgar, away with pins i’ th’ cup To spoil our drinking whole ones up.’ Cf. also the account of these tankards in Pegge’s _Anonymiana_, 1809. [28] This last metrical passage is added by Thorpe (_Ancient Laws and Institutes_, vol. ii. p. 356). Sir H. Spelman gave it up as irrecoverable. His words are ‘reliqua abscidit nequam aliquis plagiarius.’ See Johnson’s _Collection of Laws and Canons_, sub-canon 35 of Elfric. [29] A like prohibition occurs in Apost. Can., 46. [30] The explanation given by Selden in a note on Drayton’s _Polyolbion_, song 9, is perhaps as good as any. He says:--‘I see a custome in some parts among us. I mean the yearly Was-haile in the country on the vigil of the new yeare, which I conjecture was a usuall ceremony among the Saxons before Hengist, as a note of health-wishing.’ [31] _Antiquitates Vulgares._ [32] The copy of this letter, which Gregory sent to the Abbot Mellitus (A.D. 601), will be found in Bede, _Eccles. Hist._, lib. i. ch. xxx. It is not to be supposed that Pope Gregory originated such an ordinance. Festivals or dedications, called _encænia_, were well known to the early Church, _e.g._ Sozomen (ii. 26) gives an account of the dedication festival in memory of Constantine’s Church at Jerusalem. Cf. also Hospinianus: _De festis Christianorum_, p. 113. [33] Homily for the vigil of St. John Baptist. Harl. MS. [34] _i.e._ ale-house. CHAPTER IV. DANISH PERIOD.