crossed themselves, protesting that no such wicked whisper of Sathanas had ever come into their minds, nor had they so much as heard of Huss and his blasphemies.

“Nay,” said Brother Thomas, “I could scarcely blame you if it were partly as I said.  For in this latter time of the world, when I have myself met Jews flocking to Babylon expecting the birth of Antichrist, there be many false brethren, who carry about feigned relics, to deceive the simple.  We should believe no man, if he be, as I am, a stranger, unless he shows us a sign, such as now I will show you.  Give me, of your grace, a kerchief, or a napkin.”  The goodwife gave him a clean white napkin from her aumbry, and he tore it up before their eyes, she not daring to stay his hand.

“Now note this holy relic and its wonderful power,” he said, holding the blackened bone high in his left hand, and all our eyes were fixed on it.  “Now mark,” he said again, passing it over the napkin; and lo! there was a clean white napkin in his hands, and of the torn shreds not a trace!

We were still gaping, and crossing ourselves with blessings on this happy day and our unworthy eyes that beheld a miracle, when he did a thing yet more marvellous, if that might be, which I scarce expect any man will believe.  Going to the table, and catching up a glass vessel on which the goodwife set great store, he threw it against the wall, and we all plainly heard it shiver into tinkling pieces.  Then, crossing the room into the corner, that was dusky enough, he faced us, again holding the blessed relic, whereon we stared, in holy fear.  Then he rose, and in his hand was the goodwife’s glass vessel, without crack or flaw! {6}

“Such,” he said, “are the properties of this miraculous relic; there is nothing broken but it will mend, ay, a broken limb, as I can prove on my own sinful body,”—thrusting out his great brown leg, whereon, assuredly, were signs of a fracture; “ay, a broken leg, or, my dear daughters, a broken heart.”  At this, of course, they were all eager to touch the blessed relic with their poor rings of base metal, such as they wear who are not rich.  Nay, but first, he said, they must give their mites for a convent of the Clarisses, that was building at Castres, by the care of the holy Colette, whom he might call his patroness, unworthy as he was.

Then he showed us a safe-conduct, signed with that blessed woman’s own hand, such as she was wont to give to the religious of the Order of St. Francis.  By virtue of this, he said (and, by miracle, for once he said truly, as I had but too good cause to learn), he could go freely in and out among the camps of French, English, and Burgundians.

You may conceive how joyous they were in that poor cottage, on a night so blessed, and how Brother Thomas told us of the holy Colette, that famous nun and Mother in Christ, as he that had often been in her company.  He had seen her body lifted in the air while she remained in a pious ecstasy, her mind soaring aloft and her fleshly body following it some way.

He had often watched that snow-white beast which followed her, such a creature as is known in no country of the sinful world, but is a thing of Paradise.  And he had tried to caress this wondrous creature of God, but vainly, for none but the holy sister Colette may handle it.  Concerning her miracles of healing, too, he told us, all of which we already knew for very truth, and still know on better warranty than his.

Ye may believe that, late and at last, Brother Thomas had his choice of the warmest place to sleep in—by the “four,” as is the wont of pilgrims, for in his humility this holy man would not suffer the farmer’s wife and the farmer to give him their bed, as they desired.  I, too, was very kindly entreated by the young lads, but I could scarcely sleep for marvelling at these miracles done by one so unworthy; and great, indeed, I deemed, must be the virtue of that relic which wrought such signs in the hands of an evil man.  But I have since held that he feigned all by art magic and very sorcery, for, as we wended next morning on our road, he plainly told me, truly or falsely, that he had picked up the blackened finger-bone out of the loathly ashes of the dead in the burned castle near Ruffec.

Wherefore I consider that when Brother Thomas sold the grace of his relic, by the touching of rings, he dealt in a devilish black simony, vending to simple Christians no grace but that of his master, Sathanas.  Thus he was not only evil (if I guess aright, which I submit to the judgment of my ecclesiastical superiors, and of the Church), but he had even found out a new kind of wickedness, such as I never read of in any books of theology wherein is much to be learned.  I have spoken with some, however, knights and men of this world, who deemed that he did but beguile our eyes by craft and sleight-of-hand.

This other hellish art he had, by direct inspiration, as I hold, of his master Behemoth, that he could throw his voice whither he would, so that, in all seeming, it came from above, or from below, or from a corner of a room, fashioning it to resemble the voice of whom he would, yet none might see his lips move.  With this craft he would affray the peasants about the fire in the little inns where we sometimes rested, when he would be telling tales of bogles and eldritch fantasies, and of fiends that rout and rap, and make the tables and firkins dance.  Such art of speech, I am advised, is spoken of by St. Jerome, in his comment on the holy prophet the saint Isaiah, and they that use it he calls “ventriloqui,” in the Latin, or “belly-speakers,” and he takes an unfavourable sense of them and their doings.  So much I have from the learned William de Boyis, Prior of Pluscarden, where now I write; with whom I have conversed of these matters privately, and he thinks this art a thing that men may learn by practice, without dealing in nigromancy and the black magic.  This question I am content to leave, as is fitting, to the judgment of my superiors.  And indeed, as at that time, Brother Thomas spake not in his belly except to make sport and affray the simple people, soon turning their fears to mirth.  Certainly the country folk never misdoubted him, the women for a holy man, the men for a good fellow; though all they of his own cloth shrank from him, and I have seen them cross themselves in his presence, but to no avail.  He would say a word or two in their ears, and they straightway left the place where he might be.  None the less, with his tales and arts, Brother Thomas commonly so wrought that we seldom slept “à la belle étoile” in that bitter spring weather, but we ordinarily had leave to lie by the hearth, and got a supper and a breakfast.  The good peasants would find their hen-roosts the poorer often, for all that he could snap up was to him fortune of war.

I loved these manners little, but leave him I could not.  His eye was ever on me; if I stirred in the night he was awake and watching me, and by day he never let me out of a bolt’s flight.  To cut the string of his wicked weapon was a thought often in my mind, but he was too vigilant.  My face was his passport, he said; my face, indeed, being innocent enough, as was no shame to me, but an endless cause of mirth and mockery to him.  Yet, by reason of the serviceableness of the man in that perilous country, and my constant surprise and wonder at what he did and said, and might do next (which no man could guess beforehand), and a kind of foolish pride in his very wickedness, so much beyond what I had ever dreamed of, and for pure fear of him also, I found myself following with him day by day, ever thinking to escape, and never escaping.

I have since deemed that, just as his wickedness was to a boy (for I was little more), a kind of charm, made up of a sort of admiring hate and fear, so