A few other scattered notices of thirteenth-century Feasts of Fools may be gathered together. The _Roman de Renard_ is witness to the existence of such a feast, with _jeux_ and tippling, at Bayeux, about 1200[1023]. At Autun, the chapter forbade the _baculus anni novi_ in 1230[1024]. Feasts of Fools on Innocents’ and New Year’s days are forbidden by the statutes of Nevers cathedral in 1246[1025]. At Romans, in Dauphiné, an agreement was come to in 1274 between the chapter, the archbishop of Vienne and the municipal authorities, that the choice of an abbot by the cathedral clerks known as _esclaffardi_ should cease, on account of the disturbances and scandals to which it had given rise[1026]. The earliest mention of the feast at Laon is about 1280[1027]; while it is provided for as the sub-deacons’ feast by an Amiens _Ordinarium_ of 1291[1028]. Nor are the ecclesiastical writers oblivious of it. William of Auxerre opens an era of learned speculation in his _De Officiis Ecclesiasticis_, by explaining it as a Christian substitute for the _Parentalia_ of the pagans[1029]. Towards the end of the century, Durandus, bishop of Mende, who drew upon both William of Auxerre and Belethus for his _Rationale Divinorum Officiorum_, gave an account of it which agrees closely with that of Belethus[1030]. Neither William of Auxerre nor Durandus shows himself hostile to the Feast of Fools. Its abuses are, however, condemned in more than one contemporary collection of sermons[1031]. With the fourteenth century the records of the Feast of Fools become more frequent. In particular, the account-books of the chapter of Sens throw some light on the organization of the feast in that cathedral[1032]. The _Compotus Camerarii_ has, from 1345 onwards, a yearly entry _pro vino praesentato vicariis ecclesiae die Circumcisionis Domini_. Sometimes the formula is varied to _die festi fatuorum_. In course of time the whole expenses of the feast come to be a charge on the chapter, and in particular, it would appear, upon the sub-deacon canons[1033]. In 1376 is mentioned, for the first time, the _dominus festi_, to whom under the title of _precentor et provisor festi stultorum_ a payment is made. The _Compotus Nemorum_ shows that by 1374 a prebend in the chapter woods had been appropriated to the vicars _pro festo fatuorum_. Similar entries occur to the end of the fourteenth century and during the first quarter of the fifteenth[1034]. Then came the war to disturb everything, and from 1420 the account-books rarely show any traces of the feast. Nor were civil commotions alone against it. As in the twelfth and thirteenth centuries, so in the fourteenth and fifteenth the abuses which clung about the Feasts of Fools rendered them everywhere a mark for the eloquence of ecclesiastical reformers. About 1400 the famous theologian and rector of Paris University, Jean-Charlier de Gerson, put himself at the head of a crusade against the _ritus ille impiissimus et insanus