Naturally the Reformation made war on the Boy Bishop. A royal proclamation of July 22, 1541, forbade the ‘gatherings’ by children ‘decked and apparalid to counterfaite priestes, bysshopps, and women’ on ‘sainte Nicolas, sainte Catheryne, sainte Clement, the holye Innocentes, and such like,’ and also the singing of mass and preaching by boys on these days[1320]. Naturally also, during the Marian reaction the Boy Bishop reappeared. On November 13, 1554, Bishop Bonner issued an order permitting all clerks in the diocese of London to have St. Nicholas and to go abroad; and although this order was annulled on the very eve of the festival, apparently because Cardinal Pole had appointed St. Nicholas’ day for a great ceremony of reconciliation at Lambeth, yet the custom was actually revived in several London parishes, including St. Andrew’s, Holborn, and St. Nicholas Olave, Bread Street[1321]. In 1556 it was still more widely observed[1322]. But upon the accession of Elizabeth it naturally fell again into disuse, and it has left few, if any, traces in modern folk-custom[1323]. I need not, after the last two chapters, attempt an elaborate analysis of the customs connected with the Boy Bishop. In the main they are parallel to those of the Feast of Fools. They include the burlesque of divine service, the _quête_, the banquet, the _dominus festi_. Like the Feast of Fools, they probably contain a folk as well as an ecclesiastical element. But the former is chastened and subdued, the strength of ecclesiastical discipline having proved sufficient, in the case of the boys, to bar for the most part such excesses as the adult clerks inherited from the pagan Kalends. On one point, however, a little more must be said. The _dominus festi_, who at the Feast of Fools bears various names, is almost invariably at the Feast of Boys a ‘bishop[1324].’ This term must have been familiar by the end of the eleventh century for it lends a point of sarcasm to the protest made by Yves, bishop of Chartres, in a letter to Pope Urban II against the disgraceful nomination by Philip I of France of a wanton lad to be bishop of Orleans in 1099[1325]. In later documents it appears in various forms, _episcopus puerorum_, _episcopellus_[1326], _episcopus puerilis_ or _parvulus_, ‘boy bishop,’ ‘child bishop,’ ‘barne bishop.’ In some English monasteries it is _episcopus eleemosynariae_ (‘of the almonry’); in Germany, _Schul-Bischof_, or, derisively, _Apfeln-Bischof_. More significant than any of these is the common variant _episcopus Nicholatensis_, ‘Nicholas bishop.’ For St. Nicholas’ day (December 6) was hardly less important in the career of the Boy Bishop than that of the Holy Innocents itself. At this feast he was generally chosen and began his _quête_ through the streets. In more than one locality, Mainz for instance in Germany, Eton in England, it was on this day as well as, or in substitution for, that of the Innocents that he made his appearance in divine service[1327]. St.