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Vie et miracles de saint Louis by Guillaume de Saint-Pathus/Book 1 · La Vie de monseigneur saint Loys
Chapter 17VieStLoys.1.17

De droite justise

A Life of Purity and Humility

Saint Louis lived a life of exceptional purity, temperance, and modesty, as attested by those who served him closely.

Because the blessed Saint Louis knew well that purity is pleasing to the blessed angels, he lived all his life in a very pure and honorable way, as will be clear here.1 For every purity that could ever be found in any married man was in him—so much so that my lord Pierre de Laon, who was his knight and lived with him a long time, about thirty-eight years, and was his chamberlain and slept at his feet and took off his shoes and helped him into bed, as the attendants of noble lords are used to do, for about fifteen years, could never see that blessed king's flesh except his feet and hands, and only sometimes as far as the calf when he washed his feet, and his arm when he had himself bled, and his leg when it was sick. For no one ever helped the blessed king when he rose from bed; instead he dressed himself alone and put on his own shoes, and his chamberlains laid out his clothes beside his bed the evening before, and his footwear likewise, and he took these things up himself alone and dressed himself, as has been said above.2 Along with this, the blessed king was wonderfully courteous, so that no one ever heard any foul word or insult come from his mouth; nor did he ever blame anyone, nor speak a word of detraction about anyone, nor was any base foulness ever seen in him. Along with all this, the blessed king had temperance in his bearing and in his speech, in dress, in drinking and in eating, and he had humility in himself, without pride and without arrogance. The said my lord Jean de Soisy, a knight, a man of mature age and very wealthy, who was with the blessed king for about the thirty years next before his death, and remained with him even until he died, and who lived with him in close familiarity, and who began to be with the blessed king around the time of his youth—under oath he affirmed that he never saw or heard that the king engaged in any frivolous amusements or mixed himself up in any improper games, nor that he ever saw him play at dice or games of that kind.3 Nor did he ever hear that the king was defamed of any foul crime of fornication or adultery or any other shameful thing; and he further affirmed by his oath that he does not believe any man of this age from the kingdom of France has died these past sixty years of better conscience or greater purity; nor did he ever see in him or hear of him anything but good in all his deeds and in all his words.4

Witnesses to Royal Sanctity

Close companions and knights provide sworn testimony to the king's virtues, holiness, and reputation even among his enemies.

My lord Jean de Joinville, a knight, a man of mature years and very wealthy, who was with the blessed king for thirty-four years and more, quite intimately and as one of his household, affirmed on his oath that he never saw or heard the blessed king speak a word of detraction about anyone else in a spiteful way or to blame him.5 Nor did he ever see a man more temperate, or of greater perfection in everything that can be seen in a man, than the blessed king was; and he believes that the king is in Paradise for the many good things he did, and he believes he was of such great merit that Our Lord should well work miracles for him.6 Furthermore, my lord Gui, known as le Bas, a wealthy man of mature years who served the blessed king for a long time, swore under oath that, based on the many good works he witnessed, he doesn't believe any religious man has ever been better than the king. He never saw or sensed that the king committed or consented to any mortal sin, and he believes he is a saint because of the works of charity, humility, and compassion he performed during his life.78 Pierre de Chambly, a wealthy man of about forty who joined the blessed king’s service shortly after his first return from overseas and remained with him until his death, also testified under oath. Having recounted many of the king’s virtues described elsewhere in this work, he affirmed that, based on these and many other things he witnessed, he believes the blessed king was the best man he ever knew, given the holiness of the life he led.9 Again, he saw him practice and endure many abstinences, vigils, austerities, and penances; and, as long as the said Pierre watched him, he always wanted the good and did it, and he shunned evil.10 Even the Saracens considered him a good and upright man.

Divine Protection in Captivity

God intervened to save the king from the treachery of the Sultan, rewarding the king's patience and charity with deliverance.

When the blessed king had been taken with the others and was being held in the Saracens' prison, and his peace had already been negotiated and his deliverance—and that of the other Christians—had been sworn by the Sultan, for which deliverance, among other things, the said Sultan was to receive a great sum of money and Damietta was to be restored to him, the said Sultan was killed by his subjects. Afterward, those who killed him insisted to the blessed king that one of their reasons for doing so was the treachery the Sultan had planned against him and his people. They claimed that once the Sultan received the money, he intended to put the blessed king and the other Christians to a cruel death, regardless of whether Damietta had been returned.11 It was clear that they were telling the truth and that the Sultan intended to carry this out, as evidenced by other facts: day by day, the Sultan treated several of the Christian knights and other prisoners with increasing harshness, continuing to ruin them even after he had sworn an oath for their release.12 From these things it is clear that the counsel came from God, and the blocking of this treachery as well: the said Sultan suffered the judgment he was seeking to bring on others.13 People believe—and it should be firmly believed—that because of the great goodness, patience, and charity the blessed king showed his people, his great love for Our Lord, his deep fear of doing anything that might displease God, his consistently holy life, and his resolve to do good, Our Lord took pity on the blessed king, his brothers, and his people, and wished to help the other Christians who had been taken captive.14 They were taken again, and made slaves in the hands of the enemies of the faith, for the exaltation of the name of Jesus Christ; and He still wished to help the blessed king so that he might fulfill the good will he had shown after his deliverance all the days of his life.15

