Beda, relating the discussion which took place respecting the celebration of Easter, and which was held in the presence of Oswiu and Alhfrið of Northumberland, and Wilfrið’s successful defence of the Roman custom, adds: “When the king had said these words, all who sat or stood around assented: and abandoning the less perfect institution, they hastened to adopt what they recognized as a better one[587].” Again the deposition of Sigeberht is stated to have taken place in an assembly of the _proceres_ and _populus_, the princes and people of the whole realm[588]. A doubtful charter of Ini, A.D. 725, is said to be consented to “cum praesentia populationis[589],” by which words are meant either the witan or the people of Wessex. In 804 Æðelríc’s title-deeds were confirmed before a gemót at Clofesho: the charter recites that archbishop Æðelheard gave judgment, with the witness of king Cóenwulf and his _optimates_, before all the synod or meeting: whence it is clear that others were present besides the _optimates_ or witan strictly so called[590]. On the 28th of May 924 a gemót was held at Winchester, “tota populi generalitate,” as the charter witnesses[591], and in 931 another at Worðig, “tota plebis generalitate[592].” Æðelstán in 938 declares that certain lands had been forfeited for theft, by the just judgment of all the people, _and_ the Seniores and Primates; and that the original charters were cancelled by a decree of all the people[593]. ----- Footnote 587: Hist. Eccl. iii. c. 25. Footnote 588: Hen. Hunt. lib. iv. Footnote 589: Cod. Dipl. No. 73. Footnote 590: Cod. Dipl. No. 186. Footnote 591: Ibid. No. 364. Footnote 592: Ibid. No. 1103. Footnote 593: “Iusto valde iudicio totius populi, et seniorum et primatum,” etc. “Ideoque decretum est ab omni populo,” etc. Cod. Dipl. No. 374. ----- But whether expressions of this kind were intended to denote the actual presence of the people on the spot; or whether _populus_ is used in a strict and technical sense—that sense which is confined to those who enjoy the full franchise, those who form part of the πολιτευμα,—or finally whether the assembly of the witan making laws is considered to represent in our modern form an assembly of the whole people,—it is clear that the power of self-government is recognized in the latter.