With regard to examinations we find nothing definite, but there is a passage in the famous law of 370[652] which points to the application of some test. The emperor wants a report from the prefect of Rome, with a view to imperial appointments, of all students who have completed their course and are going back to the provinces. Moreover, such reports (_breves_) must be lodged at the imperial office every year. ‘Similes autem breves etiam ad scrinia mansuetudinis nostrae annis singulis dirigantur, quo meritis singulorum institutionibusque conpertis, utrum quandoque nobis sint necessarii iudicemus.’ From a few scattered hints it looks as if there was some sort of academic dress. Domitius teaches Terence at Ameria, wrapped in a thick cloak (_endromidatus_) though the weather is warm[653]—a picture which reminds us of Augustine’s ‘paenulati magistri’.[654] At Antioch the rhetor wore a philosopher’s mantle[655] (_tribon_), a costume which was not unknown in Gaul, for Sidonius remarks that Claudianus, though a philosopher, wore ordinary dress.[656] That there were holidays at regular intervals is clear from Ausonius’s letter to his grandson: Sunt etiam musis sua ludicra: mixta camenis otia sunt ... set requie studiique vices _rata tempora servant_.[657] And Sidonius invites Domitius to come and share the joys of the country after his laborious teaching in the stuffy schoolroom.[658] When exactly the vacations began and how long they lasted in Gaul we do not know, but it is probable that the order and duration of the Roman holidays were imitated. Ausonius’s verses in the ‘Thirty days hath September’ style on the Feriae Romanae[659] indicate that the Roman holidays existed at least in the memory of the schoolboy. Tertullian implies that they existed also in his experience, though less splendid in the provinces than at Rome (_minore cura per provincias pro minoribus viribus administrantur_).[660] We hear of ‘Florales Ludi’, which were different from the Roman Floralia, in connexion with the academy of Toulouse. There were ‘Agones rhetorici et poetici quotannis celebrari soliti, quique etiamnum hodie Kalendis Maii (_sic_) quotannis in domo publica committuntur’.[661] It is doubtful when these games were first introduced. Justinus mentions them in his description of the foundation of Massilia. Tradition at Toulouse said they were instituted by a maiden of literary tastes, Clementia Isaura; another version is that she merely renewed them. She is mentioned in the _Agonisticon_ of one Petrus Faber of Toulouse in the sixteenth century, and Papyrius Massonius wrote an ‘Elogium Clementiae Isaurae’. They set up a statue to her on which the inscription ran: ‘Clementia Isaura ... forum frumentarium, vinarium, piscarium et olitorium ... Capitolinis populoque Tolosano legavit, hac lege ut quotannis ludos Florales in aedem publicam quam ipsa sua impensa extruxit celebrent....’