Clauses which follow regulating the penalties for work on Sundays, or neglect of baptism, or a ceorl’s making offerings to devils without his wife’s knowledge, or a man’s giving flesh meat to his family on fast days, do not interest us in this inquiry further than as revealing lingering traces of paganism and the ecclesiastical character of these laws of Wihtræd. There are, however, a few clauses which incidentally come within the lines of our inquiry. [Sidenote: The position of the freedman under Kentish custom.] Clause 8 is especially interesting as showing that when freedom was given by a lord to his man and he became folkfree, still, even though he left the district, his _inheritance_, his _wergeld_, and the _mund_ of his family remained with the freedom-giver. Gif man his mæn an wiofode freols gefe se sie folc-fry. freolsgefa age his erfe ænde wer-geld ⁊ munde þare hina sie ofer mearce þær he wille. If any one give freedom to his man at the altar, let him be folkfree; let the freedom-giver keep the heritage and wergeld and the _mund_ of his family, be he over the march wherever he will. [Sidenote: His wergeld goes to his lord.] Here tribal custom asserts itself. The freedman, though freed at the _altar_, is to be _folkfree_, and yet, although folkfree and able to go wherever he will, he cannot _inherit_, because he is nobody’s heir. He had no free parents from whom to inherit. His lord inherited what his unfree man might leave behind him. The freedman’s wergeld if he were slain still went to his lord, for he had no free kindred to claim it. His family remained in the lord’s _mund_ unless they also had been set free. These points were doubtless all incident to the position of a newly made freedman under Kentish custom, and this enactment was probably needful only to make it clear that freedom given _at the altar_, whatever churchmen might think, was not to modify the customary rules incident to freedom-giving. The evidence of the clause is, however, valuable because for one moment it accidentally lifts the veil and shows that Kentish tribal custom was in these matters much the same as we have found tribal custom elsewhere, and it is particularly valuable as direct evidence that there was a class of freedmen under Kentish custom as everywhere else. There are also the following clauses on oaths. [Sidenote: Clauses on oaths of different persons.] Biscopes word ⁊ cyninges sie unlægne buton æðe. 16. A bishop’s and a King’s word is unimpeachable without an oath. Mynstres aldor hine cænne in preostes canne. 17. A ‘Minster’s ealdor’ clears himself in the same way as a priest. Preost hine clænsie sylfæs soðe in his halgum hrægle ætforan wiofode þus cweðende ‘Ueritatem dico in Xp̄o, non mentior.’ Swylce diacon hine clænsie.