Note from Ville Hietanen (Jerome) of and Currently, I (but not my brother of the “prophecyfilm12” mail) have updated many of my old believes to be more in line with Vatican II and I no longer adhere to the position that Vatican II or the Protestants, Muslims, Buddhists or various Traditionalists Groups and Peoples etc. or the various teachings, Saints and adherents to Vatican II (and other canonized by Vatican II) such as Saint Mother Theresa or Saint Pope John Paul II etc. was heretical or damned or not Catholic (or not the Pope) – or that they are unworthy of this title. I have also embraced the sexual views on marriage of Vatican II, and I no longer adhere to the strict interpretations as expressed on this website and on my other websites. To read more of my views, see these articles: Some corrections: Why I no longer condemn others or judge them as evil I did before. Why I no Longer Reject Vatican II and the Traditional Catholic Priests or Receiving Sacraments from Them (On Baptism of Desire, Baptism of Blood, Natural Family Planning, Una Cum etc.) Q&A: Damnation and Eternal Torments for Our Children and Beloved Ones is "True" and "Good" but Salvation for Everyone is "Evil" and a "Heresy"?

St Louis IX Biography, Catholic Church Saint Louis of France Life

St Louis IX Biography, Saint Louis of France Life, Battles and Miracles. Patron St of the Catholic Church

St. Louis IX

King of France, son of Louis VIII and Blanche of Castile, born at Poissy, 25 April, 1215; died near Tunis, 25 August, 1270.

He was eleven years of age when the death of Louis VIII made him king, and nineteen when he married Marguerite of Provence by whom he had eleven children. The regency of Blanche of Castile (1226-1234) was marked by the victorious struggle of theCrown against Raymond VII in Languedoc, against Pierre Mauclerc in Brittany, against Philip Hurepel in the Ile de France, and by indecisive combats against Henry III of England. In this period of disturbances the queen was powerfully supported by the legate Frangipani. Accredited to Louis VIII by Honorius III as early as 1225, Frangipani won over to the French cause the sympathies of Gregory IX, who was inclined to listen to Henry III, and through his intervention it was decreed that all the chapters of the dioceses should pay to Blanche of Castile tithes for the southern crusade. It was the legate who received the submission of Raymond VII, Count of Languedoc, at Paris, in front of Notre-Dame, and this submission put an end to the Albigensian war and prepared the union of the southern provinces to France by the Treaty of Paris (April 1229). The influence of Blanche de Castile over the government extended far beyond St. Louis's minority. Even later, in public business and when ambassadors were officially received, she appeared at his side. She died in 1253.

In the first years of the king's personal government, the Crown had to combat a fresh rebellion against feudalism, led by the Count de la Marche, in league with Henry III. St. Louis's victory over this coalition at Taillebourg, 1242, was followed by the Peace of Bordeaux which annexed to the French realm a part of Saintonge.

