Now I would point out that this inversion of status so characteristic of the Feast of Fools is equally characteristic of folk-festivals. What is Dr. Frazer’s mock king but one of the meanest of the people chosen out to represent the real king as the priest victim of a divine sacrifice, and surrounded, for the period of the feast, in a naïve attempt to outwit heaven, with all the paraphernalia and luxury of kingship? Precisely such a mock king is the _dominus festi_ with whom we have to do. His actual titles, indeed, are generally ecclesiastical. Most often he is a ‘bishop,’ or ‘prelate’ (Senlis); in metropolitan churches an ‘archbishop,’ in churches exempt from other authority than that of the Holy See, a ‘pope’ (Amiens, Senlis, Chartres). More rarely he is a ‘patriarch’ (Laon, Avallon), a ‘cardinal’ (Paris, Besançon), an ‘abbot’ (Vienne, Viviers, Romans, Auxerre)[1151], or is even content with the humbler dignity of ‘precentor,’ ‘_bacularius_’ or ‘_bâtonnier_’ (Sens, Dijon). At Autun he is, quite exceptionally, ‘Herod.’ Nevertheless the term ‘king’ is not unknown. It is found at Noyon, at Vienne, at Besançon, at Beverley, and the council of Basle testifies to its use, as well as that of ‘duke.’ Nor is it, after all, of much importance what the _dominus festi_ is called. The point is that his existence and functions in the ecclesiastical festivals afford precise parallels to his existence and functions in folk-festivals all Europe over. Besides the ‘king’ many other features of the folk-festivals may readily be traced at the Feast of Fools. Some here, some there, they jot up in the records. There are dance and _chanson_, _tripudium_ and _cantilena_ (Noyon, Châlons-sur-Marne, Paris theologians, council of Basle). There is eating and drinking, not merely in the refectory, but within or at the doors of the church itself (Paris theologians, Beauvais, Prague). There is ball-playing (Châlons-sur-Marne). There is the procession or cavalcade through the streets (Laon, Châlons-sur-Marne, &c.). There are torches and lanterns (Sens, Tournai). Men are led _nudi_ (Sens); they are whipped (Tours); they are ceremonially ducked or roasted (Sens, Tournai, Vienne, _les Gaigizons_ at Autun)[1152]. A comparison with earlier chapters of the present volume will establish the significance which these points, taken in bulk, possess. Equally characteristic of folk-festivals is the costume considered proper to the feasts. The riotous clergy wear their vestments inside out (Antibes), or exchange dress with the laity (Lincoln, Paris theologians). But they also wear leaves or flowers (Sens, Laon, Cologne) and women’s dress (Paris theologians); and above all they wear hideous and monstrous masks, _larvae_ or _personae_ (decretal of 1207, Paris theologians, council of Basle, Paris, Soissons, Laon, Lille). These masks, indeed, are perhaps the one feature of the feast which called down the most unqualified condemnation from the ecclesiastical authorities. We shall not be far