was of course common wear in the fourteenth century. It is said to be of Gaulish origin, and to be retained in the religious cowl. The _differentiae_ of the hood of a ‘fool’ from another must be sought in the grotesque appendages of ears, crest and bells[1381]. Already an eared hood, exactly like that of the ‘fools,’ distinguishes a mask, perhaps Gaulish, of the Roman period[1382]. It may therefore have been adopted in the _Kalendae_ at an early date. But it is not, I think, unfair to assume that it was originally a sophistication of a more primitive headdress, namely the actual head of a sacrificial animal worn by the worshipper at the New Year festival. That the ears are asses’ ears explains itself in view of the prominence of that animal at the Feast of Fools. It must be added that the central crest is developed in some of the examples figured by Douce into the head and neck, in others into the comb only, of a cock[1383]. With the hood, in most of the examples quoted above, goes the _marotte_. This is a kind of doll carried by the ‘fool,’ and presents a replica of his own head and shoulders with their hood upon the end of a short staff. In some of Douce’s figures the _marotte_ is replaced or supplemented by some other form of bauble, such as a bladder on a stick, stuffed into various shapes, or hollow and containing peas[1384]. Naturally the colours of the ‘fools’ were gay and strikingly contrasted. Those of the Paris _Enfants-sans-Souci_ were yellow and green[1385]. But it may be doubted whether these colours were invariable, or whether there is much in the symbolical significance attributed to them by certain writers[1386]. The _Infanterie Dijonnaise_ in fact added red to their yellow and green[1387]. The colours of the Clèves Order of Fools were red and yellow[1388].