In England, the Lord of Misrule – known in Scotland as the Abbot of Unreason and in France as the Prince des Sots – was an officer appointed by lot during Christmastide to preside over the Feast of Fools. The Lord of Misrule was generally a peasant or sub-deacon appointed to be in charge of Christmas revelries, which often included drunkenness and wild partying. The Church in England held a similar festival involving a boy bishop. This custom was abolished by Henry VIII in 1541, restored by the Catholic Mary I and again abolished by Protestant Elizabeth I, though here and there it lingered on for some time longer. On the Continent it was suppressed by the Council of Basel in 1431, but was revived in some places from time to time, even as late as the eighteenth century. In the Tudor period, the Lord of Misrule (sometimes called the Abbot of Misrule or the King of Misrule) is mentioned a number of times by contemporary documents referring to revels both at court and among the ordinary people. While mostly known as a British holiday custom, some folklorists, such as James Frazer and Mikhail Bakhtin (who is said to have borrowed the novel idea from Frazer), have claimed that the appointment of a Lord of Misrule comes from a similar custom practised during the Roman celebration of Saturnalia. In ancient Rome, from 17 to 23 December (in the Julian calendar), a man chosen to be a mock king was appointed for the feast of Saturnalia, in the guise of the Roman deity Saturn; at the end of the festival, the man was sacrificed. This hypothesis has been heavily criticized by William Warde Fowler and as such, the Christmas custom of the Lord of Misrule during the Christian era and the Saturnalian custom of antiquity may have completely separate origins; the two separate customs, however, can be compared and contrasted. History Ancient Rome On 1 January, AD 400, the bishop Asterius of Amasea in Pontus (modern Amasya, Turkey) preached a sermon against the Feast of Calends ("this foolish and harmful delight") that describes the role of the mock king in Late Antiquity. The New Year's feast included children arriving at each doorstep, exchanging their gifts for reward: It contrasted with the Christian celebration held, not by chance, on the adjoining day: Significantly, for Asterius the Christian feast was explicitly an entry