Human sacrifice has been preserved in the whipping of boys on Innocents’ day, because it could be turned into the symbol of a Christian myth[920]. It is preserved also, as throughout the summer, in the custom, Roman as well as Germano-Keltic, of electing a mock or temporary king. Of such the Epiphany king or ‘king of the bean’ is, especially in France, the best known[921]. Here again, the association with the three kings or _Magi_ has doubtless prolonged his sway. But he is not unparalleled. The _rex autumnalis_ of Bath is perhaps a harvest rather than a beginning of winter king[922]. But the shoemakers choose their King Crispin on October 25, the day of their patron saints, Crispin and Crispinian; on St. Clement’s (November 23) the Woolwich blacksmiths have their King Clem, and the maidens of Peterborough and elsewhere a queen on St. Catherine’s (November 25). Tenby, again, elects its Christmas mock mayor[923]. At York, the proclaiming of Yule by ‘Yule’ and ‘Yule’s wife’ on St. Thomas’s day was once a notable pageant[924]. At Norwich, the riding of a ‘kyng of Crestemesse’ was the occasion of a serious riot in 1443[925]. These may be regarded as ‘folk’ versions of the mock king. Others, in which the folk were less concerned, will be the subject of chapters to follow. Before passing to a fresh group of Christmas customs, I must note the presence of one more bit of ritual closely related to sacrificial survivals. That is, the man masquerading in woman’s clothes, in whom we have found a last faint reminiscence of the once exclusive supremacy of women in the conduct of agricultural worship. At Rome, musicians dressed as women paraded the city, not on the Kalends, but on the Ides of January[926]. The Fathers, however, know such disguising as a Kalends custom, and a condemnation of it often accompanies that of beast-mimicry, from the fourth to the eighth century[927].