A History of The Vaudois Church From Its

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AUDOIS CHERBRO .
MONASTER ,
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HISTORY
FAUDOIS CHURCH
VAENON OF PIEDMONT
PORTER
59, PATERNOST ROW 65, CARD AND 161

HOODIELY OKSELLERS
COLX.
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A HISTORY
OF THE
VAUDOIS CHURCH
FROM ITS ORIGIN ,
AND OF TIIE
VAUDOIS OF PIEDMONT
TO THE PRESENT DAY.
BY
ANTOINE MONASTIER,
FORMERLY PASTOR IN THE CANTON DE VAUD, AND A NATIVE OF THE VAUDOIS
VALLEYS OF PIEDMONT,
Translated from the French .
A NEW EDITION.
LONDON :
THE RELIGIOUS TRACT SOCIETY,
56, PATERNOSTER ROW ; 65, ST. PAUL'S CHURCHYARD ; AND 164,
PICCADILLY ; AND THE BOOKSELLERS.
MDCCCLIX .
DEDICATION .
PROTECTORS and Benefactors of the Vaudois ! Princes ,

Magistrates, and Christians of every denomination , rank,
order, condition , and sex , who by a gracious dispensation
of Providence, and the effect of a fervent Christian charity
have co -operated in past ages, and who still co -operate, for
the preservation of the feeble remnant of the Vaudois of
Piedmont!
Permit the humble Author of this History, himself a

son of the Vaudois church, the extraordinary vicissitudes
of which he has here attempted to describe - permit him
to be the organ and interpreter of the sentiments that
animate this scanty but grateful population towards their
charitable protectors and benefactors. Permit him to be
the echo of the benedictions and prayers which incessantly
arise, on their behalf, from the hearts of mere simple and
obscure men, who still live under the cross, surro
rrounded by
snares, seductions, and dangers, contrary to the benevolent
intentions of their revered and beloved sovereign .
May the memory of those powerful, glorious, and

charitable protectors and benefactors, who have entered
into rest, be blessed for ever !
iv DEDICATION .
May the most precious blessings, temporal and eternal,

of our great God and Saviour Jesus Christ, continue to rest
abundantly on those who are now living, and on their
children and descendants to the remotest generations !
These sentiments and wishes—a feeble token of their

gratitude — truly animate the hearts of the Vaudois of the
Piedmontese Alps towards their generous protectors and
benefactors past and present, and are shared and expressed
on this occasion, with profound respect, by one of their
number, in the name of all .
ANT . MONASTIER , PASTOR .
LAUSANNE,
Oct. 17, 1846 .
PREFACE .
To demonstrate their close connexion with the primitive

church founded by the apostles, to establish their right to
call themselves a faithful church, and even to be regarded
as forming the true church of the Lord Jesus Christ on
earth, the evangelical churches appeal to the conformity of
their doctrines, their worship, and their internal life with
the picture the New Testament gives us of the primitive
church , and with the precepts, rules, and regulations taught
by this same word. This internal argument is, in fact, the
most important on this question ; it has an irresistible force,
and is of itself sufficient.
Yet there is an external argument, which , without being
conclusive, has a certain value; and which , if we are to
believe the enemies of the evangelical churches, is altogether
wanting to them , namely, antiquity of existence. You are
but of yesterday, cries the Romish church in a tone of
irony and triumph. You forsook the mother church by a
revolution, which you pompously term a Reformation ; but
if truth be on your side, it must be very modern. An
existence of little more than three centuries is a very recent
title, when it relates to pretensions of professing eternal
truth. To dare a conflict with Rome, you require what
she possesses, and what you are destituteof, an ancient and
venerable origin. Now, this attribute of the truth is not
so completely wanting to the evangelical churches as might
at first seem to be the case. The Vaudois church is a link
that unites them to the primitive church . By means of it
they establish the anterior existence of their constitution,
doctrine, and worship, to that of the papistical idolatries
and errors . Such is the object of the work we now lay
before the public. It is intended to prove by the fact of
the uninterrupted existence of the Vaudois church , the
perpetuity of the primitive church, represented in the
present day not only by the church of the Vaudois valleys
of Piedmont, but by all her sister evangelical churches,
founded solely on the word of God .
In writing this work on an essential part ofecclesiastical
history, its author has had in view the glory of his Saviour.
He considers that however humble and despised these
vi PREFACE .
Vaudois may have been in the eyes of the world , forgotten

by some, hated and persecuted by others, their history
exhibits and presents to the imitation of the faithful, some
of the essential characteristics of the true disciples of Jesus
Christ, faith, fidelity, humility, detachment from the world,
perseverance and resignation under the most painful trials.
He also believes that the development of this history
will demonstrate the Lord's faithfulness to the humble
members of his church, the wisdom of his plans and
intentions in their favour, the power he puts forth when
he purposes to deliver them, and the efficacious consola
tions he grants them under their trials. It will moreover
show , he may venture to hope, that the Head of the
church has fulfilled the promise he made that “ the gates
of hell shall not prevail against it,” and that in this
History of the preservation of evangelical truth in the
midst of darkness, it may be perceived to His glory , that
“ God hath chosen the foolish things of the world to
confound the wise ; and God hath chosen the weak things
of the world to confound the things which are mighty ;
and base things of the world , and things which are
despised, hath God chosen, yea, and things which are
not, to bring to nought things that are, " 1 Cor. i . 27, 28 .
The author does not flatter himself that he has pro
duced a perfect work ; the subject was difficult, particularly
in what related to ancient times. The materials to be
consulted were immense ; while continual concealment,
partial judgments, and incomplete recitals veiled the
truth at every step in Catholic writings. Nevertheless,
he thinks that he has brought forward some new facts of
great importance, and especially that he has contributed to
a satisfactory demonstration of the ancient origin of the
Vaudois church.
This has been a labour of love . A Vaudois by birth ,
by his affections, by all his associations, a Vaudois too, he
trusts, by his faith , the author has devoted more than
ten years to accomplish the wish of his life — the com
position of a brief HISTORY OF THE VAUDOIS CHURCH .
In its preparation and arrangement, he has called in the aid
of one of his dear sons, who is his constant assistant in his
pastoral functions.
May this little work contribute to the glory of our great
God and of our Saviour Jesus Christ ! Amen .
CONTENTS .
DEDICATION Page iii

PREFACE V
CHAPTER I.
STATE OF THE CHRISTIAN CHURCH AT THE ACCESSION OF THE EMPEROR
CONSTANTINE. [A.D. 306.]
The great progress of the gospel during the first three centuries --Obstacles
to its promulgation - The pure and lively faith of believers during that
period - The primitive constitution of the church undergoes some alteration
in the episcopate - Commencement of the hierarchy -- Places and nature of
public worship -- Alteration in reference to baptism and the Lord's supper
Internal dissensions - Heresies — The pure faith triumphant - Sects 1
CHAPTER II.
CHANGES IN THE DOCTRINES, WORSHIP, AND LIFE OF THE CHURCH, AFTER
THE TIME OF CONSTANTINE. (FROM A.D. 337.]
A glance at the preceding state of the church - The peace it enjoyed opened
the door for alterations- Arianism - Pelagianism - Dissensions and la
mentableconsequences - Constantine's protection of the church baneful
Fatal to the clergy from the snares of wealth -- The church sinks by its de
pendence on the emperor - He elevates the episcopate - The bishop of Rome
--The numerous converts from paganism bring their superstitions with
them into the church -- The new ceremonies become established on the inva
sion of the barbarians - The authority of the Holy Scriptures weakened
Doctrines modified and altered - Introduction of the mass and many errors 4
CHAPTER III.
OPPOSITION WHICH THE NEW DOCTRINES AND CEREMONIES ENCOUNTERED IN
THE CHURCH.
This opposition is manifested – From what quarter first - Noticed by pope
Celestin in Gaul - Shows itself in Lombardy in the instance ofVigilantius
Continued in France, under Serenus - In Germany - Epistle of Zachary
Reflections - Opposition against images under Charlemagne - Episcopate
of Claude of Turin - Notice of Claude - Passages from his writings --Cha
racter of his ministry - Effects of it in the Vaudois valleys- Considerations
in support -- Testimonies. 9
CHAPTER IV.
VESTIGES OF THE FAITHFUL CHURCH IN THE TENTH AND ELEVENTH
CENTURIES.
Traces of continued conflict - State of society in the ninth , tenth , and eleventh
centuries — The clergy, absorbed by worldly interests, encroachon the civil
power, and neglectspiritual interests - Their errors and ignorance - Pro
gress of superstition - Rome and the church a prey to anarchy - State of the
eleventh century - Rome, and its efforts to raise and to extend its power
viii CONTENTS .
Truth forgotten by the world ,is preserved in remote places-Marks which

indicate the existence of the Vaudois - Hatto di Vercelli; his writings - Re
flections and inferences — Damiano - Radulph de St. Thron - Vaudois val
leys - Bruno d'Asti — Extent of his testimony - Church in the north of Italy
different from that of Rome- Opinion of Costa de Beauregard . . Page 22
CHAPTER V.
RELIGIOUS MANIFESTATIONS OF THE ELEVENTH CENTURY .
Attempts to propagate pure doctrine-- Proceeded probably from thetheVaudois
valleys of the Alps - Facts in support of this opinion --Manifestation at
Orléans - Arras - Turin and the château of Monteforte - at Châlons-sur
Marne - Heretics in France - Agen - Goslar - Doubts respecting their doc
trines - Absurd accusations refuted - Heresies - Estimate of them-Sources
of this religious movement- Bérenger of Tours - Indications of Vaudois
missionaries 29
CHAPTER VI.
RELIGIOUS MANIFESTATIONS OF THE TWELFTH CENTURY.
The power of faith - Vaudois writings - Pierre de Bruis and Henry - Scene of
their preaching — their origin and mutual relation - Scene of Henry's labours
--Arrested and liberated His death - Success of the two preachers - Here
tics of Périgueux - of Toulouse - Disputation at Lombers - Fresh progress of
heresy - Raymond of Toulouse --Mention of the Albigenses- Doctrine of
Pierre de Bruisand Henry - Details - Heretics along the Rhine --at Cologne
-Arnulph at Rome - Abailard and Arnaud of Brescia - Details respecting
Arnaud - Denominations given to heretics - That of Vaudois, or Valdenses,
prevails — Testimonies of Rainier - of Bernard de Foncald 37
CHAPTER VII.
ORIGIN OF THE NAME VAUDOIS.
Three etymologies proposed - Valdenses erroneously derived from Valdo
Who Valdo was ? -his person - hisname - his work-his death - Valdenses
derived from the Latin vallis, a valley - Testimony of Eberard - of Bernard
de Foncald - Preferable etymology of the word Vaudois - this latter origin
justified . 53
CHAPTER VIII.
THE VAUDOIS OF PIEDMONT IN THE TWELFTH CENTURY ,
Review of the past ,The Vaudoisreferred to under the name of Montani
Testimonies of Honorius - of Eberard de Béthune -Giofredo - Decree of
Otho iv .- Pure doctrines preserved - A circumstance peculiar to the Vau
dois valleys
bearings – The counts
in common ofLucerna , princes of the Holy Empire - Armorial
- Conclusion 62
CHAPTER IX.
TRADITIONS OF THE VAUDOIS WHICH ATTEST THEIR ANTIQUITY.
Appeal to tradition in their memorials to their sovereigns- These memorials
recorded in the writings of their adversaries - Fasiculus Temporum - Hono
rius and Eberard - Moneta - Polichdorf - Rainier, who calls them Leonists
Claude de Seyssel - Traditions common to the Vaudois of Bohemia and
other places 67
CHAPTER X.
WRITINGS OF THE VAUDOIS.
Original writings of the Vaudois - Collected by Léger - Vaudois writings sent
to Perrin - their general characteristics-- dogmatical, practical, polemical ;
sacred poetry - their authenticity - They areVaudois - written in a dialect of
the ancient Romance language -- Antiquity of their date attested - Anony
mous witness — Peter the Venerable - Raynouard - The Noble Lesson - In
ternal proof from its representation of Antichrist- Objections and refuta
tions - Inferences . 71
CONTENTS. ix
CHAPTER XI.
THE BELIEF OF THE VAUDOIS .
Source of faith for the Vaudois - Their rule of faith - They reject every human
doctrine- Their Confession of faith - Vain questions rejected – Theybelieved
thetruths of the Apostles' Creed , and admitted that of Athanasius- Faith in
God, the Father, Son, and Holy Spirit - The fall of man - Redemption
The state of man after death - The sacraments - Submission to civil autho
rity - Their silence on election, predestination, etc .-- Various accusations of
their adversaries examined - Conclusion Page 83
CHAPTER XII.
MORAL AND RELIGIOUS LIFE OF THE VAUDOIS .
General survey - Severe discipline - Barbes, or pastors - Mutual relation of
the pastors -- Synods - Schools of the barbes - Missionaries - Instruction of
children - Fraternal correction - Ecclesiastical punishments - Renunciation
of taverns and dancing — Knowledge of the Bible – Testimony of Rainier
effects of this study - Morality, testimony of Rainier - of St. Bernard - 91
of
Claude de Seyssel - of De Thou - of Botta - Conclusion
CHAPTER XIII,
MISSIONARY ZEAL AND PROSELYTISM OF THE ANCIENT VAUDOIS .
Source and cause of this character – Testimonies of Bernard de Foncald - of
an anonymouswriter on this spirit of proselytism - Examples — Testimonies
-Bernard de Foncald — Mapée - Rainier, a remarkable passage- Eckbert 98
Planta - On the unknown and acephalous priests
CHAPTER XIV.
PERSECUTION OF THE VAUDOIS IN THE THIRTEENTH CENTURY.
The Vaudois spread through different countries — in France - in Germany and
Italy - in Austria and Bohemia - Preparations for a general persecution
Decree of Otho IV . in Piedmont- of count Thomas - against the Albigenses
inFrance - Means of conversion -- Counsel of Dominic - Public Disputations
-Excommunication of Raymond of Toulouse - Crusades -Dominic - The in
quisition invented - approved - The heresy re -appears - New measures
Success of the Dominicans or of the inquisition against the Vaudois105 of
Germany -- Echard , the persecutor, converted
CHAPTER XV.
THE VAUDOIS, RETREATING FROM PERSECUTION, FOUND COLONIES IN THE ALPS.
The effect of preceding persecutions - In their flight the Vaudois direct their
course towards the valleys – The Vaudois churches embarrassed - Colonies
in Apulia and Calabria -Proofs and documents - Situation of the colonies
Prosperity - Aggrandizement - On what occasion - Their relation to the
valleys -The Vaudois spread throughout Italy visited — New colonies in
Provence - The Vaudois still numerous- Threatened in the valleys 116
CHAPTER XVI.
FIRST PERSECUTIONS KNOWN , AGAINST THE VAUDOIS OF PIEDMONT, IN THE
FOURTEENTH AND FIFTEENTH CENTURIES.
The numberof Vaudois in Dauphiné and Piedmont– The inquisition at work
-effects - Persecution under Clement VI.-Too slow for the wishes of
Gregory XI. - Reprisals of the Vaudois - The persecution continues - Borelli
against Susa and the valley of Pragela - Ravages - Persecution of Veleti
Vaudois burned at Coni - Orders of Iolante - Martyrs- Crusade of Capitaneis
- Preparations- March - Attack on the valleys - Results -- Peace granted by
Charles II. - Vaudois of the valley of the Po, persecuted in 1500 . 120
X CONTENTS .
CHAPTER XVII.
THE VAUDOIS AND THE REFORMATION AT THE BEGINNING OF THE SIX
TEENTH CENTURY.
Small number of the Vaudois - Reduced to conceal themselves or to dissemble
-When at theworst, the Reformation begins - Glance at the Reformation
Eagerness of the Vaudois to gain information respecting it - Martin of the
vale of Lucerna - Morel of Mérindol, and Masson of Burgundy in Switzer
land and Germany - A document which gives an accountof the state of the
Vaudois - Advice asked - Affecting and kind reply ofEcolampadius-Bucer
and Capito visited - Sympathy and agreement of the reformers with the
Vaudois --Return of the two Vaudois -- Masson a martyr - Answer of the
reformers carefully examined - Synod of Angrogna in 1532, to deliberate
upon it - Decision of the Synod - Decision on the public service - all dissimu
lation branded - Disagreement- Relation between the Vaudois, and the
churches of Bohemia and Moravia . Page 136
CHAPTER XVIII.
IMMEDIATE EFFECTS OF THE UNION OF THE VAUDOIS CHURCH WITH THE
REFORMED CHURCH.
Renewal of persecution in Provence - of Bersour in Piedmont - Martyr - Ces.
sation of the persecution - Martin Gonina martyr - The first French Bible
printed atNeufchâtel, at the expense of the Vaudois — Zeal for Divine ser
vice in public , The use of the French language instead of the Vaudois
Occupation of Piedmont by France rather favourable to the Vaudois cause
-Complaints of Belvedere - Persecution of the Vaudois of Provence - Their
final destruction - Tranquil state of the Vaudois of Piedmont- Temples built
in the valleys - Several martyrs at Chambéry - Danger incurred by two
pastors - Several pastors arrive in the valleys - A challenge and discussion
-Attempts of the parliament of Turin against the Vaudois -.Baronius
Sartoire and Varaille martyrs-- a third escapes — New menaces against the
Vaudois without effect - Measures in their favour 150
CHAPTER XIX.
THE VAUDOIS, ONCE MORE UNDER THE RULE OF THEIR LEGITIMATE PRINCE,
ARE PERSECUTED WITH THE UTMOST RIGOUR.
Return ofthe Vaudois under the rule of Savoy - Emmanuel - Philibert publishes
a persecuting edictin 1560 — The inquisition active in the plain - Martyrs at
Carignan, Méane, Barcelonette - Measures taken by the Vaudois -- Cruelties
--The duke's commissioners to the valleys – The monks of Abbadie and
their victims - Momentary concession of the duke - Mission of Poussevin
Public disputation - Final measures - Preparations for defence — The count
La Trinité comes tothe valleys with an army - Hasrecourse to a stratagem
-Removes the notables - Increasing oppression - Alliance with the valley of
Clusone — the Vaudois attacked again and again in their refuge ofPra-di-torre
always conquerors- Truce - Signing of the treaty of peace - Basis of the 170
future relations of the Vaudois to their sovereign
CHAPTER XX.
DESTRUCTION OF THE VAUDOIS COLONIES IN APULIA AND CALABRIA,
State of the colonies - Influence ofthe Reformation - Request for a pastor from
Geneva - Mission and success of Pascal- Persecution - Surprises - Horrible
punishments - Total des of he colonies--
Martyrdom of al 203
CHAPTER XXI.
THE BENEFITS OF THE PEACE ATTENDED WITH GREAT EVILS.
The valleys relieved in theirdistress - Annoyances on the part of the priests
Unjust order - Intrigues - The valleys under the governor Castrocaro - Em
bassies from the princes of the Palatinate and Saxony - Persecutionin the
marquisate of Saluzzo - St. Bartholomew - Attack on the valley of Perosa
CONTENTS. xi
-Death of the good duchess Margaret - Reign of Charles Emmanuel - The

valleys under French dominion - Their return to that of Savoy - Means em
ployed to bring over the Vaudois to popery – The exiles — Martyrdom of
Coupin - The Vaudois militiain the field - Fine, on account of cemeteries
The valley ofPerosa occupiedby the duke's troops - Secret practices of the
inquisition - Abduction ofchildren — The Vaudoison their frontiers - Ineffec
tual attempt to establish the monks and the mass in the Vaudois communes
-Invasion of Piedmont by the French - A dreadful plague carries off half
the population . Page 210
CHAPTER XXII.
THE VAUDOIS, CALUMNIATED AT COURT, ARE MISUNDERSTOOD AND
ILL-TREATED.
Unjust complaints against them - Letters patentrefused -- Complete andfinal
expulsion of the Vaudois from the valley of the Po - Disputation with the
priests - Plan for the Propagation ofthe Faith and the Extirpation of Here
tics -Strokes ready to fall discovered in time 244
CHAPTER XXIII.
CRUELTIES COMMITTED BY THE PAPISTS IN THE VALLEYS
Expulsion of the Vaudois from the plain of Lucerna - The Piedmontese army
in the valleys - Massacres— Heroic conduct of Janavel-The Vaudois under
arms - Truce--Embassy from the Swiss evangelical cantons -- Measures of
Great Britain and other Protestant powers - Collections - Conferences at
Pignerol - Mediation of France - Signing of the treaty 262
CHAPTER XXIV.
PERSECUTION AND EMIGRATION. [ 1656-1686 .]
Erection of the fort of La Torre - Vexations committed by the garrison - Con
demnation of the distinguished Vaudois - Order for the cessation of all reli
gious services at San Giovanni - Resistance ofthe Synod-Léger condemned
to death - De Bagnols - The exiles - An army surprises San Giovanni - Ge
nerosity of the Vaudois - Defeat of the army - Mediation of France--Pro
ceedings of the evangelical cantons - Conference - Charter of 1664, denomi.
nated that ofTurin -- Arbitration ofLouisxiv . - Peaceful times - Revocation of
the edict of Nantes -Requirement of the kingof France - Edict for the abo
lition of evangelical worship - Embassy of the 'Swiss cantons - Project of
emigration - Indecision of the valleys - Attacks upon them by Catinat and
the army of Savoy - Submission of the Vaudois - Their imprisonment
Leidet a martyr - Negotiations of the cantonsforthe release of the prisoners,
and their departure for Switzerland - State ofthe Vaudois in the fortresses-
Their travelling in the depth of water , and their arrival at Geneva 292
CHAPTER XXV .
THE VAUDOIS REFUGEES IN SWITZERLAND AND GERMANY RETURN , IN ARMS,
TO THEIR COUNTRY , AND OBTAIN PEACE. [ 1686–1690 .]
Their arrival at Geneva - Distribution inSwitzerland -- Project and first attempt
for returning to the valleys – Offers of the elector of Brandenburg and the
German princes - HenriArnaud - Secondattempt - Departure of the Vaudois
for Brandenburg, the Palatinate, and Wirtemberg - Return of the greater
part to Switzerland – Third attempt - The Vaudois having assembled in the
wood of Prangins, cross the lake - Enter Savoy- Defeat an armed force at
Salabertrand - Enter victoriously into their valleys - Difficulties of their
situation - Cruel measure - The Vaudois masters of the upper valleys attack
that of Lucerna – Conquerors, afterwards repulsed - Retire to the heights
Desertions - Forced successively, they take refuge in Balsille - Attacked in
vain before winter - Providentialsupply - Sufferings - Attempt atnegotia
tion - Attack of Balsille - Siege - Wonderful flight - Good news - Peace - Re
turn of the prisoners - Bobbio restored to the Vaudois - Arnaud before the
duke- Address of Victor Amadeus - Vaudois in the service of the duke
Return of the scattered Vaudois to their valleys 329
xii CONTENTS .
CHAPTER XXVI.
THE VAUDOIS IN THE EIGHTEENTH CENTURY AND DURING THE FRENCH
REVOLUTION. [ 1690—1814 .]
The Vaudois under the banners of their prince - Their re-establishment in
their heritages - Their numbers - Edict of 169 1 - Exile of the French Protes
tants domiciled in the valleys - Colonies of Wirtemberg - Death of Arnaud
-Attempts at oppression - Intermission - Foreign subsidies -- Siege of Turin
in 1706 – Victor Amadeus in the valleys - Devotedness of the Vaudois - New
vexations - Expulsion of the Vaudois from Pragela — The French and those
who had becomeCatholics -- Edictof 20th June, 1730 - Summary of the edicts
concerning the Vaudois - Effects of the French revolution --Guard of the
frontiers by the Vaudois-Unjust suspicions of their fidelity - Project of a
massacre rendered abortive - Arrests - Petition to the king-Slight favours
Revolutionary spirit in Piedmont-Abdication of Charles Emmanuel - New
state of the Vaudois - The Austro - Russians in Piedmont-Carmagnola
Wounded French - Bagration - Re-union of Piedmont to France - Misery to
the valleys - Distress of the pastors - Allotment of rents, and funds for their
use - New consistorial arrangement - Earthquake - Sketch of the religious
state of the Vaudois - MM . Mondon, Geymet,and Peyran - New field opened
for the activity of the Vaudois Page 378
CHAPTER XXVII.
THE VALLEYS SINCE THE GENERAL PEACE. [ 1814–1846 .]
The restoration - Conduct of the valleys in 1814 and 1815 - Deception - Edict
which replaced them in their ancient condition - Measures taken in conse
quence - Temple of San Giovanni - Question of the revenues of the Romish
Clergy -- Salaries allowed to pastors - Pastoral letters of the bishops of
Pinerolo - Charles Felix - Charles Albert - Cessation of abuses - Restrictions
--- Foreign benefactors of the Vaudois - Frederic William 111. - Count de Wal
burg - Evangelical chapel at Turin - Foundation of two hospitals for the
valleys - Collections - Funds formed at Berlin-English benefactors — College
of La Torre - Schools - Walloon Committee - Swiss cantons - Erection of the
convent of La Torre - Anxieties in the valleys – Visit of Charles Albert to 412
his
subjects
A WORD TO MY DEAR FELLOW - COUNTRYMEN OF THE VAUDOIS VALLEYS 425
APPENDIX .
Pieces given in the Appendix to the original work - The Three Catalogues
-The Noble Lesson 427
A GEOGRAPHICAL AND STATISTICAL DESCRIPTION OF THE VALLEYS OF
PIEDMONT-GEOGRAPHY 428
The Valley of San Martino — The Half Valley of Perosa- The Valley of
Lucerna 130
STATISTICS.
Population - Climate and productions -- Religious administration of the
Vaudois valleys 431
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HISTORY
OF
THE VAUDOIS CHURCH .
CHAPTER I.
STATE OF THE CHRISTIAN CHURCH AT THE ACCESSION OF
THE EMPEROR CONSTANTINE. [A.D. 306. ]
Not three centuries from the death and resurrection of the
Saviour had passed away, before the good news of salvation
through him was spread over all the provinces of the
Roman empire, and received with joy by a considerable
part of their population. Faith in Jesus, the Son of the
living God, was proclaimed from the shores of the Red sea
to those of the Atlantic ocean ; from the banks of the Nile
to those of the Ebro, the Rhone, the Rhine, the Danube,
and the Euphrates ; in all the countries washed by the
waters of the Mediterranean , even to the most retired
valleys of the Iberian mountains, * of the Alps, Hemus,
and Atlas, and especially through all the cities that were
scattered over this immense tract.
The gradual extension of the Christian religion was not
accomplished without conflict and suffering on the part of
its professors. Its progress first irritated , and then
alarmed, those who were attached to national traditions,
dissolute manners, and the worship of false gods, as it did
the suspicious and tyrannical government of the Roman
emperors . The Christians were very soon regarded as
enemies of their country and rebels, and as such were
exposed to the most terrible persecutions. Thousands and
hundreds of thousands were destroyed by fire and sword,
* (Namely, the Pyrenees and their offshoots .]
B
2 HISTORY OF THE VAUDOIS CHURCH .
by instruments of torture, and by the fangs of wild beasts

in the amphitheatres. But as the grain of corn falls into
the ground and increases a hundredfold, so the blood of the
martyrs became the seed of the church ; the faith of
Christian confessors spoke to the heart, and won more
souls to the service of their Lord than the terrors of punish
ment could drive from him.
During the first three centuries, the church was com
posed, for the most part, of persons firmly convinced of
the truth of its doctrines, and who showed forth, by a
pure, holy , and devoted life, the virtues of Him who had
called them out of darkness into his marvellous light.
The contempt and hatred with which the Christians were
treated by the pagans, preserved them in general from a
pernicious alliance with the vicious and indifferent; and by
breaking the ties which might have held them fast to a
seducing world , purified their faith , and united them more
closely to one another, and to their Saviour.
The constitution of the church remained nearly the same
as in the apostolic age. * Every believer was an active
member of the Christian community, which was under the
guidance of one or more pastors, whose special office it was
to preach the word, and watch over souls. The pastor of a
Christian community, or one of them , if there were several
pastors, bore also the particular title of Bishop, that is ,
Overseer, on account of the inspection which it became him
to exercise over all the members of his flock, and the influ
ence that was conceded to his piety and example. But
though this distinction exposed its possessor to greater
danger in times of persecution, it is evident that many of
those who obtained it did not entirely escape the seductions
of pride and ambition. The pastors of the larger churches
soon obtained, or preferred, the title of bishop to that of
elder, and easily assumed a supremacy over their fellow
labourers in the work of the ministry. The fraternal
connexion that subsisted between the apostles and the
companions of their work, as that of St. Paul with Sylvanus
and Timothy, was very soon succeeded by a dangerous
* [A few passages in the first and second chapters, and other places, relating
to the early constitution of the church, its officers, rites, and connexion with
civil governments, which, according to the rules of the Religious Tract Society ,
are retained withoutalteration, must be regarded as containing the individual
views of the author .]
INTERNAL DISSENSIONS . 3
hierarchy. Still , the injury which this tendency might

have inflicted on that Christian liberty and brotherhood
which were then so conspicuous, was considerably lessened
by the individual activity which the difficult position of the
church, in the midst of pagans, imposed on each of its
members.
Another danger, arising from within, also threatened the
constitution and life of the church , in this prosperous period
of its existence, namely, the pre-eminence acquired by the
bishops of Antioch , Alexandria, Carthage , and Rome, over
the other bishops, and the ill use they often made of the
deference that was yielded to them by courtesy. The
bishop of Rome especially took the precedence of all the
other bishops, on many occasions, and even aspired to a
certain authority in matters of religion . But these preten
sions encountered resistance in the rivalry of other apostolic
or metropolitan churches, and in the independent nature of
the Christian life.
The Christian worship preserved its primitive simplicity.
It was held in private houses; and often in secret or in
deserts. Some places of Worship, however , had been
erected at the close of the third century . Prayers, the
singing of hymns, reading the Scriptures, preaching, and
the celebration of the Lord's supper, were the ordinary acts
of divine service. The Christians, who had witnessed the
pompous ceremonial of paganism , and regarded idolatry
with detestation , exclụded all images from their places of
meeting, and every idle ceremony from their worship.
Nevertheless, some observances, such as the use of white
vestments, unction , and the presence of sponsors, were in
troduced at the administration of baptism ; and the holy
supper, celebrated in remembrance of those who had died
in the Lord , and as a sign of perpetual communion with
them, sometimes degenerated into a ceremony for their
supposed advantage.
In relation to doctrine, the church had already to sustain
severe contests both without and within : without, against
the attacks of pagan philosophers and Jews: but especially
within, against the errors that were often propagated by
men of piety, who were under the influence of some invete
rate notion , some peculiar opinion, not in conformity with
the true faith, according to the belief of the church . From
B 2
being isolated partisans of a new doctrine, they rapidly

became leaders of a sect, by the impression which their
talents, powers of persuasion, and the very singularity of
their sentiments, made on men whose turn of mind, dis
positions, and circumstances, were similar to their own .
But diversities of doctrine, heresies, and the formation of
sects within the pale of the visible church, ought not to
astonish those who are aware that an ardent imagination,
the pride of reason, and particular prejudices, prevent men
from seeing the truth ; and that the profession of the
gospel has not always eradicated these unhappy disposi
tions from persons who, wishing “ to be something ,” cannot
consent to be classed among “ the poor in spirit.'
Let us not be surprised , then , that the Christian church
of the first three centuries had to defend the truth against
heresies brought forth and nourished in her bosom : let us
only rejoice in her victories ; for invigorated from on high
by her Divine Leader, to whom she applied with confidence
in all her sorrows and conflicts, no less than in the days of
her prosperity, she retained, in the faith and love that are
in Christ Jesus, the form of sound doctrine ; she kept that
good thing which was committed unto her.
The formalism and asceticism of the Ebionites ; the
efforts of the Gnostics to transport the agitated soul beyond
the natural limits of this world , their pretensions to ex
plain everything, and their ambitious speculations, gave
way , like the dualism of the Manicheans, to the power of
simple faith in Jesus Christ, and of the Christian life
which it supports. Reduced to the state of mere sects,
they served as beacons, to warn believers of the danger of
wandering beyond the limits that are fixed by the written
word.
CHAPTER II .
THE CHANGES IN THE DOCTRINES, WORSHIP, AND LIFE OF
THE CHURCH, AFTER THE TIME OF CONSTANTINE . (FROM
A.D. 337. ]
The germs of numerous errors may be detected in the pre
ceding period, but they were checked and arrested in their
progress; on the one hand, by the abundance of healthy,
ARIANISM PELAGIANISM. 5
vigorous, and fruitful plants which covered the soil of

the church, and on the other, by the little time and space
which incessant persecutions allowed to perverse or am
bitious spirits for the formation and propagation of their
opinions.
But no sooner was a season of external peace granted to
the church , along with numerous temporal advantages, than
the Christian life, sound doctrine, and divine worship were
deteriorated . Arius, a presbyter of Alexandria, about the
year 318 or 321 , put forth a system of doctrine which goes
to shake the very foundations of the gospel, by denying the
divinity of Christ, and regarding him only as the first and
most excellent of created beings. From its first rise, this
heresy, which reduces the faith of the gospel to a very in
considerable thing, and sets the mind of man at ease, was
welcomed by many with enthusiasm . Condemned at the
council of Nice (A.D. 325 ), victorious under Constantius,
combated afresh and with success by those who remained
faithful to the apostolic doctrine, it nevertheless saw its
principles adopted by numerous sections of the church ,
Professed in succession by the Visigoths, Vandals, Suevians,
and Burgundians, it invaded Italy, Greece, Gaul, Spain ,
and Africa.
Besides many other errors, which cannot be here enume
rated, there arose one, in the year 412, of which the effects
were scarcely less deplorable than those of Arianism . This
was the doctrine of Pelagius, a British monk , on free will,
which ascribed to every man the liberty (power) of deter
mining himself for good , as easily as for evil, and saw in
the dominion of sin nothing more than a habit from which
the will could release itself . This doctrine, by attributing
too much power to man , and denying his inability to effect
his own salvation, nullified , or at least greatly impaired,
the doctrine of redemption by Jesus Christ, disowned
regeneration, and presented sanctification in a false light.
This system , a little modified, and with something more of
a Christian colouring, obtained many partisans, in spite of
the powerful opposition of Augustin , bishop of Hippo ; and
the merit of good works, which it favoured, insensibly was
received into the belief of a great many churches, especially
in the east and in France.
Endless disputes, and deplorable conflicts, in the majority
6 HISTORY OF THE VAUDOIS CHURCI .
of churches, and between different churches, were the result

of all these novel doctrines. It is almost needless to add,
that true faith necessarily declined, continually showed less
vigour, and was everywhere more uncommon .
One great event exerted a powerful influence on the
destinies of the church , namely, the protection which an
emperor, Constantine the Great, granted to the Christians,
and the position in which he placed Christianity, by sub
stituting it for paganism , and declaring it to be the religion
of the state . Though certain advantages, such as liberty
of worship, and freedom from persecution , were gained for
the Christians by this event, yet it cannot be denied that
great evils followed in its train .
Favoured by the emperor, put in possession of the pagan
temples, and of the honours and credit formerly granted
to the priests of idolatry, and loaded with wealth, the
bishops were soon assailed by all the temptations of ambi
tion, of the love of the world, and of power. Every func
tionary of the church, treading in the same path, saw his
own consideration increased by the external advantages
thus held out, and, like his superiors, was eager to grasp
them . The distinction between the ecclesiastics and lay
members became more established. The dignitaries of the
church adopted a particular costume. Simplicity and
humility gave place to vanity, ambition , and pride, and
the ecclesiastical profession was entered by numbers for
the sake of the temporal advantages that were attached to
it.*
Another great evil, also, which resulted from the new
position in which the church was placed by the emperor's
protection , was this protection itself. For to accept a pro
tector , is just so far to acknowledge dependence upon him.f
Men think they have obtained a stay and defence, and find
themselves oppressed by a yoke. The Christian church
soon perceived this to be the result. The emperors inter
* To understand how the power of the episcopate established and settled
itself, ai how Ich a hierarchy as that of the Roman Catholic church was
organized, we refer the reader to Beugnot and A. de Saint-Priest, who explain
in what way , after the patronage granted to the church by Constantine, the
patrician body by degrees usurped the episcopate, thus confirming its pre
eminence in the church and in the state, and laying the foundationsof the
[Roman ) Catholic hierarchy. (Vide Semeur, t. xivprotection
., No. 33, pp.
is, 258—261.)
that men are
† Another most lamentable consequence of such
impelled to uphold by carnal weapons what is to be propagated and defended
only by spiritual means, such as the faith , etc.
CHANGES IN DOCTRINES, WORSHIP, ETC. 7
fered in the choice of the metropolitan bishops, secured

their submission, and on more than one occasion, by means
of their numerous dependents, influenced the decisions of
the councils.
In return for the advantages which the emperors derived
from the submission of the bishops of Rome, we find that
they supported the pretensions of the latter to pre-eminence
over all other bishops, and facilitated their success. By
their assistance, the bishops of Rome obtained a general
recognition of their title, and their claim to be the popes,
or fathers of Christendom .
The public services of the church, likewise, were affected
by this substitution of Christianity for paganism as the
state-religion. The worshippers of idols, who, yielding to
the force of events, made a profession of the gospel, brought
their superstitions with them into the church . It was
thought necessary to make some concessions to them .
The temples were adorned ; recourse was had to the mag
nificence and pomp, of the ancient rituals, both Jewish and
pagan , from which were borrowed emblems, images, statues,
vestments, altars, sacred vases, and ceremonies . *
Upon every invasion of the barbarians, accessions were
made to the ritual . It was imagined that these rude and
ignorant tribes, the terror of the civilized world, and count
less as the trees of the forest, could not be softened by the
simple preaching of the gospel, and that the only pacific
means of inducing them to receive it was the ceremonial
splendour of a pompous worship.
In this manner, under the influence of a complication of
causes, in a time of political troubles, which paralysed the
minds and the efforts of the truly pious, (always few in
number,) that idolatrous ritual which invaded the Latin
or Roman church, established and developed itself, and has
been perpetuated to the present day.
The authority of the holy Scriptures was weakened by
the intrusion of apocryphal books into the canon of inspired
writings ; by the increasing importance and value attached
to the opinions of the fathers, or ancient ecclesiastical
writers ; by the pretensions of councils to fix the sense of
the sacred text in an exclusive manner ; and, lastly, by the
* The cross being adopted as a standard , quickly became an object of wor

ship , as his bannerwas for the Roman soldier.
usurpation of spiritual power by the popes, in their pre

tended quality of successors of St. Peter and St. Paul.
The foundations of the Christian faith having been dis
turbed , the doctrines of the church underwent continual
modifications, and a ritual of man's devise supplanted the
“ worship of God in spirit and in truth .” We shall not
enter into the history of these changes; they have only an
indirect connexion with our narrative, that is, in conse
quence of the resistance made to them by the faithful.
For enabling us to understand subsequent events, it will be
sufficient to recollect that the worship of images was gene
rally introduced , and became an essential part of the
Romish religion . The mass, originally designed to com
memorate the sacrifice of the Saviour, gradually became
itself a pretended sacrifice, though an unbloody one, of the
body of Christ, for the remission of the sins both of the
living and the dead. Twenty popes, probably, have contri
buted to form the canon of the mass, each one of them
devising some new forms, some additions to its ceremonial.
Having commenced so promising an undertaking, why
should they stop short ? They proceeded to invent pur
gatory , indulgences, penances, vigils, fastings, Lent, dis
pensations, auricular confession, extreme unction, absolu
tion , and masses for the dead — all but so many means of
entangling souls, and holding them in a fatal security, as
well as of attracting to the church a tremendous authority
and boundless wealth .
Lastly, by the doctrine of the real presence of Jesus
Christ in the sacrament of the supper, and the adoration
of the host, the church fell back into idolatry. Composed
of the ruins of Jewish formalism , pagan superstitions, disfi
gured fragments of the gospel, mixed with human specula
tions and reveries, the Latin Catholic, apostolic, and Roman
church has for ten or twelve centuries been toiling to collect
together, arrange, amend, and settle this strange medley,
which she has decorated with the imposing title of one
and infallible.
OPPOSITION IS MANIFESTED . 9
CHAPTER III .
THE OPPOSITION WHICH THE NEW DOCTRINES AND CEREMONIES
ENCOUNTERED IN THE CHURCH.
The right path of sound doctrine, the purity and simplicity

of the “ life hidden with Christ,” were not abandoned by
the church without a long resistance from the sound part
of its members. Who can recount all the efforts made to
avert so great a calamity ? Who can tell all that was
attempted to prevent such a shipwreck — to arrest this sad
catastrophe ? The documents which have come down to
us on this subject are very few ; and they have reached us
only through the medium of the dominant party. We are
reduced to glean on the field the few ears which they have
failed to remove out of sight ; and often, it must be con
fessed, we have found the ground totally bare where we
should have rejoiced to collect a sheaf.
Resistance to the encroachments of error of all kinds
often proceeded from the higher ranks of the church, but
more frequently from the inferior orders. It was organized
not only in the convocations of bishops, but also in the
common assemblies of Christians, in the hearts of simple
priests or humble laymen .
Pope Celestin I. , writing to the bishops of Vienne and
Narbonne, in France, between A.D. 423 and 432, complains
of men having granted permission to foreign priests to
preach as they pleased, and to agitate * unlearned ques
tions,” which introduced dissensions into the church . * He
affects not to specify the object of his complaints ; yet,
from the conclusion of his letter, we learn that the point
in question relates to the saints, and that the preachers he
had in view were not favourable to the errors in vogue on
that head. Yet,” said he, “ we ought not to be asto
nished if they attempt such things towards the living, who
endeavour to destroy the memory of our brethren who are
* The same pope, in a second letter to the same prelates, again denounces
other priests whohave not been brought up in the church, who came from
some remote country with foreign manners, who understand the Scriptures
according to the letter w
, ho preachnovel doctrines a
, nd refuse penance (no doubt
absolution) to the dying . (Delectus Actorum Ecclesiæ universalis, t. i. pp .
181, 182.)
B 3
now at rest.” From this language we may infer that the

Gallic churches were not then favourable to images and the
invocation of saints, and that a considerable number of
priests courageously withstood the entrance of this false
doctrine. *
About the same time, toward the end of the fourth cen
tury, another fact, while it confirms what we have stated
respecting the Gallic churches, shows also that in Lombardy
there were believers who opposed the use of images, and
other novelties . Vigilantius, a well-informed man, though
Jerome asserts the contrary, a native of Comminge, in
Aquitaine, had exercised the functions of a priest at Bar
celona or its neighbourhood. During his travels in the
east, he fell in with St. Jerome . This celebrated recluse
in vain attempted to convince Vigilantius, and to bring him
over to his opinions respecting relies, saints, images, and
prayers addressed to them , tapers that were kept burning
at the tombs, pilgrimages, fasts, the celibacy of priests, a
solitary life, etc. Vigilantius remained immovable. On
his return, this opponent of the new doctrines appears to
have fixed himself in Lombardy , where he found a refuge,
probably in the vicinity of the Cottian Alps.f Jerome
himself gives us this information in one of his epistles to
Riparius : “ I saw , a short time ago,” he says, " that mon
ster Vigilantius. I would fain have bound this madman
by passages of holy writ, as Hippocrates advises to con
fine maniacs with bonds; but he has departed — he has
withdrawn — he has hurried away – he has escaped ; and
from the space between the Alps, where Cottus reigned ,
and the waves of the Adriatic, his cries have reached me.
Oh infamous ! he has found, even among the bishops,
accomplices of his wickedness ."
We see by this passage, that the bishops of Lombardy
approved of Vigilantius, and joined him in opposing the
above mentioned errors . In Lombardy it would appear
that many churches had, more or less, preserved sound
doctrine.
The long and persevering resistance of one part of the
* Delectus Actorum , etc., t. i. pp . 177 , 178.

+ The Cottian Alps areto the north of Mount Viso, and among these the
Vaudois valleys are situated .
# Hieronymus ad Riparium , contra Vigilantium , t. ii., p. 158, etc.
EPISTLE OF ZACHARY. 11
church to the encroachments of the errors of the Romish

church, is unquestionable ; for, at the close of the sixth
century, we find that Serenus, bishop of Marseilles, had
succeeded in banishing images from his diocese . We learn
this fact from a letter of pope Gregory the Great, who was
pope from A.D. 590 to 604 : “ We have been apprised,"
he says, “ that, animated by an inconsiderate zeal, you have
broken in pieces the images of the saints, on the plea that
they ought not to be adored . In truth, we should have
entirely approved of your conduct, had you forbidden their
being adored ; but we blame you for having broken them
in pieces . For it is one thing to adore a painting,
and another to learn by its history the proper object of
adoration ." *
This letter shows, not only that the worship of images,
and consequently several other deviations from sound doc
trine, had not yet entirely pervaded the church, but that
the pious popes hesitated to recommend them under their
most censurable form .
Towards the middle of the eighth century, the struggle
of the faithful against these errors still continued. We
see it carried on between the French prelates and Boniface,
the apostle of Germany. Claude Clement, Sidonius, Vir
gilius, Samson, and Aldebert at their head, reproached
Boniface with propagating the following errors :-the :
celibacy of the priests; the worship of relics; the adoration
of images ; the supremacy of the popes ; masses for the
dead ; purgatory, etc. For this reason, Roman Catholic
authors accuse them of heresy, and reproach Aldebert
especially, for condemning as useless the imposition of
hands, the sign of the cross, and other ceremonies already
adopted at baptism .
The tenth epistle of pope Zachary to Boniface is so ex
plicit on the existence, in the church , of a strong opposition
to the encroachments of the Romish ritual, and of a different
and more evangelical worship, that we cannot forbear citing
it : — “ As for the priests,” he says, “ whom your fraternity
report to have found (who are more numerous than the
Catholics) wandering about, disguised under the name of
bishops or priests, not ordained by Catholic bishops , who
deceive the people, perplex and trouble the ministers of the
* Delectus Actorum , etc., t. i., p. 443,
12 HISTORY OF THE VAUDOIS CHURCH.
church , they are false vagabonds, adulterers, murderers,

effeminate, sacrilegious hypocrites, the greater part tonsured
slaves who have fled from their masters, servants of the devil
transformed into ministers of Christ, who live as they list,
being without bishops, having partisans to defend them
against the bishops, that they may not attack their irregular
lives, who meet in separate assemblies, with persons that
abet their proceedings, and exercise their erroneous minis
try not in a Catholic church, but in strange places, in the
cellars of country - people, where their stupid folly may be
concealed from the bishops."' *
We do not think it necessary to clear the priests who are
here spoken of from the charges of adultery and murder,
sacrilege and hypocrisy. Every one knows that the writers
of the Romish church have never spared injurious epithets
and calumnies when their adversaries were concerned. It
is enough that we have ascertained, by the letter even of a
pope, the existence, in the eighth century , of priests and
Christians united in religious assemblies who were not in
subjection to the see of Rome .
Nor must we omit to notice the vigorous opposition
that was made in the dominions of Charlemagne to the
decisions of the second council of Nice, A.D. 787 , in favour
of the worship of images. These decisions, and others
also on the sign of the cross, were rejected by the council
of Frankfort, A.D. 794, in spite of the representations of
the pope's legates . The prelates of the second council of
Nice having anathematized those who refused to worship
images, Charlemagne observed, that, “ in so doing,they had
anathematized and branded as heretics their own fathers,
and as they had been consecrated by them, their consecra
tion was null, and therefore they were not themselves true
priests." +
One of the most striking facts to illustrate the resistance
made by the faithful church to the introduction of those
· errors of which Rome was the centre, is the episcopate of
Claude of Turin . It is a beacon which illumines the night
of those remote times, and reflects afar its brilliant and
beautiful light. By its brightness we discern in the dis
tance the Vaudois valleys, where the sacred flame of the
* Sacro -sancta Concilia, studio Ph. Labbei, t. v., col. 1519.
+ Dupin , Nouvelle Biblioth ., etc., t. V., p. 148.
NOTICE OF CLAUDE. 13
gospel which Claude had revived and maintained, continued

to purify the heart, when the humid mists of the Roman
heresy had extinguished it in the open country .
Claude, * at first chaplain of Louis le Débonnaire, while
Charlemagne was still living, was nominated by Louis to
the bishopric of Turin , about the year 822 , under the pon
tificate of Pascal I. , who died May 13 , 824, and adminis
tered in that diocese till 839, the time of his death , as it is
believed. An eloquent preacher, and profoundly conversant
with the Scriptures, he exercised an active and successful
ministry for seventeen years ; and what forms a most pro
minent feature in his labours, he banished all images from
the basilicks [churches] . Being censured by the abettors
of a worship unknown to the primitive church , he wrote
several books to refute his foreign opponents. These writings
are lost, with the exception of the fragments which have
been preserved by his opponent, Jonas d'Orléans. Although
incomplete and perhaps mutilated, they form a splendid
testimony of the doctrine that was preached for seventeen
years in the same me countries where we find it, at a later
period, professed by the Vaudois . The passages we are
about to cite will prove that Jonas d'Orléans did not make
too great a concession when he allowed that Claude had
some knowledge of the Holy Scriptures.
The work of Claude of Turin which Jonas d’Orléans, as
well as Dungal, has thus preserved for us, is entitled,
Apologetic Reply of Claude, Bishop, to the Abbot Theo
demir .”
“ I have received,” he says, “ by a certain country car
rier, ( portitorem ,) your epistle, full of prate and nonsense,
in which you declare that you have been troubled, because
a report has been spread to my discredit from Italy through
all Gaul, and even as far as Spain, that I preach in order
to form a new sect, contrary to the rule of the Catholic
faith, which is totally false; but it is not strange if the
members of Satan speak of me in this manner, since they
called our Lord a seducer and demoniac . For I, who
remain in the unity, ( of the church ,) and proclaim the
truth , aim at forming no new sect ; but, as far as lies in my
* Some account of Claude may be found in Maxima Biblioth ., P. P. , t. xvi.,
p. 139, etc. He was a Spaniard and not a Scotchman , as was Claude Clement,
mentioned above [ p . 11.].
power, I repress sects, schisms, superstitions, and heresies;

I have combated, overthrown, and crushed them , and, by
God's assistance, I shall not cease to do so to the utmost. And
since, contrary to my wishes, I have been charged with the
burden of a bishopric, and sent by the pious Louis, a son
of God's holy church, and have arrived in Italy, I have
found at Turin all the basilicks filled with execrable im
purities and images, contrary to the commands of the truth
( of the gospel ) ; and as I alone have overturned all these
things that others adore, it is against me alone that they
are embittered . For this they have all opened their mouths
to calumniate me ; and if the Lord had not been on my
side, they would probably have devoured me alive. The
prohibition so clearly expressed, Thou shalt not make unto
thee the likeness of anything that is in heaven above, or that
is in the earth beneath, etc. , applies not only to the like
nesses of strange gods, but also to those of celestial beings,
and whatever the human mind can invent in honour of the
Creator.
“ We do not pretend, say those against whom we defend
the church, that the image we adore has anything divine,
but we adore it with the respect due to that which it repre
sents . To this we reply : if the images of the saints are
adored with a diabolicalworship, my adversaries have not
abandoned idols, but only changed their names . If, then ,
you draw or paint upon the walls the images of Peter,
Paul , Jupiter, Saturn , or Mercury, these are neither gods,
nor apostles, neither one nor the other are men ; the name
is changed ; but the error remains and continues always
the same, inasmuch as they have an image of God deprived
of life and reason, instead of images and animals, or, which
is nearer the truth , instead of wood and of stone.
“ It deserves to be well considered , that if men ought
not to adore and serve the works of God's hands, there is
much stronger reason for not adoring or serving the works
of men's hands, not even with the adoration due to those
whom it is pretended they represent; for if the image that
you adore is not God, you ought by no means to adore it
with the adoration offered to saints, who make no preten
sions to divine honours.
“ We ought, then, carefully to bear this in mind, that
all those who pay divine honours, not only to visible
PASSAGES FROM THE WRITINGS OF CLAUDE . 15
images, but to any creature, whether celestial or terrestrial,

spiritual or corporeal, and who expect from it the salvation
which comes from God alone, are of that class whom the
apostle describes as serving the creature more than the
Creator.
“ Why do you humble and bow yourself before vain
images ? Why bend your body before idols that are with
out sense , terrestrial, and base ? God has created you up
right, and while the animals are prone toward the earth, he
would have you raise your eyes to heaven , and fix your
regards on the Lord . Ihither you must look ; thither you
must lift up your eyes. It is on high that we must seek
after God , that we may learn to wean ourselves from earth .
Raise, then, your heart to heaven . Why prostrate yourself
in the dust of death with the insensible image that you
serve ? Why deliver yourself to the devil for it, and with
it ? Keep the elevation in which you were born ; maintain
yourself such as God made you.
“ But let us hear what the miserable followers of false
religion and superstition say . It is in memory of our
Saviour that we serve , honour, and adore the cross either
painted or erected to his honour. Nothing, then, pleases
them in our Saviour but that which pleased the impious,
the opprobrium of his sufferings, and the ignominy of his
death . They believe respecting him what the wicked
believe, both Jews and pagans, who reject his resurrection ,
and only regard him as tortured, and who, in their heart,
always think of him in the agony of his suffering, without
thinking of what the apostle said , and without understand
ing that expression, Though we have known Christ after
the flesh , yet now henceforth know we him no more, ' after
that manner .
“ Such persons must be told , that if they are disposed to
adore every piece of wood that is cut in the form of a cross,
because Christ was hung on the cross, that there are many
other things that had a connexion with Christ in the days
of his flesh , which are fitter objects of adoration.
“ In fact, he remained scarcely six hours suspended on
the cross, while he passed nine months in the virgin's
womb ; let us, then, adore virgins, because a virgin gave
birth to Jesus Christ. Let us adore mangers, because soon
after his birth he was laid in a manger ; let us adore old
swaddling clothes, because he was wrapped in such . Let

us adore ships, because he often sailed in a ship ; he taught
multitudes out of a ship ; he slept in a ship ; and was in a
ship when he ordered his disciples to cast out the net in
which the miraculous draught of fishes was caught. Let
us adore asses, because he entered Jerusalem mounted on
an ass. Let us adore lambs, because it is written of him,
6
· Behold the Lamb of God , which taketh away the sin of
the world. ' But these abettors of unsound doctrine prefer
eating the living lambs, and adore those painted upon walls.
Let us adore lions, for it is written of him , “ The Lion of
the tribe of Juda, the Root of David, hath prevailed .' Let
us adore rocks, since, after being taken down from the
cross, he was placed in a sepulchre hewn out of a rock ;
and the apostle says of him , “ That rock was Christ. ' But
Christ is called a rock , a lamb, a lion , figuratively, and not
in a literal sense . Let us adore the thorns of the bramble,
because a crown of thorns was placed on his head, during
his passion . Let us adore reeds, because they furnished
the soldiers with an instrument for striking him . Lastly ;
let us adore spears, because one of the soldiers pierced his
side with a spear, and out of it there came blood and
water.
“ All this is ridiculous; and we would much rather
lament it, than write it . But we are obliged to answer
fools according to their folly, and to hurl against hearts of
stone, not the darts or maxims of the word, but missiles of
stone . Be converted, ye prevaricators, who have with
drawn yourselves from the truth , and who love vanity, and
have become vain ; who crucify the Son of God afresh , and
expose him to open shame ; who have thus led a multitude
of souls to become associates of demons, and who, turning
them away from their Creator, by means of your detestable,
sacrilegious images, have cast them down, and precipitated
them into eternal damnation.
“ God commands one thing, and these people do another.
God commands to bear the cross, not to adore it . These
persons would adore it, while they bear it neither cor
poreally nor spiritually. To serve God in this manner is
to forsake him . He has said himself, “ Whosoever will
come after me, let him deny himself, and take up his cross ,
and follow me ; ' doubtless because he who does not renounce
PASSAGES FROM THE WRITINGS OF CLAUDE . 17
himself, does not approach to Him who is above him , and

he cannot seize that which passes by him , if he has not
learned in good time to distinguish it .
“ But as to your saying, that I prevent men from going
on pilgrimage to Rome, in order to do penance there, you
accuse me falsely. For I do not approve (nor disapprove ]*
of that journey, because I know that it does not injure all,
nor profit all. I wish, in the first place, that you would
ask yourself, if you acknowledge that to go to Rome is
doing penance, why, for so long a time, have you damned
so many souls whom you have kept in yourmonastery , and
have even received to do penance there, obliging them to
serve you, instead of sending them to Rome ? You say, in
fact, that you have a hundred and forty monks, that have
all come to you to do penance, who have devoted them
selves to the monastery, and not one of whom have you
allowed to go to Rome. If it be so, that men must go to
Rome to do penance , and yet you have prevented them ,
what will you say to this declaration of the Lord, “ Whoso
shall offend one of these little ones which believe in me, it
were better for him that a millstone were hanged about his
neck, and that he were drowned in the depth of the sea. '
There can be no greater offence than to hinder a man from
following aroad that may conduct him to eternal happiness.
“ We well know that this sentence of the gospel is very
ill understood : “ Thou art Peter, and upon this rock I will
build my church ; . . and I will give unto thee the keys
of the kingdom of heaven .' On account of these words of
the Lord, an ignorant multitude, neglecting all spiritual
understanding, persist in betaking themselves to Rome , in
order to obtain eternal life. He who properly understands
the keys of the kingdom of heaven, does not seek for the
local intercession of St. Peter. In fact, if we examine the
force of our Lord's words, he did not say to St. Peter alone,
• Whatsoever thou shalt bind on earth shall be bound in
heaven , and whatsoever thou shalt loose on earth shall be
loosed in heaven . In truth , this ministry belongs to all the
true inspectors and pastors of the church , who exercise it as
long as they are in this world ; and when they have paid the
debt of death, others succeed in their place, and enjoy the
* [Nec approbo, nec improbo .- Gieseler, vol . ii., § 1, p . 102, 4th ed. ; Band,
ii., Abtheilung i.]
18 HISTORY OF THE VAUDOIS.CHURCH .
same authority and power. You may add the example of

David, ' Instead of thy fathers shall be thy children , whom
thou mayest make princes in all the earth .'
“ Return, blind mortals, to your light ! Return to Him
who ‘ lighteth every man that cometh into the world . This
light shineth in darkness, and the darkness comprehended
it not. '* Hearken every one of you, who , not seeing or not
regarding the light, walk in darkness, and know not whither
you go, because that darkness has blinded your eyes ; foolish
men ! who, by going to Rome , seek the intercession of the
apostle , hear what St. Augustine says, in his ninth book on
the Trinity . Come with me and consider why we love the
apostle. Is it on account of his human countenance , which
we well know ? Is it because we believe that he was a
man ? No, certainly; for then we should no longer have
anything to love, since the man exists no longer ; his soul
has quitted his body. But we believe that what we loved
in him still lives. If the believer must believe God when
he promises, how much more when he swears and says,
' Though Noah, Daniel, and Job were in ' that town ; that is
to say, if the saints whom you invoke were filled with a
sanctity, a merit, and a righteousness as great as what
those persons possessed, they should deliver neither son
nor daughter. And for this purpose he has declared it,
namely, that no one may put confidence in either the
merits or the intercession of saints ; since if he himself does
not persevere in the faith, in the righteousness, and in the
truth, in which they persevered, and by which they pleased
1 God, he cannot be saved. As for you who seek the inter
cession of the apostle by a pilgrimage to Rome, hear what
St. Augustine, so often quoted , says against you . Hear
this, ye perverse people; fools as ye are ; take warning
once more : ' He that planted the ear, shall he not hear ?
He that formed the eye, shall he not see ? He that
chastiseth the heathen, he that teacheth man know
ledge, shall not he know ?'
“ The fifth thing with which you reproach me is, that
you are displeased because his apostolic lordship (dominus
* This passage reminds us of the device on the escutcheon of the Vaudois
and their lords, a lamp lighted in the dark , with these words, -Lux lucet in
tenebris : “ The light shineth in darkness ."
+ This expression, “ so often quoted ," seems to indicate that the quotation
from Claude, in Jonas d'Orléans , is incomplete.
CHARACTER OF CLAUDE'S MINISTRY. 19
apostolicus) was exasperated against me, ( thus you speak

of the deceased bishop of Rome, Pascal, ) and that he had
honoured me with my appointment. But since the term
apostolic in some degree means the guardian of an apostle,
he certainly is not to be called apostolic who merely occu
pies the apostle's seat, but he who fulfils the functions of
the apostle. As for those who occupy that seat without
fulfilling its duties, the Lord has said , " The scribes and the
pharisees sit in Moses' seat : all therefore whatsoever they
bid you observe, that observe and do ; but do not ye after
their works; for they say, and do not, ' " * Matt. xxiii. 2, 3 .
This letter, if read attentively, clearly shows the Chris
tian and eminently evangelical character of Claude. We
here see that the source whence he derived his courage and
fidelity was the word of God ; and we may conclude, from
the continual use made of the Scripturesin his writings,
that he preachedt and circulated them in his diocese ; that
he must have given a fresh impulse to the study of holy
writ, prompted the ministers of religion to teach nothing
but what it contained, and conducted the sheep that were
entrusted to his care to the one heavenly Shepherd who
could feed them , and save them for ever.
It is easy to imagine the immense influence which such
a man must have exerted during an episcopate of seven
teen years. And even if persons could succeed in proving,
which is not possible, that his work was isolated, without
antecedent preparatory circumstances, and without any
remarkable ulterior consequences ;—if it could be shown
that the bishops who followed him all laboured to destroy
it, it would not be less certain that it once existed ; and the
possibility, or rather the probability, will remain, that it
was perpetuated after him in many hearts, in some parts,
at least, of his vast diocese ; in the valleys of the Vaudois
Alps, for example, which were less exposed than the open
country to the sudden irruption of the papal authority.
But this extravagant supposition of a ministration of an
unusual character, untrue and untenable. Claude was no
innovator. His work was not isolated. All the accounts
we have given of the resistance of the faithful church prove
* Maxima Biblioth ., P. P. , t. xvi., col. 139–169, etc.