It was one of St. Louis's chief characteristics to carry on abreast his administration as national sovereign and the performance of his duties towards Christendom; and taking advantage of the respite which the Peace of Bordeaux afforded, he turned his thoughts towards a crusade. Stricken down with a fierce malady in 1244, he resolved to take the cross when news came that Turcomans had defeated the Christians and the Moslems and invaded Jerusalem. (On the two crusades of St. Louis [1248-1249 and 1270] see CRUSADES.) Between the two crusades he opened negotiations with Henry III, which he thought would prevent new conflicts between France and England. The Treaty of Paris (28 May, 1258) which St. Louis concluded with the King of England after five years' parley, has been very much discussed. By this treaty St. Louis gave Henry III all the fiefs and domains belonging to the King of France in the Dioceses of Limoges, Cahors, and Périgueux; and in the event of Alphonsus of Poitiers dying without issue, Saintonge and Agenais would escheat to Henry III. On the other hand Henry III renounced his claims to Normandy, Anjou, Touraine, Maine, Poitou, and promised to do homage for the Duchy of Guyenne. It was generally considered and Joinville voiced the opinion of the people, that St. Louis made too many territorial concessions to Henry III; and many historians held that if, on the contrary, St. Louis had carried the war against Henry III further, the Hundred Years War would have been averted. But St. Louis considered that by making the Duchy of Guyenne a fief of the Crown of France he was gaining a moral advantage; and it is an undoubted fact that the Treaty of Paris, was as displeasing to the English as it was to the French. In 1263, St. Louis was chosen as arbitrator in a difference which separated Henry III and the English barons: by the Dit d'Amiens (24 January, 1264) he declared himself for Henry III against the barons, and annulled the Provisions of Oxford, by which the barons had attempted to restrict the authority of the king. It was also in the period between the two crusades that St. Louis, by the Treaty of Corbeil, imposed upon the King of Aragon the abandonment of his claims to all the fiefs in Languedoc excepting Montpellier, and the surrender of his rights to Provence (11 May, 1258). Treaties and arbitrations prove St. Louis to have been above all a lover of peace, a king who desired not only to put an end to conflicts, but also to remove the causes for fresh wars, and this spirit of peace rested upon the Christian conception.

St. Louis's relations with the Church of France and the papal Court have excited widely divergent interpretations and opinions. However, all historians agree that St. Louis and the successive popes united to protect the clergy of France from the encroachments or molestations of the barons and royal officers. It is equally recognized that during the absence of St. Louis at the crusade, Blanche of Castile protected the clergy in 1251 from the plunder and ill-treatment of a mysterious old marauder called the "Hungarian Master" who was followed by a mob of armed men — called the "Pastoureaux." The "Hungarian Master" who was said to be in league with the Moslems died in an engagement near Villaneuve and the entire band pursued in every direction was dispersed and annihilated.

But did St. Louis take measures also to defend the independence of the clergy against the papacy? A number of historians once claimed he did. They attributed to St. Louis a certain "pragmatic sanction" of March 1269, prohibiting irregular collations of ecclesiastical benefices, prohibiting simony, and interdicting the tributes which the papal Court received from the French clergy. The Gallicans of the seventeenth and eighteenth centuries often made use of this measure against the Holy See; the truth is that it was a forgery fabricated in the fourteenth century by juris-consults desirous of giving to the Pragmatic Sanction of Charles VII a precedent worthy of respect. This so-called pragmatic of Louis IX is presented as a royal decree for the reformation of the Church; never would St. Louis thus have taken upon himself the right to proceed authoritatively with this reformation. When in 1246, a great number of barons from the north and the west leagued against the clergy whom they accused of amassing too great wealth and of encroaching upon their rights, Innocent IV called upon Louis to dissolve this league; how the king acted in the matter is not definitely known. On 2 May, 1247, when the Bishops of Soissons and of Troyes, the archdeacon of Tours, and the provost of the cathedral of Rouen, despatched to the pope a remonstrance against his taxations, his preferment of Italians in the distribution of benefices, against the conflicts between papal jurisdiction and the jurisdiction of the ordinaries, Marshal Ferri Pasté seconded their complaints in the name of St. Louis. Shortly after, these complaints were reiterated and detailed in a lengthy memorandum, the text of which has been preserved by Mathieu Paris, the historian. It is not known whether St. Louis affixed his signature to it, but in any case, this document was simply a request asking for the suppression of the abuses, with no pretensions to laying down principles of publicright, as was claimed by the Pragmatic Sanction.

