whom Llywelyn later made his wife (as it has already been related), that Llewellyn received Simon’s other foot, which was sent to him in hateful contempt of each of them—that is, of him and of Simon—so that by sending the foot, and on account of Simon’s foot, the prince would feel himself to be greatly hated by the English. Again, concerning Simon’s hand, which I mentioned earlier—I do not know whether it is truly that hand or his other hand, which I have not mentioned—nevertheless, as told to me by a venerable and holy man, the lord Thomas of Stonegrave, the abbot of the Rievaulx monks, I have learned that one of Simon’s hands is set in a place of great reverence at Evesham. It has not been left there by God, as we ought piously to believe, without the showing of a miracle. For God does not justify one part of a person through a miraculous display of veneration only to leave the other part without a miracle. And for this reason I think we ought entirely to believe that, for the sake of Simon’s other hand, and for the sake of the other foot (about which I have made no mention above regarding the exhibition of a miracle), Almighty God, as it pleased his Godhead, has deigned to perform two or more miracles. Since Simon is therefore believed to have pleased the supreme Godhead, he is rightly to be compared to Simon Peter, the Prince of the Apostles. And for this reason I beg the reader that if in the comparison by which I compare Simon to Simon he should find anything not so well argued, he should set right what is amiss and grant pardon to the one who lacks understanding. For I do not compare the lesser Simon with the greater Simon in this way so that I might prefer him (or any other Simon in the world) to the Prince of the Apostles. But when I remember that the lesser Simon was faithful about the apostolic faith, I surely compare the display of one miracle divinely done on his account with the display of one more-or-less similar miracle carried out for Simon the Apostle. My comparison therefore goes as follows. If the illness was completely driven out of the burgess before he could reach the foot (as we maintained above), who hurried insofar as he was able to Simon’s foot in order to kiss it, approaching from a little distance, and before Simon’s foot was seen by the burgess; ought not this Simon (saving our respect for the Prince of the Apostles) be compared with the greater Simon, when he himself also hurried to reach the house of a wealthy man. Before he was able to enter the house, a most cruel demon which had possessed a girl (the rich man’s daughter) from her seventh year until her twentieth was suddenly put to flight from her for fear of Peter, because it did not dare wait for Peter to enter. May I not say again that there is a just comparison between the great Simon and Simon de Montfort? When Simon Peter was approaching the girl, her demon was suddenly put to flight (as we have said); and when the burgess came towards Simon’s foot, the demon of his illness was suddenly driven out before he was able to reach the foot (as I have already mentioned). Behold the miracle on each side! But the greater miracle falls to the greater Simon, and the lesser to the lesser Simon. For the greater miracle was that the demon who had taught the girl (whom I have mentioned) by the vehemence of his fierce fury to cut, bite, and tear to pieces those who came near her; and, as it is shown there [in the source], the same demon taught her to render many people helpless and impotent, and even entirely to destroy several; and so when Simon Peter hurried to her, all these evil things were destroyed in her to the glory of Christ and Peter (as it is made plain in Clement’s History, at the end of the 11^th book).¹ And so it is clear that the greater miracle has fallen to Peter and the lesser indeed