+ In doing so, he conformed to the decision of the council of Frankfort, A.D.
794, as any one may be convinced by a reference to its acts
this. It was in the same, or the neighbouring countries,

that Vigilantius had found a refuge among bishops who
professed, like himself, a doctrine opposed to the worship
of images and saints, to ceremonies at tombs, to pilgrim
ages, to fasts, to the celibacy of priests, and to a monastic
life . Let us not forget that Serenus, on the other side of
the Alps, at the beginning of the seventh century, accom
plished a work similar to that of Claude, in the diocese of
Marseilles ; that in the eighth century many French prelates
opposed the introduction of the same errors, and the altera
tions in doctrine that Boniface preached. And , lastly, it
is to be remembered that the majority of the bishops in
the wide domains of Charlemagne, of which Turin and
Piedmont formed a part, resisted in the council of Frank
for ( A.D. 794 ) the solicitations, prayers and orders of
the pope's legates, and rejected the same worship of images
which Claude banished from his diocese . *
No ; the labours of the pious bishop were not isolated.
At that very time, the conflict against the errors of Rome
was vigorously carried on in different countries; and ifthe par
tisans of the worship of images had sometimes the victory,
as it appears they had under the episcopate of Claude's pre
decessor, it was soon disputed, and often reversed. Father
Pagi himself, in his “ Chronological and Critical Abridg
ment of History , " citing Dionysius of Padua, after having
made some rather curious acknowledgments respecting the
introduction of images,f and the pretended motives which
justified it in the eyes of Roman Catholics, confesses, " that
it is by no means proved that this ( the introduction of
images) prevailed in all places, nor in the same manner ;
but it was effected in one place sooner, in another later,
according to the ability and disposition of the people , and
according as those who directed them judged it seasonable;”
-expedire judicabant.) I
* It is worthy of notice, that Agobard, archbishop of Lyon, shared entirely
intheviews of his contemporary Claude,as his writings assert. (Vide Maxima
Biblioth ., P.P.,t. xvi., col. 241, etc.)
+ He acknowledges that in the first ages of Christianity the useof sacred
images was not frequent,"' (he ought to have said , was not known ;' ') he adds,
“ that the motive or reason for their introduction was that they were regarded
as a means of edification, and of spreading Christianity ; that their adoption
was reasonable when the superstitious regard for idols, formerlyconcealed in
the heart, was no longer to be feared .” Not a word of the prohibition con
tained in the word of God against it.
| Breviarium historico-chronologicum , etc. R. P. Pagi, t. i., P. 521-524,
§. 22.
CONSIDERATIONS IN SUPPORT OF CLAUDE'S MINISTRY. 21
But the very words of Claude, in his letter to the abbot

Theodemir, show us most clearly that the bishop of Turin
merely carried on a work that had been already begun : “ I
do not teach a new sect,” he writes ; “ I, who remain in the
unity [of the church] , and proclaim the truth. But, as far
as it depends on me, I have suppressed sects, schisms,
superstitions and heresies ; I have combated, crushed , and
overturned them ; and, by God's help, I will not cease to
overturn them to the utmost of my power .” Who does
not see, that in opposing the worship of images within his
diocese, Claude believed that he remained in the unity of
the church ; that he was defending the truth—the truth
that was still known and revered ? Who does not see, that
in reforming abuses that were already introduced, Claude
wished to repress a sect, gaining ground, perhaps, but still
a sect, to combat schism , -to arrest superstition and heresy ?
The strong language that Claude employs to designate
the partisans of image -worship, and the energy of his
remonstrances, show us a man who rather attacks his
enemy than defends himself ; so well guarded did he feel
himself to be from danger by the mere strength of his posi
tion. The contempt with which he speaks of the preten
sions of Rome, and of the pope himself, * whom he compares
to the scribes and pharisees sitting in Moses' seat, is an
index not only of his courage, but of his power .
Lastly ; what completes the demonstration that the
labours of Claude were not those of an isolated innovator,
without predecessors in the diocese itself, or beyond it, is,
his complete success . The images were taken from all the
basilicks, to the great annoyance, it is true, of those who
exhibited them ; but without any serious opposition being
raised from any quarter. It would even appear, that as he
speaks only of their expulsion from the basilicks, the
worship of images had not reached the country places, but
only Turin, and perhaps the larger cities in the diocese.
It is obvious , that a work accomplished with scarcely any
opposition, in a wide tract of country, supposes the mass of
the clergy and the church to be in its favour ; and if we
recollect that Claude filled the bishopric for at least fifteen
years, we must be convinced that his zeal and fidelity,
* It may be inferred that the title of Pope was not then prevalent, or Claude
would not have failed to make some allusion to it.
seconded by an intelligent and devoted clergy, by the love

of the believers and the conscience of the people, must have
given an impulse to the cause of sound doctrine and the
Christian life, which could not be checked all at once .
It may not be uninteresting to add to the foregoing the
testimony of a modern Piedmontese author : “ Be that as
it may , he tells us, “ this bishop of Turin , a man of
eloquence and austere manners, had a great number of
partisans. These persons, anathematized by the pope, and
persecuted by the lay princes, were chased from the open
country, and forced to take refuge in the mountains, where
they have kept their ground from that time, always checked ,
but always endeavouring to extend themselves.
CHAPTER IV.
VESTIGES OF THE FAITHFUL CHURCH IN THE TENTH AND
ELEVENTH CENTURIES.
The episcopate of Claude of Turin seems, at the first

glance, to be the last striking instance of the opposition of
the sound part of the Christian church to the encroachments
of the errors that were propagated in the west. In fact,
from Claude of Turin to the writings of the Vaudois, that
is to say, from the first half of the ninth century to the
commencement of the twelfth, the history of the faithful
church offers but few prominentand well-ascertained facts ;
yet it is not entirely destitute of them . Intelligent study
and conscientious investigation bring to light scattered facts
which at first seem like traces half effaced, but in which
we soon recognise the vestiges of a church oppressed but
always militant. These facts, impressed on the course of
the world, at unequal intervals, and often in different
places, converge towards a centre, and lead us back to
countries in which we shall shortly find an evangelical
church, exhibiting a mature Christian life, according to the
doctrine of the apostles.
It is here necessary to take a survey of this epoch.
The end of the ninth , the whole of the tenth and eleventh
* Mémoires Historiques, par le marquis Costa de Beauregard , t. ii., p. 50.
THE CLERGY. 23
centuries, were times of incessant trouble ; an epoch when

a new social system was gradually rising on the ruins of
the old, which had been overturned by a succession of
calamities. The invasions of the Goths, Franks, Lombards,
and all the ferocious hordes of the north , designated by the
general name of barbarians, had been checked. The vic
torious sword of Charlemagne had driven them back to the
frontiers. But the efforts of this great prince to reconsti
tute society on a solid basis, had only a momentary success.
On his decease, interminable wars began afresh, under his
sons and their successors, between the old and new popula
tion of his vast empire. The maritime invasions of the
Normans and the Saracens aggravated the general con
fusion . The elements of ancient civilization , though feeble
and exhausted, still combated against the vigorous elements
of the turbulent and savage life of the barbarians.
From this chaos a new social system arose , or rather
society reconstructed itself in a new form , the feudal
system . On all sides, society, after being shattered in
pieces, was forming itself anew in a multitude of small,
obscure, isolated, rival societies, obeying their chiefs, the
lords of the soil, who were linked to one another by the
complicated relations of suzerain and vassal.
In the conflict of aims which marked these times, the
clergy were not forgetful of their temporal interests The
bishops and abbots also sought to emancipate themselves
from the civil power. They desired to combine with their
spiritual authority the civil jurisdiction over the cities and
rural districts of their dioceses and parishes. In a word,
they claimed the power, the rank, and the honours of lords,
counts, and princes of the empire; and they gained their
object.
But it will be easily comprehended that such ambitious
projects impelled the clergy to a life of worldly agitation,
military enterprises, intrigues, and passions,which diverted
their attention from the duties of piety, and of meditation
on the truths of religion . The superior clergy aspired only
to power, riches, and pleasure. All their thoughts were
bent on their proud pretensions, on luxury and worldliness.
The inferior clergy, in their turn, became lax , and did not
always preserve even a decent exterior. They were sunk,
moreover, in the grossest ignorance. The monks, especially,
became the instruments of knavery , and the encouragers of

debauchery. The light of the gospel was hid under a
bushel. Religion, already deteriorated by the controversy
respecting images and the worship of saints, became conti
nually more obscure, and was at last reduced to. gross
superstition. In the tenth century these evils were at their
height, so that it has justly been styled the iron age.
During the whole of this period Rome was a prey to
anarchy ; division paralysed its force and activity. History
shows us that the parties which existed in that city con
tended for the papal throne. The popes who were chosen
spent their lives in defending their nomination , in com
bating their antagonists, and in strengthening their own
party. But taking advantage of some favourable juncture,
the vanquished party regained the ascendancy, chose a new
pope, and deposed the old one, who often was imprisoned
and put to death. The majority of the popes in these
times were undeserving of any respect ; some were absolute
monsters. Scandalous proceedings of the same kind dis
turbed most of the dioceses.
The eleventh century resembled the preceding in its
general features. The same spirit of insubordination and
corruption, of ambition , voluptuousness, and luxury in the
superior clergy, prevailed ; * the same relaxation of manners,
the same grossness in the inferior clergy and the convents ;
among all classes an ignorance almost beyond belief.
Nevertheless, some laudable efforts were made . Schools
began to flourish about the year 1050 in Italy. Literature
reappeared in France, after the example of Spain. The
tendency of Rome, in this age, was to regain the ground it
had lost in the preceding, and to bring under the papal
authority not only the ecclesiastical power, the bishops and
abbots, and even councils, but the political power likewise,
kings and emperors. It is not our present business to trace
the history of those encroachments which began to be made,
in the ninth century, upon the Carlovingian race, and were
carried to the greatest lengths in the eleventh century, by
Hildebrand, against the unfortunate Henry IV ., emperor of
Germany : it is sufficient to state, that during the eleventh
century, as was the case during the preceding and the end
* It was about this time that councils had to fix the number of horses to be
used by prelates on their journeys.
HATTO DI VERCELLI. 25
of the ninth, the attention of the heads of the Romish

church was diverted from the scattered remnants of the
faithful church , preoccupied as they were with their own
temporal interests, and the dangers and advantages of their
position, while the whole social system was dissolving, and
about to be settled on a new basis.
It will not be thought strange, that during this unhappy
season of trouble and conflict, both political and ecclesias
tical, when scarcely an individual in the Latin church en
gaged in the conscientious search after evangelical truth ,
the documents essential for a history of the struggle of the
faithful church should be few and of verylittle service ; the
struggle itself having everywhere ceased , and the truth,
where it still existed, no longer being noticed or attacked,
on account of the general preoccupation of men's minds
with worldly interests .
Having made these preliminary remarks, we proceed to
examine the small number of documents known to us, which
serve as distant landmarks to point out the Vaudois of the
valleys of Piedmont, as successors and continuators of the
primitive and faithful church . .
The reader will bear in mind all that has been said in the
preceding chapter. We have seen that in the diocese of
Turin, in A.D. 839, the year of the decease of its worthy
bishop, the gospel was preached and professed in its purity,
and with fidelity .
The existence of a number ( greater or less) of Christians,
separated from Rome, in the north of Italy, is clearly as
certained by the epistles of Hatto , who, in the year 945,
held the diocese of Vercelli, situated between Turin and
Milan . The letters of this bishop have been preserved.
In some of them, he speaks of persons who had left the
church, and describes them as being in the neighbourhood
of his own diocese . The doctrinal and other points which
he specifies as separating them from the church of which
he was a bishop , appear to be those which were held by the
Vaudois.
These coincidences of place and doctrine are of great
interest : they draw our attention to those districts where
Claude of Turin laboured as a faithful shepherd of Jesus
Christ, and confirm the fact that the little lamp of truth ,
once lighted in these parts, was never extinguished.
The very words of Hatto sufficiently indicate , that the

evil of which he complains was considerable , for he was
sensible of it within his own diocese . Listen to one of his
complaints : “ Hatto to all the faithful of our diocese .
Alas ! there are many among you who turn our sacred
worship into ridicule ! Alas ! that these miserable offenders
have separated themselves from our holy mother church
and the clergy, by whose means alone you can attain salva
tion . ' *
This quotation proves,-1 . That these “ miserable of
fenders, as the bishop of Vercelli was pleased to call the
remains of the faithful church, were separated from the
holy mother church, and the clergy of that church ; that
consequently their existence out of that church was an ab
solute fact, of which we must take note : 2. That the
effects of this existence of a Christian church , separate from
the pretended holy mother church, had been felt even within
the diocese of Vercelli; and that the worship of saints,
which had already been in much repute, as well as other
vanities and errors, had received a check from that quarter ;
which shows that the light which shone in the darkness
was not so very faint.
A passage from an author of the eleventh century may
be considered as referring to the same subject. Pietro
Damiano , writing in A.D. 1050, to Adelaide, countess of
Savoy of Susa properly ) and duchess of the Subalpines, t
complains that the clergy in the domains of this princess
did not observe the ordinances of the church .I
The chronicle of the monastery of St. Thron , in Belgium ,
written by the abbot Radulph, or Rodolph, between A.D.
1108 and 1136, contains a most important article. The
chronicler, speakingof a country which he was anxious to
visit when he should cross the Alps, on his way to Rome,
describes it as a country polluted by an inveterate heresy,
respecting the body of our Lord : “ Moreover, he heard
that the land to which he had intended to travel was polluted
with an inveterate heresy respecting the body and blood of
the Lord ."' S
* Dacherii Spicilegium , t. viii., p. 110, as quoted by Dr. Gilly,
† Piedmontese.
I Opera Damiani, p. 566 ; Gilly's Researches, p. 88 ; Mémoires Hist. par le
marquis Costa de Beauregard, I., p. iii.
§ " Præterea terram , ad quamulterius disposuerat peregrinari, audiebat
BRUNO D'ASTI. 27
This passage is important, as marking the locality of the

heresy ; it was a country (terram ) ; and a country at the
passage of the Alps, on the way to Rome. No doubt the
designation is vague in one sense, but it is very precise in
another, * in characterizing it as being in the Alps, or at
the foot of the Alps ; a description which perfectly agrees
with the Vaudois valleys. But more especially, this
country is represented as “ polluted with an inveterate
heresy ,” ( pollutam esse inveteratá hæresi.) This reproach
is of great importance for our object. It demonstrates that
this heresy was of ancient date, as having had its seat in
that country, from which it could not be expelled, for it
was inveterate ( inveteratá ). It proves that the heresy in
this country was not confined to a few isolated individuals,
but existed among the people in general, since the whole
country was polluted pollutam ) with it. The point on
which the passage is less precise, is the doctrine which it
terms heretical. It seems to consider it as relating only to
the Lord's supper ; but this would very properly mark the
church of the Vaudois, who, as we shall see in the sequel,
rejected the sacrifice of the mass.
Another testimony worthy of attention is taken from the
writings of a man born in the neighbourhood of the valleys,
namely, Bruno d'Asti, bishop of Segni, and abbot of Mont
cassin, about the year 1120. What he says relates not
only to a disgraceful traffic in sacred things — to simony, but
to the general corruption of the church in his time, and
especially to the existence of the active promoters of a
more Christian life ; in other words, the existence of a
faithful church . We translate the passage : “ We have
said ,” Bruno remarks, “ that from the time of St. Leo,
about A.D. 460, the church was already so corrupted , that
it was difficult to find an individual not guilty of simony,
or who had not been ordained by simoniacs ; also up to
the present day we meet with persons who, by erroneous
reasoning, and not understanding the organization of the
church, maintain that the priesthood has failed in the
church since that time . ” +
pollutam esse inveteratâ hæresi de corpore et sanguine Domini." Spicilegium
Dacherii, t. vii., p . 493 ; Gilly, p . 88.
* That is, to every one who knows that it is necessary to cross the Alps in
taking such a journey.
+ Maxima Biblioth ., P. P., t. xx ., col. 1734.
C 2
Bruno d'Asti has not named the Vaudois, but he has

marked them with sufficient exactness ; for while he con
founds the pope St. Leo with another more ancient Leo, he
quotes a claim formally set forth in the writings of the
Vaudois, and repeated in those of their opponents ; and
he seems to allude to one of their best - established
traditions, namely, that according to which the Vaudois
trace back their belief to Leo, an associate and contemporary
of Sylvester, bishop of Rome in the time of the emperor
Constantine, as we shall see further on.
These expressions of a man who was born in the neigh
bourhood of the Vaudois valleys, which he uses while
attempting to refute an opinion that still had currency
among them conformably to their tradition, will doubtless
carry great weight with all reflective persons.
These various facts forcibly demonstrate the existence, in
the tenth and eleventh centuries, of a church distinct from
the Roman , in the north of Italy,
To these ancient testimonies we shall add that of a
modern author, the marquis Costa de Beauregard. This
testimony is of so much greater importance, because M.
Costa, as a Catholic, cannot be suspected of favouring the
cause of the Vaudois, and as a Savoyard of noble birth, a
friend of historical inquiries, and an author occupied on
the history of his native country, he has had the oppor
tunity of consulting all the documents in the archives . He
expresses himself as follows: “ To fill up the measure of
these evils, they fought with one another on account of
religious opinions; and carried on their controversies while
surrounded by depravity and the grossest ignorance.
Arianism was widely spread through Savoy, and Mani
cheism in Piedmont. * In the tenth century, we see a
count of Turin and a bishop of Asti joining in arms to
exterminate the Manicheans who were assembled in the
Langhes, pursuing them with fire and sword, and com
mitting them and their villages to the flames .
“ The sectaries who took in France the name of Albi
genses, were called in Italy Paterini, Cathari, or Gazari,
names equivalent to that of Puritans. They afterwards joined
themselves to the religionists in the valleys of Pinerolo.
* In the following chapter we shall state our opinion respecting the Mania
cheans of that period.
ATTEMPTS TO PROPAGATE PURE DOCTRINE . 29
“ There exists also a chronicle of Fra-Dolcino, a heretic

of the eleventh century, containing some notices of the
Manicheism of which he was an ardent propagator in
Biella, Novarra, and Vercelli, and the dogmas of which
are in part still held by the Protestants in the valleys of
Pinerolo ." *
CHAPTER V.
THE RELIGIOUS MANIFESTATIONS OF THE ELEVENTH CENTURY.
WE must now adduce certain facts that occurred in the

eleventh century, which indicate an unquestionable re
ligious activity in the propagation of sound evangelical
doctrines. Before enumerating such as have come to our
knowledge, it will be proper to remind our readers that
every manifestation has an origin, and every event its
cause ; that, consequently, the religious manifestations of
the eleventh century, like those of succeeding ages, so re
markable for their evangelical character, also had theirs.
Without doubt, the word of God read and meditated
upon , in different places, by sincere, humble, and believing
men, was able to produce, in these times of darkness, effects
analogous to those which it produced at a later period in
the hearts and lives of a Luther, a Lefèvre, and a Zwingle ;
but if, in these religious manifestations of the eleventh cen
tury, we find indications leading us to suppose or perceive
that many of them had their source and origin in the Alps
which separate Italy from France, we shall have a new
proof of the continued existence of an evangelical, faithful
church in those countries.
Certainly, all the facts adduced will not have the same
force, or be equally convincing ; but when united and taken
in connexion with what has been already said, they will
add strength to the preceding proofs.
It must also be recollected that these facts have come
down to us only in the writings of the adversaries of these
* Mémoires Hist., par le marquis Costa de Beauregard , t. i. pp. 46, 47, pre
face, pp. xiii, and xiv .
manifestations, through the medium of men who have ill

understood them — who have often misrepresented them ,
and who have suppressed what it was their interest to con
ceal, in order to extenuate the criminality of their own
degenerate and persecuting church.
The following are someof these facts :
In the year 1017 according to some, or 1022 according
to others, a religious manifestation attracted attention .
Persons distinguished by the regularity of their lives, their
knowledge, and their position in society, were accused of
heresy at Orléans. They were fourteen in number, in
cluding a nun. The clergy were strongly represented, for
six of these people were canons of Sainte Croix ; among
whom the names of three are preserved, Lisoïus, Héribert,
and Etienne . One of them had been confessor to queen
Constance . It was stated that they had held their peculiar
views for some time, and that while remaining in outward
connexion with the church, they celebrated a religious
service in private. It was agreed on all hands, that they
had beengained over to heresy by a female who came from
Italy. Having been tried by a synod assembled for the
purpose, they were condemned to the flames, because they
would not abjure or retract their pretended errors .
Fleury, a Catholic author, having spoken in detail of
these sectaries, adds, “ The adherents to this sect, who
were found elsewhere, particularly at Toulouse , were
burned , as is testified by Ademar, a monk of Angoulême,
and a writer of that age .'
The same Ademar, a contemporary of these pretended
heretics, expresses himself as follows : “ These emissaries
of Antichrist were spread through different parts of the
west, and carefully concealed themselves, seducing as many
as they were able, both men and women . ” .
In support of these facts, Usher, archbishop of Armagh ,
in Ireland, in the seventeenth century, cites a passagefrom
the History of Aquitaine, by P. Pitherus, in these words :
“ All at once the Manicheans appeared in Aquitaine, (Gas
cony ,) seducing people of every class, and drawing them
awayfrom truth into error so that they have turned
* Usserius, Gravissimæ Quæstionis, pp . 279, 280. Histoire Générale du

Languedoc, t. ii. pp. 155, 156.
† Fleury, Histoire Ecclésiastique, t. xiii., p. 416, etc. .
MANIFESTATIONS AT CHALONS - SUR -MARNE . 31
aside many simple persons from the faith .” After men

tioning the heretics of Orléans and Toulouse, he repeats
what we have quoted from Ademar.*
Nearly at the same epoch, A.D. 1025, other sectaries
were discovered at Arras, at the northern extremity of
France, in Flanders. According to Dupin, a Catholic theo
logian of the seventeenth century, it was reported to Gérard ,
bishop of Cambray and Arras , but residing in the latter
city, that « some persons had come from Italy, who had
introduced a new heresy. They said that they were dis
ciples of Candulph or Gandulph, who had instructed them
in the commandments of the gospel and the apostles ; add
ing, that they received no other scriptures, but observed
these exactly." A synod was called . The accused parties
were not condemned to the stake, because they abjured
their new belief, and returned to the bosom of the church.t
Turin , also, had its heretics ; in 1030, according to the
account of Pierre de Vaux -Cernay, cited by M. Charles
Victor Goguet, in the “ Dissertation on the Albigenses,”
which he laid before the faculty of theology at Strasburg,
in 1840 .
Radulph Glaber, a writer of the eleventh century, tells
us that in the year 1028 a sect found their way into the
château of Monteforte, in the diocese of Asti, in Piedmont,
who revived pagan and Jewish rites, or rather those of the
Manicheans, according to Muratori. The bishop of Asti,
and his brother the marquis of Susa, in conjunction with
other prelates or lords of the province , had made many
attacks upon them without success. But Landolfo the
elder states that Eribert, or Aribert, archbishop of Milan ,
happening to be at Turin, caused one of these heretics,
named Gérard, to be apprehended, and having learned
from him that he held Manichean doctrines, sent troops
against the château and took it. A few of the heretics
abjured their tenets ; the rest were burned alive in the
Place du Dôme . I
Other heretics were discovered in the diocese of Châlons
sur -Marne, about the year 1046 , as we see by a letter of
Rogerius II ., bishop of Châlons, to Wazo, bishop of Liége .
* Usserius, etc. p. 279.

† Dupin , NouvelleBiblioth ., t. viii., pt.ii., p. 127.
* Bossi,Storia d'Italia, t. xiv., p. 187, etc.
He accuses them of following the perverse doctrine of the

Manicheans, and of holding secret conventicles. He asserts
that if rude and ignorant men joined this sect they very soon
became able to speak better than well -educated Catholics,
so that their unpremeditated talk seemed superior to the
true eloquence of philosophers. He also remarks, that
heretics might be known by their pallid countenances. *
In the synod assembled at Rheims, in 1049, under pope
Leo ix . , the new heretics who had made their appearance
in Gaul were excommunicated .
Radulph Ardens also mentions that Manichean heretics
polluted the territory of Agen, about the end of the eleventh
century, but he leaves us in ignorance of the characteristics
and circumstances of this religious manifestation.
We might specify some other religious movements; for
example, that which took place at Goslar, in Germany, in
1052 , in consequence of which the emperor Henry iv . ,
who was visiting that city during the Christmas holidays,
caused those who were convicted of heresy to be appre
hended , for the purpose, he said, of striking terror , and
preventing others from falling into the same errors. But
it is sufficient for our present purpose to have cited the
foregoing facts.I
It would be desirable to know exactly the doctrines pro
fessed by these men whom the church of those times
branded with the name of heretics, and put to an ignomi
nious death. They would throw much light on the ques
tion which now occupies us , that is , the spiritual relationship
which possibly existed between the religious manifestations
we have been detailing, and the Christians in the north
of Italy, in the mountains of the diocese of Turin, who
have been already mentioned , and will come again under
our notice . Contemporary authors, it is true, have at
tempted to give an account of the tenets of these heretics ;
but judging of those times even by our own, and looking
at the manner in which the Romish church speaks of the
reformers of the sixteenth century, and of their lives and doc
trines, though the Protestant churches were then existing,
and consequently at hand to correct distorted facts, what
* Recueil des Historiens des Gaules, t. xi., p. 11, by Anselm .
+ Usserius, etc., p. 281.
# Centuriat. Magdeb ., Cent. xi., col. 246. Recueil des Historiens des Gaules,
t. xi., p. 20 .
ABSURD ACCUSATIONS REFUTED . 33
can be expected from these same partisans of Romish

errors, when they report to us the tenets and lives of
martyrs who have had no one to defend their memory, and
to protest against the unjust censures with which they
have been branded ? Did they understand the proper cha
racter of those manifestations ? Will they initiate us into
the real faith and practice of their victims ? On these points
we are very sceptical.
Let the reader judge for himself, from a fragment which
is communicated by a Catholic writer of integrity — Fleury.
He quotes a contemporary of the heretics of Orléans, and
other sectaries of that age, all of whom he terms Mani
cheans : 6. These persons,> he says, " assemble on certain
nights in a specified house, each one with a lamp in his
hand, and recite the names of demons in the form of a litany,
till, all at once, they see a demon descend in the shape
of a small animal. Immediately all the lights are put
out, which is the signal for general debauchery with the
females present : one of the offspring of this intercourse,
when eight days old, is brought into the midst of their
assembly, thrown into a large fire, and burned to a cinder.
They collect these ashes, and preserve them with as much
veneration as Christians preserve the body of Jesus Christ,
as the viaticum [last sacrament] for the sick. Such was
the magical virtue of these ashes that it was almost impos
sible to convert any one who had swallowed the smallest
particle of them .”
“ This story ,” adds Fleury, " is so similar to the calum
nies cast on the primitive Christians, that it seems a mere
imitation ; and yet, such is the account given by a contem
porary author. Another writer says that they carried with
them the powder of dead infants, and if they could make
persons take any of it, they would directly become Mani
cheans, like themselves .”
This acknowledgment of the Catholic historian , Fleury ,
will serve to show the want of correctness that must be
expected in documents which so grossly distort historical
truth . Can we credit a statement of the doctrines at
tributed to the parties by such writers ? No ! this would
be to acquiesce in the calumny and injustice that have been
heaped on men who deserved to be better spoken of. They
* Fleury, Hist. Ecclés ., t. xiii., p. 416,
C 3
were reproached with the name of Manicheans, but we do

not believe that they deserved it . The forcible expressions
and energetic language with which they described the
opposition made to God, and to the work of Christ by the
prince of darkness, the prince of this world , the prince of
the power of the air , Satan, the chief of the rebel angels,
who works in the children of disobedience, who goes about
as a roaring lion seeking to devour the children of God,
who attempts to seduce even the elect ;-yes ! this effort of
the pretended heretics to exhibit in strong colours the war
waged by the wicked one against the living and true God,
against ourLord and Saviour, may have been called Dualism
and Manicheism by men devoted to a material and idola
trous worship of God , angels, and saints. So there are
men in our day who reject the doctrine of the existence of
Satan and his opposition to the work of Jesus Christ,
becausethey think that they see in it a denial of the power
of God,-Dualism and Manicheism ; and especially because
they do not believe, or do not know the word of God which
reveals this melancholy truth .
We believe, then, that these so-called heretics were friends
of the gospel, who, themselves illumined by the light that
was almost everywhere hid under a bushel, attempted to
replace it on a candlestick, but whose efforts were rendered
abortive by that thick darkness in which Europe was en
veloped. The following are some fragments of their doctrine,
as given by a contemporary author, quoted by Fleury. Those
who are taught of God will here recognise the lessons of the
gospel in spite of the unfavourable form under which they are
presented to us : They affirm that baptism does not wash
away sin ; that the body and blood of Jesus Christ are not
made by the consecration of the priest; that it is useless to
pray to saints, whether martyrs or confessors ; lastly, that
works of piety are a useless labour, from which no recom
pense can be expected , and no punishment is to be feared
for the most criminal pleasures."'*
A fragment of a history of Aquitaine, published by
Pistorius and quoted by Usher, attributes the following
errors to heretics in the time of king Robert and of pope
Benedict viII. : — " They deny baptism , the sign of the
holy cross, the church, and the Redeemer of the world
* Fleury : the same reference as before,
SOURCES OF THIS RELIGIOUS MOVEMENT. 35
himself, the honour due to the saints of God, lawful

marriages, and the use of meats.” The heretics of Orléans,
Toulouse, and other places, are also called Manicheans in
this document. *
Natalis sums up the errors of the heretics of Arras in
these few words : “ The heretics deny the mystery of holy
baptism , the sacraments of the eucharist, penance, holy
orders, and marriage. They admit of no worship to confes
sors, no veneration for the Saviour's cross, the images of
saints, churches, and altars. They deny purgatory, and say
that Christian burial is of no advantage to the deceased .” +
We find it also stated in Dupin , “ that they attach no
value to bells, nor to unction, nor to exorcism ." I
Radulph Ardens, according to Usher, speaks thus of the
Manicheans of Agennois : “ They falsely pretend to follow
the lives of the apostles, saying that they may not lie, nor
swear at all . ” ' S
It now remains to deduce some inferences from the fore
going facts.
We follow the traces of the church that continued faith
ful to evangelical doctrines. We seek for them in the dark
ages ; and we at once find religious manifestations, which,
although misrepresented by the reports of victorious adver
saries,exhibit to our view an opposition to the superstitious
worship of a degenerate church , a return to evangelical
doctrines, a life of self-denial, charity, truth, and purity, to
the example of the apostles, whom they professed to take
as their models. Although stigmatized by prejudice, igno
rance, and hatred, these religious movements appear to us
to be genuine. We believe that we discover among them,
under the rubbish with which they have been covered,
something more than materials for the fire,—hay, wood,
and stubble; we catch a glimpse ofgold, silver, and precious
stones, built upon the true foundation. 1 Cor. iii. 12.
If now we endeavour to ascend to the sources of these
religious manifestations, we perceive that if some are indi
genous, if they seem to haveissued from the very soil over
which their subsequent course was directed, yet there are
other springs which must be traced up to the distant and
* Usserius, etc., p . 279.
+ R. P. Natalis Alexandri, etc., t. vii., p. 82.
| Dupin, Nouvelle Biblioth ., etc., t. viii., pp. 127, 128.
Ś Usserius, etc., p. 281.
solitary valleys, where those gushing streams that afterwards

watered the plains, displayed their wild beauty under the
ancient shade of the lofty Alps, far away from the observa
tion of the world.
No doubt, God has preserved, in all places, in his church,
when invaded by error and idolatry, some faithful ones, who
have not wholly bowed the knee to Baal. Such in France,
in the eleventh century , was the illustrious Bérenger, prin
cipal of the school of Tours, of whom Téoduin, bishop of
Liége, speaks, in a letter addressed to king Henry : - “ The
report,” he writes, “ is spread through Gaul and in all
Germany, that Bruno, bishop of Angers, and Bérenger, of
Tours, have revived the ancient heresies, maintaining that
the Lord's body is not so much his body as the shadow
and figure of his body, destroying lawful marriages, and
abolishing, as far as lies in their power, the baptism of
infants." *
But there can be no doubt that the evangelical truth
which sought to manifest itself, was also conveyed to
different places, by persons who were not natives of the
districts in which they propagated it .
In fact, this heresy , almost the samewherever it appeared ,
is often ascribed to the seductions of numerous emissaries
of Antichrist, spread through different parts of the west,
active and insinuating men, who seduced the people imper
ceptibly , etc.
On these data, we think it must be admitted that this
heresy, in many places where it existed, was the work of
special emissaries, or, to use the proper term , missionaries.
But we see by the writings of the Vaudois, which will be
fully noticed in the sequel, that the missionary work was
held in honour among them , and even engaged the special
attention of their synods, since a fund was set apart for
persons who were employed in such expeditions. This
fact, confirmed by various other testimonies of their adver
saries, tends to support the position we are maintaining .
But more than this. Italy is pointed out, on two occasions,
as the native country of theseabettors ofheresy. We have
just seen it asserted, that the heretics of Orléans had been
won over to heresy by a woman from Italy ; and that the
movement in Arras was owing to the teachings of some
* Fleury, Hist. Ecclés., etc., t. xii ., p. 575 .
1
THE POWER OF FAITH . 37
persons devoted to the study of the Scriptures, who also

came from Italy .
It was then , not impossible, and, in our opinion , it is
probable, that the religious movement which took place in
the eleventh century, and was unjustly taxed with Mani
cheism, was in a great measure a radiation of the light pre
served in the diocese of Claude of Turin, on the Italian side
of the Alps. We believe, therefore, that the religious
manifestations we have been mentioning, go to prove the pre
servation of a faithful church in the bosom of the Italian
Alps. But we shall shortly lay before our readers additional
and more conclusive evidence.
CHAPTER VI .
RELIGIOUS MANIFESTATIONS OF THE TWELFTH CENTURY.
The little success of the attempts made in the eleventh

century to establish in the western church the pure doc
trines, and to revive the spirit of the gospel, might lead us
to apprehend that the cause of truth was entirely and
everywhere suppressed , and that from the thinned ranks of
the remnant of the faithful church there would arise no
more courageous adversaries of error and superstition.
After so many unfortunate attempts, there seemed to be
no probability of success ; why, then, should any one ad
vance in a path leading to certain destruction ? But Chris
tian faith hopes when, humanly speaking, there is no hope.
She hopes, because she trusts in her Divine Leader. She
expects victory, not from an arm of flesh, but from the
power of Him who says to her, “ Cry aloud, spare not.
-Lo, I am with you alway, even unto the end of the
world ." Impelled by faith , and fortified by hope, the
redeemed servant of Christ does not ask, “ Are there many
of us ?” Sufficient for him is the promise of his Lord and
Saviour ; and alone, if so it must be, he consecrates his life
* Ecrits des Vaudois, livre de la Discipline, (Writings of the Vaudois, book
ofDiscipline,) ch. iv., second paragraph . - Léger, etc., pt. i., p. 192. - Perrin ,
Hist. ofthe Vaudois, ch. iv.
to the work of the ministry, and the salvation of souls.

The fear of death and outrage cannot deter him. Like
Paul, he goes forth for the conquest of the world in the
name of Jesus Christ. His credentials and apology for
such boldness are comprised in these few words : -- " I be
lieve, therefore have I spoken .”
This faith was not wanting to the feeble remains of the
faithful church . If the lamp of truth , which was still
burning in by-places was small, its flame was yet bright
and well fed . In the year 1100 the church of the Vaudois
valleys set forth its belief and discipline, and reflected its
life, in writings with which we shall make our readers
acquainted, with a clearness and precision that by no means
indicate a recent origin . We need not, then, be astonished
to see, at this same period, evangelical missionaries coming
from these countries, or their vicinity, to carry on the
work of their predecessors .
Two men especially attract our attention, Pierre de Bruis
and Henry, his fellow -labourer. The first was a priest ;*
the second was often designated “ the false hermit.” They
began to disseminate their doctrines in La Septimanie,
which, according to Dupin, included Dauphiné and Pro
vence. From Provence they passed into Languedoc and
Gascogne, whence their so - called heresy penetrated into
Spain and England, etc.t
Before we follow them into their field of labour, and
inquire what doctrine they taught, it will be desirable to
acquaint ourselves with their origin, which is already seen
to be of importance. Pierre de Bruis was a native of
Dauphiné, and Henry an Italian. In the preceding chapter
we have seen that several religious manifestations had
emanated from Italy. We have observed, in chapter IV. ,
that the provinces at the foot of the Alps, the districts of
Vercelli, Piedmont, and Astesan, were infected with Ma
nichean heresy , -- that is, in our view , with evangelical
doctrines. Henry, the false hermit, the companion of
Pierre de Bruis, is surnamed the Italian , which we confess
does not prove that he belonged formerly to those districts
that were accused of heresy ; nevertheless, this supposition
* It would beinteresting to know the exact nature of his priesthood ; whether
he had received orders from a known superior, or whether he was one of those
whowere persecuted, and sometimes called acephalous, (acéphales,) headless.
+ Centur. Magdeb ., Cent. xii., col. 832.
PIERRE DE BRUIS AND HENRY. 39
does not appear extravagant, especially if we reflect that

the connexion between Henry and Pierre de Bruis , and the
conformity of their doctrine, will be explained by the fami
liar intercourse that Dauphiné always maintained with
Piedmont, and the Vaudois valleys in particular. In the
twelfth century , these relations became more intimate than
ever, since Dauphiné possessed some valleys on the eastern
side of the Alps, ( valleys which make a part of Piedmont
at the present time,) as may be seen in the letters-patent of
the year 1155, by which the emperor Frederic granted to
the dauphin the right of coining money at Cesane, in the
valley of Susa.* We also find that the valley of Pragela,
or Clusone, belonged to Dauphiné. Thus the Vaudois
valleys were wedged in by Dauphiné, by which they were
bounded on three sides. On the basis of these geographical
and political facts, nothing is easier than to explain the
origin of the doctrine preached by Pierre de Bruis of
Dauphiné , and by Henry the Italian, as well as their inti
mate connexion . More than this : if we trace with atten
tion the labours of these two illustrious missionaries, scru
tinize their lives, and examine their doctrines, we shall be
satisfied of their affiliation to the religious movement of the
subalpine countries, which has already been discussed , but
of which a fuller account will be given in the chapters
relating to the doctrine and life of the ancient Vaudois.
Few particulars have come down to us respecting the
conflicts and sufferings of one of these distinguished
servants of the Lord Jesus Christ, namely Pierre de Bruis.
It is only known that, after preaching and labouring to
establish and extend the Saviour's kingdom , for twenty
years, he receivedthe crown of martyrdom , by being burned
to death at St. Gilles, in Languedoc, A.D. 1126.
More details are known respecting the adventurous life
of Henry. After having laboured for some time in concert
with Bruis, he parted from him, for what reason we are
not informed . We may suppose that their work being
well advanced, it was thought advisable that they should
proclaim separately the good news of salvation and
regeneration, for the conversion of a greater number.
Henry at first directed his steps towards Lausanne. He
* Histoire du Dauphiné, Genève, chez Fabry , 1772, t. i., passim , and p. 93 , etc.
+ Centur. Magdeb ., Cent, xii ., col. 832.
came at a later period to Mans, with two other Italians.

They travelled barefooted, in all weathers, each carrying a
staff, surmounted with a cross . The exact time of Henry's
arrival at Mans is uncertain : Dupin gives the year 1110 .
Authors are better agreed as to the effects of his preaching
in this city. Henry obtained from Heribert, who was
bishop of Nans, and just on the point of leaving the place,
permission to preach in the churches during his absence.
His preaching made a powerful impression on his hearers.
The people were fascinated . But the clergy, who at first
approved and welcomed their foreign brother, were not
slow to change their opinion , when they felt their personal
credit diminished. The captivating orator was prohibited
from preaching any more. The people in vain expressed
their disapprobation of this step , and threatened that they
would have no other pastor. Henry, though loved and
supported by the multitude, was obliged to give way and
depart. From Mans he proceeded to Poitiers ; then, as
some say, to Périgueux ; afterwards to Bourdeaux, Toulouse ,
and the parts where he had already laboured with Bruis.*
In the year 1134, having been arrested by order of the
archbishop of Arles, he was conducted by that prelate to
the council of Pavia, which was held that same year.
Henry was condemned as a heretic by that assembly, and
imprisoned. By some means, however, he regained his
liberty, and appeared again in the south of France. There
he was opposed by St. Bernard , abbot of Clairvaux, an
eloquent and energetic man, who had gained a high
reputation by the superior management of his convent, by
his zeal, by different miracles of which he had the credit,
and by his victory over Abailard , whose condemnation he
obtained at the council of Sens, in 1140. By the efforts of
this abbot and the legate Alberic, who were sent to
Toulouse, in 1147, to repress heresy, Henry was delivered
into the hands of the bishop of thatcity, and conducted,
the following year, to the council of Rheims. Being con
demned a second time, he was again thrown into prison,
where he soon died, after more than forty years of toil and
labour for the cause of the pure gospel. Many of these
facts are contained in the letter of St. Bernard to Ilde
* Dupin, Nouvelle Biblioth ., t. ix ., p. 101. Recueil des Historiens des
Gaules, xiv ., p. 430. Admonitio prævia - Gieseler, p. 442.
DEATH OF HENRY . 41
phonse or Alphonse, count of Toulouse and St. Gilles,

written at the time of his mission. If the injustice of the
abbot of Clairvaux towards his enemies were not well
known, we should be astonished to find him attributing
Henry's abrupt departure from many cities, in which he
had sojourned, to prosecutions for acts of immorality ; but
we well know that it was for his preaching and so -called
heresy that this confessor of the faith was persecuted and
forced to make his escape .
The success of Pierre de Bruis and Henry was astonish
ing. The work in which they laboured, seconded by
brethren whose names have not come down to us, was
rapidly consolidated , and spread into many districts, in
spite of the efforts of part of the clergy and the popes to
destroy it ; until at last, in the thirteenth century, the
Roman pontiffs raised against it those brutal and bloody
persecutions, known under the name of the crusades against
the Albigenses.
The regions traversed by Pierre de Bruis and Henry soon
swarmed with heretics, even in those parts where they had
been partially checked . For example , at Périgueux, a city
which Henry passed through in his way from Poitiers to
Bourdeaux, there were found, in 1140, and throughout the
country, Heribert informs us, a great number of heretics,
who professed to lead an apostolic life. Another contem
porary author, the abbot Morgan , the annalist, relates, that,
about the year 1163, heretics of the same sort, who aspired
also to lead an apostolic life, had made great progress in
Périgord.t
At Toulouse, and other places where the new doctrine
had been sown , the efforts of St. Bernard, who opposed it,
had at first some success, particularly at the moment when
the infant church was deprived of its leader, Henry, who
died in prison . The Catholic churches, heretofore deserted ,
were again filled ; the heretics concealed themselves ; the
preaching of the abbot of Clairvaux and his pretended
miracles , seemed to have subdued the common people.
* D. Bernardi Epistola , 241 — Acta Episcop. Cenomanensium , cap. xxxiii.

Mabillionis Analecta, t. iii., p . 312. - Petrus Cluniacensis , in Maxima Biblioth .,
P. P., t. xxii ., cols. 861 , 1034.-- Histoire du Languedoc, etc., t. ii., p. 1020.- Re
ceuil desHistoriens des Gaules, t. xii.p. 547, etc.
† Mabillionis Analecta, t. iii., p. 467. - Histoire du Languedoc, etc., in the
preamble of Book xix .
This state of things, however, did not last long. The

historians of Languedoc admit this. “ St. Bernard had the
happiness,” they say, “ to lead back to the faith those who
had wandered ; but in spite of all his care the heresy of the
Henricians secretly kept its hold, and, some years later, it
revived with so much vigour as at last to cause extreme
desolation .'
The importance of this fact is confirmed by the acts of
the council assembled at Tours, in 1163. The fourth
canon , in which it is enjoined on the bishops of Toulouse
and the neighbouring places, to have a watchful eye over
heretics, mentions them in the preamble in the following
terms : — " For a long time, in the neighbourhood of Tou
louse, there has arisen a damnable heresy, which, gradually
spreading like a cancer , has already infected Gascogne and
many other provinces.” +
In A.D. 1165 or 1176 , ( authors differ as to the date ,) I a
council, held at Lombers, summoned before it certain
heretics, who had been discovered in the province of Tou
louse, and were known by the title of “ good men ” ( boni
homines.) After being examined in the presence of Peter,
archbishop of Narbonne, Girard , Albi, Gaucelin, Lodève,
and other bishops, they were pronounced heretics, and
handed over to the secular power. The chief among them
was called Olivier. They were numerous. The nobility
partook of their opinions.
“ But the condemnation of these heretics,” we are told
by the Benedictine historians of Languedoc , “ did not stop
their progress, either in the province or in foreign lands;
they spread especially in Burgundy and Flanders, under
the name of Poplicans.” “ In fact,” they say in another
passage, “ the error made such astonishing progress, that
it gained over the greater part of the ecclesiastics and the
nobility of high, and part of low Languedoc. Raymond,
count of Toulouse, a prince zealous for the faith , resolved
to remedy the evil. Recollecting the services of Saint
Bernard, which had been rendered thirty years before to
count Alphonse, his father, he applied to the chapter
general of Citeaux, assembled in September, 1177, and
* Histoire du Languedoc, etc., t. ii., p . 447.
+ Ad Labbeum . . . Concil. , t. x ., col. 1419.
I According to Usher itwas in 1176 ; according to the Recueil des Historiens
des Gaules, in 1165.
DOCTRINES OF PIERRE DE BRUIS AND HENRY. 43
besought that body to come to his succour. • This heresy ,'

added he, ‘ has prevailed to such a degree , that it has
caused division between husband and wife, father and son,
mother -in -law and daughter-in -law . Persons of the priestly
order have suffered themselves to be corrupted ; the churches
are forsaken and fallen into ruin ; they refuse to administer
baptism ; the eucharist is treated as an abomination .
As for myself — I who am armed with two swords , and
consider it my glory to be thereby appointed the avenger
and the minister of God's wrath - I seek in vain for the
means to put an end to such great evils, and I confess that
I am not strong enough to accomplish the object ; for the
most distinguished of my subjects have been seduced , and
have carried away with them the greater part of the people .
... I therefore humbly implore your succour, counsel,
and prayers, to extirpate this heresy .' " *
At a later period, the same count Raymond adopted the
very principles which he had at first disowned, and sacrificed
for them his property and estates in the terrible crusade
that was made against his people and himself.
We shall not undertake to recount the subsequent history
of the so -called heretics of Languedoc and the neighbouring
provinces; such a topic deserves to be treated of separately,
as has been done already by various authors, to whom we
refer the reader. For our present purpose it is sufficient to
have shown the connexion of the religious movements in
the south of France, during the twelfth century, with the
similar manifestations of the preceding century, and with
the religious state of some countries in the north of Italy,
particularly Piedmont.
But before dismissing this subject, we have to give an
account of the doctrines, which, according to the reports of
their adversaries, were preached and propagated by Pierre
de Bruis, Henry, and their fellow -labourers, in the countries
above mentioned .
Peter the Venerable, abbot of Clugny, attributes to
Pierre de Bruis the five following points of doctrine,
66
which he states in his ninth letter, entitled, Against
the Petrobrusians," and addressed to the archbishops of
Arles and Embrun, as well as to the bishops of Gap and
Die.
* Histoire du Languedoc, etc., t. ii. pp. 446 .
(i . ) He ( Pierre de Bruis) denies that children , before

they arrive at years of intelligence, can be saved by bap
tism, or that the faith of another person can be useful to
them , since, according to those of his opinion, it is not the
faith of another which saves, but the faith of the individual
with baptism, according to our Lord's words : “ He that
believeth and is baptized shall be saved ; but he that
believeth not shall be damned .”
(ii.) The second point consists in this — that we ought
not to build either temple or church, but we ought to over
turn the existing edifices of this kind ; that consecrated
places are not necessary for Christian devotion, because
God, who is invoked, understands and hearkens to those
who are worthy of being heard, whether in a tavern or a
church, a market-place or a temple, before an altar or in a
stable.
( ii .) The third article enjoins the cutting in pieces of
the sacred crosses and burning them, because they have the
form of the instrument which was made use of to torture
Jesus Christ, and so cruelly to deprive him of life ; the cross
is not worthy of adoration or veneration, or any kind of
supplication ; on the contrary, by way of retribution for the
sufferings and death of Christ, it merits all dishonour, such
as being cut in pieces and burned .
(iv .) Bruis not only denies that the true body and blood
of the Lord are offered daily and continually in the church
by the sacrament, but declares that this sacrament is
nothing, and ought not to be offered to God.
( v .) He ( Bruis) ridicules sacrifices, prayers, alms, and
other good works performed by living believers on behalf
of such as are deceased, and affirms that these things cannot
be of the slightest use to the dead.
“ I have answered these five points,” says the venerable
Peter, “ according as God has granted me grace, in the
letter which I have addressed to your holinesses."'*
The venerable abbot goes on to say, —“ But after the
zeal of the faithful, in burning Pierre de Bruis, near St.
Gilles, had taken vengeance for the fire which he had
lighted, and which had consumed the cross of the Lord ;
after this impious man had passed from the fire of the pile
* Maxima Biblioth , P. P. , t. xxii., col. 1033.- [Also Gieseler's Lehrbuch der
Kirchengeschichte, vol. ii., pt. 2, p . 524. Thirdedition. Bonn , 1832.]
HERETICS ALONG THE RHINE . 45
of faggots to eternal fire, the heir of his heresy, Henry ,

with I know not what other persons, so far from correcting
his diabolical doctrine, endeavoured to confirm it, and, as I
have seen in a volume, which they say proceeded from his
lips, he has published not only these five points of doctrine,
but a great many more." *
We have read a letter of later date, to the above mentioned
prelates, in which the venerable Peter refutes the pretended
false doctrines which he had just enumerated , describing
their diabolical tendency in still stronger terms; but ex
cepting some new developments, and a critique on church
music, the two letters appear to us to be nearly the same.t
The Magdeburgh Centuriators, who have extracted and
collected the different points of doctrine professed by the
heretics of the south of France, in the twelfth century,
mention some other articles of faith beside ; for example, on
the Lord's supper, “ That the body and blood of Christ
were not offered in the theatrical mass, and that it was not
an oblation made for the salvation of souls ; that the altars
ought to be destroyed ; that the doctrine of the change in
the sacramental elements is false ; that the sacred supper
ought not now to be given to men, because it was once
given by Christ to his apostles.” Evidently, this last
opinion is incorrectly reported, since, as we shall see by the
testimony of St. Bernard, the so -called heretics of the south
of France partook of the supper. It certainly related to
the expiatory sacrifice of Jesus Christ, which was offered
only once, and which need not and cannot be repeated.
On Marriage : “ That the priests and monks ought to
marry, rather than be the prey of lust, or give themselves
up to impurity.”
On Chants and Instruments of Music : « That God is
mocked by the chants which the priests and monks repeat
in the temples ; that God cannot be appeased by monkish
melodies .'
On Meats : “ That it is allowable to eat meat on Sundays
and other days .”
On the Holy Scriptures : “ A rumour is prevalent," said
* [Gieseler, p. 527.] Maxima Biblioth ., ibid ., col. 1034. The reader is re
quested to take particular notice ofthese expressions, as they prove the close
connexion that subsisted between Pierre du Bruis and Henry, and the identity
of their doctrine.
† Maxima Biblioth ., ibid ., cols. 1036 , 1048-1076.
the abbot of Clugny, “ that they do not receive the whole

canon ; that is to say, all the writings of the Old and New
Testament;" he also said, “ that they received only the
Gospels.”
But here we beg to observe, that so grave an accu
sation as that urged by the venerable Peter against the
heretics, of not receiving the whole canon of Scripture, rests
on a very weak foundation, nothing more than “ a prevalent
rumour. Such a charge requires much stronger evidence
than mere rumour to establish it.
He also says, “ They believe in one canon ; they do not
grant the same authority to the fathers as to the Holy
Scriptures.” *
The same centuriators have also extracted from the
writings of St. Bernard the errors which he noticed in the
apostolic heretics. We translate the passage :
“ The Apostolicals or Henricians ; their doctrines, ac
cording to St. Bernard, as far as they can be ascertained ,
are :
( i . ) “ That infants ought not to be baptized.
(ii . ) “ That they ( the apostolicals) have the power of
consecrating daily the body and blood of Christ at their
table, to nourish themselves, since they are themselves the
body of Christ and his members.f
( iii . ) “ That virgins alone are allowed to marry, because
God created man and woman virgins.
(iv. ) “ That continence must be sought by marriage.
(v .) “ That the fire of purgatory does not exist. The
reason is, that the soul when separated from the body passes
into a state of repose or damnation .
( vi.) “ That we must not pray for the dead.
( vii .) “ That we ought not to ask for the intercession
of departed saints.
( viii . ) “ That a man who lives in sin ought not to be
a bishop .
( ix .) “ That it is not lawful to eat milk, nor what is
made from it , nor anything that comes by procreation.
( x . ) “ They do not acknowledge the church, nor the
* Centur. Magdeb , xii., col. 832, etc.
+ We read in the thirteenth sermon of Ekbert, abhot of St. Florin , the fol
lowing words relative to the heretics of Cologne, of the same period : “ They
say that they alone make the body of the Lord at their tables. But they use
the words with a double meaning; for they do not intend the true body of
Christ, but they call their own flesh the body of Christ.”
HERETICS ALONG THE RHINE . 47
pontificate; but assert that they, themselves, are the

church .
( xi .) “ That swearing or oath - taking is forbidden .”
St. Bernard cites besides, several other points of doc
trine and opinions of the apostolicals. Among other things
he says , “ That they depreciate the orders of the church ;
they do not receive its institutions; they despise its sacra
ments, and do not obey its commandments.” He remarks
that these doctrines have been collected by his own research ,
partly from altercations or disputes, and partly from the
lips of those who had returned to the papal church . On
the other hand , we may remark that there is reason to ap
prehend that prejudice and animosity have more than once
led to incorrect and unfavourable reports of the doctrines
of those who were looked upon as heretics. The reader
will have already had reasonto make this observation for
himself; for evidently many of the heretical opinions
as given by Pierre de Clugny and St. Bernard are incom
plete, and presented in a false light; and we need only
compare analogous opinions together, to be convinced that
such is the case.
A contemporary author, whom we have already men
tioned, Heribert, a monk of Angoulême, says of the heretics
of Périgord and Périgucux in particular : “ In the country
of Périgueux, a multitude of heretics have appeared, who
pretend to lead an apostolic life. They neither eat meat
nor drink wine oftener than once in three days, and then
very moderately. They bend their knees a hundred times
a day. They do not take money . Their sect is very per
verse and secret. They set no value on the mass, and say
that the wafer is not to be taken , but a bit of bread .
They adore neither the cross, nor the image of Jesus
Christ; but rather hinder those who would . A great
many people have been already seduced ; not only nobles
who abandon their wealth, but also scholars, priests, monks,
and friars ." *
The annalist de Morgan , in Thomas Gale, under the date
of the year 1163, expresses himself nearly in the same
manner . He adds a remarkable instance of the power of
persuasion , and of the Christian life which they possessed ;
it is the only one we shall report : “ If ignorant persons,
* Mabillionis Analecta, t. iii., pp. 467—483.
he says, “ come to them , at the end of eight days they

become so accomplished, that they cannot be surpassed
either in information or exemplary conduct."'*
The religious and evangelical movement did not remain
confined with the limits of the south of France . Mani
festations very similar, although presenting, as they are
reported, some points of difference, appeared along the
Rhine, in Flanders, Burgundy, Lower Britanny, and else
where. Evervin, writing to St. Bernard about the heretics
discovered at Cologne, of whom a great number were burned ,
and the rest returned to the church, expresses himself as
follows: “ You know , my lord , that, on returning to the
church, they have told us that they are a very great multi
tude, spread almost everywhere, and that they have in
their ranks some of our ecclesiastics and monks. And
those who have been burned, have urged in their defence,
that this heresy has been propagated secretly from the
times of the martyrs to the present day, and has existed in
Greece and some other countries."
This spiritual soldiery, armed against error for the
triumph of truth , gradually recruited its ranks through a
long course of time, with prudence and a somewhat timid
sagacity, and at last, as we have already seen, ventured on
a more open warfare, in proportion as it saw its forces
increase. Rome itself, the residence of the pope, the for
tress of superstition, saw its enemy pass through its gates,
and preach within its walls. In 1128, a foreign preacher
excited as much surprise, as admiration or hatred, by his
discourses. His name was Arnulph : his origin was never
known . But thus much may be affirmed, that a Vaudois
missionary would not have preached otherwise than he did .
Let us hear the report made of him by Trithemius : “ At
this time, under pope Honorius II . , a certain priest, named
Arnulph, came to Rome, a man of great devotion, and a
distinguished preacher. While he proclaimed the word of
God, he rebuked the dissoluteness, the libertinism , the
avarice, and the extreme haughtiness of the clergy . He
exhibited, for universal imitation, the poverty and life of
spotless integrity of Jesus Christ and his apostles. In
truth, his preaching was approved by the Roman nobility,
as that of a true disciple of Jesus Christ. But, on the other
* Recueil des Historiens des Gaules, t. xii ., p. 108,
ÅBAILARD AND ARNAUD OF BRESCIA . 49
hand, it exposed him to the intense hatred of the cardinals

and the clergy, who seized him by night, and put him to
death secretly .” *
In the ranks of the antagonists of Rome, of superstition,
and of immorality, might be also seen men whose principles
were, perhaps, not always founded on a simple faith in the
pure gospel of Christ. Such was Abailard , in France ; such
was Arnaud of Brescia, in Italy. The latter dared, like
Arnulph, to attack Rome in Rome itself. One word on
his life and labours. Being a native of Brescia ( Brixia ), in
Lombardy, he might have obtained a knowledge of the
Vaudois doctrines, though history does not expressly affirm
it. We are simply told that he was brought up in France,
near the famous Abailard. His career was full of adven
ture, and his labours seem to have been as much political
as religious. On returning to his native country , having
taken the habit of a monk, he began to preach. Having
been excommunicated by the Lateran Council, under Inno
cent II. , in the year 1139 , he was obliged to take to flight .
He retired to Zurich, in Switzerland , and there propagated
his principles. Being denounced by St. Bernard to the
bishop of Constance, he was disturbed in his retreat, and
passed again into Italy. He was at Rome, in 1145 , in
the time of Eugenius III . St. Bernard of Clairvaux once
more wrote against him to cardinal Guido, warning him
that “ his conversation was honey, and his doctrine poison .”
“ He has,” he added, " the head of a dove, and the tail of
>
a serpent. In his letter to the bishop of Constance,
St. Bernard had involuntarily borne a favourable testimony
to his enemy, when he said , “ I wish that the doctrine of
Amaud of Brescia was as sound as his life is austere ;
and , if you would know him , let me tell you that he is
neither gluttonous nor a wine -bibber ; only, like the devil,
he hungers and thirsts for the blood of souls.” This refers
to Arnaud's zeal for converting the world to his doctrines.
In his preaching he dwelt incessantly on the crying abuse
of the power and wealth of the clergy. According to
Otho of Freisingen, Arnaud declared , “ that priests who
had landed property, bishops who possessed the revenues
of vacant benefices (régales ), and monks who had estates,
* Trithemius, or Chronica insignis, p. 157. - Léger, etc., pt. i., p. 152, who
reports the facts a little differently, according to Platina.
D
could not be saved ; * that all these things belonged to the

sovereign, and that he ought not to grant them to any
but laymen .” The poet Gunther adds, “ that Arnaud
despised the delicate meats, the splendid vestments, the
misplaced pleasantries and boisterous mirth of the clergy,
the ostentation of the pontiffs, the dissolute manners of the
abbots, and the pride of the monks.
After having succeeded in concealing himself a long time
at Rome, where his political opinions were much relished
by the citizens, he was at last arrested in 1155, and burned
there by order of the prefect Peter. His ashes were
thrown into the Tiber, to prevent his disciples from
making relics of them .
All these antagonists of Rome, who sustained the cause
of truth in the twelfth century, and who were connected
with each other by an analogous or common origin , as
well as by features of resemblance of more than one kind,
received from their enemies particular denominations,
besides the common appellation of heretics. It would
appear, also, that they were sometimes designated by
names of their own choosing. Branded, in the eleventh
century, with the name of Manicheans, as favourers of
ancient heresies ; in the twelfth century, they were called
Apostolicals, from their professing to lead lives worthy of
the apostles. St. Bernard always gives them this title
ironically, whether speaking of the disciples of Pierre de
Bruis and Henry, or of the sectaries of Cologne. In
the second half of the twelfth century, new designations
were added to the preceding, according as the stream
of pretended heresy flowed through new countries, and
as some particular circumstance modified the course of
this reformation more in its appearance than in reality.
In various places, they bore the name of Cathari, or
Purists, on account of the purity to which they aspired . I
In Flanders, they were called Piphles, a word of unknown
etymology ; in many parts of France, Texerans, or Tisse
rands ( weavers), from the trade to which many of them
belonged. The heretics of Aquitaine, who passed over to
England about the year 1160, were called Poplicans, as
* This is entirely in accordance with the principles of the apostolicals or
Vaudois .
+ Otho of Freisingen, p. 248. - Natalis, t. vii., pp . 88 , 89. - Dupin and Fleury .
I The details are given in Usher, p. 269, etc.
DESIGNATIONS GIVEN TO HERETICS . 51
well as those of Vezelay ; perhaps, because, in attacking

pharisaic formalism , they insisted much on the humility,
penitence, and faith of the publican in the gospel . The
title Patarins, or Paterins, given in Italy and also in France
to these same persons, was derived from the name of a
quarter in Milan to which the married priests were ba
nished, in 1058, to celebrate their worship ; * or rather it
is a synonym with persecuted, or those reserved for per
secution, from the verb pati, which signifies to suffer.f It
appears that they designated the heretical travellers, or
missionaries, by the nickname Passagins. They were
also called Good Men ( boni homines ) in Germany and
France. According to Gretser, when the innovators of
Mayence were put down, the Inquisition demanded of
them , “ How often have you confessed to the heresiarchs,
that is, those good-men who come to you secretly, pre
tending that they are called , in the apostles' stead, to go
through all the world from place to place, to preach , to
shrive, etc. ? ” The same good-men were also called Per
fect ( perfecti) by those of the same faith ; a term indicating
their superiority over simple believers, who were designated
by the name of The Consoled ( consolati), on account of
the peace of heart which the gospel communicated to
them .|| The reproachful name of Insabbatés (mentioned
for the first time by Eberard de Béthune under this
form ; Xabatatenses, from xabatata, a kind of wooden
sandal,) was also given them ; because, said father Natalis,
they celebrate no sabbath or feast -days, and do not dis
continue their work on the days consecrated among the
[ Roman Catholics to Christ, the blessed virgin , and the
saints.
It was more usual in the following century, though
several examples may be cited in the twelfth , to designate
the friends of alleged novel doctrines by the names of
their country or particular leaders. Such were the names
-heretics of Provence, Toulouse, Agen, and Picardy ;
* According to Sigonius, De Regno Italico, book is.
† Accordingto De Vineis, Epist., book i., epist. 27 or 96 .
$ Usher, p . 306 .
$ Maxima Biblioth., P. P., t. xxiv ., col. 1520, etc. - Historiens des Gaules,
t. xiii., p. 173.
|| Usher, p . 293.
Maxima Biblioth ., P.P.,t.xxiv ., cols. 1520, 1572, etc.-P. Natalis Alexandri,
etc., t. vii ., pp. 94, 95.
D 2
Albigenses, Lombards, Bohemians ; Petrobrusians, from

Pierre de Bruis ; Henricians, from Henry ; Arnaldists, from
Arnaud of Brescia ; Arnoldists, from a companion of Valdo ;
Leonists, from Léon, etc.
Lastly, and specially, we must mention that denomination
which is the most celebrated and most worthy of our best
attention — we mean that of Vaudois, which was constantly
given by [Roman Catholic authors from the thirteenth
century, not to any one of the subdivisions of the alleged
heretical sect, but to the whole sect. A single testimony,
amongst many, will suffice to convince us of the generality
of this designation : it is a work which was written about
the year 1254, by a celebrated inquisitor, Rainier, or
Reinier Sacco , of the order of preaching friars, who per
secuted the Christians who were opposed to Rome. This
work, which treats of all the heresies and pretended
impieties that were attributed to the Cathari, Paterins,
Toulousians, Albigenses, Passagins, Poor Men of Lyons,
Arnaldists, etc., in a word , to the sectaries of the twelfth
century, is entitled, Livre de Rainier, de l'ordre des
prêcheurs, contre les hérétiques Vaudois (Valdenses),
[ “ Book of Rainier, of the order of preachers, against the
Vaudois heretics." ] From this weinfer, that, from the
commencement of the thirteenth century, the name of
Vaudois served to designate all the pretended heretics of
the age.
Moreover, an author of the twelfth century, Bernard de
Foncald ( Fontis-calidi, warm -spring ), near Saint Pons, in
Languedoc, who wrote, according to Dupin, about the year
1180, gives the name Vaudois to the same heretics who
are called Good Men in the acts of the Council of Lombers.
“ These Vaudois,” he says, although condemned by the
same sovereign pontiff ( Lucius II.), continued to diffuse
with surpassing audacity, far and wide, through all the
world , the poison of their perfidy. This is why Bernard, *
lord archbishop of Narbonne, opposed them ( at the Coun
cil of Lombers, when bishop of Lodève, ) in the name of
the church, as a fortress ; in fact, having assembled a
considerable number of the clergy and laity, monks and
* This Bernard Gaucelin, bishop of Lodève, conducted the cause at Lombers
against the Good Men , and pronounced the sentence. He became archbishop
of Narbonne in 1181. He does not appear in any other councils. See His
toriens des Gaules, t . xiv ., p. 430 .
THREE ETYMOLOGIES PROPOSED . 53
seculars, he brought them to trial. In a word, after their

cause had been examined with great care, they were con
demned .” The collection of the Historians of Gaul ( His
toriens des Gaules ), in a summary which precedes the acts
of the council, confirms, in part, the facts already men
ioned . *
This name of Vaudois (Valdenses) given to heretics in
the south of France, by an author of the same age and
country, is an additional proof of the common origin of the
religious manifestations on this side and beyond the Alps,
a confirmation of what we have stated, at the beginning of
this chapter, of the intimate connexion of Pierre de Bruis
and Henry with the Christians of the valleys of Piedmont,
with the inheritors of the principles of Claude of Turin and
the friends of Vigilantius.
CHAPTER VII.
ORIGIN OF THE NAME VAUDOIS.
HISTORICAL clearness, and, what is still more important,

truth , equally demand an exact knowledge of the origin of
the name Vaudois, which was given to reputed heretics of
the twelfth and following centuries, in France, the north of
Italy, and Germany.
Three principal etymologies have been proposed. Ac
cording to some, it is derived from Valdo, whose disciples
were called the Poor Men of Lyons, with which epithet it
may be considered as synonymous; according to others,
Vaudois is derived from vaux ( valleys ), as Vallenses from
the Latinword vallis, a valley, and Valdenses (most gene
rally used) from vallis densa, a thick, or shaded valley.
Lastly, in the opinion of others, the name Vaudois was a
term of reproach, synonymous with sorcerer.
Let us examine each of these etymologies. Alain de
l'Ile, or de Lille, who lived at the end of the twelfth
century ,t and the beginning of the thirteenth , according to
* Maxima Biblioth ., P. P., t. xxiv ., pp . 1585, 1586.
+ According to Bossuet , he died in 1202 ; according to Natalis, in 1181 : Cave
says that he flourished in 1215 ; and Visch, that he died in 1294.
the most common opinion , expresses himself as follows :

“ There are certain heretics who pretend to be just, while
they are wolves in sheep's clothing They are
called Valdenses, from the name of their leader, Valdus."
Pierre de Vaux Cernay, or Sernay, an author known at
the beginning of the thirteenth century, speaks, in his
History of the Albigenses ( Histoire des Albigeois), of the
Vaudois who were spread among them . “ There are be
sides,” he says, “ the heretics called Valdenses, after the
name of one Valdius, of Lyons.” *
This author notices, as one of the four marks which
distinguish the Vaudois, the sandals which they wore after
the manner of the apostles. But this usage may be traced
back to a date much more ancient than he assigns to it, in
referring it to Valdo ; since the companions of Henry, the
promoters of the sect of the Albigenses, wore them , as well
as the Vaudois missionaries, and were often called Xabata
tenses, from xabatata, as we have remarked in the preceding
chapter.
Later [Roman] Catholic authors have agreed in admitting
this etymology, which we reject with good reason, as will
be seen. But before adducing our proofs, it will be proper
to state what we know about Valdus, or Valdo, and his
work .
Pierre, a merchant and citizen of Lyons, called also by
historians Pierre Valdo, Valdus, Valdius, Valdensis, or Val
decius, † and Valdesius, having been deeply affected by the
sudden death of one of his friends, in a party of pleasure,
formed the resolution of renouncing the world, and labour
ing thenceforth only for his salvation. I Luther, the cele
brated reformer of Germany in the sixteenth century,
entered a convent, and devoted himself to the concerns of
religion, in consequence of a similar event. Pierre gave
his utmost attention to the reading of the Bible ; it is even
said that he translated some books of it from the Latin
into the vulgar tongue. He also applied himself to the
study of the Fathers. Stephanus de Borbone, or de Bella
* Petri Monachi, coenobii vallium Cernaii, etc. - Historia Albigensium , cap.
ii., apud Duchesné.
† According to Usher, p. 159.
| This is Rainier's opinion, whichwe follow . Polichdorf, and an anonymous
writer in the collection of the Historiens des Gaules, report the fact differently.
§ Consult Merle D’Aubigné’s excellent work on the Reformation ( published
by the Religious Tract Society .]
VALDO. 55
villa, who gives us these particulars, adds : “ This citizen

(of Lyons) having often read these sentences and engraven
them in his memory , determined to seek after that evan
gelical perfection which the apostles had practised . Having
sold all his goods in contempt of the world, he distributed
the money he had gained to the poor, and dared usurp
the office of the apostles, preaching the gospel and the
things he had committed to memory, in the streets and
public places. He encouraged men and women to do the
same, whom he collected around him , and confirmed in the
knowledge of the gospel. He sent men of all trades, even
the meanest, into the surrounding country, to preach .
These men and women, ignorant and illiterate, running
over the country , gaining admission into town -halls; and
preaching in public places, and even in churches, excited
others to do the same." ' *
Detachment from the world, and zeal for the advance
ment of the kingdom of Christ according to the gospel,
were the characteristics of the religious movement that
was abetted by Pierre, the merchant of Lyons. It was in
allusion to the first of these peculiarities, the most striking
in the eyes of the devotees of the world and of wealth , that
the disciples of a man who had reduced himself to poverty
in order to follow Jesus Christ were called the Poor Men
of Lyons . Their great success in the conversion of souls,
the truly apostolic life of the former merchant, quickly
drew on himself and his adherents a violent persecution.
Anathematized and prosecuted by Jean de Bollesmanis, or
Bellesmains, archbishop of Lyons, Pierre made his escape
into Picardy, where he remained awhile . He then with
drew into Vindelicia, the present Suabia and Bavaria , where
he sojourned a long time; at last, he went into Bohemia,
and there ended his days.t
Pierre, the merchant of Lyons, may be regarded as the
most eminent continuator of the labours of Pierre de Bruis
and Henry
We now resume our inquiry respecting the name Vau
dois, which [ Roman ] Catholic writers have derived from
* Maxima Biblioth ., P. P., t . xxv ., p. 264.- Stephanus de Borbone (or de

Bellavilla) Liber de septem Donis Spiritûs Sancti, pt. iv., ch. xxx . ; in Echard ,
t.i.
† Usher, p. 266, who quotes Thuanus (De Thou) Hist., C. V.
Valdo, as if he had been the leader of the Vaudois sect,

and the author of this reputed heresy.
The Vaudois, they assert, received their name from that
of Valdo.
( i.) We observe, that in the canons of councils, and
other official documents relative to the disciples of Pierre,
the merchant of Lyons, these persons never receive the
appellation of Vaudois, but are always designated by the
name of the Poor Men of Lyons ; the name Valdo is never
mentioned further . A treatise of an anonymous author,
quoted in Martène, on the heresy of the Paores of Lyons,
never gives the name of Vaudois to Pierre's disciples ; more
over, it never gives him the name Valdo, but always that
of Valdensis, that is, the Vaudois, which is very different;
for this designation , being equivalent to an adjective, would
mark the origin of the religious opinions of the person to
whose name it is affixed .
(ü. ) In the next place we remark , that Pierre, the mer
chant of Lyons, was not the originator of the religious move
ment which appeared in France before the commencement
of the twelfth century, since he did not preach till about
the year 1180 ; and if the reputed heretics of Agen, Tou
louse, Albi, and other places, were called Vaudois, this
name could not have been given them on account of Valdo,
as he was not their leader.
(iii. ) The name Vaudois could not be derived from that
of the merchant of Lyons, for the name Valdo never be
longed to him . In his time, about the year 1180 , it was
still the custom to have only one name, that given at
baptism, for family names had not then been brought into
use : it is true that a particular designation was often
added to the baptismal name, that, for instance, of aper
son’s residence or profession. By this qualifying epithet,
the individual in question was sufficiently distinguished
from every other ; but our supposed leader of the sect
of the Vaudois, whose name was Pierre, is ordinarily dis
tinguished by one of the following qualifications,
Pierre, a citizen of Lyons ; Pierre, a merchant, or trader
of Lyons.
It has been said that the appellation Valdo, sometimes
and subsequently given to Pierre, indicates the place of his
origin , and may be considered as synonymous with native
VALDENSES ERRONEOUSLY DERIVED FROM VALDO . 57
of Vaud, or Valdum , or Vaudram , which might have been

a Lyonnese town. But why this double designation of
place ? Pierre was sufficiently, and very properly, distin
guished by that of citizen, or merchant, of Lyons, as he
really was. Besides, Valdo would be very incorrectly de
rived from Valdum , or Vaudram , even on the gratuitous
suppositionthat he wasa native of such a town. The right
word would have been Valdunensis, or Vaudramensis. And
even if this name Valdo had been taken from the place of
his birth , why all this uncertainty in the designation and
orthography ? For Pierre is called Valdo, Valdus, Valdius,
Valdensis, Valdecius, and Valdesius, etc. *
A surname so undecided, so varied in its form , so rarely
employed during his lifetime to designate Pierre ,t the mer
chant of Lyons, cannot be regardedas the root of a name
so precise and invariable as that of Vaudois, given to the
reputed sect that invaded France, Germany, Italy, Spain,
etc. , in the twelfth century ; while this uncertainty in the
pronunciation and orthography of the appellative Valdo,
may be easily accounted for, if we take it to be a surname
synonymous with Vaudois, an adjective equivalent to — the
Vaudois.
(iv . ) A comparison of dates brings us to the same result,
showing us that the Vaudois heretics, in Latin Vallenses,
or Valdenses, were so known and designated before the
time of Valdo .
It is a well -authenticated fact, that it was the archbishop
Jean de Bollesmanis, or Bellesmains, who anathematized
Valdo and his disciples ; and it is certain that this prelate
obtained the see of Lyons in 1181 , the date of the sitting
at Verona, of the council which , under Lucius III. con
demned , for the first time, the Poor Men of Lyons.
It was not, then , earlier than the year 1181 that the
heretics could be called Vaudois, from their supposed leader,
Valdo. But we can cite two authors who mention the
Vaudois prior to the date of 1181. One of them is Eberard
de Béthune, who, according to Dupin, flourished in the
year 1160, and who, speaking of heretics, says, “ Some of
them call themselves Vallenses, because they live in a
* Usher, p. 159.
+ We suppose that it may have been so used during his lifetime, but we
have no proof of it.
D3
vale of sorrow or tears, and bring the apostles into

derision . "*
The other writer, Bernard, abbot of Foncald, before
quoted, thus expresses himself on the same subject : t
# While pope Lucius, of glorious memory, presided over
the holy Roman church, new heretics suddenly raised their
heads, who received a name that was an omen of their
future lot, being called Valdenses, from a dark , dense
valley, because they are involved in deep and thick shades.
These heretics, although condemned by the sovereign
pontiff above named, have, with unparalleled audacity ,
not ceased to emit their perfidious poison, far and wide,
throughout the world .' The author of these lines having
dedicated the book from which we have taken them to
Lucius III . , who was pope from 1181 to 1185 , and men
tioning another pope of the same name, already deceased,
of glorious memory, must allude to events that happened
before 1144, the date of the death of Lucius 11. I The
Valdenses or Vaudois, were, therefore, already known by
this name before 1144, and, consequently , long before
Peter Valdo, since he was not persecuted for heresy till
after 1181 , under Jean de Bellesmains, who anathematized
him , and was only made archbishop of Lyons at this latter
date.
But, in the comparison of these particulars, we have
something more than mere dates to go upon . The testi
monies of Eberard de Béthune and of Bernard de Foncald
demonstrate, in another way, the baselessness, the vanity,
and nullity of the [Roman ] Catholic opinion which derives
the Vaudois heresy, and the name of Vaudois, from Valdo ;
so that even if it were possible to throw a doubt on the
preceding evidence, by arguing the uncertainty of this or
the other date, it would not be less certain than two authors
prior to Pierre Valdo ( or contemporary, or even posterior,
if you please — it signifies little ), in naming the sect of the
Maxima Biblioth ., P. P., t. xxiv.
+ [Gieseler's ] Lehrbuch der Kirchengeschichte, vol. ii ., pt. ii., p. 562, 3rd ed.,
Bonn , 1832.
I A letter
heretics as from a bishop
ancient of Liégewho
enemies, to the same
have pope themselves
spread (Lucius 11.) describes
from Mount the
Guimar into France, and who have a settled organization and ecclesiastical
discipline; but he gives them no particular name. Martène and Durand,
Veterum Scriptorum et Monumentorum , t. i., col. 777.
ſ Bernard , in Maxima Biblioth ., P. P., t. xxv.
TESTIMONIES OF EBERARD AND BERNARD DE FONCALD . 59
Vaudois, make no mention of Valdo ; and so far from

deriving the name of these sectaries from the name of one
of their leaders, they assign it a totally different and local
origin . We say then to our opponents, If you admit that
thewritings of Eberard and Bernard are prior to Valdo and
his labours, then you must also admit, since these authors
name the sect of the Vaudois, that it was prior to Valdo,
and could not derive its name from his. But if you main
tain that Eberard and Bernard were contemporaries of
Valdo, or posterior to him , you must admit that since they
attribute another origin to the sect of the Vaudois, and had
bettermeans of ascertaining the truth than you have, the
name Vaudois was not derived from Valdo.
We think , then , we have proved that the name Vaudois,
given by [Roman Catholic writers to Christians, who
were regarded as heretics in the twelfth century, was not
derived from the name of Valdo . We rather believe that
Pierre, a citizen and merchant of Lyons, was called Valdo,
on account of the resemblance of his labours to those of the
Vaudois ; perhaps, also, because he had been received into
their communion, and instructed in part by them ,-a con
jecture neither impossible nor improbable, but which we
shall not pursue any further. *
The Roman Catholic opinion on the origin of the name
Vaudois is, therefore, erroneous.
Another etymology of the name Vaudois has been given .
Eberard de Béthune, about the year 1160, says : - “ Certain
heretics call themselves Vallenses ( from vallis, a valley ) ,
because they dwell in a vale of sorrow or tears ;” and Ber
nard de Foncald, about A.D. 1180, says, “ They were called
Valdenses ( from vallis densa , a shady valley,) because they
were enveloped in deep and thick darkness ." Among the
moderns, Léger, in his “ General History of the Vaudois”
( Histoire Générale des Vaudois ), derives the name Vaudois
from Vaux or Val ; and an ancient pastor of the valley of
San Martino, within the precincts of the Vaudois valleys,
* This is the opinion of a Roman Catholic Piedmontese historian , who is no
friend of the Vaudois ; we mean M. Charles Botta, who thus expresses himself
in his remarkable History of Italy : “ The Vaudois were thus called, either
because they dwelt in the valleys, or because Valdo, a celebrated heresiarch
of the twelfth century, communicated his name to them after embracing their
opinions." The anonymous writer, quoted by Martène,appears to have taken
the same view as ourselves, since he calls the leader of the sect, Valdensis
the Vaudois .
has declared that, according to tradition , the valley in which

he dwells was once called Val Ombreuse ( shady valley ).
Without absolutely rejecting an etymology which is founded
on the nature of the locality inhabited by the Vaudois, and
even acknowledging that there is an apparent foundation
for it in the Latin words, Vallenses and Valdenses, yet, as
far as the French word, Vaudois, is concerned, we are in
favour of the derivation given in “ The Noble Lesson .”
In fact, this venerable and original monument of the
ancient Vaudois church— “ The Noble Lesson ” —assigns
another etymology to the name Vaudois, the third to which
we have referred, and the last that we have to examine.
This precious witness of the Vaudois faith , which is of the
date 1100, expresses itself, in verses 368—372, in the fol
lowing manner :
[“ Si n'i a alcun bon, que ameet tema Yeshu Xrist,
Que non volha maudire, ni jurar, ni mentir,
Ni avoutrar, ni aucir, ni penre de l'autruy,
Ni venjar se de li seo enemis
Ilh dion qu'es Vaudès, e degne de punir ." * ]
Which we translate thus :
“ therebe
If any one who loves and fears Jesus Christ,
Who will not curse, nor swear , nor lie,
Nor be unchaste, nor kill, nor take what is another's,
Nor take vengeance on his enemies,
They say that he is a Vaudès and worthy of punishment."
For a long time, this word Vaudès was taken to be only
a variation of Vaudois ; but it is now acknowledged to
contain a cruel reproach, and to be equivalent to an
accusation of sorcery. The word Vaudès has, in fact, in the
Romance language, the meaning of sorcerer, and has not
yet ceased to be used in that sense in the patois of the can
ton de Vaud .
This interpretation is also supported by other proofs.
Rubis, quoted by Perrin, says in express terms: “ When
they speak of a sorcerer,they call him Vaudès. " We read
in Mezeray's History of France, in reference to Joan of
Arc, then in the power of the English, A.D. 1430, “ Those
members of the University who remained at Paris, the base
slaves of English tyranny, immediately urged that she
might be handed over to the ecclesiastical power to bring
her to trial as a Vaudoise — enchantress, heretic, impos
* See the original in Giesler, p. 561; Hallam's Middle Ages, with variations
from Léger (p . 28 ), iii., 470 ; and in Morland's History of the Evangelical
Churches of Piedmont, fol., Lond., 1658, p. 114.
PREFERABLE ETYMOLOGY OF THE WORD VAUDOIS. 61
tor, etc. ” The epithet Vaudoise is placed here close by that

of " enchantress. *
The monk Belvedere, in his report to the illustrious
congregation for the propagation of the faith (de propaganda
fide ), printed at Turin in 1631 , charges the Vaudois with
sorcery , in the following passage : “ The unfortunate
valleys of Lucerna, Angrogna, San Martino, and Perosa ,
owing to the vicinity of France to Italy, or to the mountains
which naturally render them very strong, have always been
subject to various plagues, either heretical locusts, or infidel
caterpillars, blight, or sorcery . ” +
We see clearly, by this account of a Romish inquisitor,
that the valleys where the principal remains of the Vaudois
church at present exist, were accused of having been always
infected with sorcery , etc.
In the times of ignorance, fanatical priests have accused of
secret intercourse with the spirits of darkness those whom
an enlightened faith or unbelief caused to withdraw from the
[ Roman Catholic churches.I The Romish superstition
and a cruel system of persecution very often , for the pur
pose of exciting an ignorant people to frenzy - designated as
sorcerers, men whose lives were perfectly free from the sen
timents and actions imputed to them . Now, since it is a
certain fact that the Vaudois have often been held up to
popular hatred as sorcerers, can we be surprised if at a
time when superstition and ignorance were at their height,
the tenth and eleventh centuries, a name so odious was
generally given to them , and was not withdrawn ? How
can we refuse to credit such a misapplication of the epi
thet, when we read in an anonymous author, quoted by
Martène and Durand, and who wrote about the year 1447 ,
“ that the Vaudois, by means of diabolical spells, assembled
* Mezeray, Histoire de France, ii., 17.

