The writings of the fathers, and the decrees of councils, afford abundant evidence that heathen festivals were condemned by the early church. During the middle ages, instances are not wanting of their being severely reprobated by the clergy. In a sermon by Eligius, a bishop of the seventh century, there is a long and fervent exhortation against all participation in heathen festivities, and kindred practices.[5] And prohibitions by councils, to the same effect, may be found as late as in the ninth century. Yet from the passage we have cited from the epistle of Gregory, it is plain that a principle of accommodation to pagan prejudices was sometimes adopted. This principle, in some of its bearings, seems to have advanced, rather than declined, in favour with the church, as time rolled on. The old heathen festival of the calends of January, which, in its pagan form, was long discountenanced by the church, appeared in the twelfth century, if not earlier, as a sort of Christian festivity, and bishops and archbishops engaged in Christmas sports, and even so far forgot their episcopal dignity as to join in a game of ball.[6] This festival afterwards became known as the Feast of Fools, and was marked by profanities almost incredible. An abbot of fools was elected, to whom the prelate of the diocese, if present, was accustomed to pay homage. A mock bishop was also chosen, who was carried to the house of the diocesan, where from the principal window he pronounced a benediction on the neighbouring town. Mock sermons, prayers, and other religious services, were connected with these absurd proceedings, and the whole thing, from beginning to end, was characterized by noise, disorder, folly, and impiety.