Documents prove that St. Louis did not lend an ear to the grievances of his clergy against the emissaries of Urban IV and Clement IV; he even allowed Clement IV to generalize a custom in 1265 according to which the benefices the titularies of which died while sojourning in Rome, should be disposed of by the pope. Docile to the decrees of the Lateran Council (1215), according to which kings were not to tax the churches of their realm without authority from the pope, St. Louis claimed and obtained from successive popes, in view of the crusade, the right to levy quite heavy taxes from the clergy. It is again this fundamental idea of the crusade, ever present in St. Louis's thoughts that prompted his attitude generally in the struggle between the empire and the pope. While the Emperor Frederick II and the successive popes sought and contended for France's support, St. Louis's attitude was at once decided and reserved. On the one hand he did not accept for his brother Robert of Artois, the imperial crownoffered him by Gregory IX in 1240. In his correspondence with Frederick he continued to treat him as a sovereign, even after Frederick had been excommunicated and declared dispossessed of his realms by Innocent IV at the Council of Lyons, 17 July, 1245. But on the other hand, in 1251, the king compelled Frederick to release the French archbishops taken prisoners by the Pisans, the emperor's auxiliaries, when on their way in a Genoese fleet to attend a general council at Rome. In 1245, he conferred at length, at Cluny, with Innocent IV who had taken refuge in Lyons in December, 1244, to escape the threats of the emperor, and it was at this meeting that the papal dispensation for the marriage of Charles Anjou, brother of Louis IX, to Beatrix, heiress of Provençe was granted and it was then that Louis IX and Blanche of Castile promised Innocent IV their support. Finally, when in 1247 Frederick II took steps to capture Innocent IV at Lyons, the measures Louis took to defend the pope were one of the reasons which caused the emperor to withdraw. St. Louis looked upon every act of hostility from either power as an obstacle to accomplishing the crusade. In the quarrel over investitures, the king kept on friendly terms with both, not allowing the emperor to harass the pope and never exciting the pope against the emperor. In 1262 when Urban offered St. Louis, the Kingdom of Sicily, a fief of the Apostolic See, for one of his sons, St. Louis refused it, through consideration for the Swabian dynasty then reigning; but when Charles of Anjou accepted Urban IV's offer and went to conquer the Kingdom of Sicily, St. Louis allowed the bravest knights of France to join the expedition which destroyed the power of the Hohenstaufens in Sicily. The king hoped, doubtless, that the possession of Sicily by Charles of Anjou would be advantageous to the crusade.

St. Louis led an exemplary life, bearing constantly in mind his mother's words: "I would rather see you dead at my feet than guilty of a mortal sin." His biographers have told us of the long hours he spent in prayer, fasting, and penance, without the knowledge of his subjects. The French king was a great lover of justice. French fancy still pictures him delivering judgements under the oak of Vincennes. It was during his reign that the "court of the king" (curia regis) was organized into a regular court of justice, having competent experts, and judicial commissions acting at regular periods. These commissions were called parlements and the history of the "Dit d'Amiens" proves that entire Christendom willingly looked upon him as an international judiciary. It is an error, however, to represent him as a great legislator; the document known as "Etablissements de St. Louis" was not a code drawn up by order of the king, but merely a collection of customs, written out before 1273 by a jurist who set forth in this book the customs of Orléans, Anjou, and Maine, to which he added a few ordinances of St. Louis.

St. Louis was a patron of architecture. The Sainte Chappelle, an architectural gem, was constructed in his reign, and it was under his patronage that Robert of Sorbonne founded the "Collège de la Sorbonne," which became the seat of the theological faculty of Paris.

He was renowned for his charity. The peace and blessings of the realm come to us through the poor he would say. Beggars were fed from his table, he ate their leavings, washed their feet, ministered to the wants of the lepers, and daily fed over one hundred poor. He founded many hospitals and houses: the House of the Felles-Dieu for reformed prostitutes; the Quinze-Vingt for 300 blind men (1254), hospitals at Pontoise, Vernon, Compiégne.