+ Les fortunate valli de Lucerna, Angrogna, S. Martino, e Perosa, per la
vicinanza della Francia c'ha coll'Italia , o per la proportione di montuosi siti
che gli danno natural fortezza, sempre sono state soggette a varj flagelli di
eretiche locuste, o d'infidi bruchi, rubigni, o cavallette .” Belvedere, ch. xiv .,
p. 242.
| Costa de Beauregard quotes from Duboulay ( t. iv .) an account of a concu
bine of a heresiarch monk, Dolcino, an eager propagator of Manicheism in
Bielli, Novarra, and Vercelli, in the sixteenth century,who passed for a witch,
and adds that both were dismembered, cut in pieces, and burned, (t. i. , p. 47.)
§ What Christian does not knowthat the Son of Godwas called a Samaritan
by the Jews,and that they even said of him that he had a demon , and expelled
demons by the Prince of demons ?
suddenly by night, being speedily transported, in great

numbers, to some forest or lonely place . ” ' *
The origin attributed to the name Vaudois, in “ The
Noble Lesson,” appears then to us to be justified by facts.
It would be interesting and satisfactory, no doubt, to know
at what period the little faithful church received a name
equally unjust and odious ; but on this point proofs are
wanting. All we know is, that it was prior to the twelfth
century, as it is mentioned in “ The Noble Lesson," which
was written, as the author himself intimates, in the year
1100 .
CHAPTER VIII .
THE VAUDOIS OF PIEDMONT IN THE TWELFTH CENTURY.
HAVING given an account of the religious movement

which agitated France and other countries in the eleventh
and twelfth centuries, and which , as we have seen, pro
bably took its rise in the Alps situated between France and
Italy, we must return to the Vaudois valleys, to resume the
thread of their particular history, to recount their tradi
tions, and to explain the state of their church .
Let us first notice some historical facts . Without going
back to the documents cited in chapters III . and iv ., which
attest the existence of a so-called heretical church in the
bosom of the Alps , from the fourth century, we shall only
remind the reader that at the commencement of the twelfth
century, and long before Valdo's time, the Chronicle of
Saint Thron, in Belgium , written between 1108 and 1136
by the abbot Radulph , mentions a region of the Alps as
polluted by an inveterate heresy ; and that Bruno d'Asti,
about the year 1120, speaks of the Vaudois, though not
designatingthem , it is true, by this name, but with sufficient
details, particularly in what he says of their traditions, to
enable us to recognise them without difficulty.
To these testimonies, which are given at length in chap
ter IV. , we add the following.
* Veterum Scriptorum et Monumentorum , à Martène et Durand , t. V.,
col. 501.
TESTIMONIES OF HONORIUS AND EBERARD . 63
Honorius, a priest of Autun , at the beginning of the

twelfth century, speaks of certain heretics, whom he calls
Montani, or Mountaineers, and describes in these few
words : “ The Mountaineer heretics are thus named from
the mountains. In the times of persecution they concealed
themselves in the mountains, and separated fromthe body of
the church .”
Eberard de Béthune, about the year 1160, expresses
himself in terms but slightly different on the same subject :
“ They are called ,” he says, “ Mountaineers; because, in
a time of persecution, they concealed themselves in the
mountains, and for this reason they erred in relation to the
Catholic faith .” And although this last author does not say
that the heretics, whom he calls Vallenses in the twenty
fifth chapter of his book, and represents as missionaries
come from a valley of tears, are same as those whom he
calls Montani, or Mountaineers, in the twenty -sixth chapter,
yet he says nothing to the contrary ; for Eberard, in the
long list he has made out of all possible sorts of heresy ,
passes over in silence the Vallenses whom he had before
named, and cites only the Montani. This omission of the
Vallenses can only be accounted for on the supposition that
the Vallenses are the same as one of the classes of heretics
whom he there names and describes. This is exceedingly
probable , considering the resemblance of the signification
in the names Montani, Mountaineers, and Vallenses, that is,
inhabitants of the valleys ; and likewise, considering the
analogy of the details he gives of the persecutions suffered by
the Mountaineers, and those which afflicted the inhabitants
of the vale of sorrow , or of tears.
We may further add, that the name Montani was given
to a people of Liguria , established in the Alps, adjacent to
the Vagienni (at present the inhabitants of the marquisate
of Saluzzo ) , and bordering on the Vaudois valleys.*
And we need not be astonished that, according to this
last explanation, the so -called Vaudois heresy should have
extended more to the south in the mountains of Liguria,
just as we have seen, in chapter iv ., that it extended more
to the east in Biella and Novarra; for nothing is more
* For Honorius, see Maxima Biblioth ., P.P., t. xx., col. 1039 ; for Eberard ,
t. xxiv., cols . 1575—1577; for Montani, see Geographia Antiqua Cellarii, t. i.,
p. 518 ; or Plinii Geog., cap. XX .
certain . Let our readers only call to mind what we have

said of its conquests in Astesan, in the tenth century. We
shall elsewhere have an opportunity of proving, by fresh
details, this extension of the Vaudois church beyond the
limits within which it is confined at the present day.
An ancient writer, Gioffredo, informs us that the Vaudois
heresy, which he erroneously supposes to have proceeded
from France , had already extended, in the year 1198, not
only into the valleys of Angrogna, Lucerna, and San Martino,
in the diocese of Turin , but also into the plain. “ Not
content,” he says, “ with remaining hid in the caverns of
the mountains, they ( the Vaudois) have had the audacity
to sow false doctrine in the plains of Piedmont and Lom
bardy, fixing a centre at Bagnolo, from which circumstance
it is believed that some of them have acquired the denomi
nation of heretics of Bagnolo,” ( Bagnolenses,) as Rainier
Sacco writes, about the year 1250. This is why James,
bishop of Turin , desirous of expelling this pestilence from
his diocese, organized a persecution against them , after
having obtained for that purpose,in the year 1198, a decree
of the emperor Otho IV ., to which we shall again refer in
the sequel. *
Should it appear surprising that the Vaudois sect, or
rather, the remains of the faithful church, could maintain
itself so long without severe persecution, in the ancient
diocese of Claude of Turin and elsewhere, in spite of the
oppressive tendency of the Romish church, we must repeat
what we have said before, in chapter iv. , of the political
agitations and contests in the tenth and eleventh centuries, f
during which the attention of the heads of the Romish
church were turned away from the scattered remains of
the faithful church, preoccupied as they were with their
worldly interests, and with the dangers and advantages of
their position as secular princes.
One general cause which also favoured the preservation
of various small companies of the faithful church, was the
inherent vital power of Christian principle, which is such
* See Gioffredo, Storia delle AlpiMaritime, in Monumenta Historiæ Patriæ ,

t. iii., p. 487 ; cit. Spondanus, an . 1198 .
† The agitations and contests were carried to the greatest lengths in Pied
mont and Lombardy, where, to the elements of discord existing among in
numerable petty sovereignties, were joined the effortsof a number of free
cities, which aimed at repelling these vexations for their own preservation .
CIRCUMSTANCE PECULIAR TO THE VAUDOIS VALLEYS . 65
that it cannot be altered or perverted wherever it has spread

its roots, except by a very slow process.
Other special causes were combined with this general
and powerful one. Thus, in the first place, the innovations
adopted in the popish church, in regard to images, the
mass, the real presence, etc., took a considerable time
to spread themselves, as history shows. In the second
place, for a long time, nothing more was attempted than
insensibly to undermine the ancient doctrines, to apologize
for novelties, and to refute those who attacked the innova
tions. We may cite, as examples of this fact, the writings
of St. Jerome against Vigilantius, of Jonas of Orléans
against Claude of Turin, of Pascase Ratbert against the
ancient doctrine of the eucharist, maintained a long time
after by Bérenger of Tours, and others. In the third place,
for a long time it was thought sufficient to excommunicate
and anathematize heretics,or those who were thought to
be such . Of this the councils furnish numerous examples.
In course of time they proceeded to much greater lengths;
they shut up in cloisters and subjected to severe penance
those whom they deemed opponents. But it was hardly
till after the power of the popes had reached its height, in
the time of Gregory vII . (Hildebrand ), that here and there
a few persons of note, holding opposite opinions, perished
by a violent death , either by fire or sword . But systematic
persecutions, such as the crusadesand the horrible inquisi
tion , are not of earlier date than Innocent III.
It is, then, easy to understand how fidelity and truth
could be so long maintained, especially where circumstances
were favourable.
It will be proper here to notice a circumstance of high
importance, which serves forcibly to explain the fact of the
preservation of evangelical truth , from the time of Claude
of Turin, in the territory which is still occupied by the
Vaudois ; it is this, that in the most remote feudal times
these valleys were governed by a powerful lord, who held
his domains directly of the empire , and was himself imbued
* This remark may enable our readersto understand how , in proportion as

the power of Rome, founded on falsehood by the spirit of falsehood, was able
to maintain itself, it indulged in that excess of tyranny and barbarous cruelty,
by which so much innocentblood was spilt from the time of Innocent 111.dis to
Innocent XI., under whom the revocation of the Edict of Nantes and the
persion of the Vaudois took place in 1685 and 1686.
with Vaudois doctrines. This very important fact is re

corded in the work we have already cited of a [ Roman ]
Catholic author, who was better qualified than any other
person to ascertain its truth — the marquis Costa de Beaure
gard. These are his words : “ Besides the earldoms (comtés)
which sprang from the great marquisates, we cannot doubt
that there were others of very ancient date, created by the
emperors in favour of the principal barons of this country,
and that they had only the simple titles of counts granted
to some lords who held them immediately of the emperor.
Such were the counts of Castellamonte, Blandra, Lucerna,
and Piossasque, to whom the Piedmontese history gives
this qualification, from the eleventh and twelfth centuries.”
According to this evidence, the counts of Lucerna, lords
of the valleys, * held immediately of the empire, and were,
consequently, independent of every neighbouring prince ;
and so little was their power inferior to that of the counts
and marquises in the vicinity, that in their valleys, which
their natural position rendered easy to defend, they could
protect their vassals against every foreign invasion. The
same author adds, “ We do not see, however, that the
princes of Achaïe, who lived so near them ( the Vaudois),
persecuted them . It is even believed that some of the
counts of Lucerna, immediate vassals of the empire and
principal lords of these valleys, at a very ancient period ,
shared their belief.t
In the absence of other historical documents the
armorial bearings of the house of Lucerna are sufficient, it
appears to us, to prove the fact just stated. They are
symbolical; they present a flambeau ( lucerna) emitting
a brilliant light in the midst of darkness. The surround
ing device is explanatory — Lux lucet in tenebris, “ The light
shineth in darkness.” These armorial bearings and this
device, which the Vaudois of the valleys, even to this day,
love to regard as theirs, attest, by their symbolical signi
* Or, at least, of the valley of Lucerna.

+ Let it be recollected that this was also the case with the counts of
Montfort in Astesan , See Mémoires Historiques, etc., t. i. , p. 64, t.ii., p . 51.
# One document, which certainly exists, would interest the Vaudoisin more
than one respect, namely, the treaty by which the counts of Lucerna and the
marquis of Angrogna submitted to the house of Savoy . The conditions of
this deed were certainly favourable to the Vaudois. These were the franchises
and religious liberties which they have always claimed , but, for the most part,
in vain .
APPEAL TO TRADITION . 67
fication , the antiquity of evangelical truth in the valleys of

Piedmont. They attest that from the time when the name
of Lucerna was given to the most considerable part of these
valleys, and to its then count, that is, from the tenth or
eleventh century, according to the testimony of the marquis
Costa, a long time before Valdo, the light of the gospel
shone in darkness, in the midst of the Romish superstitions
which had spread over almost all the kingdoms of the
west.
We believe, then, that we have proved , as far as the
absence of more precise documents will permit, that the
Vaudois of Piedmont are not a sect which owes its origin
to Valdo, an accidental phenomenon of the twelfth century,
an isolated religious movement, but a branch of the primi
tive church preserved by a striking Divine intervention,
flourishing apart in the midst of the rubbish which had
covered the trunk that once nourished it, and had crushed
and withered all the other branches. The church of the val
leys was a young infant, that had escaped , unperceived, from
the disaster which deprived its parent of life, and had lived
concealed in desert places, among the valleys and rocks, till
the day when it involuntarily attracted attention ; while its
sisters, magnificently attired, forgot in slavery and cor
ruption the memory of their pious and faithful mother ;
and, by their levity and dissoluteness, forfeited the incor
ruptible inheritance which the Lord intended to have
secured to them by his atoning death .
For further illustration of the subject, we proceed to
report the traditions of the Vaudois church .
CHAPTER IX.
TRADITIONS OF THE VAUDOIS WHICH ATTEST THEIR

ANTIQUITY .
THE Vaudois have a twofold tradition respecting their

origin : one, more general ; the other, more in detail ; and
both very exact.
In all the persecutions they have passed through , from
the fifteenth century and later, in the appeals they have

made at different times to their sovereign, the Vaudois have
always, as formerly, maintained that the religion they fol
lowed had been preserved from father to son, and from
generation to generation, from time immemorial: Da ogni
tempo, e da tempo immemoriale, ( from all time, and from
time immemorial,” ) is the language of their appeals.
Moreover, not only the Vaudois of Piedmont, but all
those who have laid claim to the name, in all places, have
constantly maintained that they received their way or
religious belief from Léon, an associate and contemporary
of Sylvester, bishop of Rome, under the emperor Constantine
the Great.
This tradition, under its second form , is more precise
than the first, and rests on a historical basis. We read, in
fact, in the Fasciculus Temporum , “ The temporalities of
the church which the prelates began to possess about this
time, (the time of Sylvester and Constantine,) often occa
sioned violent altercations among the doctors ; some as
serting that it was just and advantageous for the church to
have an abundance of temporal goods and worldly honours,
and others maintaining the contrary .” Léon was one of
the latter, and would have preferredChristian liberty, with
poverty, to a rich benefice, the possible cause of servility
and dissoluteness. * This tradition agrees with what Ho
norius d'Autun and Eberard de Béthune, in the twelfth
century , tells us of the Mountaineers (Montani ; ) that is,
as we believe, of the Vaudois : “ That, in the times, of per
secution , they concealed themselves in the mountains, and
separated themselves from the body of the church , or
wandered from the Catholic faith ."
Should any one hesitate to regard this quotation as a
confirmation of tradition, we would appeal to another by
father Moneta, professor and inquisitor at Bologna, about
the year 1244. Speaking of the Vaudois, in whom he was
disposed to see only recent sectaries, this author expresses
himself as follows : — “ It is evident that they take their
origin from Valdecius, a citizen of Lyons, who commenced
this work a little more or less than eighty years ago : thus
they are not the successors of the primitive church, and
therefore not the church of God. But if they assert that
* Fasciculus Temporum , in Pistorio, t. ii., p. 47.
RAINIER SACCO CALLS THEM LEONISTS . 69
their way was prior to Valdo, let them show it by some

testimony."'*
By this passage we see, that if Moneta combats the
antiquity of the Vaudois church, he nevertheless testifies
that these reputed innovators regarded themselves as suc
cessors of the primitive church , as the church of God,
and consequently maintained that their way was prior to
Valdo. This quotation clearly shows that about the year
1244, eighty years or more after Valdo, the Vaudois of
Piedmont refused to admit the recent origin that was
assigned them , and took their stand on a direct descent
from the primitive church .
A second inquisitor, Peter Polichdorf, a German , ac
cording to some, a contemporary of Moneta, according to
others, a century later, also says :: - " The Vaudois heretics,
those children of iniquity, falsely pretend before foolish
people that their sect has continued since the time of pope
Sylvester ; that is to say, when the church began to possess
temporalities ."'+
The inquisitor Rainier Sacco, a violent opponent of the
Vaudois Cathari, among whom he had lived some years
before entering the order of preaching friars or dominicans,
and who wrote about the year 1250, not only speaks of this
tradition, but gives many particulars besides, respecting the
sect of the Leonists. After saying that of the seventy sects
that were formed without the church, there only remained
four, of which that of the Leonists was one, he adds :
“ Of all the sects that exist or have existed, there never
has been one so pernicious to the church as that of the
Leonists ; and that for three reasons : first, because it is the
most ancient, since, as some assert, it has been preserved
from the time of Sylvester,-according to others from
the days of the apostles; secondly, it is the most widely
spread,
--in fact, there is hardly a country where it is not to
be found ; thirdly, while all other sects strike with horror
those who hear them , on account of their awful blasphemies
against God, this of the Leonists manifests a great appear
ance of piety, inasmuch as its members live justly before
* Venerabilis P. Moneta adversus Catharos et Valdenses, lib . V., cap . i. , sec.

4, Romæ , 1743.
+ Maxima Biblioth ., P. P., t. xxv ., in proefat., cap, i. p. 278.
men, have true faith in God, and believe all the articles of
the creed . *
Notwithstanding the intentional or involuntary confusion
of Rainier in designating sects, confounding what he ought
to separate , and separating what he ought to unite, and
although, in this particular case , he appears to confound
the Leonists with the Poor Men of Lyons, there can be no
doubt that, in what he says about the Leonists, in the pas
sage just quoted , he had in view , not the disciples of Valdo,
or Poor Men of Lyons, ( since he assigns to the Leonists an
origin prior to these last by several centuries,) but the
Vaudois, whom the [Roman Catholics of his time already
affected to confound with the Poor Men of Lyons. Every
thing, in fact, that he says of the Leonists perfectly corre
sponds with what we know of the historyand tradition of
the Vaudois, and with what we shall exhibit in the sequel
of their doctrine and piety.
The etymology of the name Leonists is altogether favour
able to our views; we cannot perceive in it a derivative
from Lyons, while it seems perfectly natural to derive it
from Léon, with whom the Vaudois connect their religious
opinions.
Lastly, the tradition which we have reported of the
origin of the Vaudois, is confirmed by an archbishop of
Turin, Claude de Seyssel, who from 1517 to 1520 occu
pied the diocese in which the Vaudois valleys are situated ,
and who had the means of acquiring an exact knowledge of
their opinions. But as he only repeats what is known to
us, and treats it as a fable or a tale, we shall spare our
readers the quotation of the passage .
This tradition has also been preserved in the evangelical
churches, the descendants of those of the valleys ; in Bohe
mia and Moravia, for instance.I
But we shall not dwell longer on this point: it is
enough that we have well established its certainty. The
value of such a tradition, to which the writings of the Vau
* Maxima Biblioth ., P.P., t. xxv ., caps. v. and vi., p. 264, etc.

+ R. P. Claudii Seysselii, archiep ., Taurin . adversus errores et sectam Val
densium Tractatus, c . i.
| Such a tradition is reported in the work entitled Histoire des Persécutions
de l'Eglise deBohèmede 894 à 1632 (History of the Persecutions of the Church
of Bohemia, from 894 to 1632).
VAUDOIS WRITINGS SENT TO PERRIN. 71
dois allude, * as a proof in favour of the antiquity of their

church, will appear indisputable to every honest and intel
ligent person .
CHAPTER X.
WRITINGS OF THE VAUDOIS .
A STRIKING testimony to the antiquity of the Vaudois

church exists in the original manuscripts which it pos
sesses from the year 1100 to 1230 ; the greater part of
them fifty years prior to the religious manifestation in
which Pierre Valdo took the lead. These works in verse
and prose, in the Romance or Vaudois language, form the
stock of a great number of similar productions, animated
with the same spirit, written in the same dialect, or in
Latin, at different periods, but almost all prior to the
Reformation of the sixteenth century .
To Léger, the historian and Vaudois pastor, we are
indebted for the preservation of these precious memorials
of the piety and ancient origin of the Vaudois church .
Foreseeing, probably, the storm that was rising against it,
and which , after giving portentous tokens of its approach
during his life, terminated in the lamentable catastrophe of
1686, Léger collected the writings of the Vaudois and sent
them , in 1658, to Sir Samuel Morland, the English ambas
sador at the court of Turin, who brought them to England ,
and deposited them in the library of the university of Cam
bridge . Léger made a second collection, but smaller,
which he deposited himself in the library of Geneva.t
Above forty years before, about the year 1602, a number
of Vaudois writings had already been sent to P. Perrin, by
direction of a synod held in the valleys ; they had been
collected particularly in the valley of Pragela. This author
has preserved a list of those that were in his possession. I
* An allusion is made,‫ رو‬amongst others, tothis tradition, in the 409th verse
of“ The Noble Lesson , ” in this expression, “ All the popes from Sylvester to
this one.'
† A catologue of bothis given in an appendix to the original ofthis work .
# This list is also in the same appendix. Léger, part i., p. 74; Vignaux, a
pastor who exercised his ministry in the valleys for forty years, from 1539, col
lected, accordingto Perrin ,many manuscriptsinhis time.“It is to this good
72 HISTORY OF THE VAUDOIS CHURCH,
The general character of these writings is doctrinal and

practical ; some are controversial. Their doctrines are ex
pounded in a very simple manner . We find there neither
theological formulas nor systematic exposition, unless in
the Catechism and Confession of Faith . Revealed truths
are generally announced in their scriptural form . Instead
of comments on grace, election, and predestination, these
profound mysteries are taught in the termswhich the Holy
Spirit has chosen. In such a frequent and faithful use of
passages of Holy Scripture , the Vaudois barbes, or pastors,
showed great wisdom. Although written at a period of
general darkness, we can detect nothing exaggerated,
nothing superstitious, in these documents of the religious
life of the Vaudois. The moderation and propriety of
their language, even on controverted topics, which are
frequently touched on, never leaves them, and is more
striſing, since these qualities are extremely rare among
their adversaries. Their spirit is a truly Christian spirit.
It is also to be observed in the ancient writings of the
Vaudois, that doctrine, so far from being separated from
morality, gives it constant support. Faith and piety, the
contemplation of divine truths, and a life of obedience and
devotedness to the Saviour, are invariably united in their
literary productions. They treat all Christian subjects with
gravity and a practical aim ; the natural corruption and misery
of man, the remission of sins by the work of Jesus Christ,
the fear and love of God , charity and brotherly love, for
giveness and endurance of injuries, watchfulness and prayer ,
humility, contempt of the world , detachment of the affec
tions from earthly objects, patience, resignation under the
evils of life, the duties of pastors and spiritual guides,* of
husbands and wives, of parents and children . There must
have been a profound knowledge of the gospel, a develop
ment of vital piety and Christian intelligence, in order to
servant of God ," says Perrin , “ that we are indebted for the collection of these
ancient works of the Vaudois ; for he gathered as many as he could find, and
carefully preserved them . At the close of his life, he gave to certain indivi
duals the memoirs he had prepared respecting the Vaudois, and all the old
books he had got together in the valleys.” . Vignaux himself says, “ Wehave
at hand some ancient books of the Vaudois, containing catechisms and ser
mons written in the vulgar tongue, which contains nothing that makes forthe
pope or popery . It is wonderfulhow they could see so clearly, in a time when
the darkness was more intense than that of Egypt.” — Perrin , Geneva, 1619.
* They had and still have elders in every division of the parishes, whose
business itwastopreserve orderand to afford consolation to the afflicted .
THEY ARE VAUDOIS WRITINGS . 73
reach so high a standard of truth and morals at the end of

the eleventh century.
Some of the Vaudois treatises are altogether polemical.
The critical position of these evangelical Christians, exposed
to the attacks of the Romish church, rendered controversy
unavoidable . They were obliged to defend their faith and
to explain their doctrines. Besides their Confession of
Faith and their Catechism , the Vaudois barbes composed
polemical works on antichrist, imaginary purgatory, true
purgatory, the invocation of saints, etc.
Among the original works of the ancient Vaudois, we
must reckon a translation of the Bible into the Romance
language. The numerous quotations made from it in “ The
Noble Lesson ,” in the “ Antichrist,” and other treatises of
that period, are proofs of it . But there is still more positive
proof: Léger declares that he possessed it . In the Library
at Cambridge, manuscripts of the books of the Bible, or of
detached chapters, are deposited ; and the library at Gre
noble boasts of having a complete manuscript of the New
Testament in the same dialect : there also exists a copy at
Zurich. Mapée also informs us, that at the Romish coun
cil, held in 1179, under pope Alexander III . , certain Vau
dois presented to that pontiff a volume written in the old
French (Gauloise) language, then the Romance,) which
contained the text of the Psalms and several books of the
Old and New Testament, with a commentary .*
The important question of the authenticity of these
writings will occupy our attention for a short time. It
divides itself into two principal points — their origin and
their date.
Everything goes to prove the Vaudois origin of these
writings. It was among the Vaudois, and nowhere else,
that they were preserved and afterwards collected. From
whom did they receive them , and what motive could they
have for adopting the works of foreigners ? These moun
taineers were not devoted to literature. The writings they
possessed and preserved could only be their own . These
books expressed nothing, more or less, than the belief and
pious intentions of the Vaudois believers through all ages.
The greater part of these writings is in the Vaudois
language, a particular dialect of the Romance, as Raynouard
* Usher, p. 286.
E
observes, who studied it carefully and profoundly. But

this Romance language, in the Vaudois dialect, continued
to the Reformation the constant language of the inhabitants
of the valleys, the only one used in their religious services;
and it is still employed, in the present day, as a patois by
the common people.* We do not know that the Vaudois
Romance dialect has been spoken anywhere else. The
writings, therefore, that have been collected among the
Vaudois, and in their dialect, can only be theirs.
Lastly, it is a fact attested by history, that the ancient
Vaudois wrote books. An anonymous author of the thir
teenth century says positively, in speaking of the Vaudois,
“ They have invented certain verses (measures), which
they call the thirty degrees of St. Augustine, in which
they teach, in some degree, the practice of virtue and to
avoid vice, and have adroitly introduced their rites and
heresies, that they may be learned more readily and im
pressed more strongly on the memory, as we recommend
for the use of the laity the creed and the Lord's prayer ;
they have also invented other attractive writings ( beaux
écrits ) with the same design . ” !
It is also stated, as we have seen, by Peter the Venerable,
abbot of Clugny, that Henry, the false hermit as he was
called, who, as we think, was very probably a Vaudois,
wrote a book containing his opinions. But, as he has not
given any further description of it, we have no means of
judging whether this work was one of those in the cata
logue, in the appendix before mentioned. But from what
Peter the Venerable has said , we may, at least, infer that,
in his time, certain writings, called heretical, were extant ;
that is, at the commencement of the twelfth century . I
The second question to be discussed, in order to demon
strate the authenticity of the writings of the Vaudois,
relates to the dates they bear. It may be put in this
form , -Are the writings of the Vaudois of the dates they
profess to be ? Do their superscription and composition
agree ?
* Particularly in retired places, where the inhabitants have less intercourse

with the Piedmontese.
† D. Martène, Thesaurus Novus Anecdotorum , t. V., autore anonymo, Trac
tatus de Hæresi Pauperum de Lugduno. The close of the article entitled , De
Studio Pervertendi.
I Petri Vener. Epist., quoted above. [See pp . 44, 45.]
RAYNOUARD . 75
Among the ancient writings of the Vaudois, five only

have dates affixed to them . “ The Noble Lesson ” and the
Catechism bear date A.D. 1100 ; * the Treatise on Anti
christ and the Confession of Faith have that of 1120 ; and
the Treatise on Purgatory that of the year 1126. Many
moral poems, which Raynouard assigns to the epoch of
“ The Noble Lesson , are without date, as well as the
other manuscripts, one only excepted, which bears the
date of 1230 .
The date of the Romance translation of the Bible must
necessarily be earlier than that of all the other Vaudois
writings, because there are scarcely any which do not
contain passages from it.
This circumstance, that five or six Vaudois manuscripts
only have dates, is particularly favourable to their authen
ticity. If they had been affixed after the appearance of
the writings, and without foundation, we do not see why
the author of such a fraud should not have made use of it
in reference to a greater number, or even to all.
We, moreover,appeal to the testimony of Raynouard, in
favour of the correctness of these dates. It is known that
this modern writer has applied himself specially to the
study of the Romance language, of which the Vaudois is
a particular dialect, not differing from the rest, as, for
example, the Provençal, excepting in certain terminations
and some other slightpeculiarities. Raynouard has proved
the antiquity of this Romance language. He has demon
strated its existence from the time of Charlemagne, in most
of the countries that submitted to this prince, from the
Rhine to Rome. He has explained its formation , and
composed a grammar of it, with numerous examples. Now ,
among these we have remarked a great number which are
taken from the writings of the Vaudois, either their poetical
pieces, or their translation of the New Testament. Thus
the antiquity of the writings from which these examples
are taken is demonstrated . The author, it is true, does
not express himself categorically, excepting on the date of
“ The Noble Lesson ; " but we may judge, by the place he
* “ TheNoble Lesson ” contains its date in the following words, translated
literally from the original :- “ Eleven hundred years are now entirely past,
since the hour was written ,” (v. 6) . See the Appendix. [Hallam's History
of the Middle Ages, iii., 467.]
+ These examples will be found, t. i., pp. 112, 113.
E 2
assigns in his work to the principal Vaudois documents ,

that he admitted the correctness of the dates they bear,
and that he also considered many of their other writings to
be very ancient; for, in his Introduction on the Trouba
dours, after the pieces collected under the title of “ Actes et
Titres” ( Acts and Titles ) , from A.D. 960 and the following
years, and which come down to 1080, he points out the
Vaudois poetry, as forming a continuation of them in the
order of time : hence we are authorized to believe that he
judged not only those writings in verse of the Vaudois,
which bear the date of the twelfth century, but also many
others of their poetical pieces, to be very little later than
the year 1080 .
Raynouard was so convinced of the antiquity of the
Vaudois writings, that he has made use of them to prove
the converse of our proposition ; that is, to support his
demonstrations on the language he had been studying.
“ If we reject,” he says, “ the opinion of the existence of
a primitive Romance language, that is, of an intermediate
idiom , which , by the decomposition of the language of the
Romans, and the establishment of a new grammatical
system, furnished the common type from which the
different idioms of Latin Europe have been modified , it
will be difficult to explain how, in the valleys of Piedmont,
a people separated from others by their religious opinions,
by their manners, and above all by their poverty, have
spoken the Romance language from a very ancient period,
and have made use of it to preserve and transmit the tradi
tion of their religious doctrines, a circumstance which
attests the high antiquity" of * this idiom , in the country
which this people inhabit.”
The author goes on to say , “ The poem of the ' Nobla
Leyczon ' bears the date of the year 1100. The sect of
the Vaudois is, then, much more ancient than has been
generally believed .” And a little after : “ The date of the
year 1100 , which we find given in this poem , merits all
confidence. Persons who read it with attention will perceive
that the manuscript has not been interpolated, etc. Lastly,
the very style of the work , the form of theversification, the
agreement of the two manuscripts, ( that of Cambridge and
that of Geneva ,) and the kind of various readings they pre
* Raynouard, t. ii. Introduction, p. cxxxvii.
THE NOBLE LESSON . " 77
sent, all unite in favour of the authenticity of this poetical

composition ."
If Raynouard, on account of the main object he had in
view , has expressed himself more explicitly about the date
of the Vaudois poems, yet he has equally acknowledged the
antiquity of their prose writings : - “ The treatise on Anti
christ ,” he says, " bears the date of the year 1120."
Thus we see that this distinguished writer, without pre
judice or any interested motive, and having only in view
the Romance language, after a long and profound study of
the ancient religiousdocuments of the Vaudois, pronounces
them authentic, and confirms the correctness of their dates .
Such a decision appears to us to be of very great weight.
We ought not to omit, moreover, the remark , that “ The
Noble Lesson ” contains proofs of the correctness of the
it bears. Let us cite an example. We find such a
proof in what it says in the 384th and following verses,
particularly in the 396th : “ He ( the sinner) makes terms
with the priest, to obtain absolution.” The absolutions for
money were granted in the most scandalous manner in the
eleventh century, according to the Benedictines, the authors
of the “ Literary History of France,” who, in speaking of
that period, say in so many words, -“ By means of a sum
of money, the greatest offenders found priests who would
readily give them absolution .” Now it was at the latter
end of this century that the author of " The Noble Lesson ”
wrote . *
If the authority of Raynouard puts the correctness of
the date of the Vaudois poems beyond a doubt, we are
able, in our turn, to bring forward, as in the case of “ The
Noble Lesson , " internal evidence of the authentic date of
one of the prose writings, that, namely, on Antichrist ; it
is this :
Having defined Antichrist, the author continues, - Such
is the man : accomplished in sin, he exalts himself above all
that is called God , and that is worshipped ; he is opposed
to all truth , and is seated in the temple of God, that is, in
the church, making himself to be God ; he comes with all
sorts of seductions for those that perish. And since this
rebel has already reached his perfect state, we are no longer
to wait for him , ( or to seek out who he is, ) for by God's
permission he has reached old age, since he already shows
* Histoire Litteraire de France, t. vii., pp . 5, 6.
signs of decrepitude . In fact, his power and authority are

diminished, and the Lord Jesus destroys this rebel by the
breath of his mouth, by means of many men of good will,
and causes a power to interfere which is opposed to him
and to his adherents; he overthrows the places in which he
dwells, and his possessions, and causes division in that city
of Babylon, where each successive generation has acquired
a fresh vigour of maliciousness."
The Antichrist of the Vaudois treatise is the Romish
religious system, its agents and its ritual, the pope, and the
idolatry of which he is the centre. History shows that in
the year 1120, the time when this work was composed, the
Romish system had attained its height, and was beginning
to decline, for a while at least. In the person of Gregory
VII .—the ancient monk, Hildebrand - the papacy attained
its greatest power, and displayed the most audacious pre
tensions. It was towards the close of the eleventh century,
that is, on the 25th of January, 1077, that the temporal
power humbled itself before the usurped authority of the
pretended successor of St. Peter, when the unfortunate
emperor, Henry IV. , for a long time the most powerful
prince in Europe, waited for three days, fasting and
standing barefoot in the snow , till the proud rival of his
power deigned to pardon him, take off his excommunication,
and restore to him the right of governing his own dominions.
The victory of Rome was complete under Hildebrand,
but their maturity of power bordered closely on decay,
as the treatise on Antichrist expresses it in the passage
quoted above : - “ The rebel has reached old age, and
already shows signs of decrepitude.” In fact, what does
history tells us ? Henry Iv., deceived in his attempt at
a generous reconciliation, again seized the crown which
Hildebrand believed he had wrested from him , collected an
army, made himself master of Rome in 1084, established
pope Clement III ., by whom he was crowned afresh , and
drove Gregory VII. into exile, who died at Salerno. Lite
rally, " Jesus," as the passage we have quoted asserts,
“ slew this rebel Antichrist by the breath of his mouth , by
means of many men of good will, and by causing an anta
gonist power to interfere.” Rome was then closely pressed
by a long siege, and, having been taken by assault, “ the
places where Antichrist dwelt were overthrown.
Henry v . , like his father, defended the imperial crown
OBJECTIONS AND REFUTATIONS. 79
against the renewed pretensions of the popes who succeeded

Hildebrand . In the year 1111 , he came to Rome at the
head of a numerous army, overawed the city, and threw
Pascal 11. into prison. The treaty of peace with this pope
having been annulled when he regained his liberty, after the
emperor's departure, Henry marched a second time to
Rome, entered it in triumph, drove out his adversary, and
nominated another pope, Gregory VIII . , who crowned him
a second time. Rome still struggled, and, after Pascal's
death, attempted to appoint his successor without the
emperor's concurrence in the person of Gelasius II . But
this new pope was driven from Rome, and Henry's nominee,
Gregory, kept possession of the papal throne, by the will
of the emperor. This took place in 1118 .
There can be no doubt that the Vaudois treatise on
Antichrist alludes to these events : the very terms of the
passage to which we have referred are evidence of this.
The date of 1120, which the treatise bears, cannot, then ,
be fairly disputed, supported as it is by so striking a
historical agreement.
Some objections have been raised against the authenticity
of the dates of the Vaudois writings ; and although , after
what has just been said , they will not possess much weight,
we feel it right to examine them.
It has been remarked, that in some Vaudois treatises,
particularly in that on Antichrist, the quotations of passages
from the word of God have the notation of chapters and verses,
besides that of the book ; and it has been thence inferred
that the origin of the writing was much more recent than
that indicated by the date, since it can be shown that the
division of the Bible into chapters and verses was not made
before the thirteenth century, about the year 1250. But,
for this objection to have any force, it must be proved that
the manuscripts on which this discrepancy is charged are
the very originals ; since, on the other hand, if they are
only copies of a more recent date, we may readily under
stand, that, for the instruction of their readers, the copyists, *
who, without doubt, were the barbes, or Vaudois pastors,
availing themselves of their acquaintance with this useful
division, added the notation of the chapters and verses ,
* Admitting that there might have been other copyists beside the barbes , it
cannot be doubted, from the fact of their employment, that they possessed the
requisite knowledge.
without thereby subjecting the text to any falsification or

deterioration . We have a stronger warrant for admitting
this explanation, because all the quotations are not accom
panied with the notation of chapters and verses, which
would probably have been the case, had this useful addition
been made by the author himself.
That the writings of the Vaudois were in fact often
copied, is what we should suppose, from the habitual and
almost daily use made of them by the catechumens of the
pastors, by the pastors themselves in their ministerial
labours, and by the believers in general, who sought for
weapons against their adversaries in the arsenal of their
national and religious literature, as well as in the Bible.
But as regards one work, “ The Noble Lesson ," a different
solution may be given of the difficulty. Raynouard has
settled, that the two manuscripts extant of this poem were
copied at distant intervals, or from different manuscripts,
because in one the preposition avec (with ) is expressed by
au, and in the other by cum ; and he concludes that the
Cambridge manuscript, which has always au , is more an
cient than that of Geneva, which has cum .*
The authenticity of some books has also been disputed ,
because they contain quotations from the fathers. This re
mark applies particularly to the tract on purgatory of the
date 1126. The ancient Vaudois, it is said , acknowledged
in matters of faith no authority but that of the Bible ; they
never cited the fathers ; therefore the tract on purgatory is
not genuine. But it is easy to reply, that, maintaining
their principle perfectly inviolate, that the Bible alone is
of authority in matters of faith, the Vaudois could demon
strate the error of their adversaries on purgatory and other
points, by appealing to the testimony of those fathers of the
church, on whom the Roman catholics principally rested
their doctrine.
An anonymous and quite modern author has made
another more serious objection against the tract on purga
tory, although, by a strange mistake, he imagines that he
is urging it against the work on Antichrist. He justly
observes , that the Vaudois writing at the beginning of the
twelfth century quotes a more recent work, namely, the
* The prepositions au and con are both in use at the present day, in different
localities, but with precisely the same signification. Au mi, con mi, both mean ,
with me.
OBJECTIONS AND REFUTATIONS. 81
Milleloquium of St. Augustin, which is a compilation

from the writings of that father made by one Augustinus
Triumphus, who appeared with applause at the Sorbonne,
and at the council of Lyons in 1274. Certainly this
objection is very forcible and startling ; how can it be met
and refuted ? By the mention of a very simple fact,
already stated , namely, that the writings of the Vaudois
were often copied, and sometimes, we may add, with con
siderable variations. It has been proved, in fact, that the
extracts published by Léger from the Purgatory, and which
gave rise to the objection , were taken from an abridgment,
and not from the original treatise, which is of far greater
extent ; a treatise which exists among the manuscripts in
the library of Geneva, and is numbered 208. The author
of the abridgment has cited the Milleloquium , which doubt
less was at hand ; while the original treatise frequently
quotes St. Augustin himself, at one time from his book on
the sacraments, at another from his work on the doctrines
of the gospel, and again from a discourse on the words,
“ Drunkards shall not inherit the kingdom of God .” Here
it is that the passage occurs, “ My brethren, let no man
deceive himself; there are only two places,” ( that is, para
2
dise and hell, ) “ the third (purgatory) does not exist at all,
etc. Any one may convince himself of the fact.
Do not the numerous quotations from St. Augustin, in
this treatise, authorize us in supposing that the anony
mous author of the twelfth century, quoted above and
printed in Martène, refers to it when he mentions a Vaudois
writing called “ The Thirty Degrees of Saint Augustin ?”
And then , what will the objection raised against it signify ?
Lastly, it has been remarked, that these writings speak
of the persecutions endured by the Vaudois ; and hence it
is inferred thatthey could not be productions of the twelfth
century, since they were not persecuted in their valleys till
a much later period. But this objection falls to the ground,
if, on the onehand, we reflect that there might be persecu
tions of which history has preserved no record ; and on the
other, if it be granted that the heretics destroyed by fire
and sword, at Asti, Orléans, Toulouse, Arras, and other
places, in the eleventh century, were regarded as brethren
by the Vaudois.
The authenticity of the Vaudois writings of the year 1100,
E 3
1120, 1126 , and 1230, being once admitted , we believe it is

in our power to deduce from them the antiquity of the
church from which they proceeded. It is not, in fact, at
its first rise, that a religious society exhibits its doctrines
and its practice in numerous writings ; for, before opinions
are reduced to formal statements, they must be settled and
fixed in the minds of men ; and so, also, before those cha
racteristics, whether general or particular, that compose the
life of a society are committed to writing, the facts from
which they are deduced must have had time to take place .
In a word, it is not at the epoch of its formation , but at
that of its full growth and maturity, that a religious society
abounds in books of edification , instruction , and contro
versy, and in Christian poetry. It appears to us, then, to
be demonstrated , that in the year 1100, the date of the
poem of “ The Noble Lesson” and of the Vaudois Cate
chism, the church of the valleys, far from being merely in
the dawn of evangelical light and in the first stages of its
development, had already attained the age of strength and
reflection; and since no fact is mentioned in history which
explains in what way the Vaudois doctrine penetrated into
the valleys, during the two or three preceding centuries,
while many facts render its existence probable from the
time of Claude of Turin , and even earlier, it follows that
the Vaudois church, which produced such remarkable
writings at the commencement of the twelfth century, was
a continuation of that which this faithful bishop instructed .
She had lived in obscurity, training and fortifying herself,
preparing for the combat, from the days of this pious
successor of the apostles till those in which a Pierre de
Bruis, a Henry, and so many other courageous disciples of
Christ, were seen descending from the mountains, bringing
with them the fragrance of the pure gospel ; and till the
appearance of these religious writings in the Romance
language, which were designed to proclaim the truths of
revelation , and to hold up to imitation the holy life of the
children of God. From being feeble, and timid , the Vau
dois church became strong and courageous. Repose no
longer suited her fidelity. She renounced it in publishing
her thoughts ; she did more -she proceeded to make a
succession of sacrifices in order to achieve the triumph of
the truth !
THEIR RULE OF FAITH. 83
CHAPTER XI.
THE BELIEF OF THE VAUDOIS .
The belief of the Vaudois has, like their writings, a strongly

marked character of fidelity to the Scriptures, and thus is
found to be in harmony, on all essential points, with the
faith of the primitive church, and the different evangelical
churches to which the reformation gave birth .
A complete and minute parallel between the Vaudois
doctrines and those of the primitive church would detain us
too long ; we must confine ourselves to the principal features.
And in the first place, we remark , that the Vaudois
remained faithful to the pure tradition of the church of the
first ages, in what concerns the source and rule of the
Christian faith . With them the source of the truth was
entirely and only in the word of God ; and they recognised
as such, the canonical books of the Old Testament, which
the Jews had already received as inspired, and the books of
the New Testament, such as were generally in use . As to
the books which the Jews have transmitted to us as apo
cryphal, they said, “ We read them for the instruction of
the people, but not to confirm the authority of the doc
trines of the church . " *
As to the rule of their faith, they rejected every point of
doctrine which did not appear to them conformable to the
instructions and spirit of the word of God ; at the same
time, they professed to believe and observe everything
which it reveals and ordains. This wise and faithful rule
served them as a fence against error, and an answer to the
attacks of their adversaries. Prove by the Holy Scriptures
that we are in error, ( they said to such persons,) and we are
ready to submit. From the most remote period this de
claration, always the same in spirit, if not in express terms,
was one of the distinctive features of their religious phy
siognomy. Taking literally that injunction of the Spirit of
God respecting revealed truth , “ Ye shall not add unto the
word which I command you, neither shall ye diminish
aught from it ; " the ancient Vaudois constantly rejected
doctrines that were based on authority and human tradi
* See Confession of Faith , Article iii.
tion ; they repelled, with holy indignation and horror,

images, crosses, and relics, as objects of veneration or wor
ship ; the adoration and intercession of the blessed virgin
Mary and the saints ; they consequently rejected the feasts
consecrated to these same saints, the prayers addressed to
them , the incense and tapers that were burned in their ho
nour ; they likewise rejected the mass, auricular confession ,
purgatory, extreme unction, and prayers for the dead, holy
water, Lent, abstinence from meat at certain times and on
certain days, imposed fasts and penances, processions, pil
grimages, the celibacy of the clergy, monkery, etc. , etc.
Their declaration on these points is as explicit as it is
strong.
“ We have always believed ,” they say in their Confession
of faith of the year 1120, ( articles 10 and 11,) " that all
things invented by men, such as the feasts and vigils of the
saints, holy water, abstinence on certain days from meat and
other kinds of food, and, in short, all such things, and espe
cially masses , are an abomination, which ought not to be
mentioned in the presence of God. We hold in abomina
tion human inventions as antichristian ; inventions for
which we are disturbed , and which are prejudicial to
liberty of spirit.”
We nowhere find that the Vaudois occupied themselves
with the vain questions that have often been agitated with
warmth , such as the perpetual virginity of Mary, and her
pretended dignity as mother of God, her nativity, assump
tion, and other such points, of which no mention is made
in the Holy Scriptures.
The Vaudois subscribed , moreover, to the articles of the
Apostles' Creed. We read at the head of their confession
of faith— “ We believe and maintain firmly all that is con
tained in the twelve articles of what is called the Apostles'
Creed, regarding as heresy whatever is not conformable to
it.” They also received the Athanasian Creed, which is
found among the manuscripts in their language, and the
decisions ofthe first four general councils, as not departing
from the rule of doctrine maintained among them , namely,
the word of God.*
To specify the belief of the Vaudois on some fundamental
points, we add that their faith in God is scriptural. “ We
* See Léger, vol. i. p. 116.
1
SUBMISSION TO CIVIL AUTHORITY . 85
believe in one God, Father, Son, and Holy Spirit," they

say in art. 2 of their Confession, “ This God, all -powerful,
all-wise, and all-good, has made all things by his good
ness." ( Art 3. )
In reference to man they express themselves thus : “ God
formed Adam in his image and in his likeness ; but through
the malice of the devil, and by Adam's disobedience , sin
entered into the world , and all are sinners in Adam and by
Adam ." ( Art. 4. )
They received the doctrine of redemption in its simpli
city and purity. With them, salvation is gratuitous; it
is a gift of God through the work of Jesus Christ, a gift
granted to all those who believe. “ Webelieve,” say they,
art. 7, ) “ that Christ is to us life, truth , peace and right
eousness, Shepherd and Advocate , sacrifice and Priest; that
he died for the salvation of all believers, and rose again for
our justification ."
Their belief respecting the state of men after death is
perfectly conformable to the gospel. We read in the 9th
article of their confession of faith, “ We believe, like
wise, that after this life there are only two abodes (places) ;
the one for those who are saved , which we call paradise,
and the other for the lost, which we call hell; we deny
altogether that purgatory dreamt of by Antichrist, and
imagined contrary to the truth .”
The Vaudois admitted only the two sacraments instituted
by Jesus Christ, namely, baptism and the holy supper,
which they administered conformably to their institution .
“ We believe , ” they say in art. 12, " that the sacraments
are signs or visible forms of invisible graces. We main
tain that it is good for the faithful sometimes to use these
said signs or visible forms, if it can be done ; and yet we
believe and maintain that the faithful may be savedwithout
receiving the said signs, if they have neither place nor
means for using them .” And they add ( art. 13 ), “ We
have known no other sacraments besides baptism and the
eucharist."
The Vaudois were not forgetful of one essential point
for the true disciples of Jesus Christ, submission to the
civil power, and which it was desirable to specify, in order
to shut the mouths of gainsayers who charged them with
not recognising the authority of the magistrate. We
are bound,” they declare, in art. 14, “ to honour the

secular power by submission, obedience, good - will, and the
payment of tribute . ” After the example of the first
Christians, and according to the order of their Divine
Master, they rendered to Cæsar the things that are Cæsar's,
and to God the things that are God's .
Such, in the eleventh and twelfth centuries, was the
belief of the Vaudois, as exhibited in their writings, from
the year 1100 to 1126 , and in their other treatises.
It may, perhaps, be noticed, that no mention is made in
a special manner of some particular doctrines, such as
election, predestination , and grace. This silence seems to
show , that they followed and received in simplicity of heart
the declarations of Scripture, without indulging a desire to
penetrate these profound mysteries.
To complete this brief exposition of the doctrine pro
fessed by the ancient Vaudois, it remains for us to lay
before our readers some of the opinions that have been
passed upon them , and the accounts which have been
given by Catholic writers, their adversaries. Certainly, as
might be expected, the Vaudois doctrines have not been
presented by them in an advantageous light, and very
often they have been distorted ; nevertheless, it is not
difficult to distinguish the truth in their statements from
the error or falsehood .
One of these adversaries of the Vaudois, father Richini,
accuses them of maintaining that it is not necessary to
confess to men , but that it is sufficient to confess to God ;
that external penances are not necessary for salvation ; and
that when the sinner repents of his sins, whatever may be
their number, if death surprises him in this state, he goes
straight to paradise.
Though it is not probable that the Vaudois expressed
themselves in terms so little befitting the subject as the
preceding, yet we acknowledge that the doctrine thus an
nounced was essentially theirs. Not having seen in the
Holy Scriptures the obligation of confession to the priest,
or of penances, they confined themselves to confession
of sins to God, on which they insisted with so much the
more force ; and they believed , according to the gospel,
that a sincere repentance, united to a living faith in the
Saviour, sufficed to obtain from the Divine mercy the
ACCUSATIONS OF THEIR ADVERSARIES EXAMINED . 87
pardon of sin , and an entrance into the kingdom of

heaven .
According to father Richini, the Vaudois also said ,
“ that all good men are, as such, priests ; and that every
individual in a state of grace has as much power to grant
absolution as we acknowledge the pope to possess.
They despise the absolutions and excommunications of the
church, saying that none but God is able to excommuni
cate . ” The most ancient authors express themselves in
the same manner .*
This statement is correct ; the Vaudois acknowledging
in no man the right to absolve sins otherwise than by de
claring to every believer that Christ has delivered him from
condemnation , could affirm that every believer had as much
right as any one, whoever he might be, consequently as
the pope himself, to declare the believer absolved or saved,
by announcing to every contrite and believing heart the
benefit of the death of Jesus Christ. As to the pretended
right which the Romish church arrogated to itself of binding
or absolving, we may see the view taken of it by the Vaudois,
by reading in “ The Noble Lesson ” of the year 1100, from
verse 378 to the 413th, and in the treatise on Antichrist of
the year 1120, to the fifth and sixth paragraph.t
They ridicule the papal indulgences,' Richini says
again , “ absolutions, the power of the keys conferred on the
church, the dedication and consecration of churches or
altars, calling these ceremonies feasts of stones. They say
that the whole earth is equally consecrated and blessed of
God ; for this reason they acknowledge no peculiar sacred
ness either in cemeteries or churches."
It is well known that the Vaudois were often reduced to
the precarious state of the first Christians. The congre
gation met in the first place that offered , oftentimes under
the vault of heaven , in a desert, in woods, or in caves.
They never imagined that the temple imparted sanctity to
the persons assembled, nor that any value could be attached
to the mere building ; for the whole earth belonged to the
Lord. Jesus taught the Samaritan woman by Jacob's well,
and his disciples on a mountain, by the sea-shore, or in a
* Richini, Dissertatio secunda, cap. ii . de Valdensibus in libros Moneta.
Rainier and Polichdorf, c. xxxiii. - Eberard, cap. xii.-Moneta , liv . V., cap. 5.
+ See the Appendix to the original work ,
ship, as well as in the temple at Jerusalem . If the Vaudois

condemned the dedication and consecration of churches or
altars, designating them “ feasts of stones,” it was because
the presence of the Lord consecrates the church ; and it is
by prayer, and not by ceremonies, that this blessing is
obtained . As for cemeteries, they could hold them in little
esteem , on account of the purity of their faith and their
exalted hopes . Of what importance could the place of rest
for their mortal remains be to them, while expecting the
resurrection ? Their only desire was, that their souls might
be admitted into the presence of their Lord ; yet it is known
that the Albigensian Vaudois, the disciples of Pierre de
Bruis and Henry, had cemeteries.
In the Gestes of Toulouse, Nicolas Bertrand says posi
tively, on the authority of Guillaume de Puylaurens :
“ As to the ceremonies and rites of the church , they reject
them entirely, and make them an object of derision ; for,
according to Rainier, they ridicule altars and their conse
cration, vases and sacred furniture, sacerdotal ornaments,
wax -tapers, incense , holy water, and other religious rites.
They not only reject saints' days, but also their invocation ;
they despise relics, and the canonization of saints ; and
refuse all credence to the miracles which God works at their
tombs by their intercession . They affirm that there is no
being but God, to whom every kind of adoration is due ;
accordingly, they proscribe all adoration and honour ren
dered to the cross — to what we believe to be the body of
Jesus Christ, to saints and their images .'' *
It would seem , by this account, as if the Vaudois, in
combating Romish errors, employed no weapons but those
of derision and contempt ; but this is plainly an exaggera
tion, as any one may convince himself, by taking a glance
at their writings. The knowledge of the truth imparts a
better inspiration to its defenders. Severity of language is
often united with the persuasive efforts of charity ; and if
irony sometimes escape the lips, it is by accident and in
the presence of hypocritical adversaries.
Catholic writers have also said , “ The Vaudois ridicule
religious singing and Divine service, and say that it is
* Richini,loc. cit. - Polichdorf, chs. xvi., XX ., xxii., xxiii., xxxiii. - Bernard

de Foncald , ch . xii. - Ermangard, chs. viii., ix . - Eberard, ch . xvii. - Moneta,
liy . V., chs .i., ii ., iii., viii., and x.
ACCUSATIONS OF THEIR ADVERSARIES EXAMINED . 89
insulting to God to sing what we wish to utter to him, as

if he could not understand our prayers without our chant
ing them .'
This account is incorrect ; the Vaudois could not object
to singing in churches, and psalms and hymns; for they
would have condemned what God has ordained in his word,
to which they were so submissive. Besides, we cannot
doubt that they themselveswould have admitted, as an act
of worship, the singing of God's praises, since any one may
see, in the library at Geneva, many hymns of the ancient
Vaudois, forming in the whole a considerable collection
(the Geneva manuscript.) It cannot, then , be questioned
that the censures they expressed related to the abuses of
the Romish church in singing in an unknown tongue, and
in substituting masses, and other chanted services , for acts
of worship in “ spirit and in truth .”
“ The Vaudois,” it is also said, “ maintain that those
who do not observe the prescribed fasts, and who eat meat
according to their own pleasure, commit no sin , provided
they do not give offence to others : thus, in private, they
eat meat on any day and in any place whatever, provided
no one takes offence at it .” *
This testimony is honourable; it confirms our con
viction that the Vaudois had no other rule of faith than
the word of God, and they knew how to unite charity and
truth .
Richini says again , They accuse of sin whoever pro
nounces or executes a capital sentence ; they regard as
homicides and reprobates those who preach crusades against
the Saracens or Albigenses." Rainier reports (chap. v . )
that the Vaudois regard the pope and all the bishops as
homicides on account of the wars (propter bella .) Moneta
treats the same subject at length , in his fifth book,
chap . xii.
Must the first proposition be understood as expressing
an absolute disapproval of capital punishment ? We know
not how to understand it otherwise. But it is, at least,
very striking to see this important question already re
solved by the Vaudois of the twelfth century. As to the
censure passed on those who excited others to war, and
particularly on the pope and bishops who preached in
* Ibid .
favour of the crusades, and took part in many other wars,

we find it perfectly in harmony with what we know of the
reverence of the Vaudois for the spirit of the gospel.
An old anonymous writer, already quoted, thus expresses
himself : — “ The Vaudois affirm , that the clergy and priests
who have riches and possessions are children of the devil,
and the creatures of perdition. They condemn as guilty of
sin those who pay them tithes and make them offerings.
They say that this is, as it were, fattening lard. "
Rainier discusses this question more at length . He
writes : “ These heretics teach that we ought not to pay
tithes, because they were not paid in the primitive church :
that priests and monks ought not to have prebends nor
possessions ; that bishops and abbots ought not to enjoy the
revenues of vacant bishoprics ; that they ought not to
divide among themselves land and population ; that it
was wrong to endow monasteries and churches, and to
make wills in their favour; that churches ought not to
possess any revenue, but that the clergy ought, after the
example of the apostles, to labour with their own hands
for their livelihood ." *
As it is true that the Vaudois taught and practised
detachment from the world ; that they censured avarice,
covetousness, worldliness, and sensuality, and that their
barbes or pastors laboured with their own hands for their
subsistence ; as it is undeniable that the Romish clergy of
the middle ages thought more about getting rich and en
joying themselves than being models of Christian virtue; it
may be easily understood and explained how the Vaudois
indulged in no measured reproaches, and perhaps some
times exaggerated, in its application , a principle that in
itself was just .
As to the authority of the church in matters of faith, it
is very true that the Vaudois refused to every ecclesiastical
or other body, and to every individual, the right of fixing
. the sense of Scripture in an absolute manner,—of imposing
their interpretation as a rule of faith ; in a word, of adding
to, or taking from the word of God, under the pretext of
giving it greater clearness. But it is an exaggerated state
ment to pretend that the Vaudois made no account of
councils and the fathers of the church . Their writings
* Richini, ibid . - Polichdorf, ch . i.-Eberard , ch . x . - Moneta, liv. V., ch, 8.
GENERAL SURVEY . 91
prove that they cited them , not, it is true, as a rule of

faith, but as a support and confirmation of their manner
of viewing truth conformably to the Holy Scriptures.
It cannot, then, be denied that the Vaudois doctrine
was pure, as far as it is given to human weakness to ex
press it, since it flowed only from the word of God,
received with a humble and submissive heart.
CHAPTER XII .
THE MORAL AND RELIGIOUS LIFE OF THE VAUDOIS.
“ EVERY good tree bringeth forth good fruit,” said the

