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.