The Enseignements (written instructions) which he left to his son Philip and to his daughter Isabel, the discourses preserved by the witnesses at judicial investigations preparatory to his canonization and Joinville's anecdotes show St. Louis to have been a man of sound common sense, possessing indefatigable energy, graciously kind and of playful humour, and constantly guarding against the temptation to be imperious. The caricature made of him by the envoy of the Count of Gueldre: "worthless devotee, hypocritical king" was very far from the truth. On the contrary, St. Louis, through his personal qualities as well as his saintliness, increased for many centuries the prestige of the French monarchy (see FRANCE). St. Louis's canonization was proclaimed at Orvieto in 1297, by Boniface VIII. Of the inquiries in view of canonization, carried on from 1273 till 1297, we have only fragmentary reports published by Delaborde ("Mémoires de la société de l'histoire de Paris et de l'Ilea de France," XXIII, 1896) and a series of extracts compiled by Guillaume de St. Pathus, Queen Marguerite's confessor, under the title of "Vie Monseigneur Saint Loys" (Paris, 1899).

Here followeth the Life of S. Louis, King of France.

S. Louis, sometime the noble king of France, had to his father a king right christian, named Louis. This Louis father battled and fought against the heretics and Albigenses and of the country of Toulouse, and extirpated their heresy, and as he returned into France he passed unto our Lord. Then the child of holy childhood fatherless, abode and dwelled under the keeping of the queen Blanche his mother, sometime daughter to the king of Castile, and as she that loved him tenderly betook him for to be learned and taught under the cure and governance of a special master in conditions and in letters, and he also, as the young Solomon child, wise and disposed to have a good soul, profited right greatly in all things, more than any child of his age. Of which good life and childhood his debonair mother enjoying herself, said ofttimes to him in this manner: Right dear son, rather I would see the death coming on thee than to see thee fall into a deadly sin against thy creator. The which word the devout child took and shut it so within his courage, that, by the grace of God which defended and kept him, it is not found that ever he felt any atouchment, tache or spot of mortal crime. In the end, by the purveyance of his mother, and of the barons of the land, to the end that so noble a realm should not fail of succession royal, the holy man took a wife, of the which he received and gat on her fair children, which by sovereign cure he made to be nourished, endoctrined, and taught to the love of God and despite of the world, and to know themselves by holy admonishing and ensamples. And when he might tend secretly to them, visiting them and requiring of their profit as the ancient Tobias, gave to them admonishing of salute, teaching them over all things to dread God and to keep and abstain them assiduously from all sin. Garlands made of roses and of other flowers he forbade and defended them to wear on the Friday, for the crown of thorns that was on such a day put on the head of our Lord. And because that he wist well and knew that chastity in delices, pity in riches, and humility in honour often perish, he took and gave his courage to sobriety and good diet, to humility and misericorde, keeping himself right curiously from the pricking sautes and watch of the world, the flesh and the devil, and chastised his body and brought it to servitude by the ensample of the apostles. He forced himself to serve his spirit by diverse castigation or chastising, he used the hair many times next his flesh, and when he left it for cause of over feebleness of his body, at the instance of his own confessor, he ordained the said confessor to give to the poor folk, as for recompensation of every day that he failed of it, forty shillings. He fasted always the Friday, and namely in time of lent and advent he abstained him in those days from all manner of fish and from fruits, and continually travailed and pained his body by watchings, orisons, and other secret abstinences and disciplines. Humility, beauty of all virtues, replenished so strong in him, that the more better he waxed, so, as David, the more he showed himself meek and humble, and more foul he reputed him before God. For he was accustomed on every Saturday to wash with his own hands, in a secret place, the feet of some poor folk, and after dried them with a fair towel, and kissed much humbly and semblably their hands, distributing or dealing to every one of them a certain sum of silver, also to seven score poor men which daily came to his court, he administered meat and drink with his own hands, and were fed abundantly on the vigils solemn. And on some certain days in the year to two hundred poor, before that he ate or drank, he with his own hands administered and cerved them both of meat and drink. He ever had, both at his dinner and supper, three ancient poor, which ate nigh to him, to whom he charitably sent of such meats as were brought before him, and sometimes the dishes and meats that the poor of our Lord had touched with their hands, and special the sops of which he fain ate, made their remnant or relief to be brought before him, to the end that he should eat it; and yet again to honour and worship the name of our Lord on the poor folk, he was not ashamed to eat their relief. Also he would not use scarlet, ne gowns of rich cloth, ne also furring of over great price and cost, and namely sith he came from the parts of beyond sea the first time again, he coveted by great desire the growing up of the faith. Wherefore he, as very lover of the faith and covetous for to enhance it, as he yet that of late convalesced and issued out of a grievous sickness, Iying at Pontoise, took the cross with great devotion from the hands of the bishop of Paris, led with him three of his brethren with the greatest lords and barons in his realm, and many a knight and other people with him, appliked on his way, and with right great host arrived into Egypt, the which, setting foot on ground, occupied and took by force of men of arms that same city renowned which is called Damietta, and all the region about. Then after, the christian host, esprised and beat with a much great and wonderful sickness by the just judgment of God, many christian men died there, insomuch that of the number of two and thirty thousand fighting men, ne was there left on live but six thousand men. And God, father of misericorde, willing himself showed wonderful and marvellous on his saint, gave and betook the same king, champion, or defensor of the faith, into the hands of the evil paymms, to the end that he should appear more marvellous. And as the debonair king might have escaped by the next ship nigh thence, always he yielded himself with his good gree, to the end that he might deliver his people through the encheson of him.