Head of the church, our Lord Jesus Christ (Matt. vii. 17. )
According to this invariable rule, a church that pretends to
be founded on the word of truth ought to give proof of its
being so, by institutions, usages, and practices, in which
faith, humility, zeal, the love of God and one's neighbour,
renunciation of the world , purity of heart, and all the other
fruits of the Spirit, are exhibited . Such virtues were not
wanting to the Vaudois church . We shall have occasion
to point out numerous and sublime examples of them in
the course of this history, as the facts come under our
notice. For the present, we shall describe the organiza
tion of the ancient Vaudois church, and the principal
features that distinguish it.
One unquestionable proof of the piety of the Vaudois
church is the strict and eminently evangelical discipline
which it established . This Discipline has been handed
down to our times, having been preserved in the habits
and obedience of all, been laid down in authentic statutes,
and copied in ancient manuscripts. Without being able to
assign a precise date to the copy of it which we have, and
which the historian Léger has preserved for us, we can
affirm that it was prior to the Reformation, as is shown by
the testimony of the reformers Bucer and Melancthon who
approved of it.*
Its simplicity and severity also attest its antiquity.
* Léger, Histoire Générale, part i., pp. 190–199.
“ Discipline,” as the document from which we are extract

ing asserts, “ is an assemblage of all the moral doctrine
taught by Jesus Christ and the apostles, showing to each
individual the manner in which he ought to live and walk
worthily in the righteousness which is by faith, agreeably
to the calling he has received, and what ought to be the
communion of the faithful in the same love of good, and
the same departure from evil.”
“ To attain this object, the church has pastors who
direct it. Great care is exercised , so as not to consecrate
any to this office but true believers .' In fact, the
aspirants to this important charge were required to give
proof of their humility and sincere desire to consecrate
themselves to the work of the ministry. The barbes, * or
pastors, trained their successors : — “ We give them lessons,
they say in their Discipline ; “ we make them learn by
heart the whole of St. Matthew and St. John, and all
the canonical epistles, a good part of the writings of
Solomon, of David, and the prophets. And afterwards, if
a good testimony is borne to their character, they are
admitted by the imposition of hands to the office of
preaching." The right of consecrating them was vested
in the pastors . Among other powers which God has
given his servants, he has given them power to choose
leaders ( pastors) who may govern the people, and to
appoint elders to their offices, according to the diversity of
their employments, in the unity of Christ, as the apostle
proves in his epistle to Titus ( chap. i. 5 ) : " For this cause
left I thee in Crete, that thou shouldest set in order the
things that are wanting , and ordain elders in every city
as I had appointed thee.' ”
As to the discipline of the pastors, it is said : " When
ever any one of our pastors has fallen into any disgraceful
sin, he is expelled from our society, and the office of
preaching is taken from him .” As to their support, it is
said : -“ Our food and clothing are supplied and given to
us gratuitously, and in the way of alms, as much as is
* The title Barbes, anciently given to the Vaudois pastors, is synonymous
with the word uncle. It is now no longer given to them . Léger says that
after the year 1630, when the plague had carried off all the Vaudois barbes
with the exception of two (or three ), Genevese and French pastors were intro
duced , whom the peoplesaluted respectfully bythe title of Monsieur le pasteur.
Nevertheless, the word barbe is not quite obsolete ; it is still used as a term
of respect in addressing an old man , etc.
MISSIONARIES . 93
needed, by the good people whom we teach .” The barbes,

moreover, all applied themselves to some useful art, par
ticularly medicine and surgery.
No hierarchichal distinction was established ; the only
difference that existed between the pastors was that arising
from age, or services performed , and personal respect.
“ The barbes usually assembled once a year in a general
synod to consult respecting the affairs of their ministry,
most frequently in the month of September,” says our
historian , Gilles. “ In these synods,” he adds, “ they
examined and admitted to the holy ministry such students
as appeared qualified, and also named those who were to
travel to distant churches ."' * We learn in the sequel, that
the space of time ordinarily assigned to their mission was
two years. They were to remain in their distant stations,
till other pastors came to take their places. The pastors
who were fitted for these expeditions undertook them
courageously, although they were often exposed to much
danger.
Gilles states further, in speaking of times not so ancient:
They also had extraordinary meetings by deputies from
all parts of Europe, where Vaudois churches existed.
Such was the synod held at Laux ( Laos ), in the valley of
Clusone, in the time of our immediate ancestors, when one
hundred and forty pastors of the Vaudois met together
from different countries . ” [
These facts are confirmed by many writers. In the
bull of pope John XXII., addressed to Jean de Badis,
inquisitor in the diocese of Marseilles, at the beginning of
the fourteenth century, we read among other things :- “ It
has come to our ears, that in the valleys of Lucerna, Perosa,
etc., the Vaudois ( Valdenses) heretics have increased and
multiplied , so as to form frequent assemblies in a kind of
chapters, in which they meet to the number of five
hundred . ” It can only be to the synods that this passage
refers.
Tradition reports that the school of the Vaudois barbes
* When did this long-established practice commence ? It would be very

interesting tohave some information on this point. It would perhaps account
for the existence
document . of so many unknown priests who are often referred to in this
† Gilles, Histoire Ecclésiastique, pp. 16, 17. Geneva, 1614 .
was in a retired glen, the Pra-di -torre, in the centre of the

mountains of Angrogna.
It appears that some pastors were married ; while the
greater part were not so, though not on account of its
being prohibited, but that they might be more free for the
service of the Lord. *
The elders (regidors) were chosen by the people ( and
from among the people) to collect the alms and offerings.
The money they received was taken by them to the general
council, and there, in the presence of all, handed over to
their superiors. One portion was reserved by the latter
for those who were to go to distant parts as the messengers
of Christ, as will be mentioned afterward, ( chap. XIII . , )
and another was appropriated to the poor. A third part
was allotted to the support of the barbes.
The instruction of the 66 children formed an important
part of the Discipline. Children,” it is said , “ must be
rendered spiritual towards God, by means of discipline and
instruction . He who instructs his son confounds the
enemy, and when the father dies he may almost be said
not to be deceased, for he leaves behind him a living like
ness . Therefore instruct thy son in the fear of the Lord,
and in the way of holy habits, and of the faith . Further
more, hast thou daughters ? watch over them , lest they err .
For Dinah, Jacob's daughter, corrupted herself, from having
exposed herself to the eyes of strangers."
Fraternal correction was established as well as ecclesias
tical. “ Correction is to be administered in order to
inspire fear, and to punish those who are not faithful, and
that they may be delivered from their wickedness and
restored to sound doctrine — to faith, charity, hope, and
everything that is good .” Firmness, prudence, and cha
rity were observed in the administration of reproof. If the
offender resisted brotherly exhortations, and his fault had
been serious and public, should he refuse to amend, eccle
siastical penalties were inflicted on him . He might be
deprived “ of all assistance from the church , of the minis
try, of the fellowship of the church , and of union with it.”
The frequenting of taverns, “ those fountains of sin and
schools of the devil, where he works miracles of his own
kind,” were prohibited, as well as dancing, " which is a
* Gilles, Ibidem .
KNOWLEDGE OF THE BIBLE. 95
procession and pageant of the evil spirit. In the dance ,

the devil tempts men by means of women in three ways
by touch , sight, and hearing. In the dance, God's ten
commandments are broken ; the hearts of men are intoxi
cated with temporal joys ; they forget God, they utter
nothing but falsehood and folly, and abandon themselves
to pride and cupidity ."
The Discipline regulated marriage, and required the con
sent of parents; and, in short, recapitulated in a summary
manner the principal rules of Christian conduct contained
in the gospel.
An ecclesiastical organization so powerful, and so con
formed to the spirit of the gospel, could be derived only
from one source ; namely, an acquaintance with the word
of life, and an habitual submission to its precepts through
faith .
A familiar acquaintance with the Bible, and submission
to its teachings, formed, in fact, the distinctive feature of
the ancient Vaudois. The investigation of the Holy Scrip
tures was not the duty or the privilege of the barbes alone
and their pupils ; the layman, the laborious rustic , the
humble artisan, the mountain cowherd, the mother of a
family, the young girl watching the cattle and working the
while with her spindle, studied the Bible attentively and
conscientiously. The inquisitor Rainier reports that some
of the common people could repeat the whole of the book
of Job, which is certainly not an easy task, and many of
the psalms. The same author puts into the mouth of a
Vaudois missionary the following words : “ Among us, it
is an unusual thing if a woman cannot repeat, as well as
a man , the whole of the text in the vulgar tongue .
Assuredly Rainier could not have made such assertions
without foundation .
So laborious and general a study of the word of God
among a people, forms of itself alone the indication of
a character deeply serious and reflective, and eminently
moral. It implies a wide development of religious senti
ment, as well as ancient and venerable habits of piety.
A fruit of faith , it is like fruits which have in themselves
the germ of a plant of the same kind ; it possesses, in its
turn, the principle of its reproduction, at the same time
that it nourishes souls who are already rendered fruitful.
Yes ; the constant study of the Bible , which is a work of

faith to the believer, becomes, to him who witnesses it, seed
which will germinate in due time, while it continues to be
also vital nourishment to the faith that is still weak .
One of the agents of Rome in the persecutions against
the Vaudois, the inquisitor Rainier Sacco, has done them
justice, in his book against the Valdenses, when he says,
“ The heretics may be known by their manners and their
language ; for they are well -ordered and modest in their
manners; they avoid pride in their dress, the materials of
which are neither expensive nor mean . They do not
engage in mercantile pursuits, in order that they may
avoid temptations to falsehood, swearing, and fraud . They
live by their labour as artisans; their men of learning are
likewise shoemakers. They do not amass wealth , but con
tent themselves with what is necessary. They are chaste,
especially the Leonists. They are temperate in eating and
drinking. They do not frequent taverns or dances, and are
not addicted to other vanities. They are on their guard
against the indulgence of anger. They labour constantly.
They study and teach ; they also pray, but little.
They may be known also by their concise and modest
discourse ; they guard against indulging in jesting, slander,
or profanity ." *
We claim also the testimony of St. Bernard. The
heretics of whom he speaks are not, it is true, the Vaudois
of the valleys of Piedmont, but they are, as we think has
been proved, their disciples, their children and brethren in
the faith, their companions in labour — those who in the
south of France were called Apostolicals, because they
aspired, like every Christian friend of the gospel, to repro
duce, in their language and actions, the doctrine and life of
the apostles. Along with reports dictated by prejudice
and the ill -will of a partisan of Rome, the writings of
St. Bernard contain some remarkable concessions . Re
proaching the heretics for refusing to take an oath , he asks
them on what passage of the New Testament they support
their practice. And then he acknowledges that " they
glory" ( though erroneously in his opinion ) “ in following
it to every iota .” This single feature says much . Men
* Maxima Biblioth , P. P. , t. xxv. , chs. iii . and vii ., cols. 263, 264, 272.- See
also a similar passage by another author, col. 275.
TESTIMONY OF DE THOU . 97
who studied scrupulously to follow the gospel, and who for

conscience' sake, and to obey their Lord, refused to take
an oath, could not but be moral men. St. Bernard , carried
away by his prejudices, accuses “ this wicked heresy of
being skilful in lying not only in speaking, but also in the
actions of the life. If you ask ,” he says, “ what is its faith ?
nothing is more Christian ; if you ask, what is its manner
of life ? nothing is more irreproachable. And it proves
what it says by the effects. In testimony of his faith , you
see a man frequent the church, honour the priests, make
his offerings, confess, and partake of the sacraments.
What can be more faithful ? * In regard to life and man
ners, he strikes no one ; he circumvents no one ; he does
not exalt himself above any one. Fastings render him
pale ; he never eats the bread of idleness, but labours with '
his own hands for his livelihood .”'t
An archbishop of Turin, Claude de Seyssel , who, about
the year 1517, endeavoured to draw the Vaudois of the
Piedmontese valleys within the pale of the Romish church,
attests, that « as to their life and manners, they were irre
proachable among men, applying themselves with all their
power to the observance of the commandments of God .” I
De Thou, in his Universal History, has preserved the
account given to Francis 1. by Guillaume du Bellay de
Langey, who had been commissioned by that prince to
collect information respecting the Vaudois of Provence,
Mérindol, Cabrières, etc., colonies of the Vaudois of Pied
mont. “ He found,” says the author, “ by the most exact
scrutiny, that those who were called Vaudois were persons
who, for three centuries, had received from certain lords
some uncultivated lands on certain conditions ; who, by
indefatigable labour and constant cultivation , had made
them fertile in corn and pasturage; that they knew how
to endure toil and privations with patience ; that they
abhorred quarrels and law- suits ; that they were compas
* This would be scarcely honourable for the Vaudois ; but we may
to say, that the imputed fact was only true for a short time, or perhaps,
in individual
cases. The Christians mentioned here by St. Bernard were, only
recently converted when he came to Toulouse and other places, and he has
attributed to the generality what was true only of persons who were timid and
imperfectly convinced. It should be particularly observed, that Rome was
not yet entirely sunk in its errors and superstitions, since heretics were per
mitted to preach, as Henry at Mans, etc.
† Divi Bernardi Opera ; Parisiis, 1548, Sermo 65, pp . 170 and 171 .
# Léger, pt. i., p. 184.
F
sionate towards the poor ; that they paid with much exact
ness and fidelity tribute to the king and the dues to their
lords ; that their continual prayers and the innocente of
their manners made it sufficiently apparent that they
honoured God sincerely .” *
Lastly, a Piedmontese historian , Botta, in speaking of
more modern times, remarks, “ In short, the Vaudois,
whether it was the effect of their religion, of their poverty,
of their feebleness, or of the persecutions which they
endured , have preserved integrity of manners, and it can
not be said that they threw off the reins of authority in
order to yield to the impetuosity of the passions . " +
After these various proofs and all these testimonies, it
must be acknowledgedthat the ancient Vaudois honoured
by their character, their words, and their life, the profes
sion they made of submitting in all things to the gospel.
CHAPTER XIII .
THE MISSIONARY ZEALAND PROSELYTISM OF THE ANCIENT
VAUDOIS.
A PROMINENT feature in the religious physiognomy of the

ancient Vaudois, and one which merits special attention, is
their spirit of proselytism and their missionary zeal. In
this respect, also, the Vaudois church resembled that of the
first Christians.
With a deeper sense of the blessedness of knowing and
serving God, according to the pure gospel of Jesus Christ,
the more that the adjacent countries were continually sink
ing lower into the errors and superstitions of Rome, the
Vaudois church was sensible of the duty that resulted from
her position and her obligations to her supreme Head. - She
was aware that if she had received and preserved the faith
by the reading and preaching of the word of life, she was
also bound, in gratitude to the Saviour, and from love to
her brethren who were plunged in error, to make known to
them that gospel which is “ the power of God unto salva
* Histoire Universelle, par De Thou, Bâle, 1742, t. i., p. 539 .
+ Storia d'Italia di Carlo Botta, Parigi, 1832, t. i ., 369, 370.
SPIRIT OF PKOSELYTISM . 99
tion to every one that believeth ;' in a word, to fulfil the

duty expressed by the apostle of the Gentiles, and even long
before by king David , in these words, “ I believed, and
therefore have I spoken ,” 2 Cor. iv. 13 ; Psa. cxvi. 10 .
The church which engraved on its seal a torch burning
in darkness, with this motto, Lux lucet in tenebris,
( “ the light shineth in darkness,”) this church was not
unmindful to put in practice the Saviour's injunction, on
which that image was founded, and which is thus expressed :
“ Neither do men light a candle , and put it under a bushel,
but on a candlestick; and it giveth light unto all that are in
the house . Let your light so shine before men ,” Matt. v .
15 , 16 .
Bernard de Foncald, a Roman Catholic author of the
twelfth century, speaking of the members of the Vaudois
sect that were spread through France, says, “ They ail
preach here and there, without distinction of age or sex ;
and maintain that every one who knows the word of God
ought to spread it among the people and preach it.” An
anonymous writer of the following century expresses him
self in these termsin his treatise on the heresy of the Poor
Men of Lyons : “ They ( the Vaudois) employ all their zeal
in drawing numbers with them into error. They teach
very young girls the Gospels and the Epistles, that they
may be habituated to embrace error from their infancy ;
and when they have learned a little in these books, they use
their utmost efforts to teach it to others, wherever they may
happen to be, if they consent to hear them favourably .” *
It was, no doubt, a dread of the efforts of this well known
spirit of proselytism , which induced the magistrates of
Pinerolo, in the year 1220 , to prohibit the inhabitants of
that city and its environs, at the risk of a penalty, from
showing hospitality to a Vaudois man or woman .
It is also an incontestable fact, that the Vaudois church
sent out numerous and active missionaries in all directions.
The ancient Discipline of the evangelical churches of Pied
mont, cited at length in the preceding chapter, is a proof of
it ; for it tells us that a part of the money collected by the
elders was placed by them in the hands of their superiors,
* Maxima Biblioth ., P. P. xxiv. cols. 1586—1600. In Martène, etc. Tracta
tus deHæresi pauperum de Lugduno , auctore anonymo.
+ Liber Statutorum civitatis Pinaroli. Augustæ Taurinorum , anno 1602.
F 2
who distributed it to those who went to distant parts.

Gilles, in his Ecclesiastical History, gives some interesting
details and facts relative to the Vaudois missionaries, at a
more recent period, it is true, but yet prior to the Reforma
tion . These details illustrate the application and develop
ment of the very brief article in the Discipline, which
was itself, no doubt, a summary of the ancient practice of
the church .
The same writer states that the barbes in their ordinary
synods “ examined and admitted the students who were
eligible for the sacred ministry, and nominated those who
were to travel and to go to distant churches in Calabria,
Apulia, Sicily , and other parts of Italy, and also in other
countries. This mission was ordinarily for two years, and
continued till the places were supplied with other pastors,
sent by another synod of the Valleys.
He adds, in the following chapter ( ii . ) , “ it ( the synod ,)
generally sent them out two and two; one, who was more
familiar with the places, roads, persons, and affairs, and
the other belonging to the newly -chosen , in order that he
might acquire practical knowledge," etc. *
The author likewise informs us that a minister of the
same name as himself, Gilles, was more than once employed
as a missionary in Calabria, about the time when the Re
formation broke out. Gilles adds, on this subject, a singular
fact, which we think worth recording. “ The pastors,” he
says, “ who were fitted for foreign service, readily under
took it, although generally attended with considerable dan
ger, because it was for the honour of God and the salvation
of men : the barbes also accustomed their disciples, from
the first, to such implicit obedience that none of them
would have dared to attempt anything important without
the advice and permission of their leaders .” +
We conceive that this entire submissiveness of the younger
barbes to the more aged and to the leaders, has led Roman
Catholic authors into an error, and made them believe
that the Vaudois had a clerical hierarchy, like themselves,
of bishops, etc. But nothing in their history or writings
authorizes us to believe in the existence of any other dis
tinction among the barbes, excepting that of age, expe
rience, and personal qualities, which determined their
* Gilles, pp. 16, 17, 20, etc. + Ibid , p. 16, 17.
TESTIMONY OF RAINIER . 101
choice of leaders as circumstances might require, as is still

practised, and no doubt was always practised, in this
church.
In support and confirmation of what has been said of
the missionary zeal of the Vaudois, we may refer to the
religious manifestations of the eleventh and twelfth cen
turies, called forth by some well -known foreigners, as
Pierre de Bruis and Henry, for example; others by un
known individuals, as the female who came from Italy,
to whom the heresy at Orléans is attributed .
Even their adversaries acknowledge the fact . Thus
Eberard de Béthune, speaking of the Vallenses, whom he
also calls Xabatatenses says, They cannot visit and see
foreign countries, without endeavouring to pass for so
many Christs , " * that is, he says, for Christians, disciples
of their Master. We attach the same meaning to the
following passage from Bernard de Foncald : “ These
Valdenses, although condemned by the same sovereign
pontiff (Lucius 11.) , continued to pour forth , with daring
effrontery , far and wide , all over the world , the poison of
their perfidy.” +
Mapée is till more explicit, when, speaking of the
Vaudois who appeared at the Lateran council in 1179 ,
he adds, “ These people have no settled home anywhere ;
they travel here and there, two and two, barefooted, in a
woollen dress, professing nothing, and having all things
common like the apostles.” |
The inquisitor Sacco ( or Rainier) furnishes many similar
testimonies on the same subject. We will only mention
one, which is very much to the point. He tells us that the
Vaudois missionaries gained access to the higher classes
by going about as pedlars. They offer for sale to people
of quality ornamental articles, such as rings and veils.
After a purchase has been made, if the pedlar is asked,
* Have you anything else to sell ? ' he answers, " I have
jewels more precious than these things ; I would make you
present of them , if you would promise not to betray me
to the clergy .' Having been assured on this point, he
* We see, that the missionaries had been obliged to abandon the clerical
costumehere, and had adopted another, perhaps, as they believed , in imita
tion of Christ.
† Maxima Biblioth ., P. P., t. xxiv ., col. 1572, 1586.
# Usher, pp . 269, 270.
says, “ I have a pearl so brilliant that a man , by means of

it, may learn to know God ; I have another so splendid,
that it kindles the love of God in the heart of him who
possesses it, ' and so forth . He speaks of pearls meta
phorically ; then he repeats some portion of Scripture
with which he is familiar,—such as that of Saint Luke,
* The angel Gabriel was sent,' or the words of Jesus Christ
in John xiii . , ‘ Before the feast ,' etc.
“ When he has succeeded in gaining the attention of his
hearer, he passes on to that passage in Matt. xxiii . and
Mark xii . , ' Woe unto you that devour widows' houses, '
etc. If asked to whom these denunciations are to be
applied, he says, “ To the clergy and the religious orders . '
Then the heretic compares the state of the Romish church
with his own . " Your doctors, ' he says, " are ostentatious in
their dress and their manners ; they love the highest seats
at table (Matt. xxiii.) and desire to be called masters
( Rabbi) ; but we do not seek such masters . ' And again :
they are unchaste ; but each one of us has his wife, with
whom he lives chastely .' And again : ' they are the rich
and avaricious, to whom it is said , “ Woe unto you, rich
men : who have here your reward .” But as for us, we
are content if we have food and raiment.' And again :
6 W
they are like the voluptuous, to whom it is said , 6 oe
unto you that devour widows ' houses,” etc. We, on the
contrary have, in one way or another, enough for our
wants. They fight, stir up wars , kill and burn the poor.
It is of them it is said, he that “ taketh the sword shall
perish by the sword .” We, on the contrary, endure perse
cution from them , for righteousness ' sake. They wish to
be the only teachers : and thus it is to them it is said ,
“ Woe be unto you who hold the key of knowledge.” Among
us, the women teach as well as the men, and a disciple of
seven days ' old instructs another. Among them it is a rare
thing to find a doctor who knows literally three consecu
tive chapters of the New Testament ; but among us there
is scarcely a woman who does not know as well as any man
how to repeat the whole of the text in the vulgar tongue .
And because we possess the true Christian faith , and all
teach a pure doctrine, and recommend a holy life, the
scribes and pharisees persecute us to death, even as they
treated Christ himself.
TESTIMONY OF ECKBERT . 103
“ Besides this, “ They say and do not; they lay heavy

burdens on men's shoulders, and will not themselves move
them with one of their fingers ;” but as for us, we do what
we teach . They strive to keep human traditions rather
than the commandments of God ; they observe fasts, feast
days, times and seasons of presenting themselves at church ,
and many other rules of mere human prescription ; we
persuade men only to observe the doctrine of Christ and
his apostles. In like manner, they load penitents with
heavy punishments, which they do not touch with their
fingers ; we, on the contrary, after the example of Christ,
say to the sinner : “ Go and sin no more ;” and we remit
all their sins by imposition of hands ; and at death we
send their souls to heaven ; * whilst as for them , they send
all souls to hell ! '
“ After this or some such address, the heretic says to
his hearer : ‘ Examine and consider which is the most per
fect religion and the purest faith , whether ours or that of
the Romish church , and choose it, whichever it may be . '
And thus, being turned from the Catholic faith by
such errors , he forsakes us. A person who gives credit to
such discourse, who imbibes errors of this kind and be
comes their partisan and defender , concealing the heretic
in his house for many months, is initiated into all that
relates to their sect.” +
The foregoing details can leave no doubt respecting the
existence of Vaudois missionaries and the spirit of prose
lytism which animated the whole church. We shall have
more than one occasion to refer to this characteristic in the
course of this history.
Eckbert, or Egbert, † an author of the middle of the
twelfth century, whose writings are valuable to any one
who can discriminate between facts and suppositions, or
the false applications by which they are disfigured, con
firms what the Vaudois have told us respecting their mis
sionaries. In his first sermon against the Cathari, who
We have seen that the doctrine of the Vaudois was conformable to the
gospel ; it is represented correctly in the accounts already given, but here it is
distorted. The Vaudois never remitted sins even to a penitent sinner, still
less to him who was not so ; but declared that Christ remits them to the true
believer, and so likewise as to admission into heaven .
† Reinerus, Maxima Biblioth ., P. P., t. xxv., col. 275, and following.
I He was abbot of St. Florin , near Trèves. The Cathari, or Vaudois, of
whom he speaks, were discovered in the country bordering on the Rhine.
are no other than the Vaudois, speaking of those among

them whom he calls the elect, and others call perfect, and
who, we believe, were the barbes, he expresses himself in
these terms: “ They send out from among all these elect
those who appear fitted to uphold their error, either where
it exists already, or to extend and disseminate it where it
is as yet unknown .” *
M. Planta, in his History of the Helvetic Confederacy ,
quotes a passage from the Chronicle of the Abbey of
Corbie, taken from a manuscript which he believes was
written about the beginning of the twelfth century. This
quotation, while interesting as an example of missionary
zeal, is also an additional proof of the antiquity of the
Vaudois church of the Alps, as Hallam remarks in his
View of the State of Europe during the Middle Ages.
“ Some laics of Suabia, Switzerland, and Bavaria, persons
seduced by the ancient race of simple men who inhabit the
Alps and their vicinity, and who love ancient things,
wished to abase (humiliare) our religion and the faith of
all the Christians of the Latin Church. Merchants belong
ing to the people of these Alps who commit the Bible to
memory , and who have an aversion to the rites of the
church which they call new, often find their way from
Switzerland (ex Suiciâ) into Suabia, Bavaria, and northern
Italy. They refuse to honour (venerari) images, they have
an aversion to relics, they live on vegetables, rarely eat
meat, and some of them never. We therefore call them
Manicheans ; some of these persons having come to them
from Hungary , etc.
We cannot conclude this subject without recalling to
mind a fact which we have already noticed in chapter III . ,
as well as in chapters v . and vi. of this history ; namely,
the appearance in different places, during more than three
hundred years, of priests or foreign preachers, unknown,
but pointed out to the attention and inspection of the pre
lates, as not belonging to any church , nor being subject to
any spiritual chief ; on which account they are often called
Acephali [ headless] . In our opinion , these men , or at
least many among them , might be the emissaries or rather
* Maxima Biblioth. , P. P. , t. xxiii. col. 602.

† History of the Helvetic Confederacy , by Planta , vol. i., pp. 179, 180 ( p. 93,
40. edit.],quoted by Hallam , (iii., 467.3
THE VAUDOIS IN FRANCE. 105
the missionaries, of the faithful churches of the Vaudois

church, for example — still surviving in various places the
general apostasy, the Romish heresy. These priests, with
out a name, and without an ordination, approved of by the
apostate church , were, perhaps, the spiritual guides sent to
rouse the zeal and reanimatethe drooping faith of scattered
flocks, as well as to win new souls to Christ. Such were
the priests twice denounced by Celestin to the prelates of
Gaul; those denounced to Zachary by Boniface of Germany ;
the acephalous clerks anathematized in the councils of
Mayence or Arras in the year 813, of Pavia in 850 and
855, and of Melphi, a city of La Pouille, in 1090 ; in short,
an Arnulph, a Pierre de Bruis, a Henry, and many others . *
CHAPTER XIV .
PERSECUTION OF THE VAUDOIS IN THE THIRTEENTH
CENTURY .
At the beginning of the thirteenth century, the number of

Vaudois Christians was considerable in all parts ; but, as
we have shown at the end of chapter vi. , they were known
under different names , derived from their particular leaders,
or owing as much to ill will as to certain circumstances.
In France, the work begun by Pierre de Bruis and by
Henry, received a new impulse from Pierre Valdo or Pierre
the Vaudois. The preaching as well as the exemplary self
denial and charity of this faithfuland pious servant of
Jesus Christ, combined with the labours of his disciples,
who were branded with the honourable name of the Poor
Men of Lyons, had rendered essential service to the cause
of Christian truth . General attention was directed to
these manifestations. The effect they produced was so
powerful, that the remembrance of former ones was in a
measure effaced ; and most persons living at the time make
mention only of Pierre Valdo and his disciples. The state
of religious affairs when he appeared was not recollected :
the relation in which he probably stood to the Vaudois who
* For the Councils see the Magdeburgh Centuriators, Cent. ix., cols. 369,
370, 419, 420. - Delectus Actorum Ecclesiæ Univ ., t. i., pp. 750, 922, 1555.
F 3
had preceded him was not suspected ; and by an egregious

mistake, some through ignorance, and others by an inex
plicable confusion, made him the chief of the Vaudois sect,
to which he was only affiliated, though inferior to none of
its members in activity. At the beginning of the thirteenth
century, the zeal of the Poor Men of Lyons, joined to the
efforts of the Petrobrusians, the Henricians, and other
sectaries, had remarkably increased the numbers of the
Vaudois in almost all the provinces of France .
Germany, as well as Italy, abounded with many enemies
to Rome. They belonged to all classes of society . Among
them were to be found nobles, plebeians, clergy, monks,
persons belonging to the religious orders, townspeople and
peasants. Tritème, who states this fact, informs us that,
at the date of the year 1229, the Cathari — a subdivision of
the Vaudois, as we have seen in chapter vi. — were spread,
though secretly, through Germany and Italy, in Lombardy
especially, in such numbers that, as was said by some
belonging to them , they could travel from Cologne to
Milan, and be hospitablyreceived every night on their road
by members of their fraternity .*
One of them, mentioned by the name of Maître Nouveau
( New Master ), and who suffered martyrdom at Vienna, in
Austria , in the year 1299, averred that in that same coun
try , in Bohemia and the adjacent districts, they amounted
to more than 80,000 . Our readers will recollect that Pierre
Valdo, when obliged to flee from Lyons, after having spent
some time in Picardy, in Vindelicia ,took refuge in Bohemia,
where he ended his days.
The inquisitor Rainier Sacco informs us, also, that Italy
in his time, about the year 1254, was filled with Cathari.
Besides the Bagnolensian heretics, f ( so named from Bag
nolo , a city situated in the vicinity of the present Vaudois
valleys,) Rainier speaks of the Cathari of Mantua, Brescia,
Bergamo, and the duchy of Milan . He mentions also those
of Vicenza, Florence, and the valley of Spoletto . After
enumerating sixteen churches belonging to the Vaudois
Cathari, established through all Europe as far as Constan
tinople, he adds, that if their number ( the number of the
perfect, without doubt, that is, of the principal among
* Tritème, pp. 224–232.
+ Thisfact is confirmed by Gioffredo. Storia delle Alpi Maritime ;-in Monu
menta Historiæ Patriæ , t . ii ., p. 488.
DECREE OF OTHO IV. IN PIEDMONT . 107
them ,) did not exceed four thousand, the believers ( that

is, no doubt, all who were affiliated to them ,) were innu
merable. Besides, many of these churches, which he places
in France, as the Albigensian , he names those of Bulgaria,
Sclavonia, etc. *
A movement so general and so opposed to the Romish
worship could not fail to excite great indignation in the
bosom of the pope, the prelates, and the clergy . Very soon
a cry of wrath and vengeance resounded from the south to
the north , and the persecution, which had hitherto been
only partial and local, extended to all points. Superstition
trembled for its altars, its images, and its false miracles.
Ignorance was offended with evangelical light. Wounded
pride and avarice anticipated the ruin of the credit and
revenues of the clergy . A war of extermination could alone
save the Romish establishment from the terrible blow with
which it was threatened by the efforts of the Vaudois
Christians for the propagation of pure doctrine, by the
example of their self-denying lives, their charity, their
purity, and their good works. The prelates and the pope
therefore invoked the assistance of the temporal power, and
by its aid laboured to destroy their enemies ; nor did they
stop till they saw themselves masters, and supposed they
had suppressed or annihilated them .
All the particulars of this work of iniquity have not
come down to us . The cries of many of its victims never
reached beyond their prison -walls, or the crowd that assem
bled round their funeral pile. The correspondence of Rome
and the archives of the inquisition contain many a secret
and abundant details which have not transpired. On many
points, we are acquainted with only some isolated facts.
To begin with one of these facts, not very circumstan
tially given, but relating to the countries most frequently
mentioned in this work , the Vaudois valleys of Piedmont,
we shall cite the first decree of persecution of which we
know , obtained specifically against the Vaudois by the
Roman clergy, and emanating from the imperial power.
It is dated A.D. 1198 . Otho iv . , when he visited Rome in
order to be crowned by the pope, granted it at the request
of James, bishop of Turin . The following are the prin
cipal passages, translated from the Latin :
* Maxima Biblioth ., P. P., t. XXV ., col. 269, and following.
“Otho, by the grace of God august emperor, to his

well-beloved and faithful bishop of Turin, grace and good
will, etc. It is our wish that all those who do not proceed
in the right path , and who strive to extinguish in our
dominions the light of the Catholic faith by their perverse
heresy, should be punished with imperial severity, and that
in all parts of the empire they should be separated from
intercourse with the faithful. By the authority of these
presents we enjoin you , in reference to the Vaudois heretics
( Valdenses), and all those who sow the tares of falsehood
in the diocese of Turin , and who attack the Catholic faith ,
teaching any perverse error whatever, that you expel them
from the whole diocese of Turin , supported by the im
perial authority . To this end we confer upon you,
etc. , etc . " *
What use the bishop of Turin made of the powers thus
granted to him is not known, but we cannot doubt that he
persecuted those against whom he obtained this commis
sion, and that the heretics of Bagnolo and their neigh
bours in the Vaudois valleys, as well as those who were
settled in the open country , were subjected to its severities .
The ordinance of Count Thomas of Savoy, and the magis
trate of Pinerolo, of the year 1220, already cited in a pre
ceding chapter, t might be introduced here under the head
of persecutions, since it prohibited every inhabitant of that
city and its environs from showing hospitality to the
Vaudois, either men or women. This severe measure
shows the state of proscription in which the Vaudois of
this part of Piedmont were placed, whenever they ventured
beyond their valleys.
Some isolated facts which have escaped oblivion , make it
apparent that religious persecution was carried on with
vigour in other parts of Italy. Thus we read of a female,
called Tedesca, or la Tedesca ( the German ) whose punish
ment by fire occasioned great tumults at Parma in 1277,
during which the convent of the dominican inquisitors was
pillaged. In the district of Domo-d'Ossola, in 1307, the
* Taken from Spondanus in the year 1198, and the archives of Turin . See
Monum . Hist. Patriæ , t. iii., p. 488 .
+ It may be inferred, we think, from this quotation, that Thomas, who had
taken a part in the crusade against the Albigenses, and who left the Vaudois
of the Piedmontese valleys undisturbed, as it appears, was not yet their
sovereign. It would be much later that the marquis of Lucerna submitted to
the house of Savoy .
MEANS OF CONVERSION . 109
heresiarch Dolcigno was pursued sword in hand, with his

numerous partisans and followers, and was accused of re
viving the sect of the Cathari and the Paterins. Having
assembled to the number of three hundred, they were
attacked and defeated, and their leader burned . *
But the greatest severity of the church of Rome was
exercised on the friends of the gospel to the west of the
Alps, the disciples of Pierre de Bruis, Henry, and Pierre
Valdo. Its concentrated rage was especially let loose for
a number of years over the beautiful champaigne country
watered by the Tarn and other tributary streams of the
Garonne in the vales of the Durance, and the plains washed
by the lower Rhône and the waves of the Mediterranean .
It assailed without pity those conscientious and enlight
ened men, who only aimed at offering to God a purer
worship than had been taught them by the Romish priests.
These cruel persecutions are known by the name of the
crusades against the Albigenses ; a name taken from the
city and territory of Albi, one of the principal centres of
the Vaudois sect in the south of France .
It forms no part of our plan to give the history of this
great act of iniquity : such a subject requires a separate
treatise; and we refer our readers, for the details, to the
historians who have written expressly upon it. We confine
ourselves to noticing the means employed by the court of
Rome and their results.
It was by carnal weapons that the pretended vicar of
Jesus Christ and his clergy undertook to bring back the
heretics within the pale of the Romish church ; while the
apostle who won the greatest number of souls to the
Christian faith , the apostle Paul, exclaimed, “ We do not
war after the flesh ; for the weapons of our warfare are not
carnal,” 2 Cor. x . 3 , 4 ; and Jesus Christ said to St. Peter,
who wished to employ the sword, not to assail opponents,
but to defend the beloved person of his Divine Master,
“ Put up again thy sword into his place,” Matt. xxvi. 52.
Pope Innocent III . began the work by combining persua
sions with menaces ; appeals to Roman Catholic fidelity,
with insinuating measures of the most able and refined
policy towards the reigning princes. The selection of agents
who were perfectly adapted for such a mission , seemed to
* Bassi, Storia d'Italia, t, XV ., p. 391–520.
assure him of success. They were, in the first instance,

Rainier and Guy, monks of Cîteaux, who were sent in 1198,
with the title of legates, into the infected countries. In
1204, Innocent joined to them Pierre de Castelnau, arch
deacon of Maguelone, with full powers. But whatever
pains they took , however pressing their exhortations, or
severe their menaces, their mission was attended with little
success, till the Spaniard , Dominic Gusman, who thence
forward became so celebrated, began to give a new direction
to 66their proceedings.
Considering,” says father Tournon, in his Life of Do
minic, “ that the violent methods which had hitherto been
adopted against the apostates, had only served to irritate
them ; that the luxury and self -indulgence of the Catholics
scandalized both the friends and enemies of the church ;
that the Albigenses on the contrary, by a pious exterior,
conciliated the confidence of the people and the esteem of
the great; that the cupidity and dissolute conduct of those
( the priests) whose profession engaged them to the greatest
sanctity, formed a deadly taint which caused their religion
to be blasphemed, while the heretics, believing they might
discredit the doctrine of those whose manners could not be
respected, made use of this state of things to cherish in
ignorant persons that spirit of revolt with which they had
inspired them against their legitimate pastors ; Dominic
concluded that he must make use of persuasion and example
rather than terror, and tread in the steps of the apostles,
by preaching and living like them , always travelling
on foot
like St. Peter and St. Paul, without equipage, money, or
provisions. He had no doubt that such a line of conduct
would prejudice people in their favour, and would gradually
reform the manners of the clergy, and confound the hypo
crisy of the heretics.'' *
This advice was followed ; bishops and legates them
selves became missionaries, and not without some success.
They did not even shrink from public disputes. But the
method of persuasion being too slow to satisfy the extrava
gant hopes that were entertained, and deviating too much
from the exclusive and tyrannical proceedings of Rome, the
legates had recourse to excommunications and the employ
ment of force .
* Tournon , Vie de St. Dominique, liv. v. p. 36.
DOMINIC . 111
Everything being prepared, Innocent launched his thun

ders against Raymond, count of Toulouse, whom he ex
communicated, and abused him in an outrageous manifesto .
He, at the sametime, urged the king of France, the dukes,
princes, and lords of that country and the neighbourhood,
to a crusade against the heretics; exciting them by the
promise of plunder, besides magnificent and eternal rewards
in heaven for the blood of the martyrs which they should
shed. In obedience to his orders, in the year 1209, a hun
dred thousand crusaders * at least, under the conduct of
the count de Montfort, commander-in -chief of the army,
and Amalric, abbot of Cîteaux, the pope's legate, invaded
the heretical territory of Languedoc.
Dominic, irritated by the little success of his eloquence,
now loudly demanded the infliction of temporal chastise
ments on those whom he was unable to convert. With a
crucifix in his hand, he showed himself in the midst of the
soldiers, dressed in a long white robe and black mantle, as
the inexorable messenger of war, or rather as the befitting
agent of Antichrist. To hear him , it was by fire and
sword that heaven was to be avenged. When, in the first
campaign , Béziers was taken and sacked, in the heat of the
massacre, even the canons, who were walking in procession
to meet the crusaders, were involved in the same fate as the
heretics . “ Kill them all,” said Amalric, the faithful legate
of a pitiless pope ; “ kill them all ; the Lord knoweth
them that are his !” From the banks of the Rhône to
those of the Lot, funeral piles were continually burning.
The confiscation of their property, tortures, horrible tor
ments and flames, were reserved for all those professing the
so -called heretical doctrine, whom the sword and lance had
not slain on the field of battle.
While bands of ferocious and greedy warriors attacked
the strong places, the châteaux and cottages of the Albi
gensian sectaries, Foulques, bishop of Toulouse, and his
associates of Languedoc, Dominic and his disciples, skilful
and willing instruments of Antichrist, spied out by means
of their emissaries, and denounced, examined, and con
demned unfortunate persons, without number, whom they
tore from their families.
* Some writers give a much higher estimate of the numbers of this army.
Years of experience having shown what signal services an

association of intriguing monks, accusers, and persecutors,
could render to the cause of religious oppression, Innocent
III . , in the year 1215 , at the council of Lateran, approved
of the plan which Dominic laid before him of founding an
order of mendicant monks and preaching friars, for the
conversion and suppression of the enemies of the church ;
and in the following year, Honorius III., the successor of
the sanguinary Innocent, confirmed the institution, and
constituted the order. These preaching friars were, at a
later period, called Dominicans, from the name of their
founder, and received special privileges for the extirpation
of heretics. *
To spy out and discover the unbelievers, to convince
them of their errors, to persuade them to return into the
pale of the church, and, if they refused , to draw up the
indictments, to arrest the accused, to conduct the criminal
proceedings, to pass sentence, and cause it to be executed
by means of the secular power ; such were the functions
which were delegated to this order, from which the ever
execrable tribunal of the inquisition shortly arose.
From the year 1215, the Dominicans, in conjunction with
the bishops, began to celebrate with pomp those acts of
faith, ( auto -da -fé,) as they were called by a deplorable
abuse of language, in which they exhibited the persons
condemned before a crowd of spectators, and then burned
them with apparent devotion, according to the customary
ceremonial in the most solemn rites of Roman Catholicism .
Ye holy martyrs of the Christian faith ! dying of want in
prisons, t or on the rack, or crowded on the funeral-piles,
you were judged, like your Divine Master, worthy of
suffering, victims of the hatred vowed by hypocrisy and
superstition against the truth . Like Jesus, your Saviour,
accused of blasphemy, and condemned by the leaders of his
people, at the very time when he proclaimed before them
the accomplishment in his own person of the prophecies
and promises, you, his faithful disciples, were declared
* About the same time St. François d'Assise founded a second order of
mendicant monks, known by the name of Minor Friars and Franciscans.
They showed themselves to be worthy rivals of the Dominicans .
+ One of the mostbarbarous punishments consisted in immuring (emmurer)
- that is, inclosing the sufferer within four walls, and feeding him scantily
through a wicket, or even leaving him to perish with hunger.
THE INQUISITION . 113
worthy of death, and devoted to the eternal fire reserved

for the impenitent, when you were endeavouring to do
honour to the light of the gospel, and were confessing the
name of Jesus, the King of glory, in opposition to the fol
lowers of Antichrist ! Holy martyrs, treading in the steps
of Stephen, we trust that, in the midst of your sharpest
sufferings, when the flame glowed around your scorched
and palpitating limbs, you were able to behold, like the
faithful deacon of Jerusalem , the heavens open and the Son
of Man standing at the right hand of God ! Your last
looks were those of gratitude, and your last words, while
here below, those of triumphant faith. Honoured be your
ashes scattered to the winds ! venerated be the remembrance
of your fidelity ! and, above all, God grant that your per
severance, in confessing his name by a worship in spirit
and in truth , and your fidelity, even to martyrdom , may
not be a lost example to us !
. To attain the end for which their order was instituted ,
and to show themselves worthy of the confidence reposed
in them , the Dominicans, equally malignant and fanatical,
went through the towns and districts of Languedoc, estab
lishing provisionary tribunals of the inquisition in different
places. They had the barbarity to decide that the children
of heretics, if above seven years old, might be sentenced to
be burned to death, as having, at that time of life, reached
the age of reason . Cardinal Conrad, the new legate of the
pope in 1222, ardently upheld this sanguinary tribunal.
The fury of the inquisitors being increased by his support,
exasperated the people of Languedoc to such a pitch , that
they ran to arms on all sides. Conrad , wielding the
thunderbolts of Rome, launched forth excommunications,
called the faithful to his banner, invoked the aid of war
and destruction , and preached a new crusade against the
Albigensian Vaudois.
Raymond vi. was dead, and so was his enemy, Simon de
Montfort; their sons, Raymond vir. and Amauri, crossed
their swords against one another on the field of battle,
as their fathers had done. Louis VIII. , king of France,
placed himself at the head of the friends of the pope, who
committed unheard -of cruelties in every quarter . Louis IX . ,
whom Rome has canonized under the title of St. Louis,
followed in the same track . Having obtained the submis
sion of the count of Toulouse and hisprincipal allies, the

ancient supporters of the Albigensian Vaudois, he issued a
strong ordinance against all heretics . They were put out
ofthe pale of the common law, deprived of their civil and
political rights, and prosecuted. Large sums were offered
to persons for laying informations against them , or arresting
them . The council of Toulouse, of the year 1229, took
similar measures in reference to the ecclesiastical admi
nistration and the rights of the church . It specially inter
dicted laymen from keeping in their possession the books
of the old and New Testament, with the exception of the
Psalms. They were forbidden , above all, to translate any
part of them into the Romance language.
Heresy, notwithstanding, was not destroyed ; it even
made progress in some parts of the desolated countries.
Gregory ix . , the Roman pontiff, attributed the ill success
of the measures against it to the negligence of the bishops,
who were more occupied about their temporal affairs than
the welfare of their flocks. He resolved, therefore, to take
from them the cognizance of the fact of heresy, and to vest
it solely in the preaching friars ; this immense power he
granted by a decree dated April 12 , 1233, to the disciples
of Dominic , in the diocese of Toulouse principally, and
in the archbishoprics of Bourges,* Bordeaux, Aix , Arles,
Auch , Narbonne, Vienne, and Embrun . He placed the
inquisitors under the special protection of the counts of
Toulouse, Foix, and other lords, as well as the seneschals
of France ; requiring the latter to render their assistance
whenever it was called for. As a sequel to this ordinance,
tribunals of the inquisition were established and made per
manent at Toulouse, Carcassone, Avignon, Montpellier,
Albi, and Cahors. Their authority was everywhere re
cognised, and even at the last creation of the parliament at
Toulouse, in 1444, their sentences were executed without
appeal.
Is it necessary to add, that the Dominicans showed them
selves worthy of the pontifical confidence ? They displayed
unequalled zeal, indescribable severity, limiting themselves
to no rule, or rather breaking all rules . They dived into
the secrets of families, set relations and friends against one
another, exasperated and overwhelmed all generous minds
* Places, no doubt, where the progress of heresy was most strongly marked .
THE VAUDOIS OF GERMANY . 115
with anguish. Thus they at last obtained their end. The

prisons were crowded with victims, and often required to be
enlarged ; funeral piles were reared in all parts. Every
one who did not renounce his convictions, or who did not
succeed in concealing himself, or dissembling his belief,
perished in the flames, or pined away in a dungeon . It is
estimated, that, in the first fifty years of this century, a
million of Albigenses lost their lives, victims of the hatred,
barbarity, and superstition of the Romish church.
These statements are mostly taken from the History of
the Inquisition in France, by M. de la Mothe-Langon,
Paris, 1829 .
Alas ! in exterminating or imprisoning the majority of
the Vaudois Christians, and in giving them no rest in the
very spots where their labours had been most successful,
their persecutors succeeded in stopping the progress of that
glorious awakening which the return to the Holy Scrip
tures, and to the sound and ancient doctrine of the gospel,
had produced . They flattered themselves, no doubt, that
they had stifled it altogether.
In such results, the court of Rome rejoiced ; she hastened
to prosecute her infernal work , and to employ the same
means in all places where heresy was informed against,
wherever the secular power submitted to be the intrument
of her vengeance, and the exterminator of its own subjects.
The Vaudois of Germany had also their turn , and could
not escape persecution. Eighty persons were apprehended
in Strasburgh alone, of whom the greater part were de
livered to the flames. The famous inquisitor, Conrad de
Marpurg , adopted a sure method of convicting the accused ,
by subjecting them to the ordeal of heated iron . In the
year 1233, a great number of heretics were burned in differ
ent parts of Germany by the exertions of this preaching
monk and inquisitor, who at last paid for the sufferingshe
had inflicted by a violent death . In the course of this
century, the same punishments were often renewed . Mat
thew Paris reports, that, in the year 1249 , four hundred
and forty -three heretics were condemned to the flames in
Saxony and Pomerania.
Among the victims belonging to Germany, to the
astonishment of the spectators, an inquisitor, the monk
Echard, an ancient persecutor of the Vaudois, took his
place at the stake. During the very time that he was

putting interrogatories to persons accused of heresy, the
Spirit of God touched his heart; their constancy in the
midst of their sufferings made him yield to the gospel : an
illustrious triumph of the faith !-We are without infor
mat as to what took place in Italy.
CHAPTER XV.
THE VAUDOIS, RETREATING FROM PERSECUTION, FOUND

COLONIES IN THE ALPS .
THE Vaudois, persecuted in the south of France with

unparalleled and incessant violence, sighed after some re
pose . Many of them had found a temporary refuge in
the domains of the king of Aragon ; others had migrated
into different provinces of France, as Picardy, Burgundy,
Lorraine, Alsace ; into different parts of Germany ; into
Bohemia especially, and even into Poland ; others had taken
refuge in Lombardy and the Italian cities which were more
particularly under the influence of the Ghibelines, and
where, consequently, the papal power had less influence, and
where intestine dissensions , as well as external contests,
left the clergy no leisure for indulging in persecution . *
A great number took refuge in that part of the Alps
which forms the frontier of France and Italy, the same
Vaudois valleys where the pure doctrine of the gospel had
been preserved from before the time of Constantine, and
had been propagated far and wide by its missionaries during
the preceding centuries . They filled with their weeping
families the valleys of Lucerna,Angrogna, and San Martino,
that of Pragela or the Clusone, the high valley of the Po,
those of Susa, Fraissinière, and l'Argentière , the vale of
Loyse (or Louise) or Pute, where their brethren in the
faith had been already established for centuries, and where
we shall very soon meet with them again.
* Perrin , Histoire des Vaudois, pp. 233—246 . Histoire de l'Inquisition en
France, par de la Mothe-Langon , t. ii., p. 587.
SITUATION OF THE COLONIES . 117
The multitude of the refugees in that quarter became so

large, that the land could not support them . It was
necessary to plan new migrations to find an outlet for this
superabundance of population. Different causes, which our
distance from this period and the want of documents pre
vent our appreciating, directed numbers of the Vaudois
towards the southern extremity of Italy, to Apulia and
Calabria, in the kingdom of Naples . *
This settlement of the Vaudois in Apulia is mentioned in
a report as recent as 1489, by the legate de Capitaneis, to
the archbishop of Embrun , in which he notices similar
establishments in Liguria and Italy, adding this fact, that
when the Vaudois ( whom he incorrectly represents as
coming from Lyons) decided on forming them , there were
more than fifty thousand of them in the Alps, on the con
fines of Dauphiné , and in the dioceses of Embrun and
Turin.t
An ordinance of the emperor Frederick II. , dated at
Padua, in the year 1244, supports our account. " We
ought to pursue them ," it says of the Vaudois, 66 wi th so
much the more vigour, the more audaciously they set them
selves to oppose Christianity and the Roman church by
their superstitions on the confines of Italy and Lombardy,
where we know, from certain information , that their malice
has committed the greatest ravages : they have already
spread themselves even into our kingdom of Sicily. "
The province of Calabria, in the kingdom of Naples,
where the Vaudois founded one of their principal colonies,
is a beautiful country, protected by mountains, and formed
of smiling valleys and fertile plains . Orange -trees and
olives display their fruit not far from chesnuts and larches .
The persons who were sent to explore the district came
back equally satisfied with its fertility andthe conditions
of settlement offered by the lords of the soil. An advan
tageous treaty for the colonists was soon concluded, and a
considerable number of Vaudois prepared for their depar
ture . The young people married before they emigrated.
On their arrival, they founded in the neighbourhood of
Montalto a town called Borgo d'Oltramontani, or Oltro
* Hist. de l'Inquisition en France, t. ii., p. 613. Gilles, Hist. Eccles ., p. 18.

† Taken from Léger, Hist. Générale, t. ii., p. 22.
# Hist. de l'Inquisition en France, t. ii., p. 538.
montani; that is, the town of the Ultramontanes, because

the new settlers originally dwelt beyond the Appenines.
The stream of emigration continuing to flow in the same
direction , the Vaudois built, at a little distance from the
first town, another called San Sesto, afterwards the site of
one of their most celebrated churches . They also founded
Argentino, La Rocca, Vacarisso, and San Vincente. At
length, the marquis Spinello permitted them to build
Guardia, a walled city, which has retained the name of
Guardia -Lombarda, situated on an eminence near the sea ;
and he granted important privileges to the inhabitants, so
that, in time, it became opulent and considerable . The
Vaudois, or Ultramontanės as the natives called them ,
increased greatly, and prospered for a length of years in
their happy colony .
More than a century later, about the year 1400, in con
sequence of the severities practised by the inquisition in
Provence and Dauphiné, under the eyes of the popes at
Avignon, the Vaudois who had fled from these provinces
into the valleys, determined on a new emigration into
the kingdom of Naples, where they founded in Apulia,
the five small cities of Monilone, Montanato, Faito,
La Cella and La Motta. Lastly, about the year 1500 ,
the Vaudois of Fraissinière and other valleys, to escape
persecution, established themselves in the neighbourhood
of their brethren , in the valley of Volturata . Thus we
may understand how , fromthese different centres, the Vau
dois could spread themselves all over the kingdom of
Naples, and even to Sicily. We shall give an account, in
the sequel, of their lamentable end. *
These colonies maintained direct and constant relation
with the Vaudois of the valleys, who provided them with
pastors, according to the decision of their synods. Accord
ing to their established custom , the barbes, or pastors,
undertook their distant journey by two and two - one of
them advanced in years, already acquainted with places and
persons, and experienced in practical matters ; the other
younger, in order to be trained to his vocation . Both in
going and returning they visited the faithful who were
scattered through the towns and country places of Italy,
exhorting and consoling them ; a proceeding not entirely
* Gilles, Histoire Eccles., p. 18, and following.
NEW COLONIES IN PROVENCE , 119
unknown to their adversaries . * The barbes of the valleys

possessed a house in each of the cities of Florence, Genoa,
and Venice, and probably elsewhere ; but it was only at
intervals, when the pastors were passing through on their
missionary travels, that the faithful of these cities and
other places fully enjoyed an evangelical ministry ; while,
according to all appearance, the colonies of Apulia and
Calabria retained for a continuance, till they were replaced ,
the pastors who had been sent to them by a preceding
synod.
At a period not exactly known, towards the end of the
thirteenth century, perhaps at the commencement or in the
course of thefourteenth century, the Vaudois of thevalleys,
to remedy the inconvenience resulting from their being
crowded within too small a compass, turned their thoughts
again towards Provence, which many of their forefathers
had been forced to quit during the crusades against the
Albigenses. Fertile though uncultivated lands in the in
habited valleys that border on the river Durance to the east
of Cavaillon, having been granted to their deputies by the
proprietors on advantageous conditions, they sent thither
the surplus of their population. Their industry, integrity,
and exemplary conduct were recompensed by unexampled
prosperity. I Cabrières, Mérindol, Lormarin, Cadenet,
Gordes, towns of considerable size, were successively
founded and enlarged by them . Such was their prosperity,
that when Francis 1. caused them to be persecuted and
massacred by the infamous d’Oppède, in the year 1545 ,
not less than twenty -two towns, villages, and hamlets were
destroyed.
It will appear from this recital, that the Vaudois church ,
* Gilles relates that a barbe of his name having gone into a church at
Florence, heard a monk who was preaching exclaim : " O Florence ! What
does Florence mean ? The flower of Italy. And so thou wast till these Ultra
montanes persuaded thee that man is justified by faith , and not by works ;
and herein they lie .” - Gilles, p. 20.
+ In the list which Perrin gives of the barbes about the year 1602, we find
among those whosememory was preserved for more than three hundred years,
one named Jehan , from the valley of Lucerna, who was suspended for some
fault from hisoffice for seven years, during which time he stayed at Genoa,
where the barbes had a house ,as they also had a handsome one at Florence .
-Perrin , p. 66.
$ The exact date of the founding of these colonies is uncertain . According
to Camerarius, who reckons that they had in his time existed two hundred
years,they must have been formed in 1345 . De Thou assigns them a dura
tion of three hundred years, which would place their origin as far back as
about 1245. (Camerarius de Excidio, etc.; and De Thou , i. 293.)
in spite of the dreadful persecutions it had endured, espe

cially in the south of France, was yet so strong and nume
rous, and spread over so many places, that it might have
been hoped that the sound doctrine and purity of worship
transmitted by its means from the times of Constantine the
Great, would long maintain the struggle against the efforts
of Babylon the Great; but the hour was come when Rome
proceeded to attack the Vaudois of the Alps in their retreats,
and thus threatened a fatal blow to the militant, and already
much enfeebled , church .
CHAPTER XVI .
FIRST PERSECUTIONS KNOWN, AGAINST THE VAUDOIS OF PIED

MONT, IN THE FOURTEENTH AND FIFTEENTH CENTURIES.
The churches of Vaudois origin being in ruins in the south

of France, and on the point of dissolution wherever the
emissaries of Rome had free access, the moment seemed
come for pursuing these defenders of the evangelical faith
to extremities among the retired mountains, in the bosom
of which a considerable part of them lay, as it were,
entrenched . They occupied, halfway between Turin and
Grenoble, the two declivities of the Alps which incline to
the east and west of the snowy peaks of the mountains
Genèvre and Viso . Their humble dwellings, erected on
the sides of the mountains either in groups or scattered ,
reached to the bottom of the valleys. To the west, among
the woods of the high Alps of Dauphiné and Provence, the
most elevated and retired valleys were inhabited wholly, or
at least in great part, by the Vaudois. In the diocese of
Embrun , in particular, there was not a valley without some
of their churches. But the most noted were, the High
Valley of the Durance, and the adjacent glens of Argentière,
Fraissinière, and Loyse, or Pute.
To the east, all the glens and valleys which descend from
the High Alps to the plain towards Pinerolo and Saluzzo,
those which are watered by the Clusone and the Ger
manasca , the Pélice and the Grana, tributaries of the Po,
and by the Po itself - namely, the vale of Pragela, the
PERSECUTION UNDER CLEMENT VI . 121
valley of San Martino , the vale of Angrogna, the valley

of Lucerna, that of the Po, and of Bagnolo, etc. , were
then, and had been for centuries, the earthly fatherland of
the faithful Vaudois of Piedmont.
Into these ancient and venerable retreats of the pure
faith, the pretended vicar of Jesus Christ, the Saviour of
the world and the Prince of peace , planned to carry a cruel
persecution. This scourge had already approached several
times, and caused many tears in the district of Embrun ,
and, no doubt, in the plains of Piedmont also, though
history is silent respecting it. But the hour was come for
it to burst on the mountain region of the ancient diocese of
Claude of Turin , —the very spot where the light of truth
was still burning.
Pope John XXII., desirous of prosecuting the work
begun by Innocent II ., and to do it systematically, ordered
Jean de Badis, inquisitor at Marseilles, to join his efforts
with those of Albert de Castellatio, who resided in Pied
mont in the same capacity. In his bull, dated in the year
1332, this pope directed his legate's attention to the Val
denses, or Vaudois, of the valleys of Lucerna and Perosa.
Hé complained of the increase of these heretics, of their
frequent meetings in the form of chapters, (probably by
this term he meant their synods,) at which as many as five
hundred persons were often present. He accused them of
having killed the rector Guillaume, after mass, in a place
that he calls Villa, * and of having risen against the inqui
sitor De Castellatio, when about to exercise his office.
A detailed account of this first attempt at persecution
against the valleys of Lucerna and Perosa has not come
down to us. All we know of this expedition, as having
really occurred, is, that De Badis succeeded in entrapping
Martin Pastre, one of the Vaudois leaders, whom he sent
to Marseilles and imprisoned ; but , by the pope's orders,
he recalled him to Piedmont, to be judgedby Albert de
Castellatio and subjected to torture, if needful, in order to
denounce his associates.f
In 1352 , pope Clement vi. gave it in charge to William ,
* Rorengo says that Guillaume was slain at Angrogna,where he was rector,
and that he was taken off for having given information of the heresy to Castel
latio . Wecan assert that there is no locality at Angrogna answering to the
name of Villa, but there does exist a town called Villaro to the west of La Torre.
+ De la Mothe-Langon, t. ii., p. 217. - Léger, pt. ii., p. 20 .
G
archbishop of Embrun, and Pierre de Mont, Franciscan

friar and inquisitor, to extinguish heresy . The lords,
judges, and consuls (syndics) of the province were invited
to lend him their aid.
But, once more, the results did not answer the expecta
tions of the pontiff. ( De la Mothe -Langon, t. iii ., p. 256.)
In page 254 of the same work, we meet with a strange
letter written to the same pope, which might have occa
sioned the persecution which he undertook , after he had
been ten years in the pontificate. Yet, as this possibility
is not expressed, we shall content ourselves with having
referred to the letter.
The pope also urged the dauphin, Charles of France,
Louis, king of Naples, and queen Joanna, his wife, to per
secute the heretics. This latter circumstance serves to
confirm the fact of there being Vaudois colonies in the
kingdom of Naples; for why should the pope address this
prince , if there were no heretics in his dominions ? The
invitation addressed to the queen of Naples, who possessed
territory in the marquisate of Saluzzo, near the valleys,
adds a fresh presumption to the evidence we have already
given of the existence of the Vaudois in many parts of this
marquisate.*
These solicitations, also, of the court of Avignon had not ,
at this time, the results that were hoped for.
Two years later, James, prince of Acqui, of the house of
Savoy, ordered Balangero and Ueto Rorengo to imprison
those of the Vaudois sect who had been discovered in the
valley of Lucerna and the neighbouring valleys.t
Urgent appeals for the destruction of heresy were con
tinually addressed by the papal court at Avignon to the
secular authorities. But, far from displaying the requisite
zeal, both magistrates and people seemed to lean to the
side of clemency. Gregory XI . , when writing, in 1373, to
Charles v. , the king of France, to complain of his officers
for thwarting the inquisitors in Dauphiné, says, “ They
putobstaclesin the way of the inquisitors, forcing them to
hold their tribunal in places exposed to the attacks of the
enemies of the faith ; not permitting them to institute pro
* Monumenta Historiæ Patriæ , t. iii., p. 860 .
This fact shows that themarquises of Lucernahad at that time made their
submission to the house of Savoy. Histoire de la Ville, etc., de Pignerol, t, üü .,
p. 35.
PERSECUTION CONTINUES . 123
ceedings against the heretics without the concurrence of the

civil judges, and constraining them to reveal the secrets of
their proceedings. They release condemned sectaries from
prison ; they even refuse to take an oath to act against
these obstinate people . Lose no time,” he adds , “ to
rectify such proceedings, under pain of drawing down
upon you the indignation of the holy apostles Peter and
Paul."i *
But though the inquisitors, who were commissioned to
extirpate the Vaudois faith , were often ill seconded, yet
they made many victims, and caused much suffering.
These incessant severities and excessive acts of violence
impelled the Vaudois, in 1375, to make some deplorable
reprisals. They attacked the city of Susa, forced the con
vent of the Dominicans, and put the inquisitor to death .
They are likewise accused of having taken the life of
another inquisitor of Turin, perhaps near Bricherasco, at
the entrance of the valley of Lucerna.f
The great schism in the church of Rome, which took
place in 1378, by the election of two popes, Urban vi. at
Rome, and Clement vii. at Avignon, did not occasion any
abatement in the persecution. The inquisitor, Borelli,
having in vain cited all the inhabitants of Fraissinière,
Argentière, and the vale of Loyse, to his tribunal, caused
a great number to be arrested . By his orders one hundred
and fifty Vaudois men were brought to Grenoble and burned
alive, besides many women, girls, and even young children,
all of the vale of Loyse . In the valleys of Argentière and
Fraissinière, eighty victims, men and women, were handed
over to the secular power ; and such was the determination
to punish them , that, in many cases, they were executed
without
any other sentence than a general declaration of
being criminals furnished by the holy office. " There is
evidence," writes a catholic author, “ that many accused
persons were thrown into prison only for the purpose of
seizing on their property. Blood or gold ," he adds ; " this
is what the inquisition required .” I
* De la Mothe-Langon , t. iii . , pp. 270, 271. It may easily be imagined that

the interests of the secular princes didnot always coincide with those of the
pope.
f Ibid ., p. 278.- Monumenta Historiæ Patriæ , t. iii., p. 861. - Rorengo, in
l'Histoire de Pignerol, by Massi, t.ii., p. 35.
$ Ibid ., p. 289. - Perrin , Hist. de Vaudois, p. 114.
G 2
The same inquisitor, Borelli or Borille, has been accused

of having practised great cruelties in Susa, at the head of
an armed troop , and particularly of having laid waste the
valley of Pragela, or Clusone, in the dead of winter, at the
Christmas of the year 1400. The Vaudois historians lay
the odium of this attack on people belonging to the valley
of Susa .* The peaceable inhabitants of Pragela, unex
pectedly assailed , at a season of the year when they fancied
themselves protected by the snows which covered the
ridges and declivities of the mountains, could only flee with
the utmost haste, men, women, and children, to the heights
and rocky steeps. The fugitives, being pursued without
intermission till nightfall, fell, many of them by the sword
of the enemy, or were taken prisoners ; others, still more
wretched, perished miserably of hunger and cold on the
rocks, covered with snow and ice . The most numerous
company fleeing in the direction of Macel, in the vale of
San Martino, passed the night on a lofty mountain, on a
spot still called the Albergan , or the Refuge. The heart
is pained at the recital of their sufferings. Let it suffice
to say, that in the morning fifty poor little children ( some
say eighty ) were found dead with cold ; some in their
cradles, others in the frozen arms of their poor mothers,
lifeless like themselves.f
The popish troops, who had passed the night in the
dwellings abandoned by the unfortunate inhabitants of
Clusone, the next day took the road to Susa, laden with
plunder, and destroying what they could not carry off.
They are charged with having hung on a tree a poor aged
Vaudois woman, Marguerite Athode, whom they met with
on the mountain of Méane .
This bloody incursion, when it was noised abroad, ter
rified the people of Dauphiné and Piedmont, and at the
same time roused their indignation . They manifested
their sentiments with so much energy, that the pope
enjoined on the inquisitor to moderate his zeal and to
exercise more prudence, from an apprehension that heresy
might make still greater progress. This general dissatis
faction and these remonstrances lead us to suppose that
even the Roman Catholic population had suffered from this
* The storm came thence, but they may have been ignorant of its cause,
† De la Mothe -Langon, t. iii ., p. 295. — Perrin, p. 116. - Léger, part ii., p. 7.
ORDERS OF IOLANTE . 125
expedition, in which no particular care had been taken to

spare them .
It would seem that the persecution directed against the
Vaudois died away at the beginning of the fifteenth cen
tury, to be revived, at the close of it, with fresh violence.
About the year 1460 , the archbishop of Embrun commis
sioned the Franciscan monk, John Veleti, or Veileti, to take
measures against the survivors in Fraissinière, Argentière,
and the vale of Loyse . He discharged his mission with so
much barbarity, partiality, and bad faith, that he irritated
and troubled the whole country , and complaints were made
against him to king Louis XI . In the examination of
accused persons, he altered and dictated their answers to
his questions without scruple . For example : if an accused
person were asked — Do you believe that, after the sacra
mental words have been pronounced by the priest at mass,
the body of Christ is in the host ? if the Vaudois replied ,
No ; Veleti would write down or dictate, The accused con
fesses that he does not believe in God. This iniquitous
priest made many faithful disciples of the Lord pass
through the fire .*
Under the government of Louis of Savoy, between 1440
and 1465 , twenty -two females, denounced as Gazaris, or
Vaudois, were burned at Coni, as having relapsed. They
belonged to Bernezzo (Burnecium ), a town of the neigh
bourhood, in which, according to the expression of a Roman
Catholic Piedmontese author, the heresy of the Poor Men
of Lyons was rank . We notice this fact, because it is one
of a small number, and among the last of those which show
that the Vaudois church formerly extended in Piedmont,
towards the south , far beyond its present limits.
At the instigation of Giovanni Compesio, and of the
inquisitor Andrea di Aquapendente, who , on Nov. 28, 1475,
had published very severe bulls against the Vaudois, the
duchess Iolante, a French princess, widow of Amédée-le
Bienheureux, and guardian of hisson Charles, ordered, in
January, 1476, the governors of Pinerolo and Cavor, and
the podestà ( the head of the police) of Lucerna, and her
other officers in these districts, to take active measures
for the suppression of heretics. In her ordinance, the
* De la Mothe-Langon , t. üü ., loc. cit.
† Rorengo, in l'Histoire de Piguerol, t. ii.
duchess thus expresses herself : “ It is our pleasure that

the inhabitants of the valley of Lucerna especially may
be able to enter (venire possint) into the bosom of the
holy mother church ." The expression enter ( not return )
might lead us to suppose that up to this time there had
not yet been any thought of denying the simultaneous
and prior existence of the Vaudois church with that of
Rome. *
These orders were executed, and it frequently happened
that the Vaudois, when they ventured beyond their valleys
for commercial or other purposes, were seized and delivered
to the inquisitors, who did not fail to put some of them to
death. The consequence was, that there was hardly a
cityin Piedmont in which some of their number were not
punished. Jordan Tertian , a barbe, or pastor, was burned
at Susa. Hippolyte Roussier mounted the funeral pile at
Turin . Villermin Ambroise was hung at the defile of
Méane, and so was Anthoine Hiun . Ugon Chiamp of
Fenestrelles was taken at Susa, and brought to Turin .
There, being tied to a stake, his bowels were taken out
and placed in a large vessel : his martyrdom was soon
accomplished.t
But what could these single acts of severity effect towards
satisfying the impatience of Rome ? How could a little
blood appease the wrath of the irreconcileable enemy of the
Vaudoisma
an enemy who could put on a level with crimes
punishable by the edge of the sword or by fire, the claim
of evangelical Christians to think for themselves, and the
assertion of the right of examination in matters of faith ?
Having commenced the application of her oppressive sys
tems to the worthy and timid inhabitants of the neigh
bouring valleys with some partial success, how could the
persecuting church stop in her career ? Her pride was
interested in continuing the war which her jealousy, her
thirst of power, her avarice and her hatred , had begun.
But, to render her triumph certain , it was necessary that
the attack, from being partial, local, crafty and slow , should
become general, violent, rapid, and terrible. An expedi
tion of the same kind as that which annihilated the Albi
genses, was resolved upon against these thousands of
* Raccolta degli Editi, etc .; Stamperia Sinibaldo, etc.
+ Léger, part ii., p. 7.
CRUSADE OF ALBERT DE CAPITANEIS. 127
labourers and herdsmen , whose firm and unwavering faith

had resisted the assaults of the Romish superstition, as the
lofty summits of their mountains withstood the threatening
storms, and the shock of winds and tempests .
Innocent viII., a worthy successor of that Innocent III .,
who proclaimed the first crusade against the Christians,
charged Albert de Capitaneis, archdeacon of Cremona,
with the execution of his cruel projects, and gave him the
inquisitor Blaise de Bena, of the order of preaching monks,
as his colleague. He accredited them to the king of France
and the duke of Savoy, as well as to all the lords, as nun
cios and apostolic commissioners in their domains, and espe
cially in Dauphiné and Piedmont, to proceed against that
most pernicious and abominable sect ofmischievous persons,
called Poor Men of Lyons, or Vaudois, “ which ,” he says
in his bull, " has unhappily for a long time been prevalent
in Piedmont and the neighbouring parts .” And though
he acknowledges that the objects of his wrath possessed an
appearance of sanctity, he orders them to be crushed like
venomous snakes, and to be exterminated if they refuse to
abjure. *
The papal bull promised , as a recompense to all those
princes, lords, or others, who should arm themselves with
the buckler of the orthodox faith, and bring help to the
aforesaid legates, plenary indulgence, remission of their sins
once in their lifetime, and the same in the article of death ;
and, what was not less tempting, it granted permission to
each person to appropriate to himself any possessions of
the heretics, whether lands or goods.t
Very soon nothing was heard of but the bull of Inno
cent yili. All the countries that bordered on the Cottian
Alps resounded with it. At Embrun , Susa , Pinerolo, Turin ,
Vienne in Dauphiné, Lyons, and even at Sion in Valois,
nothing was talked of but the approaching crusade. The
whole population was roused . Charles VIII. , king of
France , and Charles II., duke of Savoy , sanctioned the
expedition, and the lords made preparations for it. A
numerous army was on the march to surround the fortress
of heresy on all sides, and attack it simultaneously. Albert
de Capitaneis, armed with sufficient powers, called forth ,
* Extract from the bull of Innocent VIII ., Léger, part ii. p. 8.
Ibid .
urged, and directed the crusaders. Who could hope to