Read the original Latin

Pour ce que li benoiez saint Loys sentoitbien que honesté est ' agréable as beneoiz angles, pour ce vesqui il en tout le tens de sa vie en très honeste manière, si com il apert ici. Car toute honesté fu en lui qui onques pot estre en nul homme marié, en tant que mon seigneur Pierres de Loon/, qui fu son chevalier et longuement demorant avecques lui par xxxviij ans ou environ et fu son chambellen et couchant a ses piez et le deschauçoit et li aidoit a entrer en son lit, si comme seulent fere les serganz des nobles seigneurs, par XV ans ou environ, ne pot onques veoir la char de cel benoiet roy fors les piez et les» mains, aucune foiz seulement jusques au gros de la jambe quant il li lavoit les piez, et le bras quant il se fesoit saignier, et sa jambe quant ele estoit malade; car nule foiz nul n'aidoit au benoiet roy quant il se levoit de son lit, ainçois se vestoit par soi seuH et chauçoit, et ses chambellens li ordenoient ses robes des le soir a près son lit, et ensement sa cliaiicemente , et ces choses il prenoit par soi seul et se vestoit, si coiii il est dit desus. Avecques ce li benoiez rois fu merveilleusement courtois, si que l'en nooit nule foiz nule lede parole ne d'injure issir onques de sa bouche; ne nule foiz il ne blamoit nul ne de nului ne disoit parole de detraction, ne l'en ne veoit onques en lui nul vilain let. Avecques tout ce li benoiez rois avoit en lui atemprance en son port et en ses paroles, en abit, en boivre et en mengier et avoit humilité en soi sanz orgueil et sanz arrogance. Li diz mes sires Jehans de Soisi, chevaliers, homme de meur aage et moût riche, qui fu avec le benoief roy par xxx anz prochains devant sa mort ou environ, et il demora neis jusques a sa mort et qui avecques lui demoura moût priveement et commença a estre avecques le benoiet"' roy el tens de sa joenece ou environ, juré afferma par son serenient que il ne vit onques ne n'oy que il feist nules jolivetez ne que il se mellast de nul gieus deshonestes, ne que onques il ne le vit jouant a hasart ne a gieus semblables. Ne onques û n'oy que il lust diffamé de nul let crime de fornicacion ou d'avoutire ou d'autre lede chose, et afferma encore par son serement que il ne croit pas que homme trespassast de cest siècle cl roiaume de France puis Ix ans passez, de meilleur conscience ne de gregneur purté; ne /il ne vit onques en lui ne n'oy de lui fors bien en touz fez et en touz diz.

Mon seigneur Jehan de Joinville, chevailler, home de meur aage et moût riche, qui lu avecques le benoiet roy par xxxiiij anz et plus, assez priveement et de sa mesniee, par son serement afferma que il ne vit onques ne n'oy que li benoiez rois deist a aucun d'autrui parole de detraction en mauvese manière ou en blâme de lui. Ne onques il ne vit homme plus atempré ne de greigneur perfection de tout ce qui pooit estre veu en homme, que li benoiez rois fu et que il croit que il soit en Paradis pour pluseurs biens que il flst, et croit que il fu de si grant mérite que Nostre Sires doit bien lere miracle pour lui. De rechief mon seigneur Gui dit le Bas, homme de meur aage et moût riche, qui fut moût lonc tens avec le benoiet roy, afferma par son serement que pour pluseurs bonnes oevres que il li vit lere, il ne croit pas que nul religieus homme soit ou ait esté meilleur homme de lui, et que il ne vit onques ne n'aperçut que li diz benoiez rois ait fet ou consenti chose par quoi pechie mortel fust fet, et que il croit que il soit saint pour les bonnes oevres de charité, d'umilité et de pitié que il fist en ceste mortel vie. De rechief Pierres de Chambli, homme de xl ' ans ou environ et moût riche, qui commença a estre avec le benoiet roi assez tost puis que il revint d'outre mer, a celé foiz que il passa premièrement, et fu demorant avecques lui des cel tens jusques au tens de sa mort, si comme li diz '" Pierres dist en sa deposicion, et encore demoroit il avecques lui el tens de sa mort, qui fu moût ses familiers et moût ses secrez, afferma par son serement, quant il ot moût de fez recitez des vertuz de cel meesme benoiet/ roy qui sont descriz en leur liexS" convenables en ceste présente oevre, que, par ces choses et par moût d'autres que il vit en lui et connut, il croit que li diz benoiez rois fu le meilleur homme que il onques eust veu pour la saintee de la vie que il li vit mener. De rechief, il li vit fere et soulrir moût d'astinences, de veilles, d'aspretez et penitances, et volt touzjors bien et tist, tant comme li diz' Pierres vit, et eschiva le mal. Et neis les Sarrazins le tenoient pour bon homme et loial.