He was put to great ransom, which paid, he would yet abide prisoner for the payment or ransom of other his lords and barons, and then after, he put and left so as Joseph out of the chartre or prison of Egypt, not as fleeing or dreadful returned anon unto the proper or own parts, but first abode continually by the space of five years in Syria, where he converted many paynims to the faith, and he being there, the christians out of the paynim hands ditched and fortified many towns and castles with strong walls. He found then about Sidon many dead bodies of christian men, of which many one was dismembered and eaten with beasts and stank over much; the which he gathered and assembled with his own hands, with the aid and help of his meiny, which unnethe might endure ne sufler the stench of them, and humbly and devoutly betook them to the burying of holy church.

And after this, understanding the sickness of the queen his mother, by the cousel of his barons he assented to return into France. And as he was upon the sea, on the third night after, nigh the rising of Aurora, the ship where the king was in, hurted and smote twice against the rock so strongly that the mariners and other there weened that the ship should have broken and been plunged in the sea. And then the priests, clerks, and the other folk there, abashed with so great hurting of the said ship, found the holy king devoutly praying before the body of our Lord, wherefore they firmly believed that God Almighty, by the merits and prayers of this holy king, had saved them from the foresaid peril of death. Then the said saint, so returned into France, was received of all there with great joy, and the more ardently or burningly profiting from virtue into virtue, became to all manner perfection of life. And howbeit that miseration and pity was growing in him from his youth, nevertheless he showed then more evidently his charitable deeds on the poor folk, succouring them profitably, so as he might at their need.

He began then to build and found hospitals or houses for poor people to lie in, edified minsters of religion, and gave yearly to other poor sufferers in divers places in the realm much money, pecunies or silver. He founded many convents of the order of friars preachers, and to many other poor religious builded churches, cloisters, dortoirs, and other edifices convenable, gave for God largely alms to the blind, beguines, daughters of God, and releved the minster of many a poor nunnery. He enriched many a church founded by him with great revenues and rente, in which he many times exercised the office of charity and of marvellous humility, humbly and devoutly serving the poor The with his own hands by great misericorde.

When he came in Paris, or in other cities, he visited the hospitals and other small houses where poor people lay in, and without abomination of deformity ne of ordure or filth of some patient or sick, administered, many times kneeling, giving meat to the poor with his own hands. In the abbey of Royalmont, which he founded and endowed with great revenue and rents, is showed notorily that such and semblable alms he made there many times.