escape a heart so hard, and a hand so strong ?
The year 1488 was destined to be a time of sore distress
to the Vaudois, and of everlasting shame to Rome. De
Capitaneis had two bodies of soldiers under his orders: one,
formed in France , was designed to invade the valleys of
Dauphiné, and to come in aid of the other, which, setting
out from Piedmont, was to surround the eastern valleys, and,
approaching the French frontiers in a semicircle, would
destroy all the heretics on its way.
The first of these divisions, commanded by count de
Varax , lord of La Palu, and royal lieutenant, ascended the
mountains of Dauphiné, and invaded the vale of Loyse.
All the horrors of war fell at once on the affrighted inha
bitants of this valley . The papists treated them with
unparalleled barbarity. Those who were first slain by the
sword were the most fortunate . Those who made their
escape to the recesses of the rocks and the depths of
caverns, known only to the inhabitants of the valleys, were
pursued thither ; large fires were kindled at the entrance of
their hiding -places, and left them only the choice between
a horrible massacre from without, or death by suffocation
if they remained within . The greater part resigned them
selves to the latter. It is reported that four hundred
young children were found stifled in these caverns, and that
three thousand persons perished in these terrible encoun
ters . The misfortunes of the vale of Loyse spared the
repetition of them to the neighbouring valleys of Argentière
and Fraissinière. Seeing no hope of safety but in ener
getic resistance, they guarded the passes, defended them
selves valiantly, and very soon saw their persecutors retreat
for a time.
A corps detached from the army that was assembled in
Dauphiné, on the western side of the Alps, crossing the
elevated defiles of the mountains, came suddenly by Cesane,
on the eastern side, into the valley of Pragela, or Clusone ,
the most northern of all the Vaudois valleys . The hostile
force, falling unexpectedly like an avalanche on a people
occupied as usual in their peaceful labours, surprised them
without the means of defence, threw them into consterna
tion, laid waste and ravaged their towns, pillaged their
cottages, and massacred the inhabitants. The fugitives
ATTACK ON THE VALLEYS . 129
themselves were not able to escape the fury of their pur

suers. As in the vale of Loyse, inflammable materials
were heaped at the entrance of the caverns, to which they
had retreated from the fury of their pitiless adversaries;
and if they tried to escape from the flames that devoured,
or the smoke that stifledthem, they were instantly slain by
the sword . Of all the valley of Pragela, the villages of
Fraisse and Méane suffered the most . Nevertheless, the
inhabitants of Clusone, recovering from their first alarm ,
organized themselves at different points , fell, in their turn ,
on their enemies, and succeeded in repulsing them.
The army collected in Piedmont, by the urgent appeals
of the pope's legate, Capitaneis, and destined to extirpate
the Vaudois heresy from the valleys of San Martino, Perosa,
and Lucerna, as well as Pravilhelm and other places in the
valley of the Po, was now ready to invade these unhappy
countries. It is asserted that there were not less than
eighteen thousand men in the ranks, besides a great number
of Piedmontese , who followed them , in order to merit the
plenary indulgence promised by the pope, and to take their
share in the plunder.
No record has been preserved of all the particular acts
of this great persecution ; so that we cannot even name all
the places laid waste , or all the Vaudois churches that were
destroyed . But it is very probable that, from this epoch ,
the ruin must be dated of numbers of the Vaudois, in the
towns and villages of the plain of Piedmont.
As for the attacks on the valleys, strictly so called, we
possess more details. It appears that one division of the
army penetrated with no great difficulty into the valley of
Lucerna. This was too large, and the ground too little
broken for men unaccustomed to war to oppose effectively
the entrance of a numerous body of soldiers, well armed
and disciplined. San Giovanni, La Torre, Villaro, Bobbio,
and all their hamlets, were occupied by the enemy. God
alone knows all that was inflicted on those who had not
escaped in time.
Bobbio is the last village in the plain of the valley of
Lucerna, peacefully seated in the midst of chestnut-trees and
vines, surrounded by beautifuland gently -sloping meadows,
at the base of gigantic mountains, through which the Pélice
forces its way, and rolls along murmuring and covered
G 3
with foam . From this fertile spot , rich in the beauties of

nature, but then laid waste by greedy and pitiless soldiers, a
defile opens to the north between the rocks. The mountain
path tracked upon it by herdsmen rises to the ridge of
Mount Julien, (Giuliano,) which, not far from the formid
able peaks of the French frontier to the west, and the
heights of the valley of Angrogna to the east, separates the
valley of Lucerna, on the south, from that of San Martino
on the north . Following its course, always in a northerly
direction over the opposite slope, across pasture-land and
woods, we descend at last to the hamlets of the commune -
of Prâli, scattered over a plain inclosed by steep mountains.
It was to this spot, and through the pass we have been
describing, that seven hundred men , detached from the
papal army which occupied the valley of Lucerna, brought
all the horrors of war. They had hoped to surprise this
peaceable district, which, from its position at the extremity
of the valley of San Martino, and out of any direct road,
might have thought itself secure from attack . For an
instant the invaders might suppose they had succeeded .
They had reached the hamlet of Pommiers , when they
found themselves assailed by the united Prâlins with a
courage so impetuous, that they could make but little re
sistance. Fatigued by a long and rapid march over roads,
uneven , slippery and steep, astonished at meeting, instead
of affrighted and suppliant fugitives, armed men full of
ardour, and some of them urged on by gloomy desperation,
they soon gave way, and were all cut in pieces , save one,
an ensign . During the massacre , he escaped along the
torrent , which he reascended, and concealed himself under
a great mass of snow , in a cavity which had been formed
immer ,) and there
by the melting of the snow, ( for it was sum
he remained till cold and hunger forced him to descend
and implore mercy from those whom he would have mas
sacred . His request was readily granted. The Prâlins,
appeased by their success , allowed him to go in peace, to
announce the defeat and death of all his companions.
The efforts of the crusading army were directed prin
cipally to the vale of Angrogna, which might be regarded
as the heart of the valleys; and was doubtless then , as on
many other occasions, the place of refuge, and the fortress
of the affrighted inhabitants. This glen, a lateral and
ATTACK ON THE VALLEYS . 131
northern branch of the valley of Lucerna, descends from

the north and west, where the sharp ridges of Soiran ,
l'Infernet, and the Rous, separate it from the Alpine pastures
of the valley of San Martino towards the south -east, and
opens by an abrupt bend to the south into the valley of
Lucerna, to the east of the town of La Torre . The spinal
ridge of rocks and peaks which , from the Rous on the west,
inclines eastward , and terminates in the magnificent Van
dalin , with its pyramidal sides , closes the glen on the
south , and separates it from the valley of Lucerna, as far
as the spot where it merges into that valley . On this side
it is impregnable . From the heights of Soiran , on the
north , the chain of mountains which separates the vale of
Angrogna from the valley of San Martino and the half-val
ley of Perosa , lies to the south -east, flattened and uniform
all the way from Mount Cervin . It is called the Sea of
Angrogna . It turns, at last, towards the south , and de
scends in an undulating manner from the heights of
Roccamanéot upon the sides of San Giovanni, and is lost
in the valley. On the declivity of this chain first towards
the south , and then the west, the principal hamlets of the
valley are situated on gentle slopes. This vast plain , with a
regular surface, cleared of woods, and covered with pasture
land in the higher parts, inclines afterwards more decidedly,
subdivides and breaks in the lower part into diversified
ridges, shaded by a forest of magnificent fruit- trees, and
terminates by precipitous ravines inthe torrent ofAngrogna
at the bottom of the valley. The road which leads from
La Torre to the populous hamlets scattered over these fertile
slopes, follows the windings of the river , undulating and
bending, according to the inclination of the hills, on the
left bank, half -way up.
To attack Angrogna on this side would have been folly.
The steeps, the bends, the rents of the ground, furrowed
with streams, as well as the shelter of the chestnut and
walnut trees, with their thick foliage, which perpetually
intercept the view , would expose an army to continual
surprises, and enable a small number of resolute men to
stop it at every step, and would subject it to perpetual
losses, and to be attacked and hurled down the precipices
which are all along the road.
But if the valley of Angrogna could not be forced on this
side, it might be by gaining the high plateau by means of

the gentle declivities which rise from the plain of San
Giovanni, at the entrance of the valley of Lucerna, in a
northerly direction, towards the Sea of Angrogna, by the
heights of Roccamanéot. Once arrived there, a hostile
troop is master of the higher plateau . No obstacle opposes
its march, till it reaches the rocks which inclose the retired
vale of Pra -di-torre : it may then rush down, like a devas
tating torrent, on the hamlets it overlooks, and which have
no further means of natural defence .
It was by the latter road we have been describing that
the army of crusaders prepared to invade the central valley
of Angrogna. They left their quarters, and prepared to
climb , by the declivity of San Giovanni, the southern side of
the hills, directing their march towards the upper plateau
and rock of Roccamanéot. On these hills, the poor Vau
dois had to sustain a very severe combat. They prepared
for it by prayer . Their enemies, as they advanced, saw
them prostrate, and heard the petitions they offered aloud
to God . The papists ridiculed them , being full of con
fidence in their own numbers, equipments, and valour.
But the Divine mercy secured the victory to the smaller
number; God hearkened to those who relied upon him.
Among the assailants, one of the principal leaders, Le
Noir, of Mondovi, another Goliath defying Israel, boasted,
with horrible blasphemies, of the carnage he would make
among these heretical herdsmen, when, having raised his
visor on account of the heat, and to show his contempt, he
was struck between the eyes by an arrow discharged by
Peiret Revil, of Angrogna. He fell; and his death so
terrified his companions in arms, already surprised and
embarrassed by the obstinate resistance of the Vaudois,
that they turned their backs on those whom they had before
despised, and fled with much less. The joy felt for so
great a deliverance was expressed on the field of battle,
and in all the valley, by thanksgivings and hymns of
praise.
The enemy, irritated by their loss, and ashamed of the
defeat, having reassembled all their forces, again assailed
the valley of Angrogna, and made themselves masters of
all the plateau and the hamlets on the left side of the
torrent as far as Rocciailla, a mass of rocks which descends
ATTACK ON THE VALLEYS . .133
abruptly from the neighbouring heights of La Vachère,

southward to the very bed of the torrent, and separates the
lower and cultivated valley of Angrogna from the upper .
This latter valley is perfectly alpine in its character, and
has the form of an immense funnel, broken on the eastern
side ; it is bounded on the south by the sharp ridge of the
majestic Vandalin , on the west by the snowy summits of
Sella Veglia and the Rous, on the north by the frightful
rocks of the Infernet and Soiran, and on the east by the
Rocciailla , a mass of rocks not very pointed, but steep and
rugged , which confine the torrent of the Angrogna at its
outlet .
In the centre of this funnel is an extensive meadow,
bounded on one side by the torrent, and on the other by
some buildings ; it is the Pradutour, or Prédutour — Pra
di-torre — so celebrated in Vaudois history. On this spot ,
according to tradition , was once situated that celebrated
school of the barbes, or pastors , which preserved the holy
doctrine of the primitive church undefiled and pure, which
fed the flame of evangelicaltruth inthese retired mountains,
and diffused its light to a distance by means of its mission
aries . This retired glen, fertile in its lower parts, was
chosen in almost all thepersecutions as a last earthly re
fuge, * with some other spots equally inacccessible. Thither
the population of Angrogna, and the fugitives who had
joined them, hastily betook themselves, and crowded their
families into it, with the little property they were able
to save .
In ascending the lower valley of Angrogna, as was done
by the victorious army of the papists, the only way of
reaching the Pra -di -torre was through a defilet at the foot
of inaccessible rocks, which only open wide enough for the
passage of the torrent and a narrow road . It was in this
contracted gorge, between Rocciailla and the Angrogna, that
the victorious bands entangled themselves. The more
advanced were on the point of penetrating into the refuge
of the Vaudois, the Pra-di-torre, when all at once they were
enveloped in a thick fog. They could not distinguish a
single object, nor tell whereabouts they were ; they dared
* Pra -di-torre was not the onlyplace which served as a retreat, but all the
low neighbouring country, which includes Ciauvia, Chiot, Chaudet, etc.
† The enemy attempted afterwards to penetrate by other roads, but with the
same ill success.
134 . HISTORY OF THE VAUDOIS CHURCH .
not advance for fear of a surprise, but halted in a state of

extreme disquietude . At this juncture, the Angrognines,
emboldened by this interposition of Providence in their
favour, issued forth from all their retreats, vigorously
attacked their perplexed aggressors, whom they defeated,
put to flight, and pursued . Profiting by the knowledge
they possessed of the locality , they soon came up with
them , by crossing the rocks, and took them in flank. The
fugitives choking up the narrow road, were crowded toge
ther, and in pressing forwards precipitated one another over
the rocks into the foaming waters. The fog, the precipices,
the rocks, and the torrent, made more victims on that day
than the swords of the Vaudois . The number of deaths
was very considerable. Tradition has preserved a faithful
memorial of one of the men whom the hand of God smote
in this defeat - a captain Saguet, or Saquet, of Polonghera ,
in Piedmont, a man of colossal size, who filled the air with
his blasphemies and his menaces against the Vaudois. His
foot slipped over the edge of a rock, he fell into the boiling
waters of the Angrogna, was carried away, and thrown by
them into a whirlpool or basin, which still goes by his
name ; Tompi Saquet.
Many other assaults were made on the Vaudois in their
different retreats . It is known that the valleys of Perosa
and San Martino suffered from the cruelties of the army of
the legate Capitaneis. Pravilhelm , in the valley of the Po ,
was also attacked. Much blood was shed in these repeated
combats . The unfortunate inhabitants were oppressed with
grief, and recovered very slowly from their disasters; yet the
course of years has succeeded in effacing the recollection of
the greater number of the scenes of desolation which de
formed this period. This, however, is well known, that God
everywhere succoured his children ; and that after thisarmy
had for a twelvemonth hovered over these valleys and the
adjacent parts, like a menacing tempest, the prince of
Piedmont, Charles 11.,* put an end to a war so injurious
to his subjects. This young prince, only twenty years of
age, being desirous of peace, expressed his displeasure at
this cruel conflict, and sent proposals of peace to the
Vaudois. He entrusted this mission to a bishop who
* Gilles attributes this peace to duke Philip , but he is mistaken , for this
prince was then in France, and did not begin to reign till 1496 .
VAUDOIS OF THE VALLEY OF THE PO . 135
came to Prassuit, a hamlet of the valley of Angrogna, to

confer with the mountaineers. The prelate assured them
of the good-will for their sovereign, and of the kindly recep
tion he was ready to give them ; and succeeded in per
suading them to send a deputation.
The Vaudois sent twelve of the principal persons among
them to Pinerolo , whom the duke graciously received . He
questioned them for a long time, and, after hearing their
answers, candidly declared that he had been misinformed
both as to their persons and their belief. He wished to
see their children ; for it had been certified to him that they
were all born with some monstrous deformity, such as one
eye in their foreheads, four rows of black teeth, and other
things of that sort. When he found that those who were
brought to him were beautiful and well made, he could not
repress his indignation at having been so grossly imposed
upon. Being undeceived as to his opinion of his Vaudois
subjects, he accepted the gift which the deputies offered
him in the name of the people, confirmed them in their
privileges and accustomed liberties, * and promised that
they should be unmolested in future.
Such was the issue of this cruel crusade of the year
1488, undertaken in the name of a merciless religion, and
which owed its termination to the sense of justice in a
wise prince. Alas ! how frequently shall we have occa
sion to see the same facts and the same characters present
themselves again, with only some variation of circum
stances. Calumny has been but too often a weapon in the
mouth of Rome to destroy the faithful Vaudois.
After the peace of 1489, several years passed away in
tranquillity for those of the Vaudois who survived the cruel
persecution we have been narrating. But the year 1500
was marked by a most violent attack on the Vaudois in the
upper valley of the Po, in the marquisate of Saluzzo. Their
neighbours, the Vaudois of Bagnolo, so numerous, and
formerly so well known, had now entirely disappeared.
The story of their misfortunes has not come down to pos
terity. We know not when or how they ceased to exist ;
but the arm which effected their extirpation could be no
* We feel certain that these privileges and liberties were those renewed by
the marquises of Lucerna in favour of their subjects, when they submitted to
the house of Savoy .
other than that which decimated the valleys. The same

spirit of darkness infused thoughts of destruction into the
heart of Marguerite de Foix , widow of the marquis of
Saluzzo, against her Vaudois subjects of Pravilhelm , the
Biolets and Bietone , in the upper valley of the Po. Being
assailed and persecuted with unceasing rancour , these poor
people saw no hope of safety but in flight. They retired
to the valley of Lucerna. From that place they addressed
petitions to their sovereign , for five years, to be reinstated
in their dwellings and possessions. Vain hope ! The only
reply was the dishonourable proposal to sell their souls by
accepting popery: Such a mercenary and criminal pro
ceeding was foreign to their simplicity : they demanded
justice , and that being refused , they resolved upon taking
it by force. Perhaps, in doing so, they went beyond the
bounds of Christian moderation . Under the conduct of
one of their number , an intrepid man , they unexpectedly
returned in arms to their ancient dwelling -places . Sword
in hand, they drove away the papists who had established
themselves there , and struck such terror into the surround
ing population, that, expecting repose only by a compro
mise with the legitimate and ancient inhabitants of the
contested territory , and recollecting, no doubt, the friendly
relations that had formerly existed between them , they
joined in imploring from their sovereign the free return of
the Vaudois to their villages. This was granted , as well
as the enjoyment of their liberties in what concerned their
faith .
Thus the persecutions raised against the Vaudois, who
were faithful to the religion of their fathers, terminated for
a time. *
CHAPTER XVII .
THE VAUDOIS AND THE REFORMATION AT THE BEGINNING OF
THE SIXTEENTH CENTURY.
THE peace of 1489 could not heal all the wounds in

flicted on the Vaudois by persecution. It is true that
the kind language of the duke of Savoy had at first excited
* Our authorities for this part ofthe narrative are the works of De la Mothe
Langon , Perrin , and Gilles.
SMALL NUMBER OF THE VAUDOIS. 137
hopes in many hearts ; but it was too soon perceived that

the new state of things was very uncertain and precarious.
The Vaudois population was considerably diminished in
the valleys. Could it be otherwise, after so many con
flicts and massacres ? And in the towns and villages of
the plain of Piedmont, where some Vaudois churches had
existed, cruel persecution had destroyed them : it had slain,
dispersed, or driven into concealment, their members and
adherents. The loss of so many friends and brethren was
most mournful, and the ruin of so many Vaudois con
gregations, that were lights in the midst of darkness, was
irreparable. If the Vaudois churches in the bosom of the
Alps could henceforth have been secure from the snares of
the enemies of their faith ! but their plots, though more
concealed, were not the less kept in operation. Instead of
crusades, with an armed force, which were suspended for a
time, owing to the humanity or policy of the prince, the
Romish clergy had recourse to secret manæuvres, the
employment of underhand methods, and the regular agency
of the tribunals of the inquisition. These latter, by virtue
of the privileges granted by the civil authority, had the
right of judging special cases of heresy which might occur.
The external situation of the Vaudois, already decimated,
weakened, and impoverished by the war of 1488 , was there
fore very precarious, notwithstanding the peace concluded
with their sovereign . In such times, when disasters had
be succeeded by an uncertain peace, or one which gave
little confidence to the enfeebled population , if no event,
nor any new incentive occurred to invigorate their depressed
energies, a torpor seized them ; the dread of fresh misfortunes,
if any exertion were made, paralysed their members, and
a cowardly desire of repose made even slavery acceptable.
Such was the lamentable condition of the Vaudois popu
lation of the Piedmontese valleys after the peace of 1489 ,
enfeebled, impoverished, decimated, in dread of fresh per
secutions. A timid spectator of the isolated sufferings of
those of her sons who ventured into the plains of Piedmont,
and were arrested by the inquisition , * the Vaudois church ,
* Perrin , in his Histoire des Vaudois, says, (p. 155,) “ The monkish inquisi
tors always commenced law proceedings against those whom they could lay
hold of, and particularly lay in wait for them at a certain convent, (no doubt
the
the convent of l’Abbadie,)
secular power near Pinerolo, from which they delivered them to
.
while seeking an alleviation of her sorrows in the pro

mises and kind language of her prince, was threatened in
her interior life. A great number of her members, occu
pied with their temporal interests , and forgetting the
Saviour's injunction on the duty of confessing his name,
had recourse to shameful and criminal dissimulation . In
order to be shielded from all interruption in their journeys
on business, they obtained from the priests, who were settled
in the valleys, * certificates or testimonials of their being
papists. To claim them , they frequented the Roman Catholic
churches, were present at mass, confessed, and had their
children baptized by the priests. It is true that they
fancied that they palliated their fault by saying to them
selves, when they entered the temples of the enemies of
their faith, “ Cave of robbers, may God confound thee !”
It is true that they also attended the preaching of the
barbes, or Vaudois pastors, and submitted to their cen
sure. But these precautions , far from acquitting them,
made their duplicity, and their divided heart, and the
severe judgment which their own consciences passed upon
their conduct, more striking. The Vaudois church, in
tolerating so great a scandal, evidently suffered a stream of
impurity to flow into the channels of her spiritual life,
which had been hitherto nourished by the pure water of
the word of God alone. She manifestly incurred the risk of
altering her faith, and modifying the profession of it.
But the invisible Head of the church, the Lord who had
redeemed her by his blood , watched over this feeble but
ancient portion of his inheritance with love. As a friend
never shows himself more faithful than in the moment of
danger, nor more tender than in the hour of affliction, so
the Lord Jesus came to deliver the Vaudois church when
her temptations were aggravated, and to console her under
all her sufferings, by announcing his triumph over anti
christ in the REFORMATION . How much is contained in
that single word !
Reformation !" It expresses nothing less than a deep,
radical, and complete renovation of the form , constitution ,
* It is very doubtful whether there were other ministers, excepting at La

Torre, Lucerna, and Bricherasco. This would form the subject of an inter
esting investigation.
† Gilles, p. 28.
GLANCE AT THE REFORMATION . 139
and life of the church ; nothing less than a return to its

primitive state ; than a re-establishment of doctrine, morals,
and divine service on the foundations laid by our Lord him
self and the apostles, and an aspiration after a new life of
faith , self-denial, charity and holiness; in one word, a life
hid with Christ in God . For a long time, even in the
church of Rome itself, reform had been talked of : princes,
magistrates, men of science and letters, ecclesiastical per
sons, and numbers of the faithful among the laity , had at
different times demanded it : even the assembly of bishops
at the council of Constance wished to attempt it, but
always in vain. The evil was too great ; the plague too
deep and inveterate; the body itself too tainted, for the cure
to be attempted in good faith and with the consent of all its
members. Every one was sensible of the evil, and marked
its symptoms, but no one in the church pointed out its
true cause . No one was for applying to it the only
efficacious remedy, namely, the faithful preaching of the
word of God. The youngest child among the Vaudois
could have indicated it ; but for the Romish church to
discover the remedy, and consent to employ it, needed a
direct intervention of Divine Providence ; for how could the
cruel persecutors of the Albigenses and Vaudois, of her
own accord, seek for the cure in the very book which had
animated , and still sustained and consoled the objects of her
hatred ?
This miracle of mercy God was pleased to effect in
many places, and in more than one heart at once, that the
glory might redound to him , and not to any human being .
He awakened the love of the truth, and excited here and
there a spirit of inquiry, which for a long time had been
unknown in the Romish church. He put into the hands of
men “ after his own heart ” the text of the holy Scriptures ,
and revealed the meaning to them by his Spirit. In
France an old man , a distinguished doctor; in Germany, a
young monk, Martin Luther, concerned for his own salva
tion, in a convent in Saxony ; in Switzerland, Zwingli, a
young curé , devoted to his pastoral duties, at Glaris, in the
bosom of the Alps, and afterwards to the office of preacher
in the celebrated abbey of Notre-Dame-des-Ermites, ( our
Lady of the Hermits ) or of Einsiedlen , re -established simul
taneously, by the sole study of the Bible, and without being
privy to one another's labours, the vital doctrines of the

gospel .*
No sooner were they initiated into evangelical truth, and
regenerated by it, than these men, blessed from on high,
had only one desire, that of glorifying God, by communi
cating to others, their friends, their relations, and their
contemporaries the grace which had been shown to them .
In their familiar conversations, they excited great interest
in recounting the providential circumstances by which God
had put into theirhands the sacred text, and opened their
hearts to its inspirations. By these recitals, they produced
in many souls the lively and profound emotions which they
had themselves experienced ; the joy, the ecstasy, the alarm ,
the penitence, and the gratitude, which by turns had taken
possession of their own minds in reading the declarations
of God's word . By their preaching and public instructions,
these illustrious reformers, above all those of Germany and
Switzerland, had poured streams of light, and infused a
vital warmth , into a multitude of sincere hearts. By their
publications, by their commentaries, and especially by the
translation, printing, and dissemination of the holy Scrip
tures, they had brought within the reach of all those who
possessed some elementary instruction, and, through them ,
within every one's reach , the knowledge of God and of his
Christ, according to the gospel.
The light was replaced on the candlestick . By its vivid
and pure radiance the superstitions , the idolatry, the errors,
and the vices of Rome, appeared in all their deformity.
Thousands of sincere souls turned from the way of destruc
tion in which their blind leaders had hitherto kept them ,
and advanced with joy, confidence, and hope, in the paths
of the gospel.
The Reformation had extended itself in Germany and
Switzerland ; it had tried its strength at Paris, Meaux, and
various other places, when the report of its operations
resounded as far as the Vaudois churches of Piedmont,
Dauphiné, and Provence . These ancient churches, isolated ,
surrounded by enemies, weakened, and somewhat discou
raged by persecution , were roused at the consolatory news
of a return to the word of God, to the doctrine of salvation
* See Merle D’Aubigné's History ofthe Reformation ofthe Sixteenth Century ..

DOCUMENT GIVING AN ACCOUNT OF THE VAUDOIS. 141
by faith in Jesus Christ, and to a purer life, in countries

heretofore papal. They hastened to collect certain infor
mation, and to enter into connexion with their new brethren .
As early as the year 1526 the barbe (or pastor) Martin , of
the valley of Lucerna, had returned from one of these jour
neys of inquiry, and brought back many books printed by
the reformers. This fact is proved by the deposition of one
Bartolomeo Féa, who lived near Pinerolo, but, having been
cast into prison on account of his religion, confessed to the
inquisitors that the aforesaid barbe Martin , on his return
from Germany, had called at his house, shown him the
books which he brought back, and given him a wonderful
account of the reformation that had taken place. *
Of all the journeys of the Vaudois barbes at this period ,
that of Georges Morel, of Mérindol, and Pierre Masson, t
a native of Burgundy, is the best known . Having been
deputed by the Vaudois churches of Provence and Dauphiné
to visit the reformers of Switzerland and Germany, they
held a conference with the brethren of Neuchâtel, Morat,
and Berne, with Berthold Haller, and doubtless, also, with
William Farel ; and in the month of October, 1530 , they
presented to Ecolampadius, the reformer of Bâle, a long
document in Latin, in which they gave a complete account
of their ecclesiastical discipline, worship , manners, and
doctrine, requesting, at the same time, his advice on seve
ral points .
This document, marked by a humility and openness of
heart not common even among brethren in the faith, throws
great light on the internal state , at that time, of the Vaudois
churches in the south -east of France . It is also probable
that this state was more or less that of their neighbours,
the Vaudois churches in Piedmont, but perhaps in a less
degree of declension. The preceding accounts give us a
glimpse of this ; the sequel will render it certain .
The exposition made by the barbe Morel, and which may
be found in Scultetus, or in Ruchat, shows that there was
among the Vaudois of that time a sensible inferiority in
* Gilles, p. 30.
+ G. Morel's companion is called Latome by Scultetus.
I Perrin asserts positively that they were sent by the Vaudois churches of
France, and not by all the Vaudois churches.
§ [See the Life of William Farel, from the German of the Rev. Melchior
Kirchhofer ; published by the Religious Tract Society, London, 1837, pp. 102
--104, 271.]
their acquaintance with saving truth , and especially in the

profession of evangelical faith, if we compare them with
their ancestors, such as they are made known to us by
history , and the religious writings of the twelfth century. *
The information given by Georges Morel respecting the
barbes, or pastors of the Vaudois churches, agrees in general
with what we know of their ancient discipline . Yet we
may trace indications in his statement of a certain unset
tledness or uncertainty on some points of doctrine or dis
cipline, an imperfect acquaintance with the Scriptures, and,
as it strikes us , a limited knowledge of their very inter
esting religious literature.
The candidate for the pastoral charge, having been em
ployed in agricultural labour, or as a herdsman, till the
age of twenty -five or thirty, came before the barbes, and
made known his wishes . If the inquiry respecting his
character proved satisfactory, he spent the winter months
for the next three or four years in self-improvement: he
learnt by heart the Gospels according to Matthew and
John, the catholic (or general ) Epistles, and a good part of
those of St. Paul. After this, he had to pass a year or two
in retirement. In this part, Morel speaks of sisters, or virgins,
living together in perpetual celibacy, and says that it was
to the place where these resided that candidates were sent,
to prepare in silence for the functions of the sacred ministry,
to which they were afterwards appointed, by partaking of
the eucharist and imposition of hands. This kind of reli
gious society of females is a fact without parallel in the Vau
dois history, and , if it be true, would prove , in conjunction
with the celibacy of the barbes, then generally practised ,
that Romish notions had become considerably prevalent at
this period, at least in the churches of Provence.
The holy ministry, as it appears, was exercised in faith
and love. The doctrine taught was, for the most part, the
same as in remote times ; it was always, in essential points,
evangelical. Yet it would appear that, in what regards
the acceptance of salvation, and the internal life of the
Christian, the barbes at that time allowed an immense share
to the human will. “ We believe," say they, “ that all
men have naturally some gift, which God has bestowed
* Scultetus Annalium Evangelii, etc., Heidelbergæ , 1618 , t. ii., p. 294.
Ruchats Hist. de la Réformation de la Suisse, t. ii., p. 319, and following.
CECOLAMPADIUS. 143
on them , one man more, and another less ; so that men

can do something by this power which is given them, but
especially when God stimulates and excites it, as he says
himself : Behold, I stand at the door, and knock .'
Moreover, they did not admit predestination , excepting
with certain explanations, which reduced it to be nothing
more than an anticipated view of human intentions and
actions by the omniscience of God .
Some Romish tendencies are also perceptible, such as
auricular confession , but without superstition or tyranny.
They asked the reformers whether it was proper to have
degrees of dignity among ministers of the word of God,
such as bishops, priests, and deacons ? whether the dis
tinction of sin , as original, venial, and mortal, were correct ?
whether it was allowable to pray for the dead ? which were
the ceremonial, and which the civil precepts ? whether
these ordinances were entirely abolished by the coming of
Jesus Christ ? They rejected purgatory, as a fiction of
antichrist ; also, all the inventions of men, such as saints'
days , vigils, holy water, abstinence from meat at certain
times ; and, in particular, they looked upon the mass as a
horrible abomination before God. But they tolerated one
great evil : through weakness and fear of their persecutors,
they had their children baptized by the priests, and com
municated at the mass .
The injustice and cruelty of their enemies having brought
the Vaudois into numberless dangers, and occasioned their
adoption of particular modes of acting, Georges Morel in
quired whether open force or stratagem could be autho
rized in cases where life and property were endangered ?
He also proposed the question , whether it was allowable
for the faithful ( Vaudois ) to plead before unbelieving
( Roman Catholic) judges ?
Ecolampadius, like the other reformers, beheld with
deep emotion and delight their foreign brethren, deputed
by the ancient Vaudois churches, the small remnant of
evangelical Christians who had escaped, as by miracle, from
the persecutions of Rome . With all his colleagues, he
blessed God for the preservation of these disciples of the
truth; these lowly flocks, scattered at the foot and in the
bosom of the Alps ; saved with difficulty from the snares
that were constantly laid for their lives as well as their
souls. These sentiments are expressed in the answer of

the reformer of Bâle to the Vaudois of Provence, dated
October 13 , 1530 . “ It is not,” he tells them , 66 without
a lively sentiment of joy in Christ that we have learned
from Georges Morel who takes such faithful care of your
salvation, what are your religious belief and worship . We
render thanks to our most gracious Father that he has
called you into such marvellous light, during ages in which
such thick darkness has covered almost the whole world,
under the empire of antichrist. We acknowledge also that
Christ is in you ; we therefore love you as brethren ; and
God grant that we may be able to testify the affection of
our hearts by its fruits !”
To these expressions of kindness and proofs of attach
ment, the reformer felt himself impelled to add some
Christian observations and counsels of truth, which fidelity
demanded of him : “ As we approve of many things among
you, so there are several which we wish to see amended.
We are informed that the fear of persecution has caused
you to dissemble, and to conceal your faith. Now you
know that with the heart man believeth unto righteousness,
and with the mouth confession is made unto salvation ; but
that those who are ashamed of Christ before the world , will
not be acknowledged by him before his Father. Because
our God is truth, he will be served in truth ; and as he is
a jealous God, he will not permit his own people to put
themselves under the yoke of antichrist,—for there is no
concord between Christ and Belial. You commune with
unbelievers ; you take part in their abominable masses, in
which the death and passion of Christ are blasphemed.
For when they boast of making satisfaction for the sins
of the living and the dead by their sacrifices, what is the
consequence, unless it be that Christ has not made satisfac
tion by his one sacrifice ? that Christ is not what his name
of Jesus signifies, that is, a Saviour, —and that he died for
us in vain ? And in saying Amen ! to their prayers, do we
not deny Christ ? How many deaths would it not be better
to suffer ? ... I know your weakness ; but it becomes
those who know they have been redeemed by the blood of
Christ to be more courageous. It is better for us to
die than to be overcome by temptation .”
Ecolampadius replied in the spirit of the reformation to
MASSON A MARTYR . 145
all the other questions which they had proposed to him ,

giving the required explanations and counsels. It is not
necessary to detail them here . Suffice it to say, that the
doctor of the Reformation and the pastor of the ancient
Vaudois church, felt themselves to be brethren, and the
Lord gave them the unity of the Spirit in the bond of
peace .
From Bâle, the two deputies of the Vaudois went to
Strasburg, to confer with Bucer and Capito. They took
a letter of recommendation to the former from (Ecolam
padius, dated Oct. 27 , 1530 .
This direct communication of the Vaudois barbes with the
reformers of Switzerland and Strasburg has still a very
legitimate interest for us in the present day. It is delight
ful to see that the conscientious study of the word of God
led the reformers, when they left the Roman church, to
reconstruct a church which, from its first formation, won
the esteem and sympathy of the ancient Vaudois churches,
which had preserved the doctrine and worship of the first
ages of Christianity as pure, at least, as it was in their
power to do . It is equally instructive to see the reformed
churches, which it has been attempted to depreciate, by
calling them new , confirming by their unity of faith , and
even by their community of forms, with the Vaudois
churches, the antiquity of their doctrine, worship , and
ecclesiastical organization. Some slight differences on
secondary points, which have been noticed, do not weaken
this assertion any more than some slight symptoms of
decline in a little persecuted flock would .
The two Vaudois barbes having fulfilled their mission,
and being furnished with the answer of Ecolampadius, set
out on their journey homewards. One of them , Pierre
Masson, could not escape suspicion ; he was waylaid and
arrested at Dijon , imprisoned , and condemned to death .
Georges Morel was more fortunate, and passed unnoticed
with his letters and papers, and arrived safely in Provence . *
The answer of Ecolampadius produced a powerful im
pression throughout the Vaudois churches. The pastors
of the valleys discussed among themselves, and in con
ferences with their neighbours , the questions of which it
treated. As some diversities of opinion still existed, and
* Perrin , p. 216.
H
it was thought proper to revisit the reformers of Germany

and Switzerland several times, it was also decided to con
voke a synod , in order to terminate the business . All the
Vaudois churches were to be represented in it. The Swiss
pastors were invited . A great number, convened at Grandi
son, in French Switzerland, chose as their representative
William Farel, that bold and faithful reformer, and Antony
Saunier, both natives of Dauphiné. *
The presence of Farel at the Vaudois synod is confirmed
by the deposition of a Vaudois, who was cast into prison
by Bersour, in the persecution of 1535. Jeannet Peyrel,
of Angrogna, deposed that he had kept guard for the
ministers who taught the good law , who were assembled in
the town of Chanforans,t in the centre of Angrogna, and
said that amongst others there was one called Farel, who
had a red beard , and a beautiful white horse, and two others
accompanied him , one of whom had a horse almost black,
and the other was very tall, and rather lame. I
The synod met in Angrogna, at the place called Chan
forans, and commenced its sittings September 12, 1532.Ş
It was solemn and decisive . All the questions had been
sufficiently matured ; they were then debated very freely
for six days. At length the synod, or assembly of the
barbes and heads of families, prepared a short confession of
faith, which may be considered as a supplement to the
ancient confession of faith of the year 1120, which it does
not contradict in any point. It consists of seventeen
articles, which are as follows:
“ 1. We believe that divine worship ought to be per
formed in spirit and in truth, for God is a Spirit, and desires
that those who worship him should do so in spirit and in
truth .
“ 2. That all those who have been, and shall be saved ,
have been chosen by God before the foundation of the
world .
* Ruchat, t. iii., p. 176 and 557.
† Now a lone house, near Odins, towards Le Serre.
I Gilles, p. 40 .
Ś Perrin misdates it Sept. 12, 1535, since the Vaudois church was at that time
harassed with persecution . Léger, pt. i., p. 95, is equally wrong in fixing it
December 12, 1532. This time of the year would have been far too severe for
the journey of the Swiss deputies and of so many pastors from beyond the
Alps.
ll Gilles, p. 41.
Léger , pt. i. , p. 95. Copied from a manuscript in the library of the
University of Cambridge. See also Gilles ; and Perrin, p. 157.
DECISION OF THE SYNOD . 147
“ 3. That it is impossible that those who have been

ordained (elected ) to salvation should not be saved.
" 4. That whoever establishes the free -will of man denies
entirely the predestination and grace of God .
“ 5. That no work is good but that which God has com
manded, and none bad but what he has forbidden . *
“ 6. That a Christian may swear by the name of God
without contravening what is written in Matthew v . 34,
provided that he who swears does not take the name of the
Lord in vain . It is not taken in vain when the oath tends
to the glory of God and the welfare of one's neighbour.
Moreover, an oath may be taken before a magistrate, because
he who fills the office, whether he be a believer or un
believer, holds his power of God .
“ 7. That auricular confession is not commanded of God,
nor appointed by the Holy Scriptures ; that the true con
fession of a Christian is to confess to God alone, to whom
belong honour and glory ; that there is another sort of con
fession, which is, when any one seeks reconciliation with
his neighbour, spoken of in Matthew v.; a third sort of
confession is, when any one has committed some public
offence, and confesses it also publicly,
“ 8. That on Sundays we ought to cease from our earthly
labours, from zeal for God and love towards our servants,
and that we may apply ourselves to hearing the word of
God .
“ 9. That a Christian is not permitted to avenge himself
in any manner on his enemy.
“ 10. That a Christian may exercise the office of a magi
strate over other Christians.
“ 11. That the Scriptures do not fix any time for a
Christian's fasting.
“ 12. That marriage is not forbidden to any one, in any
condition whatever.
“ 13. That whoever forbids marriage teaches a diabolical
doctrine.
“ 14. That whoever has not the gift of continence ought
to marrý .
“ 15. That the ministers of the word of God ought not
* We follow Léger, pt. i ., p. 95,and Perrin . - Gilles adds the following words,
“ And that man can do things indifferent which God has not forbidden ,
according to the occasion, as he can also refrain from doing them ."
H 2
to be transferred from one place to another, unless for some

great good to the church .
“ 16. That it is not incompatible with apostolic com
munion that the ministers possess some private property to
support their families. -
“ 17. Touching the sacraments : The Holy Scriptures
show that Jesus Christ has left us only two sacraments
baptism and the eucharist, or the holy supper ; that we
partake of the latter in order to testify that we persevere
in the holy faith according to our baptismal engagement,
and to celebrate the remembrance of the sufferings of Jesus
Christ, who died for our redemption, and has washed us
from our sins by his precious blood .”
The synod of Angrogna also adopted a decisive resolu
tion for the well -being of the Vaudois church, which had
been compromised for a number of years by the fear of
persecutions. It was decreed by common consent, that
they should cease entirely from all the arts of dissimulation
by which they had hoped to escape the notice of the enemies
of the faith ; that henceforth they would take no part in
any of the popish superstitions ; that they would not
acknowledge as a pastor any priest of the Romish church,
and never have recourse to his ministrations in any case,
or under any circumstances. They likewise resolved to
cease from all concealment in their religious assemblies ;
that the worship should be carried on openly and publicly,
in order to give glory to God.*
These resolutions met with some opposition in the synod,
on the part of some barbes, who were either friends of the
ancient order of things, or timid . Two of them , of foreign
extraction, Daniel de Valence and Jean de Molines, with
drew without authority from the general assembly, and made
their complaints to the churches of Bohemia and Moravia .
Relations equally ancient and close united the Vaudois
of France and Piedmont to the evangelical Christians of
Bohemia and Moravia . The origin of these latter is pro
bably to be dated from the end of the twelfth century, the
times of Pierre Valdot and his immediate disciples, the
Poor Men of Lyons. Being driven about by persecution,
and dispersed in various places, they had become, in the
* Gilles, p. 30.
† On Pierre Valdo and his disciples, see ch. vii. of this history.
CHURCHES OF BOHEMIA AND MORAVIA . 149
hands of God, the means of revival and union for churches

that were still governed by the word of God, in the bosom
of which they had found a refuge; and thus, amongst
others, for the churches of Bohemia and for the ancient
Vaudois churches in the valleys of the Alps . It was in
Bohemia that Valdo himself terminated his admirable and
useful career .* He found a Christian church there, which ,
like those of the Sclavonian race, had received Christianity
through the medium of the Greek church , and which, like
all her sisters, abhorred the yoke and errors of Rome .
Attached to the Holy Scriptures, which she read in an ex
cellent Sclavonian translation, the language of the country,
the church of Bohemia had welcomed with a cordial feeling
of Christian brotherhood, Pierre Valdo and his friends, who
had been persecuted for their fidelity to the word of God ;
and, owing to the well-known activity of the Poor Men of
Lyons, and the journeys of the Vaudois barbes, who
travelled in all directions to evangelize their brethren, the
churches of Bohemia, and, at a later period, those of Moravia ,
entered into strict fellowship with the Vaudois churches of
France and Piedmont. And, once brought into connexion
with one another, these two churches, both daughters of
the primitive church, loved each other as two sisters, and
never ceased to interchange proofs of their affection .
In the instance now before us, the churches of Bohemia
and Moravia testified their cordial affection and esteem for
the Vaudois church by their general counsels, given in the
spirit of the gospel. It is evident by the letter they wrote,
and which the two dissatisfied barbes brought back the
following year, ( 1533 , ) that these churches had been
but imperfectly informed ; but we may at least infer from
its contents that they always felt a lively interest in the
spiritual welfare of their Vaudois brethren. The latter,
from regard to their brethren of Bohemia and Moravia, held
a synod in the vale of San Martino, the 15th of August ,
1533 ; and after having confirmed the resolutions of the
synod of the preceding year, decided on communicating
them, with suitable explanations, in a fraternal letter to the
churches of Bohemia and Moravia . In consequence of this,
* Does not Valdo's retiring to Bohemia authorize us to believe that a con

nexion had already existed between the church of Bohemia and the Vaudois
church ?
Jean de Molines and Daniel de Valence left the valleys,

never to return .
This strenuous but ineffectual opposition of the two
barbes, who were, moreover, not natives of the Vaudois
valleys, rendered the intimate agreement of the spirit of
the Reformation with that of the Vaudois still more appa
rent. The ancient and venerable Vaudois church, still
faithful, in its somewhat impaired old age, to the true
apostolical traditions, came forward gladly to hold out the
right hand of fellowship to her younger sister, the offspring
of the conscientious study of the Bible. They recognised
each other as children of the same Father - as servants of
the same Lord ; they embraced one another, feeling them
selves to be one in God's sight ; and acknowledging, with
transports of delight, that thus blended they were the beloved
spouse of Jesus Christ.
Glory be to God the Father, Son, and Holy Spirit.
Amen !
CHAPTER XVIII .
IMMEDIATE EFFECTS OF THE UNION OF THE VAUDOIS

CHURCH WITH THE REFORMED CHURCH.
THE resolutions adopted at the synod of Angrogna in

1532, and confirmed the following year, were soon put in
practice. Repentance for preceding acts of dissimulation
stimulated ardent minds to give proofs of the sincerity of
their love to God, and their attachment to his word . A
clearer view of their duty strengthened the faith of the
feeblest: a zeal, that had been languishing for some years,
revived afresh in all hearts. A Christian life, not entirely
new, but renovated, circulated faithfully through all the
branches of the Vaudois churches. Barbes and private
Christians supported one another, and rendered mutual aid
in realizing the same desire that of glorifying their Saviour
in the midst of idolaters . Their ardent wish was to repro
duce in their actions the device engraved to this day on the
seal of the Vaudois churches of Piedmont — a light shining
RENEWAL OF PERSECUTION . 151
in darkness. Proofs in confirmation of this zeal are not

wanting : we shall adduce them in their proper order.
And first of all let us mention an external, but very
convincing proof: the renewal of persecution on the part
of the papists. Religious animosity never pursues the
lukewarm ; it is never roused by the sight of timid men
who dissemble , and whose sole aim is to escape observation .
Resistance and opposition alone provoke it ; antagonism
inflames it. Two years had not elapsed after the synod
of Angrogna , when persecution began ; at first in Provence,
in the year 1534, at the instigation of the bishops of
Sisteron, Apt, and Cavaillon, and in the following year in
Piedmont, by the endeavours of the archbishop of Turin
and the inquisitor of the same city. The duke of Savoy,
Charles III., yielding to their solicitations, referred the
cruel office of pursuing the pretended Vaudoisheretics to a
nobleman in their neighbourhood, the lord of Rocheplatte,
Pantaléon Bersour, who, from his frequent residence at
his château of Mirandol, (Mirandeul,) or in the city of
Pinerolo, at the entrance of the valley of Perosa and not
far from that of Lucerna, had greater facilities than any
other person of knowing the places, the circumstances, and
the men.
For the purpose of obtaining all the information possible,
Bersour, furnished with ducal letters for the parliament of
Provence, betook himself to the dioceses of that province
in which persecution had recommenced. Having obtained
copies of the depositions relative to the accused, as well as
permission to assist at the subsequent examinations, he
furnished himself by this means with very precise data
relative to the late events, and the persons who were the
most devoted to the interests of evangelical religion in the
valleys of Piedmont. For, as we have already said, the
Vaudois of the domains of the duke of Savoy maintained a
constant connexion with those of Dauphiné and Provence,
and their barbes often passed the Alps to edify the
churches of their brethren . It was even found that many
of the persons who had been apprehended on the charge of
heresy were Piedmontese subjects, refugees in France, and
that one of them who died in prison was from Rocheplatte,
a lordship peopled with Vaudois, and belonging to the
ducal commissioner.
On his return to Piedmont, Bersour laid before the inqui

sitors the list of denounced or suspected Vaudois, and
received from the duke Charles, by letters patent of August
28, 1535 , an order to proceed forthwith to inflict punish
ment on the offenders. Having assembled a troop of about
five hundred picked men , foot and horse soldiers, he made an
inroad on the valley of Angrogna, penetrating it by way of
Rocheplatte, through roads which were well known to him .
But the enterprise was not more than half successful. The
disturbed and threatened population had placed scouts, who
gave information of the approach of the invader soon enough
to dispute the victory, and to snatch part of the booty from
him, as well as the prisoners made at the first onset. Strong
remonstrances having been addressed to him by the countess
Blanche, widow of the count of Lucerna, and lord of An
grogna, who reproached him with not having respected the
memory of her husband, and with having treated him ,
herself, and their children with insult, in assailing her sub
jects without her knowledge, Pantaléon Bersour ceased his ·
attacks on that side and among the mountains, to fall upoil
the districts of the plain instead, which were inhabited by
Vaudois. With those unfortunate persons he filled his châ
teau at Mirandol, the prisons and convents of Pinerolo, and
the inquisition of Turin, where Benoît de Solariis with his
assessors conducted criminal proceedings against them . A
great number of them suffered in the flames. The words
of one of these martyrsof the faith deserve to be preserved.
Catelan Girardet, who had been arrested at Revel, in this
same year, 1535, was led to punishment. When he reached
the pile, he asked for two stones. Having received them ,
he rubbed them violently one against the other, and said to
the attentive spectators, who were astonished and curious
to know his motive for so strange an act, “ You think to
abolish our churches by your persecutions, but you can no
more do it than I can destroy these stones with my hands,
or eat them .”
The persecution would have raged much longer, if poli
tical circumstances had not at all at once put an end to it.
Francis 1. , king of France, laying claim to certain rights in
Piedmont on behalf of his mother, the queen Louisa, sister
of duke Charles, and demanding a passage for an army
intended to recover Milan, had met with a refusal, and pre
MARTIN GONIN AMARTYR . 153
pared to enter his uncle's domains by main force. The

fears which so dangerous a situation excited in the duke's
government, forced him to give an order which huma
nity and sound policy would have previously dictated,-
namely, to stop the persecution against the Vaudois. In
fact, it was important for him not to alienate entirely the
attachment of the population that was settled on the frontier
of his enemy, and who occupied the usual passes of the
Alps, and had it in their power either to surrender them,
and thus inflict a severe blow on their imprudent sovereign,
or to defend them with tried fidelity, and to be a substitute
in their valleys for a body of troops which he might then
send elsewhere. Thus Bersour's persecution was suddenly
stopped.
One unfortunate effect for the Vaudois valleys, of the
rupture otherwise so favourable for their cause, between
their sovereign and the king of France, was the arrest and
death of one of their best pastors, Martin Gonin, of An
grogna. He had gone to Geneva, at the beginning of 1536 ,
to confer there on ecclesiastical affairs with some learned
theologians, and to make a purchase of books. He was
endowed with superior talents and some rare qualities, and
though only thirty -six, had already travelled and laboured
much for the churches, in Piedmont and elsewhere. But
on his return, he was arrested in Dauphiné ; being a Pied
montese , he was taken for a spy, sent to observe the pre
parations for war in France. The parliament of Grenoble
having pronounced him innocent, he was on the point of
being released ; but the jailer, on searching him , found some
papers relative to religion: he was thereupon again impri
soned and brought to trial for this latter fact. When ex
amined on his belief, he made a frank and unreserved con
fession of it, and he resisted , at the same time, all importu
nities and solicitations to induce him to change his religion ,
and was condemned to be drowned in the Isère . This
barbarous sentence was executed on the night of April 26 ,
1536. It was apprehended, that if it had taken place in the
day -time, the gentleness and pious discourse of the martyr
would have moved and shaken the resolution of the specta
tors. The death of this faithful servant of God was deeply
regretted in the valleys, where he was justly appreciated ,
and where the want of pastors began to be felt.
A 3
The commitments to prison, and the punishments inflicted

for two years on the Vaudois of France and Piedmont, are
not the only proofs that we have of the increase of Christian
life among them in consequence of their intercourse with the
reformers. They gave another striking proof of it, during
the very time of their persecution, in defraying the cost of
the first edition of the French Bible. They contributed for
this object fifteen hundred gold crowns, -a, considerable sum
at that time, and especially for a small population of country
people and herdsmen. It was at the synod of Angrogna,
in 1532, in the presence of Farel and Saunier, deputies
from the Swiss churches, that in consequence of the scarcity
of manuscripts of the sacred books, and the increasing diffi
culty of copying them, the resolution was passed for trans
lating into French and printing the sacred Scriptures, both
of the Old and New Testament. P. Robert Olivétan, a
relation of the celebrated Calvin, the reformer of Geneva,
was commissioned to undertake this work . This Bible was
printed in folio, and in black letter, at Neufchâtel in Switzer
land, in the year 1535 , by Pierre de Wingle, commonly
called Piccard. The Vaudois spirit, that attachment to
the word of God which in former ages was manifested by
the pains taken by individuals to commit whole books to
memory , now reappeared in every heart, renewing its youth ,
and eager to avail itself of the recent invention of the press,
to facilitate, for all who knew how to read, the possession,
at a trifling expense, of a copy of the Holy Scriptures.*
Another proof of the increase of the Christian life among
the Vaudois, is, on the one hand, the zeal displayed in
preaching pure doctrine, and on the other, the eagerness of
the people in coming to hear it. It would be difficult to
decide which showed the most courage and self -denial — the
preachers who sought to do good to souls, or the hearers,
hungering for the bread of life, flocking to their faithful
shepherds, without dread of committing themselves, often
even at the peril of their lives. The country people camein
crowds to the appointed places of meeting . By degrees the
citizens and inhabitants of the plain resorted thither. Even
the lords protected the evangelical faith, and openly de
clared themselves in its favour. In a short time the barbes
* Perrin , Hist. des Vaudois, p. 161 –Gilles, ch. vii. pp. 43, 44- Ruchat, Ré
formation, etc., t. iii., pp. 176-403.
OCCUPATION OF PIEDMONT BY FRANCE . 155
were not sufficiently numerous for their work and the new
cares which claimed their attention. Those among them
whose office it was to instruct and train candidates for the
sacred ministry, * were obliged to cease from this employ
ment, in order to give themselves entirely to preaching and
the care of souls . They soon found it necessary to have
recourse to foreign academies belonging to the reformed
that of Geneva, for example — either to send thither young
Vaudois who had devoted themselves to the evangelical
ministry, or to obtain additional pastors from thence, who
were now required on account of the increasing number
of the congregations and hearers of the truth .
From this period may be dated the use of the French
language in the worship ofthe Vaudois valleys of Piedmont.
Hitherto it had been carried on in the common language of
the country, that is , in the Romance language, in which all
their ancient writings were composed. Henceforth the
French was generally employed , for the editions of the
Bible printed at the expense of the Vaudois and circulated
in their houses were in this language, and the body of
pastors likewise spoke it, owing either to their origin, or
the course of their studies. I
The religious movement which had commenced at the
synod of Angrogna, in 1532 , extended and strengthened
itself still more when the political differences between Pied
mont and France supervened, and particularly when the
latter power invaded and occupied the territory of the
former. The attention of the government being absorbed
by concerns which seemed more pressing, it neglected for
years to watch or to check the proceedings of the Vaudois ;
and it was not roused till the papists, surprised, confounded ,
and irritated by the success of the once oppressed church,
raised the cry of alarm . The priests who had been pre
viously settled in the valleys, having lost all hope of ever
seeing the people brought under Romish domination, and
judging that for the future no further revenue would be
obtained from them, voluntarily withdrew in despair; and
with them went the mass . That these happy results took
* This fact evidently implies the existence of that school of the barbes in the
Pra -di- Torre, which we have before mentioned.
+ In civil affairs the Italian language was used .
Gilles, chs. vii., viii. - Perrin , p . 161 .
It is still a question in what part of the valleys they were established .
place is not denied by Roman Catholic writers; so far from

it, they complain of them bitterly. This is done by father
Belvedere, in his report, addressed in 1636, to the Congrega
tion for the propagation of the faith, in which he makes many
mistakes, and, amongst others, has this absurdity , —that the
reformer Farel had been appointed governor of the valleys
by a count of Wurtemberg, in the name of the king of
France, and had persecuted the papists. But, however
singular the explanations he gives of the facts that he
reports may be, the latter fully confirm all that we have
stated . Among other things, he says expressly : “ The
heresy had reached such a height in the valley ( of Lucerna ),
that from all parts of Piedmont, subject to the king, people
came to hear the preachers, contrary to the king's wish,
who either was ignorant of it, or pretended to be so.
But, while the Vaudois of Piedmont enjoyed the respite
which political commotions had obtained for them in their
religious concerns, and made use of it to consolidate and
extend their church, they received most melancholy in
telligence respecting their brethren the Vaudois of Pro
vence, of which we shall now proceed to give an account .
( See what has been already said in ch. xv. )
The reader will recollect, no doubt, those flourishing
Vaudois churches, founded in Provence, at the end of the
thirteenth century, in the valleys that border on the Dur
ance , to the east of Cavaillon. Here were situated the
towns and villages of Cabrières, Mérindol, Lormarin , Cade
net, Gordes, and many others besides, as celebrated for their
long prosperity and high reputation, as for the terrible
persecution which put an end to their existence.
Already, at the beginning of the sixteenth century, efforts
had been made to prejudice king Louis XII. against them .
They had been represented to him as infamous people, who,
having separated from the church of Rome, lived in the
commission of all kinds of abominations. But the king,
having sent to these places two honourable men, in whom
he placed confidence, namely, his confessor Parvi, and Adam
Fumée, master of requests, who made a favourable report
of the manners and piety of the people, gave orders that
they should be left undisturbed.
* Gilles, c. vii., p. 45 - Perrin , p . 161 .
† La Mothe-Langon, t. iii., p. 425.
PERSECUTION OF THE VAUDOIS OF PROVENCE . 157
In the year 1534, under Francis 1., the searchings,

punishments, and imprisonments on religious accounts were
begun anew . The parliament of Aix , at the instigation
of thebishops of Sisteron , Apt,and Cavaillon, had proceeded
with rigour against the Vaudois of these countries, as we
have mentioned a few pages before . The parliament
allowed itself to be so deceived and blinded by intrigue,
calumny, and fanaticism , that in 1540 it condemned thó
Vaudois to general destruction, to the loss of life and pro
perty, and their country to be made a desert. The benevo
lent intervention of Guillaume du Bellay, lord of Langey,
and governor of Piedmont, since it had been occupied by
the French, retarded the execution of the ordinance. He
had the courage to represent to the king the injustice of
this barbarous decree. He showed that it would affect a
worthy population , who were distinguished among other
virtues for temperance, chastity , patience, fidelity to their
prince, industry, hospitality, and a genuine piety devoid of
superstition . Enlightened by the judgment of this honour
able lord, Francis 1. refused to confirm this sentence . But
as irritating calumnies were spread without ceasing against
the unfortunate Vaudois, and false rumours designedly
circulated, till they reached the ears of the king, accusing
this peaceable people of plots against the government, of
clandestine armaments, and even of levying troops with the
intention of getting into Marseilles, it might be anticipated
that the fatal blow would soon be struck. The drawn sword
and lighted torch which Romish hatred waved in menace
over the heads of its victims only waited the signal for
general havoc . At last it was given . *
Francis 1. , at the instigation of one of the princes of the
Romish church, a pretended successor of the apostles, the
odious cardinal de Tournon , decreed the punishment of the
Vaudois of Provence . On the first news of this alarming
project, the evangelical cantons of Switzerland vainly inter
ceded in the most urgent manner with the king ; all they
obtained was a dry answer not to meddle with the affairs of
his government, any more than he would trouble himself
about theirs. Calvin, the illustrious reformer of Geneva,
would have gone and thrown himself at the feet of the
French monarch, but had been taken ill, and Farel was too
* Léger, pt. ii., p. 330. - Gilles, p . 47.
much oppressed by the infirmities of age to undertake the

journey. Viret, one of the reformers of the Pays de Vaud,
set out to request favour for his co -religionists, bearing with
him letters of recommendation, not only from the reformed
states of Switzerland, but also from the Protestant states of
the league of Smalkald. But all these efforts at mediation
were useless . *
The order for destroying the heretics of Provence having
been once issued, no time was lost in putting it into execu
tion. A hard -hearted , avaricious man , irritated, moreover,
it is said , because a lady who possessed the seignorial right of
many of the Vaudois villages had refused him her hand
John Meinier, baron d’Oppède, first president of the parlia
ment of Provence, and royal lieutenant of the province, in
the absence of count de Grignan, marched against the
innocent people whom he had disgracefully calumniated .
At the head of a troop of the militia of Provence, besides
two thousand regular soldiers, and accompanied by commis
sioners, nominally his colleagues, but in reality quite under
his influence, he attacked his devoted victims in April, 1545 .
These poor people, whom he had represented to the king
as armed rebels, furnished with all the munitions of war,
and entrenched in places difficult of access, never dreamt of
defending themselves ; they saw no safety but in flight.
A modern author gives the following account of this
atrocious transaction : - “ The shrill outcries,” he writes,
“ the blasts of the savage horns and other signals in use at
this period , to announce the approach of a hostile force,
warned the Vaudois in the different villages and hamlets, of
the coming of the terrible Oppède. Every one abandoned
his home, leaving his little fortune in it : each wished to
save his aged father, his wife, his children , and nothing
more . They hastened to the mountains or the neighbour
ing rocks, or the bottom of precipices, without sparing a
thought on what they had left, or rather hoping that the
love ofplunder would detain their persecutors, and turn them
aside from the pursuit.
“ During this time,the Catholic army set fire to the houses,
filled up the wells and fountains, tore up the vines, cut down
the trees, left not one stone on another, sparing neither
gardens, nor hospitals, nor bridges, in a word, nothing that
* Ruchat, t. V., p. 253.
PERSECUTION OF THE VAUDOIS OF PROVENCE . 159
existed in this unfortunate country. The Vaudois, dying

with hunger and sorrow , exhausted with fatigue and want,
continued their uncertain march . In a short time, the
women, children , and old men, overcome by fatigue, were
forced to stop . They were abandoned in despair ; * and yet
some hope was indulged that all Christian charity would not
be extinguished in the heart of these devout assassins, that
they would not dare to butcher weakness, innocence, and
decrepitude. A Piedmontese soldier unexpectedly found
this troop of wretched fugitives in a kind of plain, and from
the mountain above rolled down stones to warn them of the
approach of the band of murderers commanded by the baron
de la Garde. But no strength was left to the remains of this
Vaudois troop ,—they stirred not, but awaited their fate with
resignation. The soldiery, guided by the monkish inquisi
tors, f rushed upon the women, whom they treated withsuch
licentious indignity that the greater number died on the
spot, without a wish to survive their honour; the rest
perished of suffering and hunger, after having been stripped
even of their last garment.
The expedition commenced on the 14th of April, with
the sacking of Cadenet. On the 16th, they set fire to the
villages of Pepin, La-Mothe, and Saint Martin, belonging
to the countess of Ceudal ( the same who had refused her
hand to Oppède.) There the poor labourers were slain
without making resistance ; as to the females, the young
were violated, and the pregnant women, with the children,
were massacred . From some they cut off their breasts ;
the elder children and mere babes might be seen dying of
hunger on the corpses of their mothers, for the baron
d'Oppède had interdicted all persons (under pain of being
hung), from furnishing provisions to any one of this
accursed race . The population of these places were swept
entirely away , either by the flames or the sword. Only
those were saved alive who were destined to work in the
galleys.
On the 17th of April, Oppède, at the head of a body of
* Gilles says, p. 49, that they were aboutfive hundred .

+ Gilles, in his history, mentions this fact as having occurred after the
destruction of the villages, which is very probable . To be just, we ought to
add that he does not relate these indignities ; that he says on the contrary,
that one of their leaders prevented them at this time from committing those
abominable acts which they perpetrated elsewhere.
Piedmontese, who had been formed into regiments at the

expense of France, advanced towards the villages of Lorma
rin, Ville- Laure, and Trèzemines, which were burned by his
orders on the following day ; while the wretches who came
fromArles on this sacrilegious crusade set fire to Genson
and Laroque, on the other side of the Durance . Oppède,
whose approach justly inspired terror, found in Mérindol
only one young man , Maurisi Blanc, a half- witted lad, who
surrendered to a soldier on conditions of being allowed to
ransom himself for two crowns . Oppède, apparently
assenting to these terms, paid the two crowns, and claiming
Blanc as his own, caused him to be tied to a mulberry tree,
and shot.
The two hundred houses which formed the village of
Mérindol were entirely razed, after having been set on fire
on the 18th . Cabrières still remained : it was a large
fortified town, and situated three leagues from Cavaillon.
The inhabitants had closed the gates : cannon were brought
to force them open on the 19th . On the first discharge of
artillery, those who were in the place cried out to the
besiegers that they made a show of resistance not from a
spirit of disobedience to the king's orders, but only to
protect themselves from the first attack of a furious soldiery,
and that they would voluntarily surrender themselves, pro
vided their lives were guaranteed, and that they might be
allowed free egress to go to a foreign land, to pray according
to their own views . The lord of Cabrières accompanied
the assailants. He made terms for his vassals, and was
promised that their cause should be carried before the
parliament, and that no violence should precede the judicial
decision . The terms of capitulation being concluded,
Cabrières surrendered. Oppède, no longer concealing the
black villany of his heart, caused all the men to be
seized, to the number of sixty. They were led to an
adjacent meadow , and by his orders cut in pieces. “ Cut
in pieces,” we say,—for they cut off their heads and limbs,
uttering all the while the most horrible blasphemies and
shouts of victory. The females of all ages, with child or
not, were shut up in a barn, which was then set on fire.
One soldier, touched with pity, (and who therefore must
have been an indifferent Catholic,) made an opening in the
wall, that they might save themselves; but his comrades
TRIXQUILLITY OF THE VAUDOIS OF PIEDMONT. 161
pushed them back into the flames with their pikes and
halberds. Many Vaudois were found alive in caves, where
they had concealed themselves . They were brought out
into the great hall of the château, and massacred in the
presence of the baron d’Oppède . Eight hundred persons
of both sexes had sought an asylum in the church ; the
dissolute rabble of Avignon , who had run together to take
part in the pillage and murder, received the commission to
massacre them all without mercy .
Similar enormities were committed in La Coste, and in
all other parts of the country inhabited by the Vaudois .
It is too painful to continue the recital. One fact, however,
may be mentioned. Some who were concealed in retired
places implored Oppède to be content with taking their
property , and to allow them to retire to Geneva. His
answer was, “ I will send you to dwell in hell with devils,
you, your wives, and your children ; so that no memorial of
you shall be left.”
Twenty-two Vaudois villages were burned ; nearly five
thousand persons lost their lives ; seven hundred men were
sent to the galleys. The name of Vaudois disappeared
from Provence.
A general cry of indignation was raised throughout
France ; but the cardinal de Tournon became the apologist
of the assassins to the king. Yet it is said that Francis'
conscience was oppressed and tormented by the deed, and
that on his death -bed, two years after, he expressly enjoined
his son, Henry II. , to chastise its perpetrators. Most of
them , however, escaped punishment.*
While the Vaudois of Provence experienced the utmost
severity of a government enslaved to the priests of Rome,
and violently prejudiced against evangelical truth, the
Vaudois of Piedmont enjoyed a far better position.
The authority of Francis 1. in Piedmontbeing anusurpa
tion, this prince, who persecuted the reformed in his own
hereditary kingdom to the utmost, was obliged to proceed
with more caution against the pretended heretics of his
new domains, lest his violence should serve as a pretext for
rebellions, and consequently lead to complicated embarrass
ments. Not but that, at intervals, harsh measures had
* La Mothe Langon , t. ii. , pp. 429-442 . - Gilles, ch, vii., p. 47. - Ruchat, t.
V., p. 253,
.162 HISTORY OF THE VAUDOIS CHURCH.
been adopted, and some had even suffered death . * But

compared with what took place elsewhere, the external
position of the Vaudois church in Piedmont was favourable.
Asto its interior life it was most satisfactory, and left
nothing to be desired, as we said at the beginning of this
chapter. During the first twenty years of the French
occupancy , from 1536, the Vaudois, or, which is the same
thing, the Christian spirit, was so spread or manifested, not
only throughout all the extent of the valleys, but through
all:Piedmont, that there were few towns or villages of any
importance where some of their brethren or friends were
not to be found , and among them even lords and persons
of distinction .
The concourse of hearers who flocked from all the
hamlets of the valleys and different places in lower Pied
mont round their pastor for instruction and edification,
became go great, that it was impossible to avoid something
like display in the assemblies of the faithful. The meetings
were become entirely public, conformably to the decision of
the synod of Angrogna in 1532, when they took the last step
in this act of fidelity by constructing temples. Before that
time they had held their meetings either at the houses of
the barbes, or of private individuals, or in the open air. It
was at Angrogna , that bulwark of the Vaudois church, that
the first temple was built in the place called San Lorenzo.
Soon after another was erected in the same commune,
but higher up in the valley, at a place called Le Serre,
about half an hour's walk from the former . In the same
year ( 1555 ) several other communes of the vale of
Lucerna put their hand to the work for the same purpose ;
and in 1556, several temples were raised in the valley of
San Martino for the Vaudois, or evangelical worship .
While many hearts rejoiced, in 1555 , and rendered lively
thanks to God for the building of these edifices, many
were also grieved, and many tears were shed, in the same
year, at the news of the martyrdom of two of their dear
pastors.f Being natives of France and refugees at Geneva,
they had responded to an appeal from the valleys, and
* It is alleged that Francis 1. replied to the humble appeals of these pre

tended heretics, that he would not burn them in France to support them in
the Alps. Léger, t. ii., p. 28.
+ They were Jean Vernou, of Poitiers, and Antoine Labori, of Quercy.
DANGER INCURRED BY TWO PASTORS. 163
had come there to exercise their ministry, and subse

quently undertook a journey to Geneva. On their return
from this city to their faithful flocks, in company with
three * French Protestants, they were arrested at the Col
de Tamiers, in Savoy, and suffered martyrdom at Chambéry ,
towards the end of April, 1555 , after having avowed their
faith and obtained a glorious victory over all temptations .
Some weeks before, the parliament of Turin had burned in
the castle yard, in this last -mentioned city, the bookseller
Barthélemi Hector, of Poitiers, whom some persons of the
higher ranks in the Vaudois valley of San Martino had
delivered to the inquisition on the charge of having come
to sell Genevese books in the valley . His sincere answers
and courageous confession of faith affected the hearts even
of some of his judges. But the cold and selfish considera
tions of the world dictated the sentence of death . The
multitude who surrounded his funeral pile testified their
lively interest by many tears ; and from their midst might
be heard murmurs and invectives not a few , against the
monks and inquisitors.
Two other ministers also, about the same time, were
exposed to imminent danger in Savoy. The barbe Gilles,
of the Gilles family, on his return from the colonies of the
kingdom of Naples, having passed through Venice, and
cleared the frontiers of Germany, was bringing Etienne
Noel, a Frenchman , from Lausanne to the valleys . One
day they fell in with a company of officers of justice at an
inn . Being compelled , by the artful civilities of the chief
of the archers, to sup with him, they had great difficulty
not to commit themselves in answering his wily questions
about their occupations and the object of their journey.
Perceiving, on rising from table, that they had not laid
asleep all the suspicions of their examiner, and that he
seemed hardly willing to postpone further interrogatories to
the next day, they proposed retiring to rest, with the view
of proceeding on their route without delay. Their com
passionate host being . well rewarded, gave them some
addresses, and having let them out privately, they gained
the fields, the woods, and the mountains, and happily
reached the valleys, praising God for so great a deliverance .
* Guiraud Tauran , of Cahors, Jean Frigulet, of Nismes, doctor of laws, and
Bertrand Bataille, a student of Gascony.
Noel was nominated pastor of Angrogna, and Gilles of

Villaro.
At this period, several pastors, most of them French, but
some Italians, arrived in the valleys. One of the former,
Humbert Artus, a little after his installation at Bobbio , was
one day surrounded by the magistrate, monks, and other
papists of the place, eager to enter into a debate with him ,
and conducting themselves very tumultuously . But when
he required that the discussion should be in due form and
order, and offered to maintain it in Latin, Greek, or
Hebrew, whichever they chose, and on any subject they
pleased, these eager gainsayers withdrew in confusion, and
left him in peace .
The year 1556, the twentieth of the French domination
in Piedmont, was marked by an attempt to bring the mass
of the Vaudois within the pale of the Romish church , by:
the joint influence of persuasion and threats. The parlia
ment of Turin , besides being prompted by the pope's
agents, and the orders of Henry II., king of France, had
lately heard of the erection of Vaudois temples in various
parts of the valleys. Indignant at this audacious pro
ceeding, they devolved the business of repressing heresy on
two of their members, the president de SaintJulien and
the councillor de Ecclesiâ (della Chiesa ), who set out on
their mission in March, with a numerous retinue. In the
valley of Perosa , where at that time there was no pastor,
and everybody fled at their approach, they found not a
single person to converse with. Having reached the
valley of San Martino, they there published an edict
menacing those who should resist, but conciliating and
flattering those who should hasten to make their sub
mission . Having met with no success, they descended to
Pinerolo, where they caused a number of accused persons
to be brought before them, several of whom they condemned
to various punishments. It was on this occasion that a
labourer whom they asked why he had brought his child
for baptism to the temple at Angrogna, replied, because
baptism was there administered according to the institution
of Jesus Christ. This same man being ordered to have
his child re-baptized immediately, and having obtained
permission to pray before he gave his answer, embarrassed
de St. Julien extremely, when he said to him after praying,
PARLIAMENT OF TURIN . 165
“ Be pleased first to give me a writing, signed with your

own hand, by which you absolve me from the sin I may
commit in re-baptizing my child, and take upon yourself
the punishment I may incur before God .” The president,
astonished at this language, contented himself with saying
coldly, “ I have my own sins to answer for, without
charging myself with yours . Take yourself out of my
sight." Departing immediately, the poor man was not
troubled again about the matter. *
Wishing to produce a deep impression on the valley
of Lucerna, the commissaries made their appearance at
Angrogna, accompanied by a great number of lords, priests ,
The pre
and monks, besides their ordinary attendants.
sident, after visiting the two temples, ordered one of the
monks to preach. The pastors and people were obliged to
listen to a discourse which urged them to become obedient
to Rome ; and when they requested that a pastor might
speak in reply, they were metby a refusal. The president
then addressed the assembly in the names of the king, the
marshal de Brissac, his lieutenant in Piedmont, and the
parliament of Turin ; he summoned them to turn papists
and to deliver up their pastors, threatening them, in case
of refusal, with similar ruin to that which had destroyed
their brethren in Provence.f
To all this, the people, worthy of their pious ancestors,
replied with the most admirable simplicity and fidelity,
that they were resolved to live agreeably to the word of
God , in obedience to all their superiors, in all things pos
sible, so that God were not wronged; that as to their
religion, if it could be proved by the word of God that
they were in error, they were ready to acknowledge it.
The president, on the following days, went through the
Vaudois communes in the valley of Lucerna. Things took
exactly the same course there as in Angrogna. Neither
threats nor caresses could lead astray the descendants of
so long a series of pious servants of God .
This general appeal having been unsuccessful, St. Julien
* Léger, pt. ii., p. 28.

