On a review of all the facts it would seem that the Beauvais documents represent a stage of the feast unaffected by any such reform as that carried out by Pierre de Corbeil at Sens. And the nature of that reform is fairly clear. Pierre de Corbeil provided a text of the _Officium_ based either on that of Beauvais or on an earlier version already existing at Sens. He probably added very little of his own, for the Sens manuscript only contains a few short passages not to be found in that of Beauvais. And as the twelfth-century Beauvais manuscript seems to have closely resembled the thirteenth-century one still extant, Beauvais cannot well have borrowed from him. At the same time he doubtless suppressed whatever burlesque ceremonies, similar to the Beauvais drinking-bout in the porch and censing with pudding and sausage, may have been in use at Sens. One of these was possibly the actual introduction of an ass into the church. But it must be remembered that the most extravagant of such ceremonies would not be likely at either place to get into the formal service-books[1019]. As the Sens _Officium_ only includes the actual service of January 1 itself, it is impossible to compare the way in which the semi-dramatic extension of the feast was treated in the two neighbouring cathedrals. But Sens probably had this extension, for as late as 1634 there was an annual procession, in which the leading figures were the Virgin Mary mounted on an ass and a _cortège_ of the twelve Apostles. This did not, however, at that time take part in the Mass[1020]. The full records of the Feast of Fools at Sens do not begin until the best part of a century after the probable date of its _Officium_. But one isolated notice breaks the interval, and shows that the efforts of Pierre de Corbeil were not for long successful in purging the revel of its abuses. This is a letter written to the chapter in 1245 by Odo, cardinal of Tusculum, who was then papal legate in France. He calls attention to the _antiqua ludibria_ of the feasts of Christmas week and of the Circumcision, and requires these to be celebrated, not _iuxta pristinum modum_, but with the proper ecclesiastical ceremonies. He specifically reprobates the use of unclerical dress and the wearing of wreaths of flowers[1021]. A little later in date than either the Sens or the Beauvais _Officium_ is a _Ritual_ of St. Omer, which throws some light on the Feast of Fools as it was celebrated in the northern town on the day of the Circumcision about 1264. It was the feast of the vicars and the choir. A ‘bishop’ and a ‘dean’ of Fools took part in the services. The latter was censed in burlesque fashion, and the whole office was recited at the pitch of the voice, and even with howls. There cannot have been much of a reformation here[1022].