And yet greater marvel, a monk of the said abbey, a leper, an abominable, and as then deprived both of nose and eyes by corruption of the said sickness, the blessed S. Louis administered, humbly putting, kneeling, with his own hands both meat and drink within the mouth of the said leper without any abomination. The abbot there present which unnethe might see that, wept and sighed piteously. And howbeit that to all indigent he opened the bosom of misericorde, nevertheless to them that watched in divine services, and that prayed for souls, he made greater alms and ofter. And by the great alms that he dealt every year to the convents in Paris, both of the friars predicators and minors, said sometime to his familiars: O God, how this alms is well set or bestowed on so much and so great number of friars affluing and coming to Paris out from all lands for to learn the divine scriptures, and to the end they might show and utter them through all the world to the cure and salvation of souls.

Other alms that he did through the year, no tongue should suffice for to rehearse it. He worshipped the holy relics with much great devotion, and assiduously grew the cultiving of God and the honour of the saints. He builded in Paris a fair chapel within the palace royal, in which he purposed and put right diligently the holy crown of thorns of our Lord, with a great part of the holy cross. Also the iron or head of the spear wherewith the side of our Lord was opened, with many other relics which he received of the emperor of Constantinople. He would speak to nobody while that he was at church hearing the divine service, without it were for great need or great utility of the commonweal, and then with short and substantious words uttered that he would say, to the end that his devotion should not be letted. He might not hear, ne forbear the reproaches or blasphemies done to the christian faith, but he, enamoured of the love of God, as Phineas, punished them right grievously.

Whereof it befell that a citizen of Paris who loathly swearing had blasphemed Jesu Christ, against the act or statute royal, which S. Louis by the counsel of the prelates and princes had ordained and made for the swearers and blasphemers, at the commandment of the said saint he was marked or tokened, at the lips of him with a hot and burning iron, in sign of punition of his sin, and terror and dreadfulness to all others. And how for cause of that, he hearing some say and cast in on him many cursings, said: I would fain sustain on my lips such laidure or shame as long as I shall live, so that all the evil vice of swearing were left and cast out from all our realm.

He had the signacle or figure of the holy cross in so great reverence that he eschewed to tread on it, and required of many religious that, within their churchyard and tombs they ne should from thence forthon portray ne depict the form or figure of the cross and that the crosses so portrayed and figured, they should make to be planed. O how great reverence he had! He also went every year on the good Friday to the chapel within the palace royal for to worship there the holy cross, kneeling, both feet and head bare.

Of diligent discussing of causes and matters he rendered or yielded just judgment. Of very dilection or love, he doubting that the strife, actions and pleadings of the poor should come only to the presence and knowledge of his councillors, he went and presided among them at the least twice in a week for to hear the plaints which lightly he made to be discussed and soon after justly urged. He stablished also, for to have away the burning covetise of the usurers, that no justicer should compel ne constrain them that were bounden to the Jews or to other public usurers by letters, ne by none other manner, to pay or yield to them their usury or growing.