† See the summary of the edict in Gilles, whom we have followed in this
fact,p. 58. In the following paper are the answers thatwere made by the
Vaudois churches, and particularly a brief confession of faith , conformable in
other respects to what we know of the Vaudois.-- See also Léger, pt. ii., pp.
106, 107.
had recourse to special measures with individuals. He

sent for the principal persons separately, flattered them ,
made them tempting offers, or tried to terrify them by
threats ; but all in vain . He addressed himself a second
and a third time to the communes, but they remained
immovable . Their answers were always dignified , firm ,
and respectful. Their actions evinced true Christian
courage . Always and universally they refused to give up
their ministers and schoolmasters.*
Little satisfied with the result of his efforts, the president
St. Julien made his way back to Turin with his colleague,
della Chiesa. Their report rendered no assistance to the
deliberations of the parliament, who, not knowing what to
do, sent the above- named commissioners to France, to lay
the answers of the Vaudois before the king and his council,
and to give all requisite explanations by word of mouth.
As the royal will was not known by the parliament till
after the lapse of a year, the churches of the valleys enjoyed
during that term the delightful fruits of peace, contrary to
the desires and attempts of their adversaries.
An enemy more dangerous to their souls than persecution
itself sought to instil a subtle and mortal poison into the
consciences of the Vaudois believers and the Protestants
scattered through Turin and the other towns or villages of
Piedmont. This was Dominic Baronius, of Florence, a
popish preacher. This man , for a long time not understood,
condemned in his book on the Roman Constitutions, and in
other works, the principal errors of his church, and approved,
almost without exception, of the truths proclaimed by the
Vaudois and reformed churches. But notwithstanding this,
he endeavoured to persuade persons that, according to times
and places, it was allowable to conceal one's belief by taking
a part in contrary practices, even, for example, to go to
mass, provided that it was disapproved of entirely , and
sound doctrine held. Such principles might have stifled
the germ of spiritual life in many hearts too much inclined
to worldly prudence, if the prayers and representations of
the pastors of the valleys, as likewise the letters of the
ministers of Geneva, and especially a book written by one
of them , the Italian Celse Martinengo, had not refuted such
* Gilles, p. 58 .---Léger, pt. ii., pp . 106 , 107 .

SARTOIRE AND VARAILLE . 167
wretched doctrines, and combated such lax and degrading

sentiments.
The glorious death of two martyrs of the Christian faith
proclaimed still more loudly the duty of confessing one's
belief in the face of persecutors. One of these faithful
witnesses of the truth was Nicolas Sartoire, of Quiers, in
Piedmont, a young man at that age when life appears most
attractive, and a student educated at the expense of the
republic of Berne, who came to pass a few weeks in his
native country, by way of relaxation from his studies. Ho
had scarcely stepped across the frontier when he was
arrested , and instead of the pleasure he anticipated he had
to prepare to ascend a burning pile . They sought to make
him deny his faith, and laid snares for his youth : but he
preferred death and the peace of God's chosen to a life
gained by unfaithfulness. In spite of urgent appeals from
Berne to obtain his release, he was burned at Aosta, on the
4th of May, 1557 .
The second martyr was fifty years old . His character
had been matured by reflection, by observation of human
actions, and the study of the word of God ; his name was
Geofroi Varaille . He was a native of Busca, in Piedmont,
and by birth a papist. His father had even been distin
guished among the leaders of the army that laid waste the
valleys in 1488. The only son of a persecutor, Geofroi
became a monk, and was sent as a popish preacher to
travel through Italy, and in this capacity became the com
panion of Ochino, of Sienna, the founder of the order of the
Capuchins. At this period, while preaching to others, he had
already detected many errors in the Romish religion . He
was attached to the pope's legate in France, was honoured,
and enjoyed several benefices, and resided for a long time
at the court of the king, till the year 1556, when unable
any longer to hide from himself the errors of the Roman
system , and unwilling to risk his salvation, he quitted the
legate and retired to Geneva. Here he continued to gain in
struction in the truth and in the proper method of teaching
it, till he received ordination by imposition of hands for the
evangelical ministry, in 1557. At this time, the evangelical
church of San Giovanni, in the valley of Lucerna, was in
want of a pastor. Varaille was sent there, and preached for
some months with great success . Having been invited to
Busca, his native place, in the environs of which there were

a few believers, he quitted the valleys for a few days, as he
intended , but never saw them again , for he was arrested on
his return, on the information of the monks, who were on
the watch for him . While a prisoner on his parole at
Bargé, he might have escaped if he had thought of nothing
but his life. He even prevented the Vaudois of Bibbiana,
who were his parishioners, from coming to rescue him ,
telling them to leave the matter with God. At Turin, the
archbishop, the president St. Julien, and other personages of
rank who had known him, made use of every expedient to
induce him to return to the Roman church . It is needless
to say that they lost their time. Abandoning all hope of
gaining him by promises, his judges condemned him to de
gradation and the flames; and this sentence was carried
into effect at Turin, March 29, 1558. His firm and joyful
countenance, as he went to death, the grave and pious
address he made at the place of execution , astonished his
adversaries as much as they animated and edified the minds
of those who were disposed to listen to the truth . He was
first strangled, then burned .
A good old man , who had alreadysufferedmuch forthe gos
pel, was forced to assist at the punishment ofGeofroiVaraille ;
after which he was scourged and marked with a hot iron .
About the same time, another minister of the valley of
Lucerna, returning to Geneva, was arrested at Susa, and
brought to Turin . But on the day fixed for his martyr
dom , one of the executioners feigned illness; the other,
after having inflicted punishment on some malefactors, and
fearing he should be forced to execute the minister, ab
sconded ; the German executioner refused to do it, so that
the execution was put off; and a fortunate circumstance
having occurred, the pastor succeeded in making his escape
and returned to his friends.
In the month of March, 1557, however, the commis
sioners St. Julien and Chiesa arrived from France, and came
back to Pinerolo, with fresh directions to continue and finish ,
if possible, the work they had undertaken in the preceding
year; namely, the intimidation and the forced return * of
* We have seen that the word " return ," which the Catholics are fond of
using, is quite inapplicable. The Vaudois must have left that church before
they could be said to return to it; but this was not the case .
NEW MEASURES AGAINST THE VAUDOIS . 169
the Vaudois churches within the pale of the Roman church .

At Pinerolo, they cited into their presence the notables of
the valleys, communicated to them the king's order to sub
mit to the papal yoke, and gave them only three days to
make their decision . Having gained nothing by this step,
they went from place to place, assembling everywhere a
general council of the heads of families, and communicated
to.them , with many threats, the express will of the king.
But everywhere they received the same answer ; a protesta
tion of submission to the sovereign in temporal affairs, and
a declaration of firm and inviolable fidelity to God, accord
ing to the teachings of his word, in matters of religion.
In the hope of accomplishing their purpose by rigorous
measures against the most considerable persons in the val
leys, they ordered the pastors, schoolmasters, and notables
of the communes (to the number of forty -three for the val
ley of Lucerna,* ) to appear before them at Turin, on the 29th
of March, 1557, under pain of terrible punishments if they
failed. The victims thus marked out, not venturing to go
near a city which had been fatal to so many of the faithful
Vaudois, and having sent only an epistle in their stead, an
order was issued by the parliament to seize the pastorsand
schoolmasters of the three valleys, and bring them prisoners
to Turin ; threatening the syndics with the loss of their
property and lives if they did not deliver them up .
The danger, certainly , was great; but God, whose mercies
are infinite and his providence admirable, watched over his
servants. The king of France had too manyaffairs on hand
to dream of occupying the valleys with a military force,
* It may be interesting to the descendants of many of these notables to find
here the names of their ancestors who were marked as victims on account of
their evangelical belief:
From Angrogna - Noël, minister ; Jean Dubroc, schoolmaster , and his assist
ant Paul Ghiot; Laurent Rivoire, Jean Stringa, Guillaume Malan , Antoine
Odin, Laurent Viton alias Peron, Antoine Fraschia , George Monastier, Isaac
Musset, François Tussiane, Colet Buffa, George Stalè, Pierre Bertin .
From San Giovanni - Simon Appia, Antoine Daniel, Barthélemi and Jafrè
Danna, Jean Malanot, GuillaumeThurin, Antoine Simond, François Daniel,
and Guillaume Girardet.
From Rora-- Artuset Durand, Etienne Durand, Jacques Morglia , Jacques
Mirot, Jacques Maurauda, Louis Mirot.
From Bobbio - M . Humbert Artus, minister ; Jean Bodet, Antoine Bodet,
Jacques Bonjour, and Jacobin Rua.
From Villaro - Gille or Juliano Dughet, preacher ; Peiron Moussa,Guillaume
Pelenc,
Ciabert Jacques
Dalmas. Alaisan, Claude Rambaud, Barthélemi Viton , Jacques and
Many of these names are preserved in families to the present day ; some are
widely spread.
I
and of persecuting with an armed band . The Protestant

cantons of Switzerland, moreover, at the solicitation of
Farel and Théodore Beza, interfered by writing to the par
liament of Turin and the marshal de Brissac, and by an em
bassy to the king, and thus obtained a suspension of the
decree against the Vaudois. The princes of Germany
adopted similar measures . Our friends of the valleys,
favoured by these circumstances, enjoyed some respite
during the latter part of the French domination in Pied
mont, that is to say, till 1559.*
CHAPTER XIX .
THE VAUDOIS, ONCE MORE UNDER THE RULE OF THEIR LEGITI
MATE PRINCE , ARE PERSECUTED WITH THE UTMOST RIGOUR.
AFTER having been subject to France for three -and -twenty
years , Piedmont was restored to its legitimate sovereign on
the 3rd of April, 1559, by the treaty of Château Cambrésis,
with the exception of Turin, and three strong cities in the
neighbourhood, with their territory. Thus the Vaudois
valleys were once more under the dominion of the house of
Savoy. The reigning duke, Emmanuel Philibert, who, in
1553, succeeded his father Charles III . , (author of the per
secution of Bersour, ) was a prince justly esteemed, and as
much distinguished by his valour as by superior talents
and the wisdom of his administration . He had just married
Margaret, sister of the king of France . This princess ,
instructed in the excellence of evangelical principles by her
illustrious relations, Margaret, queen of Navarre, and Rénée
of France, daughter of Louis XII., was well disposed towards
the reformed . The Vaudois might, therefore, hope for
tranquil times and the enjoyment of the worship of their
forefathers.
But in making the terms of peace, the contracting parties
entered into reciprocal engagements to combat the reforma
tion and to destroy heresy. The reign of Emmanuel Phili
bert, consequently, could not be established , without lead
* Gilles, p. 70.--We have generally followed this author in the narrative
containedin this chapter. For the mediation on behalf of the Vaudois, see
Ruchat, t, vi., pp . 195, 196 .
PHILIBERT PUBLISHES A PERSECUTING EDICT . 171
ing to religious persecution . Deplorable and disgraceful

necessity, if it were so ! It is also certain , and the fact has
been established in the preceding chapter, that the Vaudois
doctrine was no other than that of the reformation ; that it
gradually spread through Piedmont, during the French
domination , and that in the valleys especially , as at its
beginning, the so-called heretical church had very much
increased, and had substituted a general and public profes
sion for its ancient system of dissimulation . The clamours
of the zealous papists, who felt wounded in their belief, and
irritated by the success of the friends of the Bible ; the
alarms of devotees; the incessant lamentations of the super
stitious partisans of images; the discontent of many lords,
who were disquieted about the effects which the religious
changes among their vassals might have on their revenues ;
and lastly, and above all, the complaints of the priests,
whose influence diminished as much as their income ;-all
these accused the brave Vaudois to the government of the
young duke, and sought only for vengeance under the mask
of religion and justice . Wemay believe that the judgment
of the prince was in favour of a peaceable and moderate
administration, and that the wish of his heart, enlightened
by the gentle representations of his consort, would have
led him to spare his inoffensive subjects. But being
personally ignorant of that piety which is according to the
truth, and brought up in the errors of Rome, how could he
resist the solicitations of the inquisition , the prelates, and
the pope's nuncio, with the lords of the court, and the am
bassadors of France, Spain, and various Italian princes in
coalition against the Vaudois ?
Urged on by so many enemies of the gospel, Emmanuel
Philibert, after reigning a year, published on the 15th of
February, 1560, at Nice, where he resided , ( Turin being
still in the hands of the French, ) a persecuting edict against
the Vaudois and the reformed in his domains . It prohi
bited every one of his highness' subjects from going to
hear the non -catholic preachers in the valley of Lucerna, or
any other place, under pain of a fine of a hundred dol
lars of gold for the first offence, and of being sent to the
galleys for life, for the second . Half of the fine was pro
mised to the informer. New ordinances followed very soon
after, increasing in severity ; and, among others, one enjoin
I 2
ing attendance at mass, under pain of being condemned to

the flames. The execution of these edicts was confided to
a prince of the blood, Philip of Savoy, count de Raconis, a
cousin of the duke, and to George Coste, count de la
Trinité. To carry on the legal proceedings, there were
joined with them Thomas Jacomel, inquisitor -general, a
cruel, licentious man , and councillor Corbis, in whom
violence had not extinguished sensibility, as he proved by
resigning his commission after having been present at some
scenes of barbarity, and the provost- general of justice. *
They began the enforcing of the ordinance of persecution
at Carignan ; and first of all on a stranger, in order to strike
terror into the numerous members of the reformed church
in that opulent city. His name was Mathurin.f After
having confessed his belief, he was sentenced to be burned,
according to the terms of the edict, if in three days he did
not retract and consent to go to mass . His faithful wife,
Jane, obtained leave to see him , wishing, she said, to speak
to him for his good. She had scarcely entered his cell,
when , like the courageous mother in the book of Maccabees,
she exhorted her husband in the presence of the commis
sioners to persevere in the profession of his faith for the sal
vation of his soul ; not to trouble himself about anything
relating to this world , not even his punishment, which
would not last long, nor his leaving her a widow and deso
late; for she was resolved to go with him to death, if such
were the will of God. The threats of the commissioners
could not shake either her or her husband. She even ob
tained leave, by her entreaties, to suffer punishment on the
same day, and on the same pile, with her husband .
The faithful in Carignan, and in a multitude of other
places, persecuted to the extreme, fled to Turin, then
belonging to France, or elsewhere. Their property was
confiscated ; but they saved their lives, for a time at least .
It is melancholy to add , but truth requires it, that many
abjured their religion through fear of death, and to preserve
their fortunes for their children .
The executioners of the vengeance of Rome pillaged the
districts of Méane and Mattis, in thevicinity of Susa, which
* Léger, pt. ii., p. 34. – Gilles, ch . xi., pp. 72, 73. See the same author for all
that follows.
+ He is called Marcellin in a letter written to a lord of Geneva , by Scipio
Lentullus, a pastor of the valleys at that period.— (Léger , pt. ii., p . 34.)
MEASURES TAKEN BY THE VAUDOIS . 173
were peopled with Vaudois. They condemned the inhabit

ants to the galleys, or to other punishments, and burned the
worthy minister to death slowly at a small fire. The
valley of Barcelonette, and other places that had lately
submitted to the duke, experienced similar treatment.
Gradually, the persecution which was raging all round
the valleys approached the ancient fortress of evangelical
truth . Accounts from all quarters of the devastations, con
fiscations, arrests, ignominious sentences, punishments, and
abjurations, reached this region, which was destined to the
same evils. In so critical a juncture, the pastors and prin
cipal persons of the valleys met together to advise on means
for warding off the danger, if possible. They implored
with ardent and humble prayers the direction of theSpirit
of God and the effects of his all- powerful grace. It was
then decided to write to the duke, the duchess, and the
council, to lay before them the state of affairs, and the
justice of their cause, and to implore the clemency of a
sovereign whom they had never intentionally offended.
In the letter to their prince, they claim from his justice
the right granted to every accused person, even the most
criminal, —that of being heard before they were condemned .
They then solemnly protest their attachment to the true
faith , and to the pure and spotless religion of the Lord
Jesus Christ. They declare that the doctrine they followed
was that of the prophets, the apostles, of the council of
Nice, and Athanasius; that they voluntarily received the
decisions of the four principal councils and the writings of
the ancient fathers of the church, in every point in which
they did not depart from the analogy of faith. They aver
that they rendered most heartily the obedience due to their
superiors, and that they sought peace with their neighbours.
That, as regarded their opinions, they by no means refused
instruction ; that, so far from opposing a free council, in
which every question should be debated and determined by
the word of God, they desired it with all their heart, and
prayed God to dispose the prince to grant one . They then
implore their sovereign to consider that the religion they
followed was not a new one, as some persons would have
him believe, but that it was the religion of their fathers,
grandsires, and still more remote ancestors, and of their
predecessors the holy martyrs, confessors, prophets, and
apostles. They then make mention of these confessions of

faith, saying that they had proposed it to the examination
of the doctors of every university in the Christian world,
with a promise of renouncing every error that might be
found in it, if it could be proved by the word of God ; but
that not one had been pointed out to them . Consequently,
they requested to be tolerated. “ In the name of the Lord
Jesus,” they write, “ we request, that if in us or in our
religion any error or fault be found, it should be shown to
us ; but if we have the truth, pure and irreproachable, it
should be left to us pure and entire. One thing is certain,
most serene prince, that the word of God will not perish,
but will abide for ever . If, then, our religion is the pure
word of God, as we are persuaded it is , and not a human
invention, no human power will be able to abolish it .
This is what Gamaliel urged in defence of the apostles, and
every one must acknowledge its truth . ‘ Refrain from these
men, ' said he : and let them alone : for if this counsel or
this work be of men, it will come to nought: but if it be
of God, ye cannot overthrow it ; lest haply ye be found
even to fight against God,' Acts v. 38, 39.”
The courageous Vaudois then remind their prince that it
had been in vain attempted in former times to destroy the
religion of their ancestors by persecution , and they conjure
him not to join with those who had stained their hands
with innocent blood. They promise to render him entire
fidelity and perfect submission in everything which would
not affect their faith, wishing to “ render unto Cæsar the
things which are Cæsar's and unto God the things that are
God's.” " And we pray with all our heart,” they add,
“ that our all- good and all -powerful God may please to pre
serve your highness in all prosperity .” The letter was
signed in the nameof the inhabitants of the valleys of
Lucerna, Angrogna, Perosa, San Martino, and innumerable
other inhabitants of the country of Piedmont.
The letter addressed to the duchess was in a different
style : it contained no apology. The writers expressed
much confidence in her. They spoke to her as a protec
tress and a friend . They detailed the sufferings which the
disciples of the word of God had already endured at Carig
nan and other places, and the terrible threats with which all
those were visited who would not consent to attend at mass ;
MEASURES TAKEN BY THE VAUDOIS. 175
and, in imploring her benevolent and powerful mediation

with the prince, her consort, they reminded her of the
examples of Esther and other pious women , and of other
believers who had saved the persecuted children of God.
The letter addressed to the council reiterated the consi
derations and petitions contained in the letter to the duke,
enforced by fresh arguments. It dwelt on the obligation of
Christians to prevent the effusion of innocent blood, and of
the account they must render of their administration to
God. It urged them to remember what God had said and
done on account of the blood of one righteous man , Abel,
and to consider what he would do for the blood of so great
a number of the faithful whom they were persecuting to
death . Finally, it claimed for themselves, Christians
secluded in their mountains, the same tolerance that was
granted to Jews and Saracens in the most considerable
cities of Piedmont.
The Vaudois added to this letter an apology or defence
of their religion, as well as of their present and past con
duct. They victoriously refuted some unjust accusations
and calumnies. They also sent their confession of faith.
It was no small difficulty for men who were regarded as
worthy only of contempt and reprobation , and given up
beforehand to the executioners of justice, to get their justi
fication and requests safely into the hands of their prince
and princess, who had been imposed upon by misrepre
sentations. One of their two friends, who had visited Nice
for this purpose, de Castillon, allowed himself to be dis
mayed by the apprehension of affronts and insults. But
the other, Gilles of Bricherasco, being kindly received by
the count de Raconis, did not leave his residence till he had
placed all the documents in the hands of the duchess, with
the assurance that she would lay them before the duke.
The Vaudois also requested the intercession and good offices
of one of these lords, the count Charles of Lucerna, lord of
Angrogna .
But while the deputies of the Vaudois repaired to Nice,
and during the three months which elapsed before Gilles
had delivered the letters to Margaret of France, the state
of things, which was already so threatening, became
worse, and the hatred felt against the friends of the Bible
manifested itself by acts of violence. Some of the lords of
the country were the first to become agents of persecu

tion , and rivalled the inquisitor and his tools in barbarity.
While the Dominican, Jacomel, and the councillor Corbis,
who were established at Pinerolo, signified by letters to the
Vaudois that it was their duty to submit to the church of
Rome, and to go to mass, and the count de Raconis entered
into a conference at San Giovanni, in April, 1560, with the
syndics and ministers, without any other result than an
exchange of words, several lords ill-treated their vassals
and neighbours on account of their religion. In the valley
of Lucerna, great complaints were made of countGuillaume,
who with some friends, and at the head of his servants,
arrested and denounced the Vaudois who attended their
own places of worship ; particularly those of Bibbiana,
Campiglione, and Fenile. He turned this proceeding into
a trading speculation, receiving for his trouble half the fine
of a hundred gold dollars imposed by the edict on every
delinquent when convicted for the first time.
In the valley of San Martino, two brothers, Charles and
Boniface Truchet, (or Truquet,) incessantly harassed the
Vaudois in their seigniory of Rioclaret. They were im
pelled by hatred of evangelical religion. Even during the
French domination, they did all in their power to hinder
the public performance of religious services. These were
the persons who arrested, and delivered up to the inquisi
tion , the bookseller Hector, who was burned at Turin .
They had latterly made two attempts to seize the pastor.
The first time, they left him for dead in the arms of his
faithful parishioners, who fought for him; and the second
time, they would have arrested him in the temple itself,
having already laid hands on him , but for the determined
resistance of the congregation . The edict of persecution
had been solicited by them . They had even obtained per
mission to raise a hundred men , and to employ them in
forcing the heretics to submission .
Accordingly, in the month of April, 1560, they made a
sudden assault on the hamlets in the commune of Rio
claret, which were scattered over the sides of the moun
tains, ravaging and slaughtering. The day had scarcely
dawned ; the terrified inhabitants rushed out of their
dwellings, the greater part without clothes, uttering cries
of alarm to warn their brethren , and sought a refuge on
MEASURES TAKEN BY THE VAUDOIS, 177
the heights that were still covered with snow. The minis
ter escaped , but not without great difficulty ; and while
the population , driven away bythe discharge of musketry,
were destroyed by cold and hunger in the retreats of the
woods and rocks, their impious assailants loaded themselves
with their property in the forsaken cottages. A minister
of the valley, soon after his return from Calabria, hearing
of the invasion , wished to go and console his brethren in
distress, but was discovered, seized and conducted to the
abbey of Pinerolo, where Jacomel and Corbis condemned
him to the flames with another man belonging to the
valley of San Martino. The fugitives , however, beheld the
dawn of deliverance, on the fourth day ; four hundred of.
their brethren in the vale of Clusone, subjects of France,
being moved with compassion at the news of their mis
fortune, crossed the mountains, and threw themselves on
the hostile troop and dispersed it. The two Truchets were
exasperated , and repaired to Nice , complained to the duke,
and requested succour. Everything was promised them .
They were also permitted to rebuild the castle of Perrier ,
which had been destroyed by the French twenty years
before, and to place a garrison in it. The personal circum
stances * of these lords alone stopped the explosion of their
wrath for a time.t
Towards the end of the month of June, Philip of Savoy,
count de Raconis, and chief commissioner, came a second
time into the valley of Lucerna, accompanied by his col
league, the count de la Trinité. Having assembled the
ministers and the syndics, they informed them that their
letters had been sent to Rome by the duke, who waited for
the pope's reply. Then addressing the leading men of the
communes, they insinuated that persecution would cease
immediately, and the prisoners be set at liberty, if the
churches would consent to hear the preachers whom the
duke should send to them , and if they withdrew the right
of preaching from their pastors, while they made trial of
the former. The syndics replied, on the spot, to the first
point: if the proposed preachers announced the pure word
of God, they would hear them ; but if otherwise, they would
not . As to the second point, they requested that they might
* They were taken by the Turks at sea, near Nice, but afterwards ransomed .
+ Gilles, ch. xiii ., p. 38, etc.
I 3
have till the next day to consider it . Their answer was,

that they could not silence their pastors, as long as they
were ignorant whether the new preachers were the true
servants of God, and ministers of the pure gospel of truth : a
prudent and wise answer, and worthy of pious magistrates.
They likewise refused to send back those of their pastors
who were foreigners. As the commissioners of the duke
required an answer in writing to their demands, the council
of the communes assembled on the 30th of June, and gave
one drawn up in decided terms, and yet with all the respect
and courtesy due to the dignity of the prince to whom it
was addressed . The dissatisfaction of the commissioners
was excessive. In their wrath , they republished the edicts,
and the persecution broke out more violently than ever .
Among the greatest enemies whose fury the Vaudois had
to dread , the monks of the abbey of Pinerolo must not be
forgotten . Not content with living in opulence, it was at
all times a special gratification to them to hunt the Vaudois.
The present moment seemed to them particularly well
suited for doing it on a large scale. For this purpose, they
took into their pay a numerous band of wretches, who
frequently made incursions on the evangelicals of the val
ley of Perosa, and of Saint-Germain in particular, a village
only about a league and a half distant from Pinerolo . In
one of their expeditions they succeeded but too well.
Having gained over a man who was well known to the
pastor of this latter place, they sent this traitor very early ,
before day, to the parsonage, requesting the attendance of
the faithful pastor in an urgent case, who suspected no
danger till it was too late ; that is, when he saw himself
surrounded by the cut-throats of the abbey. He attempted
to save himself by flight, and, at the same time, aroused
the villagers by his outeries. Alas! it was too late. He
was hit, wounded, and carried off. Many of his faithful
parishioners were also taken with him , and several women .
Some were massacred in attempting to rescue him from the
soldiers. The pastor, a few days after, was tied to the
stake. By a refinement of cruelty, and for the amusement
of the spectators, the poor female prisoners were forced to
carry the faggots to the fire which was to consume their
spiritual guide. The Romish priests needed no instruction
in the methods of inflicting suffering.
MONKS OF ABBADIE AND THEIR VICTIMS. 179
The mercenaries of the abbey of Pinerolo, ( de l'Abbadie,)

about three hundred strong, made fresh expeditions against
Saint-Germain , and laid it waste . They also attacked
Villaro of the Perosa, not far from it, and the neighbouring
villages, Prarustin and San Bartolomeo . They extended
their incursions as far as Fenile, Campiglione, and other
places in the plains, at the opening of the valley of
Lucerna. Plunder was their favourite occupation. The
prisoners were for the most part sent to the galleys. Their
approach was the signal for a general flight. The perse
cuted peasantry hardly ventured to reap the crops. Famine
and sore distress were spread over all parts of the Vaudois
mountains in the direction of Pinerolo .
These assassins, hired by the monks, in due time, how
ever, met with their match . The inhabitants of the valley
of Lucerna, moved with compassion for the calamities of
their brethren , first formed a plan for protecting them, by
means of a strong detachment of armed men, who should
keep guard while the persecuted people got in their harvest,
and put their affairs in order. Complete success crowned
their efforts ; but, after their departure, the depredations
began afresh, till one day the people of Angrogna, who
were reaping their fields on the heights that overlook Saint
Germain , heard a discharge of musketry, and perceived a
numerous body of armed men making their way to the
village that lay at their feet. As soon as the cry of alarm
was raised by their brethren, the Angrognines, well-armed ,
rushed into the plain , like an overwhelming avalanche.
Having divided themselves into two bands, while one put
the papists to flight, the other took possession of the bridge
over the Clusone, to cut off their retreat. The enemy, thus
surrounded and beaten , had nothing left but to abandon
their dead and wounded, and to throw themselves into the
stream . Fortunately for them , the waters were low, owing
to the dryness of the summer; yet many perished, being
struck by the shots that were fired from the banks. The
Angrognines, on reckoning their number, found that they
were about four hundred strong, and were on the point of
marching to the abbey of Pinerolo, to deliver theircaptive
brethren , which could have been easily done, as was after
wards known, since the monks and their people, being
panic -stricken, had quitted the convent and taken refuge in
the city . But the want of an experienced leader, and

prudential considerations, restrained them from venturing
into the stronghold of their infuriated enemies, who had
already sounded the tocsin in their villages, and would soon
do the same in Pinerolo .
The Vaudois of the valley of Perosa, on the left side,
who were subject to France, also had their troubles at this
period. They were obliged sometimes, like their neigh
bours, to have recourse to arms to defend themselves. *
Nevertheless, the duke and his council were seriously
occupied with the requests and representations which the
poor Vaudois had addressed to them in the spring. The
duke, imagining that his religion was the best, and that
its excellence could be demonstrated by sufficient reasons,
and unquestionably also by the Holy Scriptures, to which
the Vaudois always appealed when they spoke of defending
theirs, was inclined to agree to holding conferences in
which well - informed Catholics might demonstrate the truth
of the Roman religion, and the error of the Vaudois wor
ship .† This proposal had been communicated to the pope,
but did not meet with his approbation . The pontiff replied
that he would never consent to make the points of his
religion matters of debate; that the constitutions of the
Roman church must be admitted absolutely, without dis
pute or exceptions ; and that nothing remained but to
proceed with the utmost rigour against the recusants ; that
he would consent to send a legate with theologians to
instruct the penitent, and to absolve those who abjured
heresy, but that he was not sanguine of great results from
this method ; that it would be most expedient to proceed
against them in the way of punishment, and even by force
of arms. He offered the duke his assistance, if required .
The pope's advice was adopted by the council. They
only modified it on one point. It was thought proper that
the ecclesiastical commissioner should attempt to convince
the Vaudois of their errors, and to instruct them , before
proceeding to the last extremities. For this mission, a
man of note among his equals was chosen, though his merit
* Gilles, pp. 94, 95.
† Bottahimself says , " Il duca , desideroso di non far sangue, pensò d'insti
tuire un colloquio, per cui sperava di potergli acquistare alla religionedei piu ."
“ The duke, desirous of not shedding blood, thought of appointing a con
ference, by which he hoped to gain them over to the religion of the many."
Storia d'Italia, t. ii., p. 423.
MISSION OF POUSSEVIN . 181
was not equal to his reputation , namely, Antoine Pousse

vin, commander of Saint-Antoine -de Fossan . He came to
the valleys, furnished with very extensive powers, and anti
cipating aneasy triumph . He preached with much parade
at Cavor, Bibbiana, and Lucerna, making great preten
sions, and pouring forth a stream of threatenings and invec
tives against the evangelicals. At San Giovanni, where he
had called together the syndics and ministers of the valley
of Lucerna, he thought to convince those present by the
word of God, by proving to them that it made mention of
the mass, in using the word massah, which signifies to
consecrate. He maintained that since the Holy Scriptures
contain the word massah, in the sense of cons nsecrating, the
mass is taught in the Holy Scriptures. The ministers
whom he flattered himself he had crushed and reduced to
silence by this argument, had no difficulty in proving to
him that the quotation was not correct — that there is no
mention of the mass in the sacred text — that the word
massah never has this sense — and especially that the Bible
nowhere teaches the doctrines represented or set forth in
the mass, such as the repetition of our Lord's sacrifice, the
adoration of the host, and many other errors .
Poussevin , who had not expected to find in these despised
ministers theological and biblical knowledge of which he
himself was destitute, abruptly closed a discussion which
he could not maintain with honour, and, hurried away by
passion, indulged in reproaches and threats. The nobles
and officers of justice who accompanied him were ashamed
of his ignorance ; they were also deeply humbled by the
marked inferiority in which this discussion placed their
religion as well as their priests.
These occurrences took place in the course of the months
of July and August.
A little later, probably in the beginning of September,
the Vaudois, understanding what sad results would be
likely to follow from the report Poussevin would give of
his ill success to the court, availed themselves of the duke's
return to the north of Piedmont, to write to him again, and
appeal to his justice and compassion. They also addressed
Rénée of France, widow of the duke of Ferrara, an en
lightened princess, and friendly to the reformation, im
ploring her to intercede in their favour, in her journey to
the court of Piedmont ; but the irritation was too great at

head - quarters. It was there thought that too much con
sideration had been shown towards obstinate religionists ;
and that it would be right to compel them to abjure.
From the month of October a report spread through the
valleys that the duke was levying and assembling troops to
exterminate the inhabitants . The Piedmontese who were
connected with the Vaudois, urged their relations or friends
to abjure or to make their escape while there was yet time.
The count Charles of Lucerna also sought, by a clever
maneuvre, to lead his vassals of Angrogna into a criminal
defection, to the dismissal of their pastors, the admission
of new preachers, and the celebrating of the mass in their
commune . A convention had even been signed, when the
people acknowledged their fault and disavowed all that had
been done .
It only remained to prepare for the storm that was
gathering and muttering as it approached, and was soon
to burst on the valleys . The pastors and principal persons
assembled repeatedly, and deliberated as to what measures
it would be desirable to take, in order to avoid the total
ruin with which they were threatened ; and, first of all,
being convinced that God alone could deliver them , and
that their only refuge was in his mercy and grace, they
decided not to countenance any measure that would be
prejudicial to his honour, or opposed to his word. They
agreed to exhort every one to apply to God seriously, with
true faith and sincere repentance, as well as by humble and
ardent prayer. Relative to precautionary measures, they
decided that every family should collect their provisions,
clothes, and utensils, and carry them away, together with
all infirm persons, to the most elevated dwellings at the
foot of the heights and crags. At length, about the end of
October, at the approach of the papist army, they held a
public fast, and on the following Sunday partook of the
Lord's supper .
At this solemn juncture, the people were
evidently strengthened from on high. They were resigned
to the trials with which it pleased God to visit them for
the holy cause of his gospel. In the cottages and on the
mountain -tracks, as theywere removing from their homes,
these martyrs of the truth might be heard encouraging one
another with edifying discourses and sacred songs.
COUNT DE LA TRINITE . 183
As to making a defence, there was a diversity of opinion.

Some urged that they should not use arms till the last
extremity, when they were pursued to their hiding -places
on the mountains. Others were in favour of an immediate
resistance, alleging that it was the pope, with his satellites,
rather than their prince, who made war upon them , since,
as it was affirmed , he engaged to pay a great part of the
expense of the expedition ; * and as to bloodshed, if there
were any, the guilt would lie not on those who defended
their lives, their families, and their religion , but on those
who attacked them unjustly. Not to be willing to defend
themselves till they were reduced to their last asylum in
the mountains, when the enemy would have pillaged and
destroyed everything in the hamlets below, would be to
destroy themselves without remedy, since no means of
subsistence would then be left. They earnestly besought,
therefore, that they should defend themselves as soon as
the enemy entered the valleys, while trusting in God, the
protector of the oppressed . This opinion prevailed, and
they prepared for the combat.
On the 1st of November, the Piedmontese army, of at
least four thousand infantry, and two hundred horse, t
composed in part of officers and soldiers who had grown
old in the wars of their sovereign with France, and com
manded by the count de la Trinité, arrived at Bibbiana
on the Vaudois territory , and the next day commenced
operations in the valley of Lucerna, by an attack on the
heights of Angrogna, nearest to San Giovanni. To oppose
these experienced and disciplined troops, the Vaudois had
only a small number of men , badly armed , without order or
military science, having on their side, besides the assistance
of Heaven , nothing but their native courage, their knowledge
of the locality , and the habits of mountaineers ; for although
the total population of the Vaudois valleys at that time
amounted to eighteen thousand souls, f it is a well -known
fact that their armed men did not exceed twelve hundred ,
who were, moreover, scattered at great distances from one
* “ Fifty thousand dollars per month, and the relinquishment for one year
of the revenue of all the ecclesiastical property in the domains of his highness."
-Gilles, ch . xviii., p. 115.
These are the numbers given by the pastor of San Giovanni, Scipio Len
tulus, in his letter to a lord of Geneva . - Léger, pt. ii., p. 35.
I see the above-mentioned letter of Lentulus.
another in their three valleys. To the attack on the heights

of Angrogna, by a body of twelve hundred Piedmontese,
they could only oppose two hundred men, got together very
hastily. These , nevertheless, did their duty so well that
the enemy sounded a retreat, leaving more than sixty dead
on the field, while the Vaudois lost only three ! * The
same day, the army occupied La Torre, a small town on the
plain, in the heart of the valley of Lucerna, and peopled for
the most part by Roman Catholics. La Trinité put the castle
in repair, which was situated to the north, on a hill at the
entrance of the valley of Angrogna, and which had been
destroyed by the French during their occupation of the
country. He placed a strong garrison in it, which became
notorious for its cruelties. He also occupied the castle of
Villaro, in the same valley ; that of Perosa, in the valley
of the same name ;' and that of Perrier, in the valley of San
Martino. The main body of the army was at La Torre,
whence it would advance to the north on Angrogna, to the
west on Villaro and Bobbio, and to the south on Rora.
To the east, San Giovanni, Bibbiana, etc. , were already
occupied.
On Monday, the 4th of November, La Trinité made
another attempt, by an expedition to La Combe, a popu
lous hamlet on the height which commands Villaro, whither
the inhabitants of this commune had withdrawn their
families and effects ; but his troops were obliged to retreat
with loss, as well as at Taillaret, a mountain hamlet on the
north-west of La Torre. In these combats, the Vaudois gave
proof of their military capacity, and of their courage and
fixed resolution to die rather than surrender their families
to the enemy. The general perceived that he could make
little progress, unless he made use of artifice and policy .
He had discovered in these mountaineers such sincerity
and good -nature, joined with an ardent desire for peace
such a total ignorance of intrigues, and a confidence so
extraordinary in the good faith of others — that he saw at
once the use which might be made of these qualities.
Having skilfully set Jacomel, the inquisitor, to work, and
especially Gastaud, his private secretary, who pretended to
love the gospel, the count was not ashamed to deceive the
principal persons of Angrogna, whom he had sent for,
* According to the same letter.
COUNT DE LA TRINITE . 185
repeating to them the pretended language of the duke and

duchess, most flattering to themselves, and, at the same
time, the best adapted to lay their suspicions asleep ; leading
them to suppose, that, by means of certain compliances,
everything might be arranged amicably. He thus suc
ceeded in making them deposit, in the house of one of their
syndics, some of their arms, which he seized, to allow
the celebration (merely for form's sake as it was pre
tended ,) of a mass in the temple of St. Laurent, at
Angrogna, and to lead him , a hostile general, to Pra -di
torre, a natural fortress, their ordinary refuge in times
of persecution. Certainly the people of Angrogna dis
played a superabundance of confidence or of simplicity.
To crown the whole, he induced them , and, after their
example, the other communes, in spite of the opposition
of some intelligent men, and of the greater part of the
ministers, to send the principal persons of their valleys
as a deputation to the duke, then residing at Vercelli,
( Turin being still in the power of the French ) in order to
obtain peace .
By this artifice , the count de la Trinité gained more
than one point. He laid asleep the vigilance of these poor
people ; he weakened their resolution by the hope of peace ;
he deprived them of their best counsellors, and prevented
them doing anything against him , for fear of putting in
peril the negotiation, and even the lives of their chiefs,
who were actually in the hands of the papists. On the
other hand, by these measures, the count imposed no
constraint upon himself, and was left quite free in his
movements, as we shall soon see .
Scarcely had the deputies left for Vercelli when the
count began again to molest the people of Taillaret, a large
hamlet in the commune of La Torre, situated to the north
west, at the foot of the majestic Vandalin. This locality
is of peculiar importance in time of war, being at the
junction of the mountain roads, which form a communi
cation between the higher hamlets of Villaro and the town
of La Torre, and likewise between these same hamlets and
town, and the glen of Pra -di-torre, in the valley of Angrogna.
Complaining of the want of respect shown to him , and of
threats against his people, (in the style of the wolf in the
fable ,) he required , first of all, that they should humble
themselves before him ; then that they should surrender

all their arms; then he pillaged all their dwellings, no
doubt, in order that they might be abandoned , and that the
road to the mountains might be left open to him . He also
made a great number prisoners. He acted in the same
manner in the hamlets of Villaro. The oppression became
such, that at La Torre, under the very eyes of the general,
nothing was secure ; and the evangelical inhabitants of the
town endeavoured to secrete themselves, their wives, and
their daughters, with whatever they could carry away, in
the caverns of the rocks, although it was winter. Others
more fortunate found an asylum in the neighbouring com
munes . The soldiers tracked them to their hiding -places.
Let us mention one instance. They found in a cavern
an aged man , a hundred and three years old, and his grand
daughter, who took care of him . After having killed
the venerable man , they would have violated the girl,
but she sprang over the precipice, preferring death to dis
honour.
La Trinité also exacted a contribution of six thousand
dollars from the valley. He then required the dismissal of
the ministers ; at least, he said, till the return of the
deputies. They were obliged, or rather thought they
were obliged to consent. He hoped to be able to make
himself master of their persons on their departure ; but
the Vaudois took such precautions, that they conducted
them in safety, even across the snows and the high passes
of Giuliano, and then through the vale of San Martino to
their brethren of Pragela in theFrench territory. Stephen
Noël, pastor of Angrogna, alone was excepted, as by favour
of the count, whopretended to hold him in high esteem.
But it was soon seen that this was done only in the hopes
of carrying him off with greater certainty . The scheme
happily failed, thanks to the attachment of Noël's pa
rishioners, who protected him against the soldiers sent to
seize him , and conducted him out of their reach .
At last, the count de la Trinité, having destroyed all the
wine and all the crops that he could not carry away with
him , and having broken in pieces all the mills he could lay
hands on , led his army into winter - quarters in the plain ,
leaving strong garrisons in the forts and castles of La
Torre, Villaro , Perosa, and Perrier.
INCREASING OPPRESSION . 187
During their leader's absence, these garrisons committed

all kinds of cruelties and atrocities. But it is more cre
ditable to be silent upon them than to relate them.
The inhabitants of the valleys waited with great im
patience for the deputies who had been sent to Vercelli, for
the purpose of obtaining an honourable capitulation . At
length , tidings came of their return to their beloved moun
tains, to the bosom of their families, and their persecuted
brethren . But it was seen, even before they uttered a
syllable, by their appearance of sorrow , and their downcast
looks, that they brought no good news, that they had been
cruelly deceived, that they were ashamed of themselves
and of the part they had been made to act. Gastaud, the
count's secretary, they said, had frightened them , and made
them present to the duke a letter totally different from the
one which their brethren of the valleys had charged them
to deliver. They had been made to ask pardon of his high
ness and of the pope's legate . During the six weeks of
their sojourn at Vercelli, they had been continually worried
by the monks. They had been loaded with insults and
threats, till they felt themselves constrained to promise to
go to mass. They brought back a formal order to the
Vaudois communes to receive the priests, to contribute to
their support, and to consent to the Romish worship, and
consequently to the introduction of the mass, under pain
of a general extermination .
What was to be done ? Their situation had become
worse than before. There remained only to choose between
apostasy with peace, but at the price of their soul's salva
tion, and fidelity to God , his word , and the apostolic church,
with a prospect of terrible and immediate sufferings, but
with the approbation of conscience, and the hope of the
crown of life in heaven with the Lord. Placed between
these two alternatives, the people chose the good part.
They preferred life eternal to the good things of the present
world . They rejected the disgraceful conditions which had
been imposed upon them in the name of the prince. They
recalled their pastors, and again held divine service pub
licly, and in the usual form . Where the introduction of
some images into the temple had been allowed , as for
example at Bobbio, they pulled them down with indig
nation. Everywhere the generous intention was decidedly
188 HISTORY OF THE VAUDOIS CHURCI.
manifested of suffering everything, even to burning, flight,

and death , rather than deny the faith of their fathers.
The pastors also received in these critical circumstances
letters full of affection and Christian sympathy from their
brethren in foreign parts. The assurance of a lively
interest which they conveyed to them , the knowledge of
the prayers that were offered up for them in various places,
the advices of the purest brotherly love, and the exhorta
tions to look alone to God for deliverance , -all these testi
monies did them good ; they felt themselves less alone in
the conflict.
The sincere attachment which their neighbours and
brethren in the faith of the vale of Clusone, or Pragela *
had always shown them, both in brighter days and in times
of distress and persecution, but particularly in the latter,
suggested a renewal of their ancient union . Deputies
from the three valleys crossed the mountains, covered with
snow , and brought proposals of alliance to the communities
in Clusone, whom their sovereign , Francis I. , king of
France, had also issued orders to persecute . The alliance
was accepted without hesitation, and immediately ratified.
It was agreed to render mutual succour with all their dis
posable means, whenever their ancient apostolic church
should be persecuted . The fidelity of the contracting par
ties to their respective sovereigns f was, however, carefully
reserved. The messengers from the valleys of Lucerna,
Perosa, and San Martino received the oath of their brethren
in Dauphiné, who in their turn sent deputies to receive the
oath of their allies. They arrived by way of Giuliano at
Bobbio, where the alliance was unanimously sworn to by
the assembly of all the heads of families . On the next
day, they were spectators of the first aggressive act of these
peaceable men , who, in the hope of peace, had always
hitherto kept strictly on the defensive. All the people of
the western hamlets in the valley of Lucerna rushed down,
like one of their mountain torrents, on the fortress of Vil
laro, and demanded the release of their relations who were
confined in its dungeons. The gentry of the district who
* A valley to the north of the three Vaudois valleys of Piedmont: the vale of
Clusone, is the continuation of the valley of Perosa . - See the map.
+ Although the vale of Clusone is on the eastern side of the Alps, inclosed
in the Piedmontese possessions of the house ofSavoy, it anciently made a part
of Dauphiné, and still belonged at that time to France.
ATTACKED IN THEIR REFUGE OF PRA-DI-TORRE . 189
were in the castle, aided the garrison in making a vigorous

defence. The Vaudois wanted artillery and other means
for carrying on a siege . One division of them had to
guard the road to La Torre, for they there fought three
times in four days with the troops which the commandant
of the castle in the latter place had sent to succour his
companions in arms. The besieged, however, being ill
supplied with provisions, and above all in want of water,
were obliged to capitulate on the tenth day . They surren
dered thefortress, which was immediately demolished, and
thought themselves well off in being conducted to their
advanced posts, and escaping with their lives.
In the interval, the deputies of all the communes had
met and ratified the alliance with an oath, promising
mutual succour, and engaging to determine on nothing
without consulting one another. Among the measures of
detail which they adopted, we must not omit noticing the
levy of a chosentroop of one hundred musketeers for con
stant service, and destined to hasten to any point where
an attack was threatened , and on that account called “ The
Flying Company.” It is also worthy of notice and com
mendation that two pastors were appointed to attend them
alternately in all their expeditions , to remind them of their
Christian duties, to check all excess, and regularly to
celebrate religious service.
It wasquite time to prepare for the warfare ; for the count
de la Trinité having heard of the siege of Villaro, hastened
to collect his troops that were scattered in winter-quarters
over the plain, and to throw them into the valley of Lucerna.
Having arrived on February 2nd, 1561 , the day after the
surrender of the fortress, he renounced for a time his pur
pose of taking vengeance on the further end of the valley ;
but, after having again tried, though uselessly, to divide his
adversaries, by making offers and promises to the peopleof
Angrogna, he resumed his preparations against the citadel
of these mountains; wemean , the higher part of the valley
of Angrogna,called the Pra -di-torre. This spot, celebrated
in the history of the valleys, * is in the shape of an immense
funnel, of which the sides are of different heights, and which
is much broken on one of them . It is girt on the north
by the high rocky cliffs of l'Infernet and Soiran, which
* See ch , xvi.
separate it from the vale of San Martino; on the west by

the impassable chain of the snowy mountains of the Rora,
and the indented peaks, rivalling the Vandalin, which enve
lope the alpine valley of La Sellaveilla, with its summer
cottages ; on the south by the sloping sides of the superb
Vandalin, which sinks by sudden declivities to the wide
table - land of Costa -Roussina, whence it descends on the
south towards Taillaret, and the plain of La Torre ; lastly,
on the east, by pasture -lands, more or less inclined, and by
a mass of rocks, called Rocciailla, which, although inferior
in height to the proud peaks in the vicinity , form, never
theless, an insurmountable barrier between the foot of Mount
Cervin, on the north, and the torrent of Angrogna, on the
south . Between these lofty mountains and La Rocciailla,
a meadow called the Pra, or Pra-di-torre, with its small
town, stretched by the side of a pure and murmuring
stream , and on all sides, on the slopes, the little domains
with their rustic buildings surrounded by orchards . This
district is thickly peopled in summer, though much less in
winter ; but it had not ceased to be so in the rigorous
months, from the end of 1560 and the commencement of
1561 . The return of the count de la Trinité to the valleys
caused the inhabitants of Angrogna immediately to take
refuge in their ancient asylum. A mill was already in
existence there for the use of the locality, and they pru
dently constructed a second. *
The enemy, clearly perceiving that the asylum of the
Pra -di- torre was ( so to speak) the heart of the valleys, and
that the only method of inflicting a fatal wound was to
make themselves masters of it, directed all their efforts to
this quarter. After two successive attacks on the lower part
of Angrogna, the first, fruitless , by the Sonnagliettes, or Roc
camanéot, and the second, made on different sides atonce,
with large forces and complete success, although dearly
purchased,the count dela Trinité was master of the country
as far as Rocciailla and La Cassa. Then, after having set
fire to all the hamlets, without being able, however, to burn
down the two temples, he assaultedthe Pra -di-torre on the
14th of February, at three different points ; namely, by its
natural entranceon the south -east, along the torrent and at
the foot of Rocciailla, by the heights which separate it on
* Gilles, ch . xxiii., p. 142.
ATTACKED IN THEIR REFUGE OF PRA - DI - TORRE . 191
the north - east from the valley of Pramol, and on the north,
by those of the valley of San Martino. The attack by the
ordinary road on the south -east, was announced by the
conflagration. At the sight of the flames, consuming the
forsaken hamlets, the refugees might suppose that the army
was approaching; they would perhaps have thrown them
selves in a mass in this direction, if they had not suspected
a feint, and recollected that at all events a few men would
suffice to defend so narrow a passage. They were not mis
taken . The attack on this side was only feigned. Six
musketeers stopped and put to flight the hostile detachment.
Another division which suddenly appeared on the plateau
of La Vachère, to the north -east of Rocciailla, coming from
Pramol, * where it had passed the night, met with the same
fate. But while our warlike peasantry were pursuing them,
there was descried in the direction of the Pra -di-torre, on
the ridges of the high mountains which separate it on the
north from the vale of San Martino, a considerable body of
soldiers rapidly descending. A cry of alarm was raised .
The defenceless multitude addressed a fervent prayer to
God, and while some ran to give notice to their principal
force, which was occupied in pursuing the fugitives on the
side of La Vachère, only twenty -five or thirty men went up
to meet the enemy. Being very soon rejoined by their
victorious brethren and by the Flying Company, they fell
on their knees, in sight of the papists, praying God to
succour them , and then assailed their adversaries so im
petuously that they fled panic-stricken before them . Twice
the unfortunate soldiers, fatigued by an extraordinary and
forced march over the slippery turf or the rolling stones of
the mountain , turned about, preferring to fight rather than
to clamber up the same endless declivities which they had
just descended ;and twice, terrified by the spirit and rising
courage of the Vaudois , they again fled and dispersed in all
directions. The strong-limbed , practised mountaineers soon
came up to them , and despatched them . The slaughter
was great, and would have been greater still if the chaplain
of the Flying Company had not checked it whenever he
could make his voice heard .
* In making this circuit by St.Germain and Pramol, the enemy had gone
round the dangerous passage of La Cassa, a little to the east, composed of the
débris of broken and scattered rocks.
This combat cost the lives of two of the principal officers

in the count's army. One, Charles Truchet, lord of Rio
claret, who had persecuted his own vassals as we have
seen , and was one of the promoters of this war, was first
struck to the ground by a stone from a sling, and being
left by his men, had his head cut off with his own sword .
Hewas lamented by his general and the army, for he was
valiant and experienced. The other officer, Louis de Mon
teil, who was among the first that fled, had already passed
the summit of the mountain, when a young man of eighteen
came up with him in the snow , refused his ransom , and
killed him .
Thus the hopes of the papists, relative to this great
enterprise, vanished . God granted the victory to his
children . The pastors, and all who were unable to fight,
never ceased , from morning to evening, to call upon his
name, —like Moses, Hur, and Aaron, when Israel fought
with Amalek . In the evening, the air resounded in all
directions with songs of praise and expressions of gratitude
to God. By this victory, the Vaudois gained considerable
booty in arms, clothing, and warlike stores.
Not having been successful at the Pra -di-torre, La Tri
nité, who had already burned the greater part of the ham
lets of Angrogna, vented his wrath on some villages in the
vale of Lucerna . He surprised the village of Rora, com
posed of eighty families, and situated in a glen behind the
mountain which rises on the right bank of the Pélice, to the
south of La Torre and Villaro, and which, inclining towards
the east, pours its waters into the river just named, a little
way from the town of Lucerna ; yet, in spite of the forces
which the general sent, he did not make himself master of
the village till the third day ; and such was the determined
courage of as many of the inhabitants as could bear arms,
and particularly of the Flying Company, who were sent to
their aid, that all the families, and even some of their goods,
were saved , and brought across the snow by dangerous
paths to Villaro, where they were received with the most
cordial hospitality .
Villaro had also been pointed out by the count to his
officers as a place to be attacked . His army moved from
La Torre in three divisions ; the main body consisting of
infantry, by the high road ; the cavalry with the pioneers,
ATTACK ON THE REFUGE OF PRA-DI-TORRE . 193
and some light troops along the Pélice, in the plain ; the
third column followed , on the other side of the river, the
path which goes behind La Torre and passes between Bobbio
and Villaro . The duke's troops had the advantage of being
in an open country . The Vaudois were obliged to give
way on all points. Perhaps they were too much bent on
defending some advanced posts. At this time, they were
turned, and obliged to retreat, with some loss, abandoning
Villaro, to take a position among the vineyards at the
entrance of La Combe, which the enemy was never able to
force . They beheld their large and beautiful village burned
before their eyes ; but considered themselves as less un
fortunate, in this disaster, than if the enemy had established
and fortified themselves in their abodes.
La Trinité continued his ravages to the further end of
the valley, pillaging, burning, and slaughtering. He even
attempted to attack , with considerable forces, the higher
hamlets in the commune of Villaro ; but he was compelled
to give up theattempt, and to retire with loss.
The end of February was now come. The count, seeing
his army much reduced, spent a month in reinforcing it.
New troops arrived every day at head -quarters. The duke
of Savoy even obtained from the king of France ten com
panies of foot-soldiers, and some other choice troops. * A
body of Spaniards also joined the standard of persecution,
so that from four thousand men , which composed the army
of La Trinité at first, the numbers rose to about seven
thousand . It included in its ranks the nobility of the
country . At the head of such a fine army, the count
thought himself sure of success, and his first efforts were
directed against the heart and bulwark of the valleys, the
asylum of all the fugitives, the celebrated Pra - di-torre .
On the 17th of March , he attacked it on the east, by the
road along the torrent, below Rocciailla, by the brow and
ridge of the mountain to the north-east of the same Roc
ciailla, where the Vaudois had erected , over all the breadth,
a formidable rampart, † and by an intermediate path a little
below this last, a dangerous path across the rocks, and
* See Léger,who quotes the Histoire Universelle of d'Aubigni. ( Léger, pt.
ii., pp. 36, 37 ; Gilles, ch . XXV ., p. 150.)
+ There was at this point a natural rampart, La Cassa , already mentioned ;
another rampart was raised on the Gavia,commanding the post; and a third
on the other extremity of La Vachère, called the barricades.
к
which, on that account, the Vaudois had not thought of

lining with defenders. The enemy had well-nigh penetrated
by this narrow passage, for all the forces of the Vaudois
were collected at the principalplaces of defence ; happily,
the enemy was perceived in time and repulsed . Beaten
at once, at all the three points of attack, the general saw
his best officers killed before his face, and his choice and
renowned troops decimated. He gave up, therefore, the
design of continuing the assault on the following days,
although he had made preparations for so doing, and re
treated the same evening with his harassed army and the
wounded, leaving a great number dead at the foot of the
rampart and on all the approaches.
While the defeated army was making a hasty retreat,
the Vaudois might have caused it irreparable loss by
attacking it in the defiles across the torrents, or along the
precipices ; and this was the wish of a great many. But
the principal leaders, and especially the ministers, were
totally averse from it, reminding them that it was agreed
to employ arms only to defend their lives, and to use them
only as long as they were threatened . Admirable mode
ration ! and the more exemplary , since those towards whom
it was exercised were devoid of pity.
The success of this affair restored courage and hope to
the Vaudois. Their enemies, on the contrary, were dis
concerted, and cast down. “ God fights for them !” they
exclaimed ; and these words were echoed through Pied
mont. Even the count appeared desirous of peace, and
made proposals for a treaty with these invincible peasants .
They replied that they also wished to see the war at an
end , and followed by an honourable peace, which should
allow them to serve God with a good conscience . But they
did not dare to trust him, after having been duped more
than once by his fair words, and having even experienced
that he talked of peace when he was meditating the most
violent attacks. They showed more confidence in Philip
of Savoy, count of Raconis, who, although chief commis
sioner of the persecution, seemed to disapprove of this war.
They received his envoy favourably, —the same Gilles of
Bricherasco, who had succeeded in placing their complaints,
réquests, and apologies, in the hands of the princess of
Savoy, at Nice, in the preceding year ; but a most melan
ATTACK ON THE REFUGE OF PRA-DI-TORRE . 195
choly event occurred to interrupt this negotiation. Gilles ,

although it was growing late , wished to return the same
evening to the count's quarters. They gave him an escort;
but having dismissed it too soon, he was killed by two
men of Angrogna, who met him . The measures they at
once adopted towards the count de Raconis, and the im
mediate surrender of the offenders, freed the Vaudois
authorities from all suspicion of being implicated in the
act : but for a time it interrupted the negotiations.
During this parley, the count's army marched to the
valley of San Martino, to raise the siege of the castle of
Perrier, which was closely invested by the Vaudois of the
vicinity, and by their neighbours and allies of the valley of
Clusone. At its approach the besiegers retired , with their
brethren of the lower villages, to the hamlets in the upper
part of the valley, where they successfully defended them
selves for a month , and then had the satisfaction of seeing
the enemy retire.
The Vaudois, who had retreated into the most rugged
and savage localities, pressed and crowded into a few huts
with all their families, saw their provisions rapidly diminish ,
while, at the same time, the number of their fugitive brethren
who resorted to them in quest of shelter and food, increased .
It might have been apprehended that famine would come,
in addition to so many other sufferings, to weaken their
bodies and discourage their hearts ; but He who fed
Elijah by the brook Cherith, supplied the wants of his
servants who had taken refuge among the sources of their
mountain -torrents , and replenished the vessels of the widows,
the children, and the poor, with flour and oil, according to
their desire, as he once did for the pious widow of Zarephath.
The genial mildness of spring began to be felt even on
the mountains. But while the sovereign Benefactor and
Disposer of all things was awakening creation to new life,
and shedding fertility over the earth, the cruel count de la
Trinité was only planning how to destroy God's noblest
creatures, and moisten the soil with their blood. He
longed , at any cost, to penetrate the asylum of the Pra
di-torre, to quench his thirst in a stream of blood, like a
famished wolf, who, with open jaws and parched tongue
hanging from his mouth, prowls for days, with fury in his
heart, round a multitude of sheep and lambs, in a well
K 2
inclosed fold, seeking for some opening by which to enter

in . Such an entrance the counthoped that he had found
at last. He planned to surprise the Pra -di -torre through
the hamlet of Taillaret, which, it may be remembered, is
situated to the north of La Torre, on the south side of a
moderately elevated plateau, at the foot of the eastern side
of Vandalin, which plateau separates the valley of Lucerna,
and the commune of La Torre in particular, from the higher
vale of Angrogna, on the Pra- di-torre. To succeed onthis
side, it was absolutely necessary to reach the plateau of
Costa Roussina unobserved , with the whole of the forces
employed , before the alarm could be given ; otherwise the
troops would be liable to be assailed from the higher
ground, and infallibly driven back, while climbing up a
slope of more than two leagues in length . The woful end
of Truchet and his division , who were cut in pieces in a
like situation , by a small number of herdsmen, was a suffi
cient lesson . It was therefore necessary , if possible, to
lay asleep the vigilance of the people of Taillaret and their
neighbours. The count, whom it cost but little to play the
hypocrite, persuaded some influential individuals of Tail
laret, and in particular captain Michael Reymondet, to
come and see him , having sent them the necessary passport.
He flattered their vanity by saying that the duke esteemed
them , and would give them proofsof his good -will if they
would lay down their arms and cease to exhibit distrust
and a spirit of revolt by the incessant patrols they so unne
cessarily kept up . He assured them , that if they remained
quiet, he would prevent the soldiers from giving them the
least vexation ; but, on the contrary supposition , he would
punish them with the utmost rigour.
The vanity of these poor people being thus wrought
upon, they promised to remain quiet, and they kept their
word, notwithstanding the warnings and reproaches of the
minister of the Flying Company, to whom they gave an
account of their journey. The minister, foreboding what
would happen , collected his company of musketeers at La
Combe diVillaro, placed sentinels, and sent messengers in
different directions to announce an impending attack : in
fact, at daybreak, the small corps of picked men who had
already rendered such great services to the Vaudois cause ,
were warned by the advanced sentinels that the papists
ALWAYS CONQUERORS. 197
were marching on Taillaret. They immediately set out

by a dangerous road, along slopes and precipices, with
the intention of coming above Taillaret, where they would
overlook the enemy. Nevertheless, the latter, in several
bands, surprised all the small towns in this extensive quar
ter. A regiment of Spaniards were distinguished for their
excesses. The credulous Reymondet escaped, not without
difficulty, with his wife and her newly -born infant. The
troops reach the plateau . The Vaudois musketeers could
not arrive in time. From the summit of the mountain , the
enemy saw before them, to the north , the large and deep
oval of the Pra - di-torre. In less than an hour, descend
ing by the slopes of Barfé, they would have reached the
dwellings on the south side. But they preferred follow
ing a path which would allow them to attack the Pra-di
torre from above ; this proved their destruction. The
Vaudois had finished their customary morning prayer,
when , almost at the same time, their sentinels gave notice
of the enemy's approach at three points ; by the plateau on
the south, which we have just mentioned, and on the east
by the two roads to the north and south of Rocciailla .
Twelve men only threw themselves forward to meet the
column issuing from the plateau by the narrow path, and
they were sufficient to stop it.
À traveller little accustomed to a mountainous tract ,
would advance with hesitation and trembling on a path
scarcely visible down a steep declivity. The steps of the
great part of the duke's soldiers were not more firm ; they
halted, therefore, when they saw their narrow passage stop
ped by six resolute men ; and stones, and fragments of rocks,
which six others were detaching from the neighbouring
heights to roll upon them, threatening to hurl them down
with one bound into the ravine. But their hearts failed
them entirely when they saw the agile and intrepid moun
taineers running in constantly increasing numbers to the
aid of their advanced guard. They turned their backs and
fled precipitately to the plateau, where some of their troop
were resting. In the meanwhile, the Flying Company ad
vancing along the flank of the Vandalin, gained the heights
which overlooked the plateau, and screening themselves
behind large trees, rocks, and low walls that separated
the pasture lands, opened a close and deadly fire.
popish troops, crowded together and exposed, lost a great

number, while the sharpshooters of the mountains had only
three killed. At last, having made another attempt to act
on the offensive, they retreated, not by way of Taillaret,
which would have been too exposed, but across the sum
mit of the mountain which sinks insensibly, and directing
their course to La Torre, which , owing to its small breadth,
was more easily defended .
As to the two columns which were advancing by An
grogna, as they were not to act alone, but simply to sup
port the attack made on the side of Taillaret by causing a
diversion, they retreated as soon as they saw their com
panions in arms put to flight on the neighbouring mountain .
Such was the issue of the last attack made on the Vau
dois in this campaign. The count de la Trinité, probably
fearful, after so many reverses, of being attacked in his
quarters at La Torre by the warlike mountaineers, broke
up his encampment the same night and retreated to Cavor
with a part of his troops . From that place, he threatened
again to ravage the whole country, to destroy the corn in
the blade, the vines , and the trees ; but a dangerous illness,
which brought him to the brink of the grave, prevented the
execution of his evil designs. During his compulsory in
activity, the Vaudois renewed their relations with Philip of
Savoy , count de Raconis, which had been interrupted by
the murder of Gilles of Bricherasco . This prince, who, in
the discharge of his office, as chief commissioner, had always
given proofs of moderation, showed himself favourable to
peace. He consented to transmit to the duchess the desires
and request of her persecuted subjects, for the purpose of
obtaining conditions such as their consciences could accept.
Having received the necessary powers for negotiating , the
count de Raconis displayed a confiding benevolence which
shortened the negotiation, and after a month of preliminary
conferences, brought about an agreement which settled all
the questions at issue, and was signed by both parties.
A general pardon was granted to all persons in the val
leys and elsewhere, who had taken arms against his highness
and against their particular lords on account of religion.
The liberty of assembling in the customary places to hear
sermons, and to perform all the acts of their religion , was
granted to the greater part of the communities of the three
TREATY OF PEACE . 199
valleys, * and likewise of building edifices for this purpose.