Quant li benoiez roys fu avecques les autres pris et demorant en la chartre des Sarrazins et sa pes fu ja tretiee et sa délivrance et des autres crestiens et jurée par le Soudan, pour la quele délivrance entre les autres choses li diz soudans devoit avoir grant somme d'argent et li devoit estre rendue Damiete, li diz Soudans fu ocis de ses sousmis. Après les queles choses, cil qui 1 orent ocis affermèrent moût forment devant le benoiet roy que une des causes pour quoi il avoient ocis le dit Soudan, estoit pour la desloiauté que il entendoit a fere contre le benoiet roy et contre les siens ; car il vouloit, si com il distrent, quant il eust eu la somme d'argent, ocirre par cruel mort le benoiet roy et les Crestiens qui avoient esté pris avecques lui, ja soit ce que les Crestiens eussent restabli Damiete ou non. Et que il deissent voir et que li Soudans entendist ce a fere, ce ' apparoit bien neis par autres choses : car li Soudans contreinst de jour en jour en toutes manières plus forment pluseurs chevaliers crestiens et autres que il tenoit en prison et encore destruist puis que il avoit donné son serement pour la dite délivrance. Des queles choses il apert que li consels vint de Dieu et l'empeechement de ceste desloiauté que li diz Soudanz soustint le jugement que il procuroit as autres. Et croit l'en et doit estre fermement creu que ' pour la grant bonté et pour la pacience et pour la charité que li benoiez rois avoit a son pueple et pour la grant amour qne il avoit envers Nostre Seigneur et pour la grant poour que il avoit que il ne feist aucune chose que il creust (jui a Dieu deust desplere et pour la sainte vie que il avoit tozjois menée et pour le propos que il avoit de bien fere, si com il aparoit du fet après, Nostre Sires ot pitié du benoiet roy et de ses frères et de ses autres genz ; et volt Nostre Sires aidier as ' autres crestiens pris de çic. z et de nouvel \ et esclaves entre les mains des anemis de la foy pour l'essaucement du non de Jhesu Crist, et volt encore aidier au benoiet roi pour aemplir sa bonne volenté cjue il avoit demoustree après sa délivrance tout le tens de sa vi(\

Notes

  1. 1OF honesté here means moral purity/chaste propriety (not mere truth-telling); rendered as purity / pure and honorable living to match the chapter's emphasis on bodily modesty and clean speech.
  2. 2Normalized OCR/damage forms to chaucemente (footwear), seul, com, and Loon = Laon; sense is secure from context.
  3. 3serenient → serement (oath); benoief → benoiet; jolivetez = light/wanton amusements rather than mere 'jollity'.
  4. 4Read as il n'oy; fust; el/du roiaume; LX (sixty) years—standard medieval roman numeral Ix/LX in this corpus.
  5. 5Normalized OCR-like readings: 'chevailler' as 'chevalier' (knight) and 'qui lu avecques' as 'qui fu avecques' ('who was with'), matching the deposition formula in neighboring testimony.
  6. 6Read 'flst' as 'fist' (did) and 'lere miracle' as 'faire miracle' (work miracles).
  7. 7Read 'vit lere' as 'vit faire' ('saw him do').
  8. 8'pitié' rendered as 'compassion' (works of mercy) rather than 'piety'; OF pitié commonly means pity/compassion, especially paired with charity and humility.
  9. 9Stripped residual editorial marks in the source (xl ', dit '" Pierres, benoiet/ roy, liexS") without changing sense; 'outre mer' / 'passa' taken as the crusading voyage overseas.
  10. 10Read 'soulrir' as 'souffrir' (endure) and 'tist' as 'fist' (did).
  11. 11Source has "cil qui 1 orent ocis"; the numeral looks like editorial/OCR noise. Translated as "those who had killed him" (OF "cil qui l'orent ocis").
  12. 12"destruist" rendered as "ruined"; it may also mean destroyed, wasted, or put to death under harsh captivity.
  13. 13"li consels vint de Dieu et l'empeechement de ceste desloiauté" read as divine counsel and divine prevention of the treachery, realized when the Sultan received the fate he was procuring for others.
  14. 14Normalized corruptions: "qne"→"que"; "creust (jui a Dieu"→"creust qui a Dieu"; stray marks "que '" and "as '" ignored. Sentence continues into s6.
  15. 15Opening "z et de nouvel \ et esclaves" and closing "vi(\" are corrupt. Read with the end of s5 as roughly: "aidier as autres crestiens pris de ci et de nouvel, et esclaves entre les mains des anemis de la foy... tout le tens de sa vie." "cjue" treated as "que".

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