St. Hugh's Post-Reformation history is worth noting for the humour of it. He is allowed in the Primer Calendar by unauthorised Marshall, 1535; out in Crumwell and Hilsey's, 1539; out by the authorised Primer of King and Clergy, 1545; still out in the Prayer-books of 1549 and 1552; in again in the authorised Primer of 1553; out of the Prayer-book of 1559; in the Latin one of 1560; still in both the Orarium and the New Calendar of the next year, though out of the Primer 1559; in the Preces Privatas 1564, with a scornful _admonitio_ to say that "the names of saints, as they call them, are left, not because we count them divine, or even reckon some of them good, or, even if they were greatly good, pay them divine honour and worship; but because they are the mark and index of certain matters dependent upon fixed times, to be ignorant of which is most inconvenient to our people"--to wit, fairs and so on. Since which time St. Hugh has not been cast out of the Calendar, but is in for ever. In the text is no mention of the poor swineherd, God rest him! His stone original lives in Lincoln cloisters, and a reproduction stands on the north pinnacle of the west front (whereas Hugh is on the south pinnacle), put there because he hoarded a peck of silver pennies to help build the House of God. He lives on in stone and in the memories of the people, a little flouted in literature, but, if moral evidence counts, unscathedly genuine: honourable in himself, to the saint who inspired him, and to the men who hailed him as the bishop's mate--no mean builder in the house not made with hands. CHAPTER I THE BOY HUGH