But the right of preaching and holding meetings was for
mally denied beyond the limits indicated in the capitula
tion. Nevertheless, the ministers were authorized to make
pastoral visits to such of their people as were residents in
places where they had not the public exercise of their reli
gion, t provided these visits were made with prudence and
discretion . It was specified that the answers which the
Vaudois might give, when interrogated, concerning their
faith, were not to be regarded as an infraction of the pre
sent treaty, nor as preaching for the purpose of making
proselytes.
All the fugitives of the said valleys, and all those who
had abjured , or promised to abjure , before the war, were
permitted to return to their houses with their families, and
to enjoy the free exercise of their religion. Their goods
were to be restored to them ; all those, at least, which had
been taken from them in the course of the war . A similar
promise was made to the inhabitants of the valley of
Méane, and of St. Barthélemi.
Restitution was guaranteed to all, by legal means, of
their movables and cattle ( excepting what had been carried
off by the soldiers) as well as the redemption of the articles
sold at the same price as the purchasers had paid for
them . The same right was secured to the Roman Catho
lics against the Vaudois.
To the Vaudoist all franchises and immunities were
confirmed , as well as all privileges, whether granted by his
highness, or his predecessors, or by the lords, provided
they were vouched by public documents.
* The places where the Vaudois were authorized to hold their religious
assemblies were the following :-in the valley of Lucerna, Angrogna, Bobbio,
Villaro (with this condition , that if the sovereign should build afort in this
place, the religious meetings should no longer be held in the town , but in one
of the hamlets, or some other place approved by the inhabitants) Val-Guichard,
Rora ; -- in the commune of La Torre,the hamlets of Taillaret and La Rua di
Boneti (the town of La Torre was excluded) ;-in the valley of San Martino,
Praali, Rodoret, Macel, Maneille ; -in the valley of Perosa , Peui, a hamlet of
the parish of La Perosa ; le Grand -Dublon (a hamlet of the parish of Pinache),
St. Germain (in the quarter of Dormillouse), Rocheplatte (in the Gaudens).
The right ofmeeting in the temples was refused to those of San Giovanni, of
the town of LaTorre, of Bibbiana, Rioclaret, etc.
† The capitulation mentions especially those of the communeof Méane, as
well as those of Saint- Barthélemi, near Rocheplatte, as authorized to enjoy
this privilege.
I In the capitulation no particular name, as for example that of Vaudois, is
given to those with whom it is made. They are only described as inhabitants
of the valleys (ceux des vallées.)
The proper administration of justice was promised to

them .
A list of the fugitives who were to return was to be pre
pared and transmitted to his highness.
The duke reserved to himself the liberty of erecting a
fortress at Villaro ; but he gave, at the same time, the
assurance that it should not be employed to the prejudice
of the property and consciences of the people of the valleys.
The duke also required the aforesaid to dismiss such of
their pastors as he named ; but, in return, he permitted
them to fill up their places. He excluded, however, the
pastor Martin , of Pragela, from their choice .
The right of celebrating the mass ‘ and other services of
the Romish worship in all the parishes of the valleys was
renewed by his highness ; but the liberty of not being pre
sent at them was granted , in return, to those of the op
posite religion, while they were under obligation not to
molest those who wished to attend such services .
All the expenses of the war were remitted to the afore
said, as well as the eight thousand dollars which they owed
his highness out of the sixteen thousand which they had
engaged to pay.
All the prisoners that remained in the hands of the
soldiers were to be released for a moderate ransom : all
those who had been sent to the galleys for their religion
were to be set at liberty gratuitously.
Permission was granted to all the inhabitants of the
valleys of Méane, and other places mentioned in the capi
tulation , except the ministers, to stay, to come and go, to
buy, sell, and traffic in the dominions of his highness,
provided their settled residence was within their limits, *
and that they abstain , in their journeys, from controversy,
preaching, and holding assemblies.
This treaty of peace was signed at Cavor the 5th of
June, 1561 , in the name of the duke, by Philip of Savoy,
count de Raconis, and in the name of the communities of
* The history ofPinerolo mentions,after this article, a supplementary article

which is not found in the copy givenby Léger. The substance of it is, that a
Vaudois might obtain a dwelling beyond these limits , in the domains of his
highness, if he found employmentthere as a servant or farmer,or ifheacquired
property there, provided he didnot hold religious meetings, etc. This article,
not known to Léger, and quoted by a Roman Catholic author, is not without
its importance. - See Storia di Pinerolo, Torino, 1834 , t. ii., p. 54.
BASIS OF FUTURE RELATIONS TO THEIR SOVEREIGN . 201
the valleys, by two pastors, François Val, minister of Vil

laro, and Claude Berge, minister of Taillaret, and by two of
the principal deputies, George Monastier, syndic of An
grogna, and Michael Reymondet, envoy of Taillaret . *
Such was the arrangement which was effected, thanks to
the noble and generous heart of the distinguished Em
manuel Philibert, seconded by his royal consort, Margaret
of France, by the honourable Philip of Savoy, count de
Raconis, and certainly by the majority of a just and en
lightened council. Whether we call it a compact, a treaty,
or a patent, matters little ; the essential point is, that the
contract took effect according to the engagement of the
parties who signed it. To call such an act (which
66 was one
of clemency, it is true, but also of justice,) a blameable
weakness , as is done by the historian Botta, because the
duke of Savoy permitted the consent of his Vaudois sub
jects to regulate and determine the points of this arrange
ment, appears to us a criticism as ill- founded as it is un
just ; for why should a sovereign not allow his people to
express their adhesion to the solemn act which regulates
their relations to him ; especially when , being of different
religions, the matter in hand is to settle a mode of living
which may harmonize his rights with the discharge of the
duties which they feel themselves obliged to render to God ?
Far from being chargeable with weakness, the prince who
condescends to the religious wants of his subjects only
shows himself just ; and if he consent to grant them gua
rantees by an agreement signed by the two parties, he
gives a proof of high wisdom , and places himself in the
elevated and glorious position of father of his people.
Certainly the house of Savoy never had to regret the policy
it followed on this occasion . If, in order to meet the
requirements of Rome , it has often persecuted its Vaudois
subjects, by afterwards treating them with kindness, it so
won their hearts, that their attachment, fidelity, and de
votedness to it has never failed.
Botta further remarks, that although the duke adhered
to the edict for some years, he would never ratify it, nor
* Léger,pt. ii., p.38. The other deputies were Rambaud, of Villaro ; Arduino,
of Bobbio ; Jean Malanet, of San Giovanni ; Pierre Pascal, ofthe valley of San
Martino ; and Thomas Roman , of Saint-Germain, for the valley of Perosa.
+ Storia d'Italia da Carolo Botta, t. z., p. 428, etc. Paris : 1832.
K 3
cause it to be registered by the senate and by the court of

exchequer,—a formality indispensable for giving it the
form of anedict to be observed . But this argumentation is
strange. The authenticity of the treaty cannot be denied ;*
and its actual observance, had it been for ever so short a
time, is equally a sufficient proof to establish its validity .
The sequel of this history will show , moreover, that it
became the basis of the ordinary relations between the
civil authorities and the inhabitants of the valleys. It is
lamentable that recourse should be had to such a subter
fuge, when it is so essential that the word of a prince
should be treated with respect and confidence . All ho
nour to Emmanuel Philibert, who during his whole life
was faithful to the agreement which was made in his
name !
But though the two parties immediately interested agreed
to the convention , finding it to be for their mutual advan
tage, there was one person who felt highly displeased :
this was the pope, to whom the duke communicated the
transaction . The Roman pontiff complained bitterly. He
thought that this “ pernicious example” of tolerance would
find imitators, and that by their lax indulgence, heresy
would take perpetual root in the many kingdoms placed
under his crosier. The monks and priests of Piedmont
made themselves very. busy, and if they did not succeed in
breaking the treaty, they at least retarded or shackled its
execution ; particularly in what concerned the restitution
of the confiscatedt or pillaged goods, and the liberation of
the prisoners, particularly those who had been sent to the
galleys . Nevertheless, Philip of Savoy , count de Raconis,
having agreed to lay the grievances of the Vaudois before
the duchess, that excellent princess, after consulting with
the venerable pastor, Noel of Angrogna, obtained the
redress of all their wrongs and the strict execution of the
treaty.
The persecution lasted fifteen months, seven of which
were spent in obstinate warfare.
We now leave the valleys of Piedmont, and transport
* Léger gives in his history irrefragable proofs of the legal validity of this
document ; pt. ii. , p. 200, etc.
+ This restitution metwith obstacles, especially at Bibbiana, Fenile, and
Campiglione, small towns in the valley of Lucerna, at the extreme frontier
towards the plain .
STATE OF THE COLONIES. 203
ourselves to one of their ancient colonies, in Calabria, to be

witnesses of its entire destruction . *
CHAPTER XX .
DESTRUCTION OF THE VAUDOIS COLONIES IN APULIA AND
CALABRIA .
The religious life which the Reformation had awakened

in the ancient Vaudois churches of the Alps, manifested
itself, though more slowly, among their colonies in the
kingdom of Naples. The evangelical doctrine, constantly
taught for three centuries by the Vaudois barbes in their
regular missions among their brethren of Apulia and
Calabria, had maintained in the hearts of this persecuted
race an indestructible aversion from Romish errors, at the
same time that it gave their manners a character of mild
ness, sobriety, chastity, and fidelity, which struck all
persons in their vicinity, though a certain timidity or
prudence constrained them, in the presence of the enemies
of their faith, to conceal part of their sentiments, and of
their acts of worship. No district was more peaceable or
flourishing in thewhole kingdom of Naples than that which
was inhabited and cultivated by the Vaudois of Calabria,
not far from Montalto, and of which San Sesto and Guardia
were at that time the most remarkable places. The inde
fatigable activity of these labourers, their order, their good
manners, while they were a source of happiness for them
selves, had gained for them the favour of their lords, who
derived considerable advantages from them , such as higher
rents, and much greater security than from any other of
their vassals. “ The clergy and priests alone,” says an
ancient author, “ complained that they did not live like
other people in matters of religion ; that they made none of
their children priests or nuns ; that they gave themselves
no concern about chants, wax -tapers, lights, bells, or even
masses for their dead ; that they built temples without
ornamenting them with any images ; they never went on
* For the whole of this chapter see Gilles, chs. xi. to xxviii. Léger, pt. ii .,
pp. 29–40 .
pilgrimages ; they had their children instructed by unknown

foreign schoolmasters, to whom they showed much more
respect than to themselves, paying them (the clergy)
nothing but the tithes, just as they had agreed with their
lords . They suspected that these said people had some
particular belief, which prevented them from connecting
themselves or mixing with the original inhabitants of the
country, and that they were bad Roman Catholics.” Never
theless, the abundance of the tithes, and the regularity of
their payment, added to the dread of displeasing the lords,
had restrained the suspicious and irritable zeal of the
priests of the country .*
But at the news of the triumphs of the Reformation, the
noise made by its doctrines, and the profound emotion they
excited in Italy, suspicion was again awakened , and
marked with a restless eye the most trifling proceedings
of intelligent and generous men. The inquisition, watch
ing its prey, followed like bloodhounds the traces of the
numerous writings, and especially of the sacred books,
which were circulated in all places by the recent invention
of printing ; and when the Vaudois colonies of Calabria
awoke from their slumbers, agitated by the gales of the
spirit of life which blew from the north, they were
encountered by the ferocious aspect of their sworn foe,
watching every step they took, and seeking to penetrate
into their most secret thoughts.
Being informed by the barbes who were sent to them ,
of the courageous resolutions of the synod of Angrogna, in
1532, and feeling constrained to glorify their Saviour openly
by the example of the reformed churches, as well as by
that of their brethren of Piedmont, the Vaudois colonies of
Calabria wished toassociate with the barbe Etienne Négrin ,
who had come to them from the valleys , a minister ordained
at Geneva, above all others the city of the Reformation.
They deputed for this purpose one of theirprincipal men ,
Marco Uscegli , who, on reaching the city of Calvin , spoke
on behalf of the Italian church , and obtained what he
desired for it. A young Piedmontese, named Jean Louis
Pascal, was then finishing his studies at Lausanne ; he had
* See Perrin , Histoire des Vaudois, p. 197.

+ See Chapter xvii. — The minister Gilles, ancestor of the historian , was the
last of thesebarbes who could return in peace to the valleys.
PERSECUTION, 205
quitted popery for the gospel, and the military service for
that of the Lord Jesus Christ. By general consent he was
appointed for the perilous mission in Calabria .* He set out
with Uscegli, leaving his betrothed bridet at Geneva, whom
he was never more to see in this world .
Pascal's energetic ministry was not in vain . His preach
ing took possession of the souls of his hearers. The light
so often hid under a bushel was now placed on a candle
stick ; but its splendour, beneficial to the sound eyes of the
true believers, irritated the diseased organs of the papists,
and alarmed the principal lord of the Vaudois of Calabria,
the marquis of Spinello. Roused by the outcry raised by
the bigots of his religion, and perhaps fearing lest he should
himself be suspected of heresy if he did not act, the marquis,
who had been heretofore so indulgent, now had recourse to
measures of severity. He cited before him the principal of
his vassals along with Pascal. He censured and threatened
them , and cast the faithful pastor and his friend Uscegli
into the dungeons of Foscalda. This was in 1558 , or 1559 .
The diocesan bishop of Cosenza, not being contented with
these arrests, took the matter into his own hands. He
attempted a forced conversion of the prisoners, if that were
possible; and at the same time persecuted the destitute
flock, in spite of the secret efforts of the marquis to turn
his blows aside.
The apprehension of Pascal, and the perseverance of the
faithful Calabrians in the evangelical doctrine having
attracted the attention of the pope, his holiness delegated
cardinal Alexandrin, inquisitor-general, to put an end to
heresy in the kingdom of Naples. The first essay at forced
conversion was made in the spring of 1560, at San Sesto,
a considerable town in the neighbourhood of Montalto .
Promises, exhortations, and threats were alternately em
ployed : nothing was neglected to overawe or seduce the
inhabitants ; but rather than attend at mass they all fled
together to a wood in the mountain . The inquisitors,
unable to pursue them instantly, betook themselves with
* M. I. P. M * * *, in an article on the Vaudois of Calabria , in the Revue

Suisse, (Lausanne, 1839, t. ii., p . 691,) asserts, on the authority of a Grison
minister of that period, that Pascal set out for Calabria, accompanied by
another pastor and two schoolmasters.
+ [Her namewas Camilla Guerina. See M'Crie's History of the Reforma
tionin Italy , p. 283.]
all speed to the Vaudois city of Guardia, about twelve

miles distant. Having shut the gates, they assembled the
population, and falsely announced the return of the inhabi
tants of San Sesto to the pale of the Romish church. They
pretended to love them , and pressed them to imitate so
excellent an example. The marquis of Spinello joined his
entreaties to those of these deceitful wretches, and promised
them new temporal advantages ; and these poor people,
deceived and surprised, yielded and promised to comply
with the demands made upon them . The truth , however,
soon became known to them , and a considerable part
escaped and proceeded to join the fugitives of San Sesto.
Two companies of soldiers were sent in pursuit of them .
In vain the unfortunate beings begged them to come to
terms with them , and allow them to emigrate ; they were
only answered by denunciations of death . Thus constrained
to defend themselves by arms, they put their enemies to
flight.
This victory gained them some days of repose ; but it
brought into Calabria the viceroy in person, at the head of
a considerable number of troops. The fugitives were tracked
in the woods by dogs trained for the purpose, to the foot of
trees in which they had taken refuge, or to the copses and
pits where they were secreted. Scarcely any escaped, but
all were either taken prisoners or killed. While the viceroy
threatened universal destruction , the inquisitors affected
compassion, and were lavish of their expressions of peace,
and thus drew the credulous people into their snares, who,
as the chronicler Gilles says, thinking to escape the fury of
the lion, threw themselves into the jaws of the serpent.
When these double-faced men had, by their artifices,
got possession of more than sixteen hundred persons, they
threw aside the mask and the executions began. They
wished to fix on their victims the odium of lewdness, and
therefore put them to torture, hoping to force from them
the confession that in their religious assemblies they were
guilty of detestable impurities. But the patience of the
tortured baffled their vile design ; no one confessed. Charlin
expired on the rack itself ; his bowels being forced out.
Verminel, who had even consented to apostatize, was kept
for eight hours on an instrument of torture, called a hell,
without being prevailed upon to confess to such infamous
HORRIBLE PUNISHMENTS . 207
calumnies. Marçon, the father, was beaten with iron chains,

and then killed . One of his sons had his throat cut ; and
the other was precipitated from a high tower . Bernard
Conte, for having thrown away from him a crucifix which
they wished him to hold, was led to Cosenza, and there,
covered with pitch, he was burned like a pine -torch ; a
horrid punishment, copied from Nero. Sixty women were
tortured : some of them were burned ; others died of their
wounds; the most beautiful disappeared. Eighty -eight
men of Guardia were butchered at Montalto, by order of
the inquisitor Panza. “ I confess,” says a witness of this
scene, a Roman Catholic, in a letter which has been pre
served to us, “ I can only compare these executions to a
slaughter-house. The executioner came, and called out
one of the unfortunate creatures, and having wrapped his
head in a cloth, led him to a spot adjoining the house, made
him fall on his knees, and cut his throat with a knife.
Then, taking off the bloody veil, he came for another
prisoner, who underwent the same fate ; in this manner
eighty -eight persons were butchered. I leave your imagi
nation to picture this horrible sight. At this very moment
I can hardly restrain my tears. No one can ever describe
the meekness and patience with which these heretics suffered
such a martyrdom and death . A small number of them ,
when at the point of death, declared that they embraced
the Catholic faith ; but the greater part died in their in
fernal obstinacy. All the old men ended their lives with
an imperturbable calmness; only the young manifested
some agitation . A shudder comes over my whole frame
when I picture to myself the executioner with the bloody
knife between his teeth , holding the dripping napkin in his
hand, entering the house, and, with his arms covered with
blood, seizing the prisoners one after another, as a butcher
goes and takes the sheep he is about to slaughter.”
Their bodies, when quartered, were fastened to stakes all
along the road from Montalto to Château - Vilar, a distance
of thirty -six miles, for the terror of heretics, and the satis
* See this letter in Porta, Historia ReformationisRhetiæ , t. ii., pp. 310-312
and in Pantaleon , Rerum in Eccles. Gestarum , pp . 337 , 338. The author of the
letter also says, These people were originally from the valley of Angrogna,
near Savoy ; and in Calabria they call them Ultra -Montanes. They still
oecupy four cities in the kingdom of Naples ; but I have not learned that they
conduct themselves amiss. (See the article on the Vaudois by M.I.P.M ***,
in the Revue Suisse, t. ii ., p. 707.) - [See also M'Crie's History of the Reforma
lion in Italy, p. 263.]
faction of the Catholics. Those who were not massacred,

and yet would not abjure, were sent to fill the Spanish
galleys. Some only escaped by flight and reached the
valleys, ( the women dressed as men ,) when the persecution
described in the preceding chapter was at its height; some,
still later, after incessant dangers, being forced to trave
only by night, very frequently to go up the course of rivers
till they could meet withfords, scantily fed on seeds, roots,
fruits, and what they could get as alms, or purchase in out
of-the-way places. Many of them were stopped on the
road and delivered up , the order having been given through
out Italy, to all officers of police, lightermen, bargemen,
and others, not to allow to pass, and to every innkeeper,
not to lodge any stranger presenting himself without a
certificate from his parish priest, attested at each stage of
his journey from the place of his setting out.
The churches of the Vaudois valleys mourned over those
of Calabria that were thus destroyed ; especially the pastors
who had exercised their ministry among them, and who
knew each of the victims whom the survivors named to them .
Their hearts were melted with sorrow when they learned
the fate of their colleague, Etienne Négrin , who, after
having resisted all the solicitations and seductions of the
priests in the prison of Cosenza, died of starvation or of
other secret tortures. As to Louis Pascal, he consummated ,
after all the others, at the stake at Rome, in the presence of
the pope, the cardinals, and an immense concourse of spec
tators,the sacrifice which he had begun in separating him
self, for a time as he supposed, from his betrothed, to visit
Calabria. Neither flatteries nor importunities ; nor the
continual threats of a crowd of monks and priests; nor the
bodily sufferings he endured in damp prisons, where he was
not even allowed straw ; nor the prayers and tears of a
dear brother * who remained a papist, who implored him to
recant, and to tempt him more strongly, offered him half his
property ; nor the sad remembrance of a tender friend, who
though not yet espoused, would by his death be left, as it
were, a widow ; no human power,-in short, nothing could
move this faithful and tried soul. It was decided at last to
* His brother thus writes : “ Itwas hideous to see him , bareheaded , his arms
and hands tied so tightly with small cords that they penetrated the flesh , as
if he were about to be led to the gibbet. Seeing him in this state, and going
forward to embrace him ,in my distress I fellto the ground, by whichI in
creased his suffering .” - Crespin, Histoire des Martyrs, fol.520.- M'Crie,p. 285.
HORRIBLE PUNISHMENTS . 209
punish him without waiting any longer. The pope deter

mined to give himself the pleasure of being present at the
last moments of so obstinate a heretic, who had constantly
called him antichrist.
On Monday, the 9th of September, 1560, an excited
multitudemight be seen eagerly pressing towards the court
of the castle of St. Angelo. A scaffold, and close by a pile
of fagots, had been already placed there. In the immediate
vicinity , rose an amphitheatre of richly decorated benches,
on which were seated his holiness the pope, vicar of Jesus
Christ on earth , the cardinals, the inquisitors, with priests,
and monks of all kinds in great numbers. When the martyr
to Christian truth appeared, dragging himself along with
difficulty under the weight of his chains, his enemies, who
watched all his motions and the play of his features, ready
to exult in the least symptom of weakness, could not detect
in his countenance any change or fear. There was the same
mild and resigned expression which had never left him
during the whole time of his long imprisonment. Having
arrived at the scaffold, and taking advantage of a short
interval of silence, he declared to the people that if he were
put to death it would not be for any crime, but for having
confessed with purity and boldness the doctrine of his Divine
Master and Saviour Jesus Christ. “ As to those,” he went
on to say , “ who hold the pope to be God upon earth and
vicar of Jesus Christ, they are strangely mistaken , seeing
that in everything, and everywhere, he shows himself to be
a mortal enemy of His doctrine and true service, and of pure
religion , and by his actions that he is manifestly thereal
antichrist.” He could say no more. The inquisitors gave
the signal to the executioner, who, raising him fromthe
ground, put an end to his life by strangulation. His body
was thrown on the funeral pile and soon reduced to ashes.
“ The pope,” says a historian, “ must have wished himself
elsewhere, or that Pascal had been dumb, or the people deaf ;
for he said many things against the pope, according to the
word of God, which displeased him exceedingly . Thus
this man died, calling on God with so ardent a zeal that he
deeply moved the assistants at his execution, and made the
pope and his cardinals gnash their teeth ." *
* Crespin , Hist. des Martyrs, fol. 520.- Perrin , Hist. des Vaudois, et des
Albigeois, p. 207.
The Vaudois churches of Apulia and some other pro

vinces of Naples, not having displayed any extraordinary
zeal, escaped the suspicious notice of Rome. Those of
their members who had real piety, were not slow in dis
posing of their property and taking refuge in a safe place .
All the rest bent their heads before the storm and aban
doned the profession of the gospel. At the present day, we
should seek in vain , in these countries, for vestiges of the
once flourishing Vaudois colonies . *
CHAPTER XXI .
THE BENEFITS OF THE PEACE ATTENDED WITH GREAT
EVILS.
The peace signed at Cavor on the 5th of June, 1561 , by

Philip of Savoy, and the deputies of the valleys, had dis
sipated many fears, and restored tranquillity to a desolated
country. The hearts of mothers no longer failed them at
the very name of soldiers, and the prospect of hateful and
agonizing scenes no longer drew their restless and stealthy
glances to their offspring . The aged people were once
more led, with slow and feeble steps, from their hiding
places in the mountains. The joy of returning to the
places where they had passed their infancy under the
vines on the hill-side, or the shade of the chesnut-trees,
brought smiles on their faces again . Sons and fathers hung
up their weapons, and their warlike hands once more took
the spade and sickle for their peaceful occupations. But
the signing of the treaty, though it had allayed many fears,
had not healed all their wounds; some were too deep .
The distress most generally felt, was increasing want.
Seven months of unsparing warfare on the part of the
papists had impoverished every family. Whole villages
and countless hamlets had been consumed by the flames,
and were only a heap of ruins. They had to be rebuilt,
* For the whole of this chapter consult Botta , Storia d'Italia , t. ii., p. 430,
and following :-Gilles, Hist. Ecclés., ch. xxix . - Léger, Histoire Générale, pt.
ii., p. 333. — Perrin , Histoire des Vaudois, p. 199.-Revue Suisse, t. ii.--Crespin ,
fol. 515, etc.
UNJUST ORDER. 211
but everything was wanting. The provisions of the pre

ceding year had come to an end. The time for sowing
corn was past. The harvest approached, but there was
hardly anything to reap, for only the heights had been
cultivated and the best lands had been left fallow . To this
destitution was added the difficulty of providing for the
maintenance and establishment of the Calabrian fugitives,
who came to the valleys stript of everything.
In this state of things, and by the advice of the church
of Geneva, the churches of the valleys had recourse to the
charity of their brethren in Switzerland and Germany.
John Calvin exerted himself for them with great zeal.
Their deputies were everywhere received with interest, and
had the consolation of collecting sums adequate to relieve
their most pressing necessities. The elector palatine made
the largest donation . Next to him may be mentioned the
duke of Wurtemburg , the marquis of Baden, the evan
gelical cantons, with Berne at their head, the church of
Strasburg, and a great number of others, among which the
churches of Provence may be specially noticed . France
would have sent much more, if the collections made in dif
ferent places had not been checked by internal troubles .
In addition to the daily trials caused by their actual
indigence, they had to endure various annoyances from the
priests and monks. They provoked the pastors to disputes
on religion . An exchange of letters took place, and be
came a pretext for violent measures. The Vaudois were
accused of fomenting discord, and the civil authorities,
deceived by false reports, published on the 6th of May,
1563, a mandate prohibiting the Catholics from holding
any relation or intercourse with the heretics. But as this
vexatious measure occasioned inconvenience to the pa
pists — as much to the monks themselves as to the poor
Vaudois — the gentry of the country and neighbourhood ap
pealed to the duke and procured a modification of the de
cree . On the market-day, July 9th , it was announced at
Lucerna that his highness did not mean that commercial
dealings should cease between the professors of the two reli
gions, but only that they should abstain from controversy .
* In fact, bythis measure, the markets of many small towns on the frontiers,
and even in Pinerolo, found themselves deprived of a proper supply of pro
visions, etc.
The enemies of the Vaudois were not willing to consider

themselves defeated . Pretending that the treaty of peace
had not been exactly observed in all points by the people
of the valleys, they endeavoured to foment intrigues against
them at court, and to impose upon the duke by false
reports. On the faith of their calumnious representations,
the government thought of restricting the liberties of the
Vaudois by severe measures, and, for the execution of its
designs, chose Sebastian Gratiol, of Castrocaro, a Tuscan
by birth ,a man worthy of such a charge . He had served
against the Vaudois as colonel of the militia in the last
persecution , under the count de la Trinité. Having been
taken prisoner in one encounter, he had been honourably
treated and released out of respect to the duchess, to whose
retinue he pretended to belong. Being deeply mortified at
finding himself in the hands of these rustic mountaineers,
and at owing his liberty to their generosity, he thought
himself fitted to act the part of an oppressor, and succeeded
in getting himself appointed, first of all, commissioner of
the duke in the valleys, and soon after governor of the
same. Two contrary influences contributed to his eleva
tion : the support of the archbishop of Turin , to whom he
had promised to do everything for the conversion of the
Vaudois to popery, and the recommendation of the pious
princess, the protectress of the valleys, to whom he
managed to recommend himself, and whose vigilance he
deceived by false representations.
The first words of Castrocaro on his arrival in the valley
of Lucerna, in the spring of 1565 , were threatening. The
duke, he said, retracted the concessions which he had made
in the treaty of peace . But the churches having appealed
to his highness,the commissioner modified his language,
and only insisted on the immediate signature of an engage
ment, drawn up by himself, which tended considerably to
restrict the liberties of the churches and of private persons.
In case of refusal, the cavalry were immediately to enter
the valleys and renew the war.
In so critical a position, the churches conducted them
selves with wisdom , combining prudence with firmness in
their answers, and a respectful tone with sound arguments.
The latter, however, would, according to all appearance,
have had little weight, if the excellent princess, whom God
PRINCES OF THE PALATINATE AND SAXONY. 213
had placed near the duke as their safeguard , had not again
interceded in their favour. Yet the answer in which she
acquaints the churches with the success of her intervention ,
and the abandonment of the demands which had so greatly
disquieted them , indicates too great confidence in the crafty
individual who was imposed on the valleys as governor.
Castrocaro being established with a strong garrison in
the castle of La Torre, in the valley of Lucerna, only kept
too well the promises he had made to the archbishop. He
ordered the pastor of San Giovanni to refuse the holy sup
per to many who came from lower Piedmont and applied
for it. He required the church at Bobbio to dismiss their
pastor, on the pretext that he was a foreigner. Then, on
the refusal of its noble -hearted members, he pronounced
their sequestration, and forbade every person under his juris
diction from having the least connexion or intercourse with
them . He imprisoned, fined, or ill -treated in some other
way , all who did not comply with the slightest intimation
of his wishes. He vexed the pastors : one of the most
respectable, Gilles, on his return from Geneva through
Dauphiné, was arrested as a conspirator by the soldiers of
the governor , thrown into a dungeon, loaded with irons,
and then conducted to Turin by the archers and a detach
ment of cavalry .
Intolerance and religious oppression were felt not only
in the valleys of Lucerna, Angrogna, and San Martino, (the
greater part of the valley of Perosa on the left side was
then subject to France, ) but in all the towns of Piedmont
where the reformed were to be found. An edict, published
the 10th of June, 1565 , enjoined them to attend mass,
or to leave the dominions of his highness within two months.
“ The duke no longer wishes to allow two religions in his
country, " was the chancellor's answer to some reformed
members of the noble family of Solari. In fact, a great
number of them had to choose between exile and a prison .
The hearing and sight of so many grievances, and espe
cially the dread of still greater, dictated an extreme measure
to some of the Vaudois and their friends; they implored
the intercession of the Protestant princes of Germany, and
especially of the electors of the Palatinate and Saxony, with
the duke. These generous defenders of the faith sent as
an ambassador for this purpose, to his highness of Savoy,
John Junius, councillor of state of the elector Palatine, and

a man of piety, and experienced in business. He arrived at
Turin in February, 1566. A strange proceeding, and con
trary to the law of nations, soon taught him the zeal, or
rather madness, which operated against those who were not
papists . Barberi, the fiscal general, no sooner heard that
the secretary of the embassy, David Chaillet, was a minister
of the gospel, than he proceeded to put him under arrest
in his hotel. It is right to say that the councillor Junius,
having immediately complained of this gross infraction
of the law of nations, and demanding reparation for the
insult committed against his prince in the person of one of
the members of his embassy, obtained his immediate libera
tion , and the arrest of Barberi. But this unheard - of act
served as the basis and argument of the remonstrances
which the delegate of the Protestant courts of Germany
made on the part of his masters to the court of Savoy, on
the subject of the persecutions against the Vaudois and the
reformed in general. The government of Turin was not
pleased with these officious interventions. Nevertheless,
the duke promised some relaxation in the measures taken
against the reformed in Piedmont, and throughout his do
minions in general. He also assured the ambassador, that
the conditions of the treaty of peace, made with the inha
bitants of the valleys, should be strictly observed. The im
mediate result was the liberation of some prisoners — of the
respectable minister Gilles in particular — to the great joy of
the members of his church, his colleagues,and all the people.
How little dependence could be placed on the promises
of the court of Turin to the Protestant ambassador appeared
soon after his departure. He had scarcely cleared the fron
tier, when Castrocaro issued two ordinances in the valley
of Lucerna, one of which enjoined on every inhabitant, or
native of any place not under his government, to leave the
country on the morrow , under pain of death and the con
fiscation of his property . The other ordinance prohibited
the reformed of Lucerna, Bibbiana, Campiglione and Fenile,
from coming to the preaching at San Giovanni, under the
same penalties. The castle of La Torre was soon crowded
with prisoners, who could never deem it their duty to obey
such orders. A deputation to the court and theinterces
sion of the good duchess once more diverted the storm .
PRINCES OF THE PALATINATE AND SAXONY. 215
The dungeons were opened, the accused returned in peace

to their habitations, and the ordinances fell into oblivion . *
Castrocaro would not suffer himself to be stopped by the
obstacles opposed to his zeal in high quarters. He did not
the less pursue the course of his oppressive attempts, con
formably to his secret engagements. He had already en
deavoured, but, thanks to the intervention of the duchess,
without success, to restrain a custom established from time
immemorial, that of synodical meetings of the pastors and
deputies of the parishes of all the Vaudois churches, both
those of the Piedmontese valleys, and those of Dauphiné and
other places . Not being able to prevent the synods, he
attempted to alter their character,and to cramp the liberty
of the members, as well as the discussions and votes, by
being there in person . His presence in the synod of Bobbio
was protested against, but in vain ; Castrocaro remained in
the assembly .
The persecution was also renewed against the reformed
in lower Piedmont, Barcelonetta , and other places. It be
came, indeed, so violent, that a great number of these poor
people took refuge for a time at Vars, Guillestre, Fraissi
nière, and the other valleys of the Upper Dauphiné.
The news of these proceedings, so little in conformity
with the promises made to councillor Junius, was brought
to the princes who had sent him as ambassador to Turin,
and excited their strong displeasure. The elector Palatine
complained to the duke of Savoy. The historian Gilles
has preserved the remarkable letter which that prince wrote
on this occasion ; it is as remarkable for the elevation of
its views, as for the nobleness and purity of its sentiments.
It is a glowing defence of liberty of conscience ; an eloquent
pleading in favour of toleration ; and, at the same time, an
act of homage to the Christian faith , an appeal to the con
science and justice of the duke, and a serious warning of
the judgment to come . “ Let your highness,” it is there
* Under Castrocaro's administration the fortress of Mirebouc was erected,

at the bottom of the valley of Lucerna, in the commune of Bobbio, on the
frontiers of France, at the foot of the Col de la Croix.
+ The marquisate of Saluzzo , for example . - A general Vaudois synod , like
those to which we have alluded, was held at the end of May , 1567, at Villaret,
in the vale of Clusone or Pragela, in Dauphiné, to adopt resolutions and mea
sures of safety, occasioned by the fear of the passage, in the vicinity of the
valleys, of the army of the duke of Alya, in its march to Flanders . - See Gilles,
ch . xxxv ., p. 238.
said , “ know that there is a God in heaven, who not only

contemplates the actions, but also tries the hearts and reins
of men, and from whom nothing is hid. Let your high
ness take care not voluntarily to make war upon God, and
not to persecute Christ in his members ; for if he permit
this for a time, in order to exercise the patience of his
people, he will, nevertheless, at last chastise the persecu
tors by horrible punishments. Let not your highness allow
yourself to be misled by the seducing discourses of the
papists, who, perhaps, will promise you the kingdom of
heaven and eternal life, provided that, by some means or pre
text, you banish, imprison, and at last exterminate these
Huguenots, as they now call good Christians ; for assuredly
no one can enter the kingdom of heaven by cruelty, inhu
manity, and calumny. Another way must be followed in
orde to enter in . . Persecution , moreover, will
never advance the cause it pretends to defend. So far
have those who have afflicted Christians, who have tor
mented and exiled them, or taken away their lives, been
from annihilating them , that, on the contrary, they have
increased their numbers ; so that the adage has been con
stantly verified — The ashes of the martyrs are the seed of
the Christian church . For the church resembles the palm
tree, which rises higher the more it is confined . Let your
highness consider that the Christian religion was estab
lished by persuasion and not by violence; and as it is certain
that religion is nothing else than a firm and enlightened
persuasion of God, and of his will, as revealed in his word
and engraven in the hearts of believers by the Holy Spirit,
it cannot, when once rooted, be torn away by tortures ; for
believers will rather endure any punishment and suffering
whatever, than do anything which in their esteem is con
trary to piety .”
We do not know what was the moral effect of this letter
on the duke's mind . Possibly it contributed , in some
degree, to a more moderate system which prevailed in the
government of the valleys, during a series of years, even
when the king of France had given the signal and example
of persecution to the utmost, in causing the blood of his
Protestant subjects to flow like a river on the evening of
St. Bartholomew .
The Vaudois churches in the marquisate of Saluzzo, to
MARQUISATE OF SALUZZO . 217
the south of the valley of Lucerna, on the banks and near

the sources of the Po , had shared the fate of the territory,
and had been for many years under the dominion of
France . Owing to the arrangements of every kind, which
the interests of the French policy prescribed, in the admi
nistration of a country of foreign manners and language,
on the other side the Alps, the reformation, or, which is
the same thing, the Vaudois church, made rapid progress
there . Congregations, or churches, more or less numerous,
had been formed in most of the cities of the marquisate,
and in a great number of villages. Active and devoted
pastors visited frequently and in rotation those places where
they did not reside . They amounted , in 1567, to nine.
For the safety of their persons they were generally obliged
to have recourse to precautionary measures in their journey
for evangelizing, and in their meetings. The churches
retired in the mountains, as that of Aceil , enjoyed more
liberty. At Pravilhelm particularly, an ancient and venerable
stock of the Vaudois church in those parts,* the preaching
of the word and the administration of the sacraments were
openly performed, and with full security. Accordingly,
people resorted thither from all quarters for this purpose.
But ordinarily, in all other places, the religious services
were performed in private houses and small assemblies.
The Romish clergy were irritated at the progress of the
reformation ; but being restrained, in the overflowings of
their jealousy, by the royal intention of not disturbing the
peaceable and prudent members of the reformed church in
the exercise of their worship, they had recourse to a
dexterous method of weakening them . Knowing that the
greater number of the pastors were not natives of the
king's dominions, they sought and obtained from the duke
de Nevers, the governor, an edict, dated the 19th of
October, 1567, ordering all those of the reformed religion,
living in the country but not subjects of the king, to leave
it, both themselves and their families, in three days, under
pain of death and the confiscation of their property. The
measure did not attain the end proposed; the pastors,
faithful to their duty, continued their evangelical labours
in secret. Two of them , it is true, having been discovered,
were cast into prison , where they remained more than four
* See, on this subject, the end of the sixteenth chapter.
L
years : after which, on the urgent remonstrances made at

court by the minister Galatée, and in the name of the
churches of the marquisate, they were set at liberty.
The year 1572 was now arrived. If we except some
arbitrary and rigorous acts, occurring from time to time, as
well as an habitual restraint and inspection, the Vaudois
and reformed churches, as well in the marquisate as of the
valleys, and of Piedmont properly so called, enjoyed some
degree of tranquillity. The news of the approaching mar
riage of the sister of the king of France with the young
king of Navarre, who was at the head of the Protestant
party in France, seemed to indicate a reconciliation in the
minds of the two great parties, and to be the omen of a
better future ; when , all at once, at the beginning of
September, the report of the horrible massacrescommitted
over the whole extent of that kingdom passed over the
mountains with the rapidity of the wind, and filled the
hearts of all the reformed with anguish and terror. All the
persons of greatest note and influence in the ranks of their
brethren had been perfidiously murdered, most of them in
their beds, on that detestable night of St. Bartholomew .
The butchery was continued on the following days. *
The lieutenant-governor of the king's domains in Pied
mont, Louis de Birague, had also received orders to put to
death the principal members of the reformed church in his
government; but it was decided to put off their execution,
owing, we are happy to believe, to the judicious and cha
ritable suggestions of the archdeacon of Saluzzo . This
ecclesiastic had pointed out the complete disagreement
between these last cruel orders and the preceding ones,
which enjoined the release of the two ministers, and a
tolerant and mild mode of dealing with the reformed . He
had, therefore, proposed to proceed no further than arrest
ing the principal persons, saying that they could be
executed at any time afterwards, if his majesty required it.
This prudent and humane advice was adopted ; but on the
first arrests, the greater part of the suspected persons with
drew and retired to some place of safety. A royal message,
enjoining the authorities to put a stop to every execution,
if it were not too 'late, and to adhere to the preceding
* It is believed that more than a hundred thousand Huguenots ( the name
given in France to the reformed) were massacred on that occasion .
ATTACK ON THE VALLEY OF PEROSA. 219
ordinances relating to the reformed , arrived a few days

after, and put things on the same footing as before .
The news of the enormities of Saint Bartholomew were
no sooner known in Piedmont ( subject to the duke of Savoy)
than the zealous papists made great demonstrations of joy,
and taunted the reformed, telling them that their God was
no more and their ruin was at hand . The language of
Castrocaro, the governor of the valleys, caused the people
great anxiety. They accordingly lost no time in removing
their families and most valuable effects to their accustomed
hiding - places in the mountains. The men alone remained
on the watch in their homes, their hearts oppressed, and
finding repose only in prayer ;. but the duke, who ap
peared not to approve of the system of assassination by
which France was sullied , no sooner became aware of the
distrust of the Vaudois, than he assured them of his pacific
disposition, and invited them to return to their dwellings
and resume their occupations, which they did .
At this juncture, the governor of the French territory on
the other side the Alps, Louis de Birague, attempted to
deprive the inhabitants of the Vaudois valley of Perosa
( which came under the dominion of France in 1562 ) of the
public exercise of their religion . The churches remon
strated, supporting themselves on the fact that the king ,
on their annexation to France, had recognised their privi
leges and liberties both ecclesiastical and political, and
guaranteed their exercise . Not being able to persuade
them to yield, Birague had recourse to force ; yet fearing
lest the Vaudois valleys, which still remained under the
house of Savoy, should succour their brethren in distress,
he obtained an injunction from the duke against their inter
ference. But while the brave Vaudois, faithful to their
traditions, and the examples they had so often given,
expressed in their reply their settled intention to respect
their sovereign's will in all that regarded his interest and
his glory, they showed themselves not less decided to serve
God invariably, and to maintain by every means in their
power the religion that was menaced in the rights and per
sons of their brethren of the valley of Perosa. The new
governor for the king of France , Charles de Birague , imme
diately renouncing the measures of persuasion which his
deceased brother had attempted, assembled his troops , and
L 2
in July, 1573, made an attack on the village of Saint

Germain . Five poor villagers were immediately taken
prisoners, and conducted to Pinerolo. Some - days after,
they were condemned to be led back to their own neigh
bourhood, and there to be hung. The very day on which
these five men were seized, the people of Angrogna, led on
by the valiant Pietro Fraschi, rushed from their heights
into the plain to succour their brethren, and , having joined
them , repulsed the enemy. In the course of the following
day, the Vaudois forces wereso increased by the quotas of
all the communes of the valleys, that they were able to
make head against the two French divisions from Perosa
and Pinerolo , which assailed them at the same time. After
upwards of a month had been spent in ineffectual attacks
and a valiant defence, peace was longed for as much in one
camp as the other, and accordingly the terms wereeasily
settled . To satisfy the claims of propriety , or rather to
save appearances , it was agreed that the Vaudois of the
valley of Perosa should present a petition to obtain peace
and the exercise of the religion which their fathers, as they
expressed it, had followed from time immemorial. They
engaged also to suspend their public worship for a month,
and, what was more serious, though not irremediable, to
dismiss their pastor, Guérin.* On these conditions, the
Vaudois of the valley of Perosa obtained the preservation
and guarantee of their customs, and particularly of the
treaty made between the duke of Savoy ,their ancient lord,
and the Vaudois valleys, of which they formed a part. In
this manner terminated, to the satisfaction of all parties,
the conflict called the war of La Radde, from the name of
the officer who commanded the French troops.
During these troubles, and in the vicinity of the dis
turbed districts, the Vaudois church , by the zeal of this
same pastor Guérin, whom his people sacrificed for the
sake of peace, had obtained a remarkable moral success,
which was, without doubt, the cause of his removal.
Pramol, the different hamlets of which occupy the centre
of a solitary valley to the north -west of Saint-Germain ,
betweenthe Séa, or ridge, of Angrogna, towards the south,
and the last ramifications of the mountains of the valley of
* Guérin, nevertheless, was not lost to the valleys ; he only took charge of
another parish.
DEATH OF THE GOOD DUCHESS MARGARET . 221
San Martino to the north - Pramol had hitherto contained

within its precincts some papists and a parish priest ; but
Guérin having gone thither one Sunday to celebrate divine
service, addressed the priest who had just finished the mass,
and asked him if he had the courage to maintain that the
mass he had chanted was good ? The poor man appearing
greatly embarrassed at this appeal, Guérin, who did not
wish it to be thought that he would take advantage of an
adversary unprepared and surprised, left him , saying that
on the following Sunday he would demonstrate by the
word of God, and even by the missal he made use of in
chanting the mass, that it was full of errors . On the fol
lowing Sunday, when the minister came to Pramol, he
found neither priest nor mass. The pope's servant had
fled from the combat. Guérin , in a conversation with the
orsaken flock , urged them to admit light into their con
sciences, and offered to be their guide in the study of the
word of salvation . These men, already half- persuaded ,
resorted assiduously to his house at La Balma, between
Pramol and Saint-Germain, and in a little time all declared
themselves for the gospel of our Lord Jesus Christ. The
evangelical population being considerably increased by this
conversion of the papists of the valley, Pramol was from
that time formed into a parish, and provided with a special
pastor.
On the occasion of the troubles of Perosa, and the
succour which the Vaudois of the valleys of Lucerna,
Angrogna, and San Martino had brought to their brethren
in distress, Castrocaro renewed his measures of severity;
but the favour of the duchess caused them to be revoked,
or at least weakened their effect. This was the last time
that Margaret of France, duchess of Savoy, gave to the
despised and oppressed Vaudois a signal proof of her
benevolent regard . This enlightened and compassionate
princess dared to undertake and maintain the arduous
office of a mediator till her death , which took place the 19th
of October, 1574. It was no doubt to her, under God ,
that the Vaudois owed the comparatively mild conditions
which were granted them during the stormy period ,
marked by the persecution and death of so many of their
reformed brethren in France, Spain, Italy, and elsewhere.
After the death of the duchess, Castrocaro's credit dimi
nished rapidly at court; for every one knew that, though

she had sought to temper his zeal against the Vaudois, yet
it was to her that he was indebted for his nomination , and
for retaining the government. Expressions of discontent
were heard in every quarter. The lords of the valleys,
who had seen with so much regret their authority weak
ened, and their position lowered by his elevation , plotted
against him . An occasion of preferring an accusation soon
offered itself. An officer of Castrocaro, at the head of a
troop of soldiers, assassinated, it was said, by his orders,
a captain Malherbe, who had always shown a coolness
towards the governor, and, on the contrary , a strong
attachment to the gentry in the valley. Although a
Vaudois, captain Malherbe was always esteemed by the
duke for his valour. The relations of the deceased having
made a complaint, and the lords seconding it to the utmost
of their power, the cause of Castrocaro took an unhappy
turn for him . He strove for some time, it is true, against
his adversaries, among whom he counted the archbishop of
Turin, who was irritated because, in spite of his secret
promises, he had not reduced even a single Vaudois com
mune to embrace popery, nor deprived the Vaudois of any
of their rights. It was in vain that, in order to regain the
prelate's good graces, he attempted to re -establish tithes in
favour of certain priests, and dexterously to support the
Jesuit Vanini, who was too feeble, notwithstanding his
presumption, to contend in public with the pastors; it
was in vain that, to render himself of importance, he
sanctioned unfavourable rumours, and sowed disquiet among
the Vaudois, that he might blacken them in his reports :
the fall of this clever adventurer was resolved upon.
A new prince had taken the direction of affairs ; Charles
Emmanuel, at the age of nineteen , succeeded his father,
Emmanuel Philibert, who died the 30th of August, 1580 .
Having no reason for upholding a man who was justly
accused of malversation, the abuse of power, rapine, and
even of murder, as much by those he governed as by his
equals, the young duke consented to his arrest, and en
trusted it to the count of Lucerna, whom he nominated
governor in his stead . Castrocaro ended his days in 1
prison .
About this time, and for a series of years, the Vaudois
FRENCH DOMINION IN THE VALLEYS. 223
churches of Dauphiné, situated to the west and north of

the Piedmontese valleys, in those, namely, of Queiras,
Château -Dauphin, Cesane, Oulx , and others besides, were
often assailed, and so ill-treated by the papists, that, in
some places, they could only assemble by night to attend to
religious worship ; and when these churches, aspiring to
the measure of liberty then general in France, endeavoured
to shake off the tyranny of their Roman Catholic neigh
bours, violent means were employed for their destruction ,
and with so much the greater alacrity, as the position of
their elevated and retired valleys rendered it impossible to
obtain the help of their distant brethren . The aid of
their allies and co -religionists of the Piedmontese valleys
was not however wanting, and often extricated them from
the greatest difficulties. But perhaps the zeal with which
they hastened to succour their brethren in distress dege
nerated sometimes into a passion for war ; but we shall
not follow the valiant captain Fraschi and his companions
in the contests they maintained together with and for their
brethren of Dauphiné; for, after much blood had been spilt
on both sides in various encounters, things assumed the
position which they had before .
In 1592, the Vaudois valleys, which had enjoyed a con
siderable share of tranquillity for some years, were suddenly
occupied, as well as a part of the plain, by a French army,
under the orders of the sire de Lesdiguières, an able and
courageous general, who had lately taken Upper Dauphiné
from the leaguers, or Catholic party. During their occupa
tion, this general fortified Bricherasco, at the entry of the
valley of Lucerna, re-established the castle in the latter place,
and pulled down those of La Torre and Perosa . The gentry
and inhabitants of the valleys were forced to take an oath of
fidelity to the king of France. They did it with reluctance,
after many remonstrances, and a refusal at first. The country
was occupied only two years. At the end of 1594, Lesdi
guières was obliged to retreat, having lost the important
ost of Bricherasco, and the duke again took possession of
this part of his domains. But, as if it had not been enough
for the poor Vaudois to have been burdened with quartering
soldiers and military contributions, with having endured
all kinds of evil, even pillage and incendiarism ,* it was for
* La Torre, during the siege of Bricherasco , by the duke, was suddenly
a while in contemplation to punish them for the oath they had

taken to the crown of France, at the same time astheir lords
and other papists did , to whom , nevertheless, it was never
imputed as a crime. Happily, there were conscientious men
in the duke's council, who, knowing that the Vaudois had
in the first place taken advice at Turin , and that they had
acted as they had done with the tacit authority of the
duchess ( the duke was then fighting in Provence ), and her
council, succeeded in their explanations and apologies,
though not without difficulty.
The noise of arms, the tumult of the soldiery, the com
plaints which arose on their passing through the country,
were succeeded by the sound of animated voices - a tumult
of ecclesiastics, monks, and priests , declaiming, complaining,
urging, deafening, disputing, recriminating , sometimes in
sulting, and, what is worse, fomenting hatred, distrust, and
divisions, having recourse to deception and intimidation, and
even to persecution, which they accomplished in the silent
obscurity of dungeons. The young duke had , it is true,
in passing through the valley of Lucerna , * encouraged his
faithful Vaudois subjects by saying, " Be faithful to me
and I will be a good princeand even a good father to you ;
as to liberty of conscience and the exercise of your religion,
I wish to make no innovation ; I will make no alteration in
the mode of living to which you have hitherto been accus
tomed ; and if any persons attempt to trouble you, come to
me, and I will see to it . ” But theduke was not able to refuse
his clergy authority to send a mission, and even regular
missions to the valleys; and nothing more was necessary to
create troubles and sufferings in abundance among the
inhabitants.
The archbishop of Turin visited the valleys with a
numerous retinue. Great effects were looked for from his
presence. The Vaudois, it was thought, dazzled by the
splendour that surrounded a prince of the church, would
throw themselves' at his feet; or at least, if they still
delayed their passage to popery for a while, they would
lend a favourable ear to missionaries under his high
assaulted, pillaged, and partly burned , by a division of Spaniards, who, on
theirreturn , also set on fire various parts of San Giovanni.
* When Charles Emmanuelwas on a journey to the fortress of Mirebouc, a
deputation ofthe Vaudois waited uponhim at Villar, to pay him homage ; and
onthat occasion he uttered these excellent sentiments.
MEANS USED TO BRING OVER THE VAUDOIS TO POPERY. 225
patronage, and appointed by him . Some of these mission

aries were Jesuits in the valley of Lucerna ; others, reverend
Capuchins, in the valleys of Perosa and San Martino.
These servants of the pope did not spare themselves.
They were everywhere, in public assemblies, in private
houses, in shops,in fields, on the roads. They entered into
discussions with every one, passing as rapidly from one
hearer to the next as from one subject to another. There
was nothing but perpetual wrangling. The ministers had
yielded to the temptation to reply ; they even thought that
their honour and their office engaged them to take part in
these contests. But they soon perceived that they were
spent in words, without any real edification, owing to the
versatility of their adversaries in changing the ground of
debate, when they felt that which they were upon failing
them . The shafts of truth were scattered without hitting
the mark . The ministers then resolved only to hold discus
sions at regular and public sittings, on a subject announced
with precision , and they kept to this resolution. The first
of these disputations was held at San Giovanni, in 1596 , at
which the count of Lucerna presided . The turn it took
was so decidedly against the Jesuits, that the count being
urged to speak his sentiments and to give his reasons to
the minister, had recourse to an evasion, and precipitately
closed the debate. *
In the valleys of Perosa and San Martino, the Capuchin
fathers were equally busy, especially as they felt themselves
supported by having the duke's troops in the neighbour
hood, who were fighting in the vale of Clusone with those
of the king of France. Among other things, they succeeded
so far that the governor of Pinerolo undertook to deprive
a large number of evangelicals at Pinache of the use of their
temple, ravaged the village, and sent the father and brother
of the pastor Ughet, who had escaped them , to prison at
Turin . Others also were sent, and many died there. They
obtained their release with difficulty, and rarely without
abjuring. The pastor of Pravilhelm , Antoine Bonjour,who
was shut up in the fortress of Revel, was more fortunate,
* “ If you were disputing,” he said, “ about the qualities of a good horse or

a good sword , I would give you my opinion, for I understand something about
such things, but I do not understand your controversies, and therefore do
not wish to intermeddle with them . Besides, I must tell you that I have his
highness's orders to go immediately to Turin ,” etc.
L 3
for, having let himself down the wall, he gained the woods,
and then the mountains, and returned in peace to Bobbio,
his native place, where he was settled as pastor till his death .
The Capuchins, who were sent to the valleys of Perosa
and San Martino, being filled with presumption, wished
also to have the honour of a public disputation at Saint
Germain, in 1598, but they had not much reason to con
gratulate themselves on the result. They then had recourse
to a more skilful method for making proselytes, and less
likely to compromise themselves. They informed the evan
gelicals with an air ofmystery, that there were serious and
alarming designs on foot against them, which would sud
denly be carried into effect. This confidential communica
tion, which they begged them to keep secret, lest anyharm
should come to its authors for their charitable imprudence,
had no other object, they said , but to induce those who
were interested to turn to the right side before it was too
late . These rumours, it can scarcely be doubted, occa
sioned many fears, but they had not the effect which their
authors expected .
The monkish missionaries, being dissatisfied with their
fruitless efforts, thought of another method, the force of
which they perceived , and which from that time has been
too much practised to the detriment of the honour of those
who use it, and of the religion which could sanction it.
They attached themselves to persons in debt, or in bad cir
cumstances,burdened with a family, and of little integrity ,
promising them a sum of money, and further assistance, if
they abjured the gospel. They also promised a full pardon
to persons who, by their crimes, were exposed to the ven
geance of the laws, if they would go to mass. This immoral
expedient was the most successful. The Vaudois would
have consoled themselves for the loss of unworthy men who
were only a disgrace to their church, if their children had
not also been drawn with them into the abyss of error by
their apostasy. Two persons of a higher class, one of Pra
mol, the other of the valley of San Martino, also abjured :
the first, in order to avoid the punishment which threatened
him for abuse of authority and acts of extortion ; the second
from vanity, being flattered by the attentions of the gentry
and magistrates of the country. These defections served at
least to show the Vaudois into what new dangers pride,
THE EXILES . 227
the love of money , and every immoral act, might precipi

tate them .
Towards the end of the year 1599, the duke, having
taken a journey to France, the adversaries of the Vaudois
thought it was a favourable opportunity for molesting them .
They wished to oblige them to keep the popish festivals in
some places where it had never been the practice to do so,
and they shut up the schools in other parts. On the least
resistance, the people were dragged to prison, from which
they could be released only by paying a fine, or by promis
ing to go to mass. An enterprising man, moreover,named
Ubertin Braide, was appointed parish priest at La Torre,
who claimed from the evangelicals the tithes from which
they had been freed since 1561, and on their refusal caused
their goods to be seized by the officers of justice. The
irritation produced in many quarters was excessive. An
outbreak was expected. But a deputation sent to the duke,
who was then in Savoy, produced a redress of these griev
ances . The priest, having been defeated in his claims, a
calm seemed to be restored . But some ill -advised young
men, by their reprehensible conduct, rekindled the fire that
was scarcely concealed among the ashes . One evening they
terrified the priest by their cries, after he had retired to
his parsonage; and fearing some act of vengeance , he took
refuge with a gentleman in the neighbourhood.
The affair was regarded as criminal. An investigation
took place. The young men , who were well known, were
to be conducted to Turin . On the arrival of a detachment
of archers, they took to flight. Not making their appear
ance in court, they were condemned for contumacy , and
banished from the duke's territories. This event was a
source of great sorrow to the pastors, the watchful guardians
of the public morals, and a prolonged source of trouble, and
even of offences and crimes ; for these youths, being con
strained to flee from their homes, and having no regular
means of subsistence, often claimed by force what they
could not obtain by good -will. Some abandoned people,
many of whom were papists, took advantage of the general
confusion to commit crimes in secret, which they hoped
would be attributed to these outlaws.
A melancholy event at the beginning of this century
showed the extent of that popish arrogance which would
not allow an evangelical Christian even the right of answer

ing, in his own defence, those who disputed the excellence
of his religion : A worthy merchant of La Torre, named
Coupin, being at Asti, in 1601 , for the fair, was led on, one
evening at supper, by the questions of the other guests, to
avow himself a Vaudois, and to deny the real presence of
the Saviour in the eucharist. Being denounced as a crimi
nal, although he kept within the limits of defence allowed
by the treaty of 1561 , he was thrown into prison , from
which no representations made by his relations and friends,
and by the churches, even to the duke himself, could gain
his release. The inquisition would not let go its prey till
deprived of life, nor even then ; for when the martyr was
found dead in his cell, his remains were publicly burned .
During the two years of his captivity, this humble and sin
cere Christian was not shaken in his faith for a moment,
but edified to the last those who were admitted to see him.
He was astonished himself at the unexpected power which
was communicated to him , and at the clear, precise, and
evangelical answers with which God inspired him in the
presence of his judges .
The same year on which Coupin was arrested, that is, in
1601, an order was given to all the evangelicals of the mar
quisate of Saluzzo * to quit the domains of his highness
within two months from the publication of theedict. They
were allowed to dispose of their property within the same
period. Alas ! several gave up their faith and became.
papists; nevertheless, a great number of families preferred
obeying God, and passed over to France or Switzerland .
Some succeeded in settling themselves in the valleys. The
ancient Vaudois churches of the marquisate, at Pravilhelm ,
and others in the mountains, were at last left in repose,
after having shared for some time the general tribulation .
The efforts of the papists did not stop here. They
endeavoured , both by flatteries and threats, to induce the
members of the Vaudois church to abjure who were settled
in the town of Lucerna, as well as in those of Bibbiana,
Campiglione, and Fenile, on the confines of Piedmont, where
they did not enjoy the right of holding their worship in
public. Ponte, the governor of the province, in order to
* This marquisate was ceded to Piedmont by France in that year, by the
treaty of Lyons.
intimidate them , gave notice to the recusants by edicts

issued with the greatest publicity, of the expiration of their
term for remaining in the country . The archbishop of
Turin , who was on the spot, called the parties interested
before him , flattered them with smooth speeches, or sought
to shake their faith by arguments, which , no doubt, he
thought plausible. For this latter purpose, and to please
them , without maturely considering the danger his cause
would incur, he even challenged a public disputation,
which took place at San Giovanni between his delegate
Marchesi, professor and rector of the Jesuits at Turin, and
the pastor, Auguste Gros, an ancient popish professor, con
verted long before, and a man of talent, information , and
great piety. This dispute, which confirmed the Vaudois
who were present in their faith, was not renewed , though
the minister was perfectly willing, as it had not produced
the results which the archbishop hoped for.
The town of Lucerna not having been included in the
treaty of 1561 , the Vaudois who had settled there and did
not abjure their religion, had to fix themselves elsewhere .
Those who were settled at Bibbiana, Campiglione, and
Fenile , conformably to the treaty, would not be persuaded
to leave them . To overcome this repugnance, recourse
was had to a method which only priests, more concerned
about their own interests than their sovereign's honour,
could devise. They persuaded the duke to interfere per
sonally with the most respectable persons, and to add to
his preceding acts the weight of his direct influence; the
urgency of kind expressions; and the irresistible authority
of a request from his lips. Unthinking men ! not to see
that on the most favourable supposition, that of success,
the prince would lose more than he gained ; that by
inducing his subjects to deny their faith , he would shake
his own throne, since fidelity to a sovereign, just and legiti
mate as it is, cannot be more so than that which is due to
God, and, moreover, is only strong and durable so far as it
rests on religious belief. And in case of a result unfa
vourable to their schemes, that of resistance on the part of
a Vaudois to the moral pressure exercised upon him by
his prince, would not the majesty of the throne be com
promised by a fruitless attempt on the conscience of a
subject, and the person of the prince be exposed to a severe
judgment from him who would have wished to be always

able to respect it ?
On an appointed day, four persons of the greatest con
sideration among the Vaudois of Bibbiana, who, by their
influence , according to what their adversaries said, had
hitherto rendered the united efforts of the irritated governor
and the insinuating archbishop useless, were sent for to
Turin , in the name of the prince, and introduced, one after
another, into his presence. The first, named Valentin
Boule, or Bolla , after listening to the affectionate language
of his highness, expressive of an earnest desire that he
should embrace his religion, respectfully supplicated his
sovereign to permit him to remain faithful to God, accord
ing to his word. Is it necessary to add, that the duke
ceased to urge him, and allowed him to withdraw , saying,
“ You would certainly have given me great pleasure in com
plying with my remonstrance, but I do not wish to do
violence to your conscience .” Valentin Bolla having
departed without being able to exchange a word with the
three others, it was falsely represented to them that their
brother and friend had yielded to the duke's desire, and
pledged himself to abjure. Deceived by this account, and
disconcerted by the apparent defection of him whom they
considered as the most faithful, they promised, one after
another, to do what was desired so ardently. A part of
their friends at Bibbiana followed their example ; yet
several afterwards returned to the church.
Some time after, the same expedient was tried with some
influential persons among the Vaudois of Pinache, in the
valley of Perosa, after the governor Ponte and the arch
bishop had used their utmost efforts with the people in
general. The three Vaudois who appeared before the duke,
namely, Michael Gilles, Jean Micol, and Jean Bouchard,
remained firm in the faith , as did also the greater part of
their brethren of Perosa and of the Val Clusone, in spite
of the various means which were set at work to inveigle
them into popery. In order to seduce the poor during the
great dearth in the year 1602 , the archbishop promised
food in plenty for those who would go to mass. He spared,
in fact, neither corn , nor money ; yet he made little pro
gress by this immoral enticement. He also prevented
those Vaudois from being employed as reapers, in the
plain , who were not provided with a certificate signed by

himself.
One more example of the indirect means of conversion
employed by the papists may be given. Under the pre
tence that the numerous Vaudois whose houses were si
tuated on the great road along the Perosa gave offence to
the passengers, they caused an edict to be issued which for
bade them from dwelling there any longer, and ordered them
to retire to the other side of the river, towards Pramol . It
must be added, however, that on the urgent remonstrance
and prayers, proceeding both from the victims of the mea
sure and from their neighbours who belonged to the Roman
church, the execution of it was at first suspended, and
finally abandoned .
It will be understood, moreover, that the government
and the duke himself, frequently impelled by the contri
vances of the priests to measures and acts that were of little
avail for the conversion of the Vaudois to popery, and not
appreciating the motives of conscience which prompted the
latter to resistance, were ill - satisfied with the small heed
given to their desires and wishes . The troubles occasioned
by the young men who were outlawed for their imprudent
conduct to the priestof La Torre, and were now wandering
fugitives, living at hazard from day to day on charity or
plunder - troubles and disorders, which the pastors could
not prevent - were represented to the prince as symptoms
of revolt against his authority, and were made use of to ex
cite him to the most rigorous measures . Even the destruc
tion of the churches was talked of.
The Vaudois, having received from various quarters
advice to keep themselves on their guard , comprehended
all the greatness of the danger ; but instead of having
recourse to means of human defence, they had only one
thought, that of imploring the assistance (so often expe
rienced ) of their heavenly Protector, being fully persuaded
of the truth , that “ except the Lord keep the city, the
watchman waketh but in vain ,” ( Psa. cxxvii. 1. ) They
exhorted the people to repentance, and to amend their
ways in several respects. The ablest pastors for the occa
sion visited the churches, paying special attention to those
that were in the most unsound state. They also addressed
the least culpable of the banished , and appealed to their
better sentiments. More than all, they humbled them

selves by a solemn fast, on the 11th and 12th of August,
1602 . Shortly after, the governor of Turin, with the
provost-general, and a great company of officers of justice,
arrived in the valley of Lucerna . They came to judge the
banished individuals, whom the communes were ordered to
give up. In place of these men, they wished to send a
petition for hishighness to the governor, which he refused.
He published some severe orders, and departed .*
The Vaudois then had recourse to the mediation of count
Charles, of Lucerna, principal lord of one of the valleys,
and who was in favour at court. They also sent a deputa
tion , charged with presenting a petition, in writing, to his
highness, from the valleys, in which they set the facts in
their true light, complained of the calumnies by which
their enemies aimed to render them odious in the eyes of
their prince, and appealed with confidence to his bene
volence, as well as to his high sense of justice. But, who
can believe it ? to be presented to the prince, the petition
required to be modified in its form , and even in its sub
stance. They were forced to express themselves, as if
guilty of culpable actions ; but, in spite of these alterations,
nay , perhaps in consequence of them , its success was very
partial.
While the churches were preparing to draw up a new
address to the duke, some facts occurred which were not
adapted to re- establish tranquillity. The Vaudois of
Pinache, in the valley of Perosa, not having been able for a
long time to obtain justice in reference to a temple of which
the use was disputed, seized on that of Dublon, to which
they had an equal right, giving up to the papists, in return ,
their claim to the former. Threats and some vexation fol
·lowed, but without any disastrous issue. At Lucerna, on a
market-day in March, 1603, șix of the outlawswere recog
nised. Being surrounded and attacked in a narrow street,
they made their way through by force of arms, killing,
amongst others, a captain Crespin. One of them having
fractured his thigh in leaping from a wall, was taken ,
tried, and condemned to be quartered . A company of
infantry were brought to attend the execution, and after
* On his arrival at Turin he was arrested and disgraced , but for reasons
foreign to our history.
THE OUTLAWS. 233 .
wards remained for several months, to protect Lucerna

against the dreaded attacks of the outlaws.
In the month of April, the valleys received the happy
news, that, through the intercession of count Charles of
Lucerna, the duke Charles Emmanuel had granted the
greater part of their requests, especially the pardon of the
outlaws, with the exception of some, who were specified.
This result gave them great joy, but only for a short time ;
for it was soon perceived that all difficulties were not
removed . How was it possible that this should be the
case, when it seemed to be an admitted principle, in trans
actions with the Vaudois, to consider the concessions and
promises made to them as matters that seemed at the
time unavoidable, and only granted until an opportunity
should arise for revoking them , or hindering their per
formance ?
The body of infantry stationed at Lucerna brought
trouble into the valley by an expedition against Bobbio, in
which it might have been cut in pieces by the mass of
people it drew together, and whom the prudent efforts of
some of the Vaudois could scarcely restrain. These military
disturbers of the public peace might think themselves
fortunate, after the flight of their captain , and the deplo
rable death of some of their comrades, that they were
allowed to give up their arms and surrender themselves
prisoners. In the end, at the request of count Emmanuel,
of Lucerna, and out of respect for the sovereign, they were
set at liberty, and received back their arms a few days
after.
At length , after a new mission of the count Charles to
the valleys, in company with the provost-general of justice,
a removal of all difficulties was effected . A temple was
granted to the people of Pinache . The outlaws were par
doned, with the exception of five, and the valleys engaged
to pay a fixed sum, by way of amends for insults to the
popish temples, which were attributed to the Vaudois .
Days of peace succeeded to the melancholy times that
had just passed . They were not marked by any extraor
dinary events. The church ofLa Torre enlarged its temple,
notwithstanding the opposition of the papists, thanks to
the friendly interposition of the duke. In the year 1605 ,
many people were carried off in the valleys by dysentery,
among others Dominique Vignaux, the pastor of Villaro, a

native of Pénasac, in Gascony , a noble by birth and beha
viour, of pure morals, a man of letters, a good theologian ,
and generally employed in the more important affairs of
the churches. To him was confided the task of collecting
the original writings of the Vaudois, in the Romance or
Vaudois language, and in Latin , * which were transmitted
to Pierre Perrin, pastor in Dauphiné, agreeably to the re
solution of the synod of France, to assist him in his
researches on the history of the Vaudois.
In 1611 , the valleys were alarmed by the appearance of
a large body of French troops, in the service of Savoy, who
remained a month in the valley of Lucerna, and committed
some excesses there.
In 1613, and the following year, the Vaudois were them
selves called to take up arms for the service of their prince.
They furnished several companies of militia, who acquitted
themselves with credit at the siege of Saint Damian, in
Vercelli, and elsewhere. They were allowed to meet to
gether, morning and evening, to offer their accustomed
devotions . In many places, especially in the cities, they
were received with friendship. Their hosts questioned
them on the points of their religion, and expressed a desire
to know the truth ; and some even showed that they were
not unacquainted with it . But, in more retired places, the
inhabitants fled at their approach , and feared to furnish
them with lodgings; for, as in former ages, popish super
stition represented them as one- eyed monsters, and deco
rated their mouths with four rows of long, black teeth,
intended to chew the flesh and bones of little children ,
whom, it was said, they were fond of broiling on the coals .
The population of San Giovanni increased greatly, and
being straitened in the locality where they usually per
formed Divine service, built a much larger temple. But
a powerful influence at the court caused it to be closed.t
* See ch. x. , above.
† Divine service was, no doubt, anciently celebrated at San Giovanni, since
a pastor resided and ministered therespecially ; the count de Raconis himself
· was present atthe preaching at San Giovanni, in 1560, before the persecution,
(see Gilles, p. 96 ;) and it was most frequently to San Giovanni that the evan .
gelicals of Lower Piedmont, Campiglione, Bibbiana, etc., came to partake of
the Lord's supper, of which Gilles has given the special proofs. (p. 195.)
It is true that the treaty of 1561 doesnotmention San Giovanni among the
parishes that had a right to a temple,but the liberty of assembling there for
public worship had been granted to the members of that church . It would
FINE ON ACCOUNT OF CEMETERIES . 235
The same spirit deprived the Vaudois’ at Campiglione of

the use of their ancient cemetery adjoining that of the
papists. The valleys had even to pay six thousand half
ducats to prevent the employment of more severe measures,
occasioned by an attempt at interment by force of arms
in the disputed cemetery.
The payment of this considerable sum very nearly pro
duced disunion in the three valleys ; those of Perosa and
San Martino having refused to pay their quota to that of
Lucerna. They were not, however, slow to perceive that,
if they followed out this selfish system , they would become
isolated from one another, and offer an easy prey to their
common enemy, who was always on the watch. · In fact,
the valley of Lucerna having to pay to the authorities a
fresh sum, which was claimed without any reasons founded
on justice, it transferred to the ducal chamber ( rather by
coercion, it pretended ) its claims on the contributions which
were due to it from the other valleys. The Vaudois com
munes thus found themselves constrained to pay, by fear of
the supreme authority, what they should have consented to
give from good -will, out of love to their brethren and the
common welfare.
The officers of the chamber incessantly claimed the pay
ment of the debt. In a general assembly of the overseers
of the communes of the valley of Perosa, called to clear
themselves from a grave charge, the abstraction of accounts
sealed and left in trust with some of them , the papists
( who were alone involved, since to them alone the ab
stracted documents had been entrusted ) advised the Vau
dois to unite with them in preparing a joint petition, in
which they should state the demands of both parties, and
should offer in compensation a round sum of three thou
sand half-ducats, to be paid by all jointly. The Vaudois
overseers flattered themselves with obtaining, by their
union with the papists and the protection of the distin
guished patrons whom their friends had at .court, a remis
sion of their debt and a confirmation of their liberties.
They hoped, also, by this step, which appeared to them
well planned, to wipe out the remembrance of some little
seem that the locality appropriated to meetings for worship, was in the dis
trict of Appia , since the public disputations in 1596 and 1602 were held there,
as mentioned by Gilles. (pp. 306, 349.)
acts of resistance to authority which had occurred in main

taining their privileges. These acts were, the deliverance
of the minister Chanforan, who was being removed from
his post and taken to Pinerolo, for having displeased the
reverend Capuchins of Perrier, in a debate with them ; and
the opposition which the Vaudois of Pinache had made to
the officers of justice in a distant locality, who, not being
aware that custom had authorized the Vaudois to work
within their limits on the popish holidays, were about
to apprehend some workmen , who were occupied in build
ing a belfry. Being carried away by the fair speeches
oftheir popish colleagues, the Vaudois overseers gave their
signatures, but without the knowledge of the pastors and
people of the churches, to a petition, in which the cause
they professed to serve occupied a very insignificant place.
Full of blind confidence, they left to the governor of the
castle, a wily papist, the conduct of the negotiations and
the verbal communications.
Is it wonderful that the result deceived their hopes and
threw them into new perplexities ? The answer, which
favoured the papists, put the three thousand half-ducats
entirely to the account of the evangelicals ; moreover,.it
condemned them to demolish six of their temples, under
the pretence that they were without the limits ,which was
not the case . Such were the bitter fruits of the divided
state of the valleys, and the union of the Vaudois with the
enemies of their religion. But the people of the valley of
Perosa had not reached the end of their sufferings. An
explanatory memorial, in which they requested milder con
ditions, by some fatal negligence was not presented in time.
The order to demolish at least the belfry of Pinache having
been repeated in the interval by the governor of Pinerolo,
without its being attended to, the Vaudois relying on their
petition, and taking no further trouble about it, while their
enemies laboured in an underhand manner against them ,
the prince , to whom they had been misrepresented , pre
pared to punish them severely. This took place in 1623 .
At the beginning of 1624, a peremptory order to demo
lish the six temples reached the communes, accompanied by
threats, that , if not immediately complied with , recourse
would be had to arms. Towards the end of January, a
regiment of French troops, occupied one of the great
OCCUPATION OF THE VALLEY OF PEROSA . 237
Vaudois villages in the valley of Perosa, namely, Saint