In the end, after the course or running of many years, understanding that by true report knowing the desolation and perplexity and perils of the holy land, as another Maccabeus with his sons, not willing that the christian folk and holy persons should sustain ne bear any longer evil or pain, inspired with the Holy Ghost, he passed and sailed again over the high sea unto the Holy Land accompanied with the nobles and much commonalty of his realm; and when the ships were ready for to sail, S. Louis, beholding his three sons and specially dressing his words towards the eldest, said: Son, consider thou must, how as now I am farforth in age, and that once I have passed over the sea, also how that the Queen thy mother is of great age, proceeding nigh her last days, how now, blessed be God, we possess peaceably our realm, without any war, in delices, riches and honours, as much as pleaseth to us or appertaineth, look then that for the love of Jesu Christ and his church I ne spare mine old age, and have no pity of thy discomforted and woeful mother, but I leave both delices and honours, and expose mine own self to peril for Jesu Christ. Which things I will thou hear and know, to the end that when thou comest to the succession of the realm thou do so. The ships then ready, sailed on the sea so long that the host arrived at the haven of Carthage in Africa, where by force of arms the christian men took the castle, and enjoyed the land thereabout. And betwixt Tunis and Carthage they dressed their tents for to dwell there a little time. And in this meanwhile S. Louis after so many virtuous works, after so many pains and labours which he had suffered for the faith of Jesu Christ, God, that would benewrely consume his life for to yield to him fruit glorious for his labours and benefits, sent to him an axes continual, and then the holy enseignments or teachings, which before he had written in French, exposed diligently to Philip his eldest son and commanded that soon they should be accomplished. And then, he being thought of sight and hearing whole, saying his seven psalms and calling on all the saints devoutly, took all the sacraments of the church, and at the last, he coming to the last hour, stretching his arms in manner of a cross, and proffering the last words: I commend my soul into thine hands, died and passed unto our Lord, the year twelve hundred and seventy. The corpse of the glorious S. Louis was transporte unto the sepulchre of his fathers and predecessors at S. Denis in France, there to be buried. In which place, also in divers others, this glorious saint resplendisseth of many miracles.

On that day that S. Louis was buried, a woman of the diocese of Sens recovered her sight, which she had lost and saw nothing, by the merits and prayers of the said debonair and meedful king. Not long after, a young child of Burgundy both dumb and deaf of kind, coming with others to the sepulchre or grave of the saint, beseeching him of help, kneeling as he saw that the others did, and after a little while that he thus kneeled were his ears opened and heard, and his tongue redressed and spake well. In the same year a woman blind was led to the said sepulchre, and by the merits of the saint recovered her sight. Also that same year two men and five women, beseeching S. Louis of help, recovered the use of going, which they had lost by divers sickness and languors.

In the year that S. Louis was put or written in the catalogue of the holy confessors, many miracles worthy to be prised, befell in divers parts of the world at the invocation of him, by his merits and by his prayers. Another time at Evreux a child fell under the wheel of a water-mill. Great multitude of people came thither, and supposing to have kept him from drowning, invoked God, our Lady and his saints to help the said child, but our Lord willing his saint to be enhanced among so great multitude of people, was there heard a voice saying that the said child, named John, should be vowed unto S. Louis. He then, taken out of the water, was by his mother borne to the grave of the saint, and after her prayer done to S. Louis, her son began to sigh and was raised on life. It befell the same time in the diocese of Beauvais that ten men were broken within a quarry there, as they did fetch out great stones for to build withal, for on them fell a great quantity of earth insomuch that they were covered with it. A clerk then that passed there foreby, heard their sighing, and having pity on them that were nigh dead, kneeled down to the earth, and remembering the new canonisation of the blessed S. Louis, sore weeping, made for the foresaid men his prayer to him, and after his prayer was done he saw folk coming that way. He called them, and forthwith they delved with such staves as they had, so much that by the merits of the saint to whom they trusted much, they had out of the quarry the foresaid ten men, the which were found unhurt, and as whole as ever they were before, howbeit that in certain they were dead.

It happed on another time that a great wall fell on a child which was reputed as dead by all the folk, his mother vowed him to the said saint, made the stones that covered him to be had away, and found her child laughing, and whole of all his members. A woman aggrieved with a sickness which men call the fire of S. Anthony came to Poissy, thereas S. Louis was born, and before the font wherein the said saint was baptized, she kneeled, and sore weeping made her prayer there to God and to the saint, by the merits of whom her body was clean delivered from the foresaid sickness. Item two days after this, a worshipful man which of long time had been oppressed and beaten with sickness of feet, that he could not go ne stand without he had two crutches or staves under his arms, came unto the said font, made there his prayer, left his staves there, and home he returned as whole as ever he was. And yet sithe were there, and are as now done, many other miracles through the prayers and merits of S. Louis to the glory and praising of our redeemer.
Free Videos
Free DVDs, Articles and Books