Germain , to the north -west of Pinerolo, at the opening of
the vale of Pramol, on the right bank of the Clusone.
Very soon after, the whole valley was occupied by a total
force of six or seven thousand soldiers. In the perplexity
into which the valley of Perosa was thrown by this sudden
invasion, the other valleys, and even that of Clusone,
( Pragela ,) then belonging to France, did not abandon it.
Whatever obstacles were attempted to be put in theway on
the part of the duke and the lords, numerous detachments
of resolute men, traversing the mountains covered with
snow, were still continually hastening to the spot from all
points of the valleys . But what reasonable hope could be
entertained of driving out of the country an army so large
and so well disciplined as the duke's ? Accordingly, they
were soon obliged to decide on the cruel extremity of
demolishing the six temples. They consoled themselves
a little with the hope of soon rebuilding them after the
departure of the troops, which had been settled with Syllan ,
the ducal commissioner. But the count Taffin, who com
manded the army, appeared to consider his mission as by
no means terminated ; he required the Vaudois to lay down
their arms, and particularly to take down the barricades
and other means of defence, behind which they were
entrenched on the heights of Saint -Germain , at the entrance
of the vale of Pramol. Such a demand betrayed his ul
terior designs, and they refused to accede to it. A sharp
skirmish followed, but, with all their efforts, the papists
could not force a passage . Their situation was anything
but advantageous to themselves; they were in the depth of
winter, badly lodged, and part of them not at all ; often
without fire or shelter, in the midst of the snow, which this
year was deeper than usual, having before them vigorous
adversaries, whose numbers had increased continually since
the assault on the barricades. Under such circumstances,
a convention was easily concluded between count Taffin and
the chiefs of the valleys, in the presence and by the good
offices of count Philip , of Lucerna. The army retired , and
the deputies of all the communes of the valley of Perosa
appeared before his highness, to make the best apology
they could, and obtain their pardon , as well as permission
to rebuild their temples.
From time to time, the inquisition found means of

making a victim of some one or other . Its aim was
chiefly against the converts from popery who had taken
refuge in the valleys. It apprehended them , whenever,
deceived by apparent peace, they ventured into Piedmont .
Thus Sébastien Basan died in Turin at the stake, in 1623,
besides Louis Malherbe who ended his days in prison, in
1626. And many others groaned for years in dungeons,
or, after struggling for release, perished most frequently
the victims of secret outrage, unpitied and unknown !
A monk , father Bonaventure, attempted a new kind of
warfare. His manners were familiar and caressing, and he
thus made himself agreeable to children, and succeeded in
carrying off several boys of ten or twelve years old, in the
villages
below the valley of Lucerna, bordering on Pied
mont, ( Bibbiana, Fenile, Campiglione and others,) where
from ancient times Vaudois and papists had lived inter
mixed. The children were never restored to their relations.
And, whatever steps were taken , no better answer could be
obtained from the civil authorities than that these acts
were imputable to none but the monks, and that they
knew not what to do in the business.
Many Vaudois, from the same villages in the plain of
Lucerna were also cast into prison , under the pretence that
they lived beyond the proper limits, though this was not
the case. In the measures taken with the senator Barberi
and his assistants, to deliver the prisoners, we may be
assured that these pretended officers of justice went beyond
their commission,and aimed as much , at least, at extorting
some ransom , and levying contributions, as at indulging
their religious hatred and that of their friends.
A threatened invasion of Piedmont by a French army,
under the orders of the marquis d'Uxel , in 1628, gave an
opportunity to the Vaudois to prove their fidelity to their
sovereign, and to receive, in their turn, a proof of the full
confidence they inspired . The guard of many passes of
their mountains, which were particularly threatened, was
entrusted to them ; and it was granted to their urgent
request to serve alone, without being mixed with other
troops of his highness. Their companies were all com
manded by officers taken from their own ranks and chosen
by them ; the superior officers alone belonged to the regular
INEFFECTUAL ATTEMPTS TO ESTABLISH THE MONKS . 239
army. Only a small number of engagements took place,

in which the army of Uxel were worsted, and which
ended in his retreat.
At this period the earl of Carlisle, ambassador from the
king ofGreat Britain to the duke of Savoy, heard from the
lips of his highness the testimony of his satisfaction with
his faithful subjects of the valleys, while he also avowed
his fixed intention of giving them proofs of it.
But though Charles Emmanuel cherished the best senti
ments towards the Vaudois, the warm partisans of Rome,
invested with high dignities, abused their authority and
the name of their prince, by secretly introducing into the
valleys the irreconcileable enemies of the evangelical church,
the pope's light cavalry, the monks.
Already a similar attempt had been partially made at
the end of the last century, and had led to the settled
establishment of the Capuchins at Perrier, a popish town
in the valley of San Martino. But, this time, nothing less
was thought of, than to endow every Vaudois commune
with a convent. To gain the consent of the inhabitants,
all sorts of methods were adopted without scruple . At
Bobbio, intrigue predominated ; at Angrogna, ostentation,
splendour, and threats; at Rora, violence. The prior of
Lucerna, Marco Aurelio Rorenco, or Rorengo, at the head
of the priests, the count of Lucerna, the most powerful of
the lords of the valley, and the count Righino Roero, in
the name of the government, spared no pains to accomplish
their object. They even procured the interference of the
heir apparent, the prince of Piedmont, Victor Amadeus. A
letter was sent in his name to every commune, in which he
promised liberal distributions of corn and rice, (the winter
of 1628, 1629, was severe, and attended with a general
dearth ; ) for these provisions and their distributors, who
were to be monks, he required a house to be provided by
the commune . But whatever effort was made at Angrogna,
no hospitality could be obtained for them , not even for a
single night. After staying some time at Bobbio, Villaro,
and Rora, they were obliged to yield to the general will,
and depart. As they resisted expulsion rather obstinately
in the last-named place, some women carried them a part
of the road in their arms. Similar attempts proved abor
tive in the valley of Perosa, at Saint -Germain , and Pramol.
1
Thus the mass could not be celebrated in any part of the

Vaudois communes, unless, perhaps, we except San Giovanni
and the town of La Torre, in which evangelical worship
was not tolerated. In this last place the monk Bonaven
ture, (whom Gilles calls the standard - bearer of the whole
legion ,) collected and settled all his fraternity. It is not
unimportant to remark here, that at this period the Romish ,
or popish worship , had no officiating minister, nor temple,
nor altar, in almost the whole region of the Vaudois
churches of the three valleys.
The valleys had scarcely recovered from the disquiet
which the efforts of the monks and their powerful protec
tors had excited, when the arrival of a French armybefore
Pinerolo, in the spring of 1630, threw them into the great
est perplexity. Marshal Schomberg, who commanded it,
required prompt submission to his sovereign. The troops
under his orders pillaged and laid waste the accessible parts
of the three valleys. He had just reduced Pinerolo and
its citadel, which had been garrisoned by the Vaudois
militia . He already occupied Bricherasco, within a league
of San Giovanni, with a thousand horse and fifteen thou
sand foot. The last of the four days of deliberation,
granted very reluctantly to the Vaudois, drew to a close ,
and still they were deliberating. Thesuccour promised by
his highness, whom they had informed of the danger, was
not arrived ; on the contrary, a report was abroad that the
duke had drawn off his troops behind the Po . By this
movement the valleys were given up to the enemy: They
decided, therefore, to submit, conjointly with their papist
lords, though on the condition that their militia should not
be obliged to bear arms against his highness out of their
territory. Among the fifteen articles of capitulation, signed
and sworn to a little after, there was one which the prior
of Lucerna, deputed by the clergy of that valley , had
attemptedfirst to exclude, and then to modify, but without
success . It specified, that persons of the reformed religion
should enjoy to the utmost the rights which were guaran
teed by the edicts in France, as to the exercise of their
religion, and that no one should trouble them in any manner
on account of it. With these conditions the three valleys
would have scarcely known any other evils, during the
occupation of their country by the French , which lasted
A DREADFUL PLAGUE . 241
for a year, excepting those occasioned by the continual

passingof troops from France to Piedmont, and the tran
sport of large military stores, if God had not visited them
with one of the severest trials he had ever sent them ,-a
contagious and epidemic malady, brought, as it appears,
from France by the army, and designated a plague by con
temporary historians.
The first cases were noticed at the beginning of May,
1630, in the valley of Perosa ; then in that of San Martino;
a little after in that of Clusone or Pragela ; and still later
in the valley of Lucerna . The pastors and deputies of the
churches met at Pramol, to concert measures against so
terrible an evil, and neglected nothing that could tend to
check its progress. They provided , amongst other things,
for the purchase of medicine, as well as for regular and
sufficient assistance for the poor. It was also their wish to
celebrate a general and public fast ; but not seeing how it
would be possible to do it with solemnity, in the midst of
such a bustle of troops, victuallers, men of business, and
others, coming and going, they confined themselves to what
each pastor might effect in his own church by exhortations
to repentance, both in public and private. The malady
extended its ravages, and raged furiously . In certain
localities, all the houses contained some either dead or
dying. The want of provisions, which was very sensibly
felt at the beginning of the year, increased every day, and
they knew not where to procure a supply. The state of
the atmosphere contributed also to extend the evil. In
July and August, the heat was excessive . The latter month
was the most disastrous : in that short space of time, seven
pastors were carried off by the plague. Four others died
in the preceding month ; the twelfth died in the following
month, as he was preparing to set out for Geneva, whither
he was deputed, in order to obtain new pastors. There
remained only three, besides one invalid , eighty years old .*
Happily, by a providential dispensation, theybelonged to
different valleys; so that each valley having its own pas
tor, neither was entirely destitute of religious aid ; and the
more so because, without fearing that death which con
tinually threatened them , they multiplied themselves, so to
speak , by redoubled zeal in the discharge of their duties.
* Antoine Bonjour, the ancient pastor of Pravilhelm .
M
They travelled from village to village, preached in the open

air to the healthy, and visited hundreds of dying persons
in their homes. They were frequently called themselves to
watch, in their dwellings , at the bedside of beloved rela
tions. The only pastorremaining in the valley of Lucerna ,
Pierre Gilles, pastor of La Torre, (author of a highly -valued
history of the Vaudois churches , * which we have constantly
had before us in preparing the present work ,) lost no less
than four sons, full of promise.
Though the plague was somewhat diminished during the
winter, it broke out again in the spring, and extended to
the more elevated villages, which it had before spared. At
last it ceased all at once in July, 1631, having lasted
upwards of a year. Half of the population had disappeared.
The greater part of the husbands living had lost their
wives, almost all the married women were widows, and
the unmarried orphans. Grandfathers and grandmothers,
laden with years, who had before counted with joy their
numerous children and grandchildren, the support and
hope of their old age, remained alone . The heart was
wrung at hearing the cries of little beings, now orphans,
repeating, in a sad and exhausted tone, the beloved names
of their parents, whose prolonged absence they could not
account for.
The proportion of deaths was nearly the same through
out ; it amounted to one-half of the population, both Vau
dois and papists. The valley of San Martino estimated its
loss atfifteen hundred Vaudois, and one hundred papists ;
that of Perosa at more than two thousand Vaudois ; the
church of Rocheplatte at five hundred and fifty, which
must be added to the preceding. The dead in the valley
of Lucerna, including those of Angrogna, amounted to
about six thousand Vaudois, of whom eight hundred were
in the commune of La Torre. This will make a total of
more than ten thousand Vaudois carried off in one year by
the mortality. A considerable number of families became
entirely extinct. We have not reckoned the foreigners in
the valleys, who had come in quest of the pure mountain
air to prolong their lives, and obtained nothing from the
* Histoire Ecclésiastique des Eglises Réformées, recueillies en quelques

vallées du Piémont, autrefois appelées Eglises Vaudoises, etc., par Pierre
Gilles, pasteur de la Tour. Genéve : chez Jean de Tournes, 1611.
AGAIN ENJOY SOME DAYS OF PEACE . 243
soil but a grave . Hundreds more lost their lives. Soldiers,

sutlers, poor persons, whom the plague had struck with
death in by -paths, lay there, infecting the air with their
corpses. In various places, they set fire to the houses,
containing several dead persons, rather than inter them .
Towards the end of the autumn, in many parts of the
country, might be seen corn in the fields, grapes on
the vines, and all kinds of fruit in the gardens, going to
decay, because there was no one to gather or get them in.
Excellent lands remained fallow . The wages of labourers
rose prodigiously, on account of the scarcity of hands.
In the midst of so many evils, one thing alone, but that
the best, prospered , " godliness ; " that precious fruit
which hath the “ promise of the life that now is, and of
that which is to come.” “ The zeal of the people,” says
Gilles, in his simple language, " to be present at the
preaching in the open country , here or there, was very
great; and every one marvelled and praised God for the
help he gave us amidst such sharp and terrible afflictions.”
During the plague, the death of the duke Charles
Emmanuel occurred. He had reigned fifty years, and had
generally shown himself favourable to hisfaithful Vaudois
subjects ; as much at least as the incessant intrigues of
their enemies would allow.
The news of the peace concluded between the king of
France and the duke of Savoy came also to revive their
spirits, which had been cast down by so many successive
shocks. The valleys, towards the close of the year, came
again under the dominion of the house of Savoy, with the
exception of that portion of the valley of Perosa which is
situated on the left bank of the Clusone, which was left to
the French, as well as Pinerolo .
It seemed that war and pestilence, those scourges of
God, being once removed from these plains and desolated
valleys, it would be possible for the survivors to recover
gradually from their sufferings, allay their fears, and again
enjoy some days of calm and peace . And so it was. Al
ties were re- established, and new ones were formed by
numerous marriages. So many persons left alone in the
world drew near to each other, and sought for mutual con
solation . Labour resumed its activity, words of hope were
heard on the high Alps, among the groups reclining under
M 2
the shade of the lofty chesnut-trees, in their leisure hours,

or as they sat round the blazing fire in their cottages at
nightfall:
But their troubles were not yet over . The youthful
generation, which had escaped from the plague, had again
to bear all that the most cruel barbarity could invent.
Meanwhile , it was being trained to patience, in the midst
of previous vexations and intrigues either concealed or
avowed, which we shall proceed to narrate in the following
chapter.*
CHAPTER XXII .
THE VAUDOIS, CALUMNIATED AT COURT, ARE MISUNDERSTOOD

AND ILL-TREATED .
THE first care of the Vaudois churches in 1631 , on their

being placed again under the rule of the house of Savoy,
was to send a deputation to his highness Victor Amadeus I. ,
commissioned to request, after offering their homage and
congratulations, the general confirmation of their privileges,
and in particular of the favours and concessions granted
by his august father, in the year 1603, and confirmed in
1620. This step was not only dictated by propriety ; it
was become indispensable on account of the virulence with
which the priests and other papists sought to injure them ,
and accused them to his highness. Success was delayed .
The deputies were, it is true, received with kindness by
their sovereign, but the confirmation of their privileges was
deferred till after the examination of some points which they
were accused of having transgressed or neglected. But
although it waseasy to explain the facts in question, months
and years passed away without their being able to obtain the
desired confirmation . The commissioners delegated by the
court had evidently concerted to stifle or conceal the truth ,
with the intriguing papists who stirred the fire, at the head
of whom was Rorenco, or Rorengo, the zealous prior of
* For the narrative in this chapter, see Gilles, ch. xxx - x .
UNJUST COMPLAINTS AGAINST THEM. 245
Lucerna . These men, blinded by passion, were always

raising fresh difficulties.
They maintained that the residence of the Vaudois in
Lucerna was of recent date, although the oldest papists of
the place were ready to bear witness that from their earliest
infancy, they had seen the same families established there,
whose domicile was now disputed. It is true, and we have
remarked it in the preceding chapter, that for some years
they had forced the Vaudois to leave this town, whither
they afterwards returned to settle . The right of residence
was equally contested in reference to the Vaudois of Cam
piglione, Fenile, and Bibbiana. Nevertheless the demon
stration of their rights was easy . They had on their side
the fact of uninterrupted residence, and the letter of the
treaty of 1561 , which, without naming, sufficiently pointed
them out, as moreover was proved by the lists then forwarded
to the count de Raconis.
The same adversaries charged it as a crime on the Vau
dois that they had purchased the property of Roman Catho
lics; while they could prove their right by a great number
of ancient as well as modern deeds, documents perfectly
regular, drawn up by notaries and sanctioned by judges,
both of the Roman religion. Lastly, they seemed to dislike
the employment of evangelical schoolmasters, as if this had
been a novelty in the valleys, though it could be proved
that the Vaudois churches had had them from the remotest
antiquity. The particular object these intriguing papists
had in view , on this last point, was to substitute their
monks for the evangelical schoolmasters. But in one of
the great conferences with the deputies of the valleys, at
which the duke's commissioner presided, for the settlement
of this affair, an old man of Bobbio, Pierre Pavarin , on
hearing the offer proposed to them by his highness, of send
ing at his expense some reverend fathers, well -informed
and modest, and far superior to their present teachers, to
keep the schools, could not restrain his feelings, but
exclaimed, “ Do they wish us to send our children to the
schools of the monks ? For myself, I would rather see my
children burned to ashes than taught by such people !"
There was nothing, down to the modest and single church
bell of San Giovanni, which these intermeddling papists
did not make a point of dispute. They wanted nothing less
than to reduce this bell to silence, or to confiscate it for

their own use, that they might ring it on their holidays to
the great annoyance of the Vaudois. But the people of San
Giovanni, who from ancient times had made use of it for
their meetings and for other purposes, defended their right
to it so well that it could not be withheld . They had hoped
to obtain as full success on other points, but Fauzon, the
duke's commissioner, listened more readily to the insidious
discourses of the papists than to the voice of justice. They
even made a difficulty of allowing M. Etienne Mondon, the
only Vaudois of his profession who had escaped the plague,
to practise as a notary, and refused to admit any other to
this office, which, nevertheless, they had filled from time
immemorial. The brothers Goz (Gos) , one a doctor of law ,
the other of medicine, both refugees from the marquisate
of Saluzzo, had just been directed by the duke to remove
out of La Torre and the valley of Lucerna. What well
founded hope ofobtaining the ducal sanction for the ancient
concessions could be maintained when intolerance was seen
to threaten everything, and to give already palpable proofs
of its return ? It was useless to expect the letters patent
which had been solicited. They were not forwarded .
So far from it, the persecution whichopenly raged against
the Vaudois of Saluzzo, * who were then under the same
prince, served to enlighten those of the three valleys res
pecting the nature of the designs that were forming against
them . In the mountains of Saluzzo, towards the sources of
the Po, at the foot of Mount Viso, there were left some
remains of the ancient Vaudois churches. Their isolation
in these elevated glens, their possession of the soil from
time immemorial, their peaceable manners, and their calm
but determined resistance to popish seductions, as well as
attempts at oppression , had preserved them from the ruin
which had overtaken all the other churches in the marqui
sate . Pravilhelm , Biolets, Bietone, and some other places
in the neighbourhood of Païsana, still rejoiced in the pure
light of the gospel of Jesus Christ. But the plague had
reduced their numbers one half. Their resistance could no
longer be apprehended. An edict, dated September 23 ,
* All these difficulties and pretensions disclose a settled design to oppress
and intimidate the Vaudois more and more, and finally to destroythem. Every
act of persecution was a step in advance towards this crisis.
THEIR EXPULSION FROM THE VALLEY OF THE PO . 247
1633, left them only the choice between popery and exile .
Two months were allowed them to dispose of their property
and leave the country, if they would not abjure.
They and their friends of the valley of Lucerna solicited,
but in vain, the withdrawal or modification of the edict.
The bishop of Saluzzo, a great orator, came to Païsana, and
attempted to move the principal persons whom he had sent
for by fair speeches; but fidelity to God rose superior, in
these sincere hearts, to the calculations of interest and the
love of their native country. Although the fatal term
approached without their having effected the sale of their
houses and lands, and winter was just at hand , almost all
made up their minds to depart. Their brethren of the
valley of Lucerna held out their arms to them. They began
their march, taking with them their cattle and whatever
else could be carried away . They were distributed among
the villages and hamlets of their friends and brethren , and
there heard of the demolition of their ancient dwellings
by the monks of Païsana. All hope of return was thus
taken from them . This odious act was superfluous . The
Vaudois of Saluzzo felt themselves stronger, and conse
quently happier for their union with those of Lucerna.
As they heard the approaching thunders of persecution,
and beheld the Romish lightnings flash aroundthem , they
and their brethren had a presentiment of the Divine good
ness for their common safety, in their being thus brought
together.
Two of their number, having returned , a little while after,
to attend to their affairs in the marquisate, were recognised
and imprisoned. One, named Julian , redeemed himself by
a considerable ransom ; the other, named Peillon, died in
the galleys, stedfast in the faith . Of all the enemies of
the Vaudois, none were more active, and none more for
midable than the priests and monks, as we have already
seen . They were especially so at the period now under our
review . From themproceeded the opposition to the renewal
and observance of the concessions and privileges already
granted to the Vaudois. Among all these ecclesiastics, none
made themselves so conspicuous as the prior of Lucerna,
Marcus Aurelius Rorenco , and the prefect of the monks,
Theodore Belvedere. To attain their end more surely, by
influencing the public opinion, they had recourse to the
press. The former, Rorenco, published, in 1632, under the

title of Breve Narrazione, etc., (“ A brief Narrative of the
introduction of Heresy into the Valleys,” ) a book which
calumniated the religion and lives of the reformed Chris
tians, and especially the Vaudois. He had collected in it
the edicts against the Vaudois, extorted, in fact, from their
sovereign by the manæuvres of their enemies, and, for the
most part, revoked shortly after, by the justice and en
lightened benevolence of the princes of Savoy; and although
the author spoke of certain concessions made to the Vau
dois, he did so only in an unconnected, incomplete, and
partial manner. The pastor Valère Gros prepared an
answer, which was never printed, owing to the perfidious
advice of some false popish friends, and particularly the
commissioners delegated to the valleys, who asserted that
it was not necessary , since their adversary's book had made
a very slight impressionin high quarters ; which was false.
Rorenco, encouraged by this success, published, in 1634,
in concert with Belvedere, the prefect of the monks, Des
Lettres Apologétiques, (" Apologetic Letters ,” ) exhibiting
but little knowledge or little conscience, which abounded
with raillery against the Vaudois because they could not
answer what was in the first book. On this occasion, the
historian Pierre Gilles, pastor of La Torre, entered the lists.
He refuted the two preceding books in his Considerations
sur les Lettres Apologétiques, (“ Considerations on the Apo
logetic Letters. ” ) The two popish authors replied , in 1636,
by a Latin work, with a very pompous title. Who could
resist this “ Tower against Damascus” this “ Fortress of
the Roman church against the incursions of the Calvinists ?" 11
Such boldness was reserved for the same soldier of Christ,
against whom particularly the Romish shafts had been dis
charged . Gilles published, in opposition to “ The Tower
against Damascus,” his work, entitled “ The Evangelical
Tower,” solid and well built on the true foundation, on the
corner-stone, which is Christ. The prefect of the monks
published, lastly, a work in Italian, dedicated to the Con
gregation for the Propagation of the Faith, at Rome, on the
state of the Vaudois church, on their dicipline, doctrine,
and ceremonies ; a book stuffed with lies and calumnies, in
which he obliquely insinuated the necessity of their exter
mination . Gilles refuted this also, with care, chapter by
DISPUTATIONS WITH THE PRIESTS . 249
chapter, in a work of deep and minute investigation. But

the accusations were better received by Italian readers than
their refutation, and, lamentable to say, secretly excited
them to hatred and persecution. Who can say how far these
monkish productions paved the way for the great and dread
ful persecution which broke forthsome years later ?
An edict similar to that which had expelled the Vaudois
of Pravilhelm , Biolets, and Bietone, from their villages,
now spread terror through the valley of Lucerna. The
few Vaudois families residing atCampiglione, a town in
the plain, still included in the valley of Lucerna, received
an order to leave their homes finally, within four-and
twenty hours, and to retire elsewhere, under pain of death
and the confiscation of their goods. All obeyed, and Cam
piglione no longer numbered a Vaudoisamong its inhabitants.
Many families also quitted Bibbiana at the same time. *
In the parts where they had succeeded in establishing
themselves, as at Périer and La Torre, the monks could not
remain at rest. They often acted like hired disturbers of
the peace. For example, -in the month of May, 1636 , the
monk Simond assailed some peaceable Vaudois, whom he
found in the market -place of La Torre, with gross abuse ;
and then , holding a gilt crucifix in his hands, he fell on his
knees, uttering curses against the reformed kings and
princes. Evidently he hoped to irritate the bystanders,
both by his crucifix , before which he knelt, and by his
unseemly language. But knowing too well the craft of men
of his stamp, they restrained themselves, and for their
justification went to complain of his proceedings to a magi
strate . This was the same monk Simond who raised a riot
at Lucerna, against Antoine Léger, the pastor of San Gio
vanni, because he had ventured into this popish town, in
order to visit a parishioner who was dangerously ill , which
was permitted by the convention of 1561. The alarm
being given , the Vaudois ran together from every quarter
to succour their pastor, who, by their care and exertions,
escaped from danger.
Animated disputes, either by word of mouth or in writ
ing, were carried on from time to time. Public discussions
also took place by the instigation of the fiery Rorenco and
* Léger, pt. ii., p. 63.
M 3
a monk sent from Rome. These were regarded by the pas

tors and the faithful Vaudois, as omens that their inveterate
enemies were preparing for ruder attacks, as sudden showers
show the approach of tempestuous weather .
The sky was soon completely overcast. Besides the diffi
culties which the busy hatred of the popish clergy was con
tinually raising, the debates on religion, the obstacles to
individual prosperity, and to the free enjoyment of their
homes, consecrated by long use and the concessions of their
sovereigns, the hindrances, above all, to the instruction of
the young and to the exercise of religious liberty in certain
communes,—besides all these impediments, which were ob
jects of great solicitude to the conductors of the churches,
there were added political and civil difficulties of immense
weight. The duke, Victor Amadeus I. , died in October, 1637 .
The regency of his son, a boy five years old, which had been
committed to his widow Christina of France, was claimed
by the cardinal Maurice of Savoy, aided by his brother
Thomas, both brothers of the deceased, and consequently
uncles of the young prince. These princes, being supported
by Spain, seized on Piedmont. Even Turin opened its gates
to them . The duchess and her children crossed the Alps
and took refugein Savoy. The cause of the regent mother
seemed lost in Piedmont. It was at this critical moment,
when all had abandoned it on this side the Alps, that the
valleys , maintaining, evenin the misfortunes of their sove
reign, their traditionary fidelity, declared their firm resolu
tion to uphold the rights of their duke and his mother. For
this they were cruelly treated , especially the inhabitants of
Lucerna, by their lord the marquis of Lucerna and An
grogna, who had taken sides with the princes Maurice and 1
Thomas . Expecting to be attacked by the joint armies of
the princes and of Spain, they thought it their duty to take
precautionary measures, to preserve themselves for their
sovereign ; in particular, they created military officers. Ow
ing to this energetic attitude, they were not attacked, and
even rendered eminent service to their prince ; for they kept
open the passes of the Alps, by which the French army,
under the order of count Harcourt and marshal Turenne,
penetrated into Piedmont, and having driven out the
Spanish army, procured peace, and put the young duke,
ANTOINE LEGER. 251
under the regency of his mother, in full possession of his

dominions. *
It does not appear that the regent felt much indebted to
the Vaudois valleys for their fidelity; or that she so much
as noticed it. For scarcely was she again in possession of
power than her government began to treat them with
rigour. Perhaps it was found easier to revive the tradi
tionary method of persecution than to enter on the untrod
den path of justice and truth . There are ,moreover, persons
to whom gratitude is not considered as due, and who are
treated harshly just because their oppressors are unwilling
to acknowledge their obligations to them .
The temple of San Giovanni, which had been re -opened,
was again closed. A commissioner was sent to drive away
to the left bank of the Pélice all the Vaudois who were
settled on the right bank, at the opening of the valley,
at Lucema, Bibbiana, and Fenile, and to make those who
were established at Bricherascot return within the limits .
One of the pastors, Antoine Léger, uncle of the historian ,
who had taken the most active part in the measures of
defence in favour of the regency of the duchess against the
princes of Savoy, was cited to appear before the tribunal at
Turin . Being warned in time that his life was aimed at,
he did not go there ; and notwithstanding the efforts made
on his behalf by the churches and many persons of distinc
tion who esteemed him , he was sentenced to death for con
tumacy, and his property confiscated. A victim of his fide
lity, he left his country for ever and betook himself to
Geneva, the city of Protestant refugees, where he was
appointed pastor and professor of theology and the oriental
languages. I It may be noticed, in passing, that the adver
saries of the Vaudois made it a part of their system to get
rid of every man of eminence who appeared in the valleys.
By this sentence of death pronounced against the most dis
tinguished person that the Vaudois churches possessed, they
were deprived of an able, prudent, and pious counsellor at
the very juncture when he was most needed. The times,
* Léger, pt. ii., pp.69, 70. - Gilles, whom we have preferred to follow hitherto,
closes his history in the year 1643. For the future we follow Léger.
+ At this time there were forty -seven Vaudois families at Lucerna and its
neighbourhood ; thirty -five at Bibbiana; thirty -three at Fenile; and nine at
Bricherasco. (See Mémoire de Rorenco, Storia di Pinerolo, t. iii., p. 201.)
# Léger had been tutor in the family of the ambassador of Holland, at Con
stantinople, for many years.
in fact, were more serious than ever , for a board specially

charged with taking cognisance of heresy had just been
formed at Turin by the regent. Cardinal Maurice of Savoy *
was the president, and the archbishop of Turin vice-presi
dent . It was, no doubt, by desire of this board, ordinarily
called by the simple designation of Il Congresso, ( The Con
gress,) that the duchess published, in 1644, the regulations
respecting the honours due to the crucifix, the keeping of
holidays, the burials of the Vaudois, etc.; and she delegated,
in 1646, the prior Rorenco, to re -establish in the valley of
Lucerna, the ruined churches, ( popish churches which had
never existed but in the imagination of the friends Rome . )
The board underwent a transformation some time after the
jubilee of 1650, when the Council for the Propagation of
the Faith and the Extirpation of Heretics, sitting at Rome,
decided on the formation of auxiliary councils of the same
name in the metropolitan cities, in some of which the par
liaments also held their sittings.
These secondary councils, under the immediate direction
of that at Rome, directed in their turn the inferior boards,
and all the numerous agents distributed through the dif
ferent places of their district. This organization left no
thing to be desired in reference to its completeness, the
unity of spirit which presided in it, the promptitude and
secresy of its acts, as well as the activity and fanatical zeal
of its members. The pope , was well served , and the
machine of destruction was as well constructed as it was
sharp and well furnished. To combine the most numerous
and efficacious modes of action, the provincial councils were
advised to organize committees of females, whose special
business would be to collect the large funds that would be
required to purchase the conversion of certain heretics, and
to cover the expenses of the agents. They were also, by
means of their spies, who were most frequently female
servants, sick -nurses, and persons in attendance, to pene
trate into the households of heretics, in order to make use
of the slightest tendency to disunion , to induce the discon
tented to abjure.
The Council for the Propagation of the Faith and the
Extirpation of Heretics, had its seat at Turin , under the
* We may infer that the cardinal had withdrawn from the regency , by im .
posing conditions on Christina .
COUNCIL FOR THE PROPAGATION OF THE FAITH , ETC. 253
presidency of the archbishop, and in his palace. But the

most active and influential member of this assembly was
a layman , a lord of the court, the marquis Pianezza, one of
the most crafty and cruel of men. His wife presided at
the female committee, and impressed upon it an activity
equal to that of her husband .
No sooner was it constituted, than the new council set
itself vigorously to work. Severe orders, or to speak more
truly, unjust and cruel orders were drawn up and sub
mitted to Charles Emmanuel II. , for signature. This inex
perienced prince , -only sixteen years old, but declared of
age two years before, in 1648,--was under the direct in
fluence of his mother, who approved of these oppressive
measures . A compliant magistrate, the auditor Andrea
Gastaldo, was chosen, and sent to the valleys to put them
into execution. According to his instructions, which
have been preserved , he was to drive back to the moun
tains the whole Vaudois population, not only on the right
bank of the Pélice, where they formed the minority, but
also in the large commune of San Giovanni, where they
constituted almost the whole, and in the town of La Torre,
where they were the majority. He was to confiscate all
the lands and houses in these places which their Vaudois
possessors had not disposed of to the papists within fifteen
days, unless they became papists themselves ; in that case
their goods would be restored to them . Every Vaudois
who bore fire -arms was to be treated as a criminal. The
communes of Angrogna, Villaro, Bobbio, Rora, etc. , were
to furnish, within the term of three days, a house where
the missionary fathers might lodge and celebrate mass.
Finally, the communes were to be prohibited from granting
a dwelling to any foreign heretic, under pain of a fine on
the commune of two thousand gold crowns, and of death
and confiscation of his property, to the foreigner. By this
last measure they hoped to deprive the valleys of pastors,
for the future at least. These orders bore the date of
May 15 , 1650, and the signature of the duke Charles
Emmanuel. *
The auditor Gastaldo began to fulfil his commission with
brutality, granting in his manifesto only three days to the
Vaudois in the denounced localities, to choose between
* Storia di Pinerolo, etc., t. iii., pp. 212-216 .
death and dispossession, or abjuration . * This part of the

decree was, nevertheless, not carried into effect at that
time; for which delay we can suppose no other reason than
the difficulty of accomplishing this barbarous work ; the
means of coercion not being yet sufficiently prepared, and
also the preference that was given to the establishment of
the monks and of the popish worship in all the communes.
The other part of the orders of the board was fully and
promptly executed, to the great sorrow of all the faithful.
Rora, Angrogna, Villaro, and Bobbio saw the zealous satel
lites of the pope established in the heart of their popula
tion , and the office of the mass, so hateful to the Vaudois,
acquire a firm footing there . Henceforward , on this soil,
sanctified from time immemorial by the word of truth , by
the pure preaching of the gospel of Jesus Christ, error
would have its ritual and idolatry its altars: the true
worshippers of God would see walking in their midst the
priests of images and saints , the suppliants of Mary :
they must be doomed to hear that incense is agreeable to
God , and that Latin litanies and chants are the prayers
and songs that he delights in. Those whom the splendour
of a pompous and outward ritual could not seduce, were to
be allured by the promise of the pardon of their sins after
confession, or won over by money, flatteries, and worldly
honours; and those who were not carried away by the
example of their brethren, threats, fines, prisons, torture,
and the sword would reduce to silence. In a few months,
at least in a few years, the victory of the pope would be
complete. t
Such were the hopes of the Council for the Propagation
of the Faith and the Extirpation of Heretics. But it was soon
seen that all the means of persuasion, seduction , and inti
midation, had no effect on men so enlightened and conscien
tious as were the leaders of the churches, or on the main
body of the Vaudois, whom their traditions offidelity to the
gospel, and sound religious instruction, had fortified gene
rally against apostasy. The Council not succeeding in the
Propagation of the Faith, the first purpose and object of its
labours, decided on attempting the second, the Extirpation
of Heretics. Nothing waswanting but to seize a favourable
* Léger, pt. ii., p . 73.
+ Rome always cherishes such hopes.
STROKES READY TO FALL DISCOVERED IN TIME . 255
opportunity , or to make one , if it did not offer itself. In

the space of some years, the council created several, of
which we shall give an account, but which did not produce
all the results desired, until the day when these men, panting
for blood, found at last the means of quenching their burn
ing thirst in the streams which they caused to flow .
The first favourable occasion which the council thought
they had found for the extirpation of the Vaudois had been
contrived at Villaro, by a creature of the marquis of Pianezza,
named Michel Bertram Villeneuve. This man had been
saved by this lord from prison, from which his father, who
had been accused, like himself, of coining base money, had
escaped only by poisoning himself. Being settled at Villaro,
and pretending a lively indignation at the introduction of
the monks and their officers into that town, he excited the
people to violence in an underhand manner, constantly
repeating that such a nest of vipers as these fathers should
not be allowed in a place where no one could recollect
having seen a papist reside, much less their missionaries.
He played his part so well that the pastor's wife and two
persons of respectability in the place, named Joseph and
Daniel Pelenc, ardent young men,adopted these views, and
at last induced the pastor, named Manget, to coincide with
them ; who, nevertheless, was not disposed to act excepting
so far as the churches of the valley might give their consent.
With this view , he requested the moderator, or ecclesias
tical president of the managing committee of the Vaudois
churches, to assemble the deputies of the communes and the
pastors, for an important object. The assembly was held at
Bouisses, in the commune of La Torre, March 28, 1653 .
They heard with surprise Manget's proposition, to drive
away the monks from Villaro , those insolent strangers,
whose convent, a focus of intrigues, and unjustly esta
blished, might, if it met with no opposition, become a fire
as dangerous to the Vaudois church as it was hostile to it.
But, though experiencing much annoyance from the pre
sence and attempts of themonks, the assembly did not relish
his proposal, nor the expedient by which he wished to ren
der this attempt less culpable, which consisted in commit
ting it to the women. Jean Léger, pastor of San Giovanni,
who became known at a later period, by his history of the
Vaudois churches, showed himself worthy of the confidence
which the people placed in him by calling him , though still

young, (he was only thirty -eight,) to the difficult and im
portant post of moderator. Léger, as a faithful subject,
demonstrated the injustice of the proposed measure, by
citing the 19th article of the treaty of 1561 , which re
served to the prince the liberty of having mass celebrated
in places where there was preaching, without at all obliging
the Vaudois to be present at it.
Nevertheless, the imprudent Manget, carried away by a
bitter zeal, and blind to the consequences of a criminal
enterprise, agreed to the expulsion of the monks, whom his
friends, misguided like himself, terrified that same evening;
and his wife so far forgot herself as to carry to the infuri
ated men the matches for setting fire to the bundles of
hemp that were heaped together on purpose, which soon
spread the fire and consumed the convent.
The unfortunate pastor of Villaro had allowed his impru
dence and bad faith to go so far as to make his headstrong
friends believe that the assembly of Bouisses had approved
and ordered the expulsion of the monks and the burning of
their residence. This report spread from place to place,
with the news of the event of which it was the commentary.
In this way it reached the ears of the formidable marquis
Pianezza, and his associates ofthe Council for the Propaga
tion of the Faith and the Extirpation of Heretics . They
appeared as much irritated as they must secretly have been
gratified. They had at last an opportunity ; here was not
only a pretext, but a reason, a motive as plausible as just,
for inflicting punishment. The punishment ought to be
proportioned to the offence. Utter ruin would not be too
great a chastisement for incorrigible men who, after having
resisted the appeals of the Romish church , had outraged
her ministers, profaned her mysteries, and burned her holy
places; and, in fact, the duchess gave instant orders to
assemble all the troops of the State, and forthwith despatched
colonel Tedesco, an enterprising and courageous officer, at
the head of five or six thousand troops , (both horse and
foot,) to surprise the populous town of Villaro and reduce
it to ashes.
On his part, the young and prudent moderator had no
sooner heard the reports which attributed to the conference
at Bouisses the order to burn the convent and expel the
STROKES READY TO FALL DISCOVERED IN TIME . 257
monks, than he went, accompanied by the principal persons

of his church , and of those in the neighbourhood , to the
magistrate of the valley who resided at Lucerna, and there
protested his innocence, and that of his colleagues and the
entire conference, and even of the majority of the inha
bitants of Villaro ; the deplorable acts of expulsion and
incendiarism having been committed both by the will and
act of only a small number of offenders. Léger and the
deputies, his colleagues, offered , in the name of their
churches, to render every assistance in bringing the crimi
nal parties to punishment. They begged , in return, that
favour might be shown to the innocent . These declarations,
drawn up as an authentic act, were taken at the same time
to Turin by one of the lords of Lucerna.
Nevertheless, on the 26th of April, while the men of the
valley were, according to m,at the market of Lucerna,
the count Tedesco hastened to attack Villaro, at the head
of two hundred horsemen, well mounted , followed very
closely by the rest of his troops. Such was his expedition,
that he passed through Fenile, Bibbiana, San Giovanni, and
La Torre, and found himself at the gates of Villaro without
having met the slightest resistance .
The devoted town would have been lost beyond recovery,
if God , in his mercy, had not caused torrents of rain to fall ;
which so completely soaked the equipments of the cavalry
that hardly a single musket was in a state to answer the well
sustained fire of a little troop of about twenty -five men ,
who , forming just in time at the entrance of the town,
dared to make resistance . * The rain continuing to fall,,
the day drawing to a close, and the alarm being given
through all the valley, the count found himself obliged to
sounda retreat, and returned the same evening to Lucerna,
without having been assailed or interrupted on his march.
The next day all the Vaudois of the valley were under
arms. The most ominous reports came from Piedmont.
It was said that different bodies of soldiers were on their
march, who meant to make a terrible example of the inha
bitants. The leading men of the communes and the pastors
assembled in haste . The deputies of the lower places,
* But it must be observed , that the position was very favourable for making
a defence ; the approach was practicable only by a narrow road, bounded by
steep declivities, and presenting an exposed bend.
particularly those of San Giovanni, were for submission ,

because their property and families were already in the
power of the army ; but prayer having restored calmness
to the assembly, and the news received from various places
and friends, as well as the exhortations of Léger and others
having shown the certainty of a massacre, they united in
the same determination to defend themselves even to death .
This resolution astonished the count Tedesco . He
clearly saw that his progress in the valley would be marked
by streams of blood . The road which he must take was
in every part commanded by the mountain heights. To
maneuvre slowly formed no part of his plan. He had not
made the necessary preparations for a slow or complicated
expedition : he consented, therefore, to a cessation of
hostilities. It was agreed that the communes should sign
a declaration similar to that which some of their leaders
had laid before his highness; that they should protest their
innocence in reference to the expulsion of the monks and
the burning of the convent ; that they should supplicate
their sovereign to confine himself to punishing the authors
of the outrage ; that, finally, they should ask pardon for
having taken arms to defend themselves, since they could
not believe that it was the will of their sovereign that they
should be exterminated .
Count Christophe, of Lucerna, who had consented to
carry the act of submission of the Vaudois communes to
Turin, brought back the promise of a general amnesty and
the confirmation of their grants, on condition of the
actual surrender of the minister Manget and his wife, as
well as the re-establishment of the missionary fathers in a
house to be provided by the commune of Villaro. A depu
tation also was required to appear at court, to request
pardon for having taken arms.
These conditions having been fulfilled , * the count Tedesco
retired with his army ; and on their departure the dread of
the most heart-rending scenes was also withdrawn for a
few months.
+
* One of these conditions, that which obliged the commune of Villaro to
provide a house for the monks, being contrary to the letter of former treaties,
which stipulate that the communes should be at no expenseon account of the
Romish worship , the difficulty was got over in the following manner : The
count Tedesco took by force, in the name of her highness, a house belonging
to Jacques Ghiot, and placed the reverend fathers in it. The individual, no
doubt, received compensation from the commune. Léger, pt. ii., p. 78.
STROKES READY TO FALL DISCOVERED IN TIME. 259
But the valley of Lucerna did not long enjoy an undis

turbed tranquillity . At the beginning of 1654 , it was
suddenly menacedwith all the horrors of war by the artful
contrivances, it cannot be doubted, of the princess who held
the reins of government, though her son had already been
declared of age. The duchess had consented, for a con
siderable sum of money , to receive into winter quarters in
her domains the army of France in Italy, commanded by
marshal De Grancé. She assigned the Vaudois valleys and
a few of the neighbouring communes for it. Two regiments
were at first distributed in the valley of Lucerna, already
burdened by the constant presence of the Savoy squadron ,
who were billeted upon individuals, and in part maintained
by them , both men and horses. This pressure on their
means, although great, would have been bome with
patience, out of submission to the will of the prince, but
on all sides it was whispered that it was against the inten
tions of the duchess that the French troops of Grancé were
establishing themselves in the country ; that the duchess
esteemed the valleys too highly to believe that they would
admit foreign troops among them without her precise orders
and sign -manual; that to receive them would be to expose
themselves to be treated as rebels and traitors after their
departure. These disquieting rumours were spread by the
monks and popish lords, who professed to be well informed
as to the state of things. Their object was gained ; the
people of the valley took up arms to drive back the French .
To appease them the prefect, Ressan, wrote to the overseers
that the marshal had the approbation of her highness ; but
his secretary immediately came and informed them that
this letter had been forced from him , and did not express
the truth . The communes of La Torre, Bobbio, and Villaro,
not being yet occupied, persisted in their refusal. The
prefect pretended to be irritated by the contempt shown to
his letter, and encouraged the marshal, a hot-headed man ,
to collect his army, in order to bring the dogs ( les barbets)*
* An epithet of contempt, synonymouswith chien, (dog,) which the Pied
montesepapists give to the Vaudois. Perhaps originally it was derived from
the title barbe, given by the Vaudois to their pastors before the Reformation ,
and afterwards to old men in general. In the latter case it is synonymous
with oncle, (uncle .) The papists generalized the title, and applied it toall the
Vaudois, after having slightly altered it, to make it ridiculous. However,
the word barbe, (signifying sir, or uncle,) is also in use among the Catholics of
Piedmont.
to their senses . No sooner said than done. On the 2nd

of February, Grancé appeared before La Torre with all his
troops. The men of the valley hastened to stop his
passage,-a dangerous attempt in the plain, since they were
destitute of artillery and cavalry, with which the enemy
was provided. The firing was just about to open , when a
French reformed captain, named de Corcelles, catching sight
of the moderator, Jean Léger, rode up to him . Léger,
laying hold of his horse's tail, crossed over with him to
the army standing in battle array, and threw himself at the
feet of the marshal, just as he had finished giving his last
orders, and explained to him , in a rapid manner, the
scruples of his fellow - citizens. “ Obtain,” he said, “ only
a single line from her royal highness to testify that
she consents to the quartering of these troops, and then
the valleys are at your discretion . They will be patient
even if you march over their bodies, provided they do not
incur the anger of their prince.” These words perfectly
describe the complete submission of the Vaudois to their
sovereign in all matters not affecting their religious faith .
The marshal, says Léger, cursed the pestilent fellows that
fomented such troubles, and consented to suspend his
operationstill the return of a courier, who wasdespatched
immediately to Turin , and brought back in the morning
a letter from the duchess to the valleys, authorizing the
cantonment of the French troops. The valley of Lucerna
had not less than four regiments quartered upon it, of
which one alone counted about three thousand men .
The intention of destroying the Vaudois was thus de
feated a second time ;* but it could not always be so, as
we shall be convinced to our astonishment and poignant
sorrow
Let us first call to mind a conspicuous fact in the whole
history of the Vaudois; I mean , their fidelity to their
sovereign, and their entire and prompt obedience to his
orders, as well as to his laws, in everything that did not
affect their duties to God, according to the holy gospel of
* In the following year, after the massacres, Léger, conversing with marshal
Grancé at Paris, heard him express himself thus :- "Reverend sir, I now know
very well, and I discovered it before,that they wished to make use of me to cut
all your throats, and then tocut off my own head, when the duchess told me
to lodge my troops in the valleys ; and yet they were threatened with the total
loss of herfavour if they received them , as you yourself informed me, in good
time, before the town of La Torre.” See Léger, pt. ii., p. 81.
MACHINATIONS OF ROME . 261
Jesus Christ. Of this they gave proof on many occasions ;

and again in the instance of defending the regency against
the princes in coalition with the Spaniards; and lastly, in
risking their being massacred by the army of Grancé,
rather than submit themselves to a stranger, contrary to
the pleasure of their sovereign.
Let us also notice that the young duke confirmed their
former privileges, in 1653, by three decrees, and by a
fourth in the month of May, in 1654, to the same effect.
It is true that the subordinate agents raised one obstacle
after another to the confirmation of these decrees, opposing
new difficulties of a formal kind as soon as the preceding
were removed, so as to prevent the registration of the
documents.
Nevertheless history has established the fact, that down
to the period at which weare arrived, excepting the mis
demeanor committed at Villaro by some imprudent indi
viduals, and which could not without injustice be attri
buted to the general body, the conduct of the Vaudois
towards the authority of their prince was free from all
reproach, and even exemplary . It was not, then, for
political reasons, as the ministers of the sovereign at a later
period pretended, that the edge of the sword at last fell on
so many victims. The fact, moreover, of the existence at
Turin, from the year 1650 , of a Council for the Propagation
of the Faith and the Extirpation of Heretics, is attested by
the very wording of a proclamation of Gastaldo, dated
Lucerna, the 31st of May, 1650, and purporting that only
those persons would be exempt from punishment who
could prove that they had become Catholics before the
above-named council , established at Turin by his royal
highness. This fact of itself suffices to explain everything;
and when it is attempted to heap accusations, more or less
plausible, on the Vaudois, shows with so much greater
force, in the absence of political pretexts, that the terrible
persecutions that ensued were the result of the machina
tions of Rome. And who can be surprised ? Those who
know its history, or who have seen the operations of this
corrupt church, know that one of the proofs of the curse it
has received from the Lord is, that it is constrained by its
own principles, and forced by the spirit that animates its
most faithful agents, to persecute to the utmost, as irrecon
262 HISTORY OF THE VAUDOIS CHURCI.
cileable enemies, worthy of the severest punishments, the

most faithful confessors of the name of Jesus Christ, the
most zealous friends of his word, the holiest men, and the
purest churches.
But we check ourselves. Let us leave the judgment
of this church to the Lord, for to him alone belongeth
vengeance !
CHAPTER XXIII .
CRUELTIES COMMITTED BY THE PAPISTS IN THE VALLEYS .
The storm was followed by a calm . Events, it appeared,

had not favoured the design of extirpating the heretics;
and the Vaudois, reposing in their valleys, already indulged
the hope of better days, and hastened to request the regis
tration by the senate of the four decrees by which , in 1653
and 1654, the duke had confirmed their privileges. But
how far were they from perceiving the real state of things,
and suspecting the dreadful catastrophe that awaited them !
For while, under various pretences, their requests were set
aside, or the consideration of them deferred , the agents of
Rome at the court of Turin , in conjunction with the chief
members of the government, were secretly plotting fresh
schemes, worthy of the powers of darkness that inspired
them . No time waslost in forming their plan ; they adopted
an old project already sketched, in 1650, in a manifesto
of the auditor Gastaldo, intended to restrain the Vaudois
within narrower limits, and to oppress them more severely
than ever .
In consequence of these deliberations, and furnished with
new powers, the lawyer Gastaldo, auditor of the exchequer,
conservator-general of the holy faith , commissioned to
enforce the observance of the orders published against the
pretended reformed religion of the valleys of Lucerna,
Perosa, and San Martino, and delegated for this special
object by his royal highness, proceeded to Lucerna, and
there published, on the 25th of January, 1655 , the follow
ing cruel order : - " It is enjoined and commanded on all
persons, heads of families , of the pretended reformed reli
gion , of every state and condition without exception,
inhabitants and landowners of Lucerna, Lucernetta, San
THEIR EXPULSION FROM THE PLAIN OF LUCERNA . 263
Giovanni, La Torre, Bibbiana, Fenile, Campiglione, Bri

cherasco, and San Secondo, * to withdraw from the afore
saidplaces and territories, and to leave them with all their
families, within the space of three days from the publica
tion of the present edict, in order to settle within the
localities and limits tolerated by his royal highness,accord
ing to his good pleasure , and which are Bobbio, Villaro,
Angrogna, Rora, and the district of Bonnets. Such per
sons as refuse to obey these orders, and are found beyond
the aforesaid limits, will incur the penalty of death and the
confiscation of all their property, unless within the next
twenty days they declare before us (Gastaldo ) that they are
Catholics,or that they have disposed of their property to
Catholics . " The manifesto contains the strange and incre
dible assertion , that neither his highness nor his pre
decessors eve designed to grant the inhabitants of the
valleys more extensive limits than those laid down in the
present edict ; that the claim of the Vaudois to more ex
tensive limits was an encroachment; that this encroach
ment constituted a crime, and that those who had committed
it were liable to punishment.
An order which forcibly expelled whole families by hun
dreds, in three days, and in the middle of winter, even had
it been legal, and been brought about by the bad conduct of
the condemned parties, would still have been a cruel order.
Imagine the distress of fathers and mothers compelled
at once, without any previous warning, to leave the abode
which they had built, or received by inheritance from their
parents, where they had brought up their children , stored
their crops, and were living happily in the fear of the Lord
and enjoying the light of his countenance. See them now ,
asking, Whither are we to go ? what is to become of us ?
must we then quit everything ? abandon our goods, our
hearths ? renounce so many earthly blessings.?-- Oneway
alone was left them of avoiding such complete ruin. By a
cruel refinement of compassion , Gastaldo had pointed it out
to them ; it was apostasy. Become a papist, invoke the
virgin and the saints, prostrate thyself before graven images,
* It will be perceivedthat excepting San Secondo , the valley of Lucerna
alone is mentioned. All the efforts of the Council for Propagation of the Faith
were directed against it, as being the most considerable .
+ If the reader recollect the contents of Chap . VIII. of this history, he can
decide for himselfhow far this charge of encroachment is well founded.
attend the mass, adore the host, confess to the priest, offer
him gifts, and thou shalt preserve thy house, thine orchard,
thy vines, and fields, —at the cost of thy immortal soul ! If
all received strength from above, we might hope, no doubt,
that faith in the Saviour, and the expectation of future
blessedness would gain in their hearts the victory over the
love of earthly things. But who would venture to expect
such faith and self-renunciation from all, or even from the
greater number ? And then , the infirm and aged , and the
sick, and the multitude of little children — what will become
of them ? how can they be removed ? what course are they
to take ? in what villages of their sympathising brethren
must a refuge be sought for them , and withthem ? Only let
the reader imagine himself a witness of the anguish, the
embarrassment, the fears and lamentations of the victims
devoted to the direst evils by popish cruelty. It is now the
most inclement season of the year ; it snows on the moun
tains, while in the valleys the flakes are turned into rain
which penetrates through everything. The hour of depar
ture is arrived : the cruel Gastaldo has marked it. Those
who delay will have their goods confiscated, and receive
themselves the sentence of death . What will be your deci
sion, ye men of peace, who sigh for rest ? Oh victory of
faith !—the love of God has triumphed in their hearts !
They depart, carrying as they are able, whatever is most
precious to them . Often , instead of articles of absolute
necessity, with which they would have loaded à mule, here
and there belonging to more wealthy families, they place
upon its back the weak old man of eighty, the sick, taken
from his bed, or children too young to walk. Ye holy fami
lies, beaten by the storm , frozen by the cold, advancing
with confidence, though uncertain what awaits you in the
future, we behold you with reverence , we follow you with
love ! May the recital of your sufferings transmit to your
descendants, in the present day, the glorious example of
your faith and your sacrifices !
The pastor of the majority of these victims, the histo
rian , Jean Léger, is at a loss, in his narrative, sufficiently
to express his admiration of the goodness of God, who in
80 great a multitude of persons , allowed not one to do
violence to his conscience . * All preferred the prospect of
* Fifteen hundred at least; probably two thousand.
THE EXILES . 265
misery and sufferings of every kind to the peaceable pos

session of their houses and goods at the cost of abjuration.
They took for their motto, he exclaims, the words of Holy
Writ in reference to the sacrifice of Isaac ; “ In the mount
of the Lord, it shall be seen .”
The exiles were received with compassion by their bre
thren in the tolerated villages ; they gave them a place by
their firesides ; and crowded themselves to lodge them ; the
table was spread for all ; they shared with them the dish of
parched corn or polenta , boiled chesnuts, butter, and milk .
To welcome them , the cup of red wine went round from hand
to hand, while they listened to their melancholy story .
But this was not all. An attempt was made to soften
Gastaldo. A humble petition was presented to the duke.
Alas ! all was useless. The petition was rejected ; the de
puties returned in consternation . “ The mass, or exile ”
was all the answer they received. No other alternative was
left them .
But not allowing themselves to be baffled, the three
valleys persevered in presenting memorials in behalf of their
persecuted brethren . They knocked at every door . Their
principal letters to the dowager duchess, to the duke, and
to the man on whom their fate seemed chiefly to depend,
on account of the influence he possessed and the powers he
was invested with ,we mean , the marquis de Pianezza, have ·
been preserved. They represent, with all possible respect,
that, from time immemorial,* they had dwelt in those
plains from which they had just been expelled ; that the
treaty of 1561 , which had refused to the Vaudois the liberty
of preaching in most of the communes in question, had
nevertheless recognised their residence in them ; that this
latter privilege had been established by very ancient authen
tic acts, and had been constantly guaranteed in later con
cessions, that their expulsion from the places of their birth
and the communes of their ancestors could not consequently
coi
be effected without violating the most explicit and venerable
documents, and infringing a right hitherto undisputed.
But these representations were not listened to. Even ac
cess to the throne of their sovereign was shut against the
Vaudois . Gastaldo declared that it was so ; and they were
* Léger remarks thatthe Vaudois inhabited these parts before Piedmont

belonged to the house of Savoy.
N
soon convinced that this was the case . Neither their peti
tions nor their deputations were admitted. It was required
of them that they should petition for favour, and leave the
conditions of it entirely to the good pleasure of his highness.
This was, in fact, the only means of bringing them to
abjure. Yet, whatever was done, this point could not be
gained. In all their petitions, and all their promises of
submission, they constantly renewed the maintenance of
their ancient privileges, and especially that of liberty of
conscience . And on these wishes and reservations being
rejected, they supplicated their prince to allow them to
leave his dominions in peace.
These urgent entreaties and conditions irritated the
council . Their situation, already very critical, had been
aggravated by imprudences, which calumny was quick in
taking advantage of. Some of the exiles from Bibbiana
and other villages in the plain of Lucerna, having heard
that certain Piedmontese robbers were laying waste their
property and plundering their houses, returned thither to
assure themselves of the truth of the report, and to protect
their property . Their ancient lords, and especially count
Christophe, of Lucerna, pretending sentiments of bene
volence, encouraged them to look after their dwellings,
and not entirely to abandon the cultivation of their lands,
provided, however, their families kept away . The auditor
Gastaldo, it was added, saw no harm in their doing so . This
language was like a bait which the angler puts on his hook
to entice and catch the voracious fish . The Vaudois of San
Giovanni, La Torre, Lucerna, Bibbiana, and other places,
too anxious to preserve their unprotected property, did not
seethat they gave their enemiesa handle foraccusing them
of transgressing their sovereign's edict, which they did not
fail to do. Word was sent to the count that they resisted,
and persisted in their obstinacy. Their imprudence was
even described as outrageous rebellion.
A murder committed on the person of the priest of Fenile,
one of the communes from which the Vaudois had been
expelled, was at once attributed to the revenge of the barbets.
The real authors of the assassination were soon pursued by
the relations of the deceased and cast into prison. They
were the lord of Fenile, Ressan , prefect of justice of the
province, one of the most ardent enemies of the Vaudois,
THE EXILES . 267
his secretary Dagot, and a celebrated bandit named Berru .

Nevertheless the hasty rumour had already filled all Pied
mont with the imputation of this crime to the detested
barbets, though the real criminals were suspected. The
mischief was done ; calumny had gained its end . * The
Vaudois were in the judgment of the Piedmontese, not only
heretics, enemies of the virgin and the saints, but also rebels
against their prince, and assassins. The punishments they
deserved from the avenging justice of their sovereign , it
was thought, could never be severe enough .
At length, the persecutors of the Vaudois had attained
their object ; the Council for the Propagation of the Faith
and the Extirpation of Heretics had won the consent of the
duke and his family, as well as the general approbation.
The hour was come to strike a great blow, to extirpate
heresy in a day. The marquis of Pianezza, the soul of the
council, assembled his troops while he deceived and quieted
the deputies from the valleys at Turin .
All the disposable troops were secretly prepared for the
expedition, and to these were added some companies of
Bavarians. At the request of Charles Emmanuel, six regi
ments of the French army crossed the Alps, then covered
with snow, besides an Irish regiment of papists who had fled
before Cromwell. It is even said that banditti, appre
hended criminals, and other abandoned wretches were
allowed to follow the army with a promise of pardon and
plunder if they acquitted themselves well.
The marquis of Pianezza continued to the last to amuse
the Vaudois deputation, to whom he had long promised an
audience, which he put off from one day to another, and at
length fixed for April the 17th, 1655. But while they
were knocking at his door, at the hour appointed, and David
Branchi of San Giovanni and François Manchon of the valley
of San Martino, were told that they could not yet speak to
his excellency ,t the deceiver Pianezza, who had set off at
* Berru even dared to assert that hehad been hired by the pastors Léger
and Michelin , to commit this murder. But in the conferences held during the
month of August, at Pinerolo,in the presence of the French ambassadorand
the Swiss deputies, Léger confounded hiscalumniators by demonstrating his
perfect innocence as well as that of his colleague, and byoffering to clear up
the affair at Pinerolo, on the French territory where they shouldbring Berru
himself, whom they had just apprehended in.the valleys. But the Piedmon
tese papists declined the offer saying it wasneedless ; that Léger was free from
all suspicion, etc., and thatBerru ought to be delivered to the ordinary judges.
† They would , no doubt, have been arrested themselves, shortly after, if a
N 2
night, was entering the valley of Lucerna at the head of an

army which, the next day, counted not less than fifteen
thousand men, according to the statement even of the
enemy.
San Giovanni and La Torre, which had been abandoned
by the Vaudois ever since the manifesto of Gastaldo, were
taken possession of without any trouble, as were also all
their ancient dwellings in the villages of the plain . It is
hardly necessary to add that every place was pillaged. The
poor exiles and their brethren from Bobbio, Villaro, and
Angrogna, sorrowfully kept themselves in safe places on the
heights, whence they could see the troops scattered over the
plain and ravaging it. Their sentinels kept watch night
and day. The aggressive intentions of the papists were too
evident for the Vaudois to hesitate about defending them
selves . The mountaineers resolved to sell their lives dearly.
As early as the 19th of April, they were fiercely assailed in
many places, at San Giovanni, La Torre, Angrogna, and the
hills of Bricherasco, all at the same time. Although very
inferior in numbers, they repulsed the regular troops at
every point. On the 20th, the attacks were renewed, but
with no better success .
The marquis of Pianezza thereupon called in stratagem
and deceit to his aid. He convened the deputies of the
communes of the valley of Lucerna, to meet him at the
convent of La Torre on Wednesday the 21st, early in the
morning, and pacified and encouraged them. He repre
sented that he was merely in pursuit of those obstinate
individuals who had resisted the orders of Gastaldo ; that,
as for all the rest , they had nothing to fear, provided , that,
as a mark of obedience and fidelity to the prince, they would
consent to receive and lodge a regiment of infantry and two
companies of horse soldiers, in each of their communities,
for two or three days. Some soothing words lessened in
the minds of the deputies the painful impression which these
proposals at first made. A sumptuous entertainment pro
vided for them with apparent kindness by the artful vice
president of the Council for the Extirpation of Heresy ,
succeeded in convincing them of the sincerity and benevo
lence of his intentions. On returning to their communes ,
lord, a friend of the Vaudois had not whispered to them , The marquis is
gone to the valleys, be off !”.
THE PIEDMONTESE ARMY IN THE VALLEYS. 269
they inspired their brethren with similar confidence, in spite

of the efforts of several clear - sighted men , the pastor Léger
in particular.
The whole army, accordingly, put itself in motion ,on
the 22nd of April, to occupy the Vaudois communes . The
regiments first took possesion of the large towns of Villaro
and Bobbio, in the plain, as well as of the lower hamlets of
Angrogna . At the same time, they seized upon the principal
passes , and meeting with no obstacle, penetrated while day
light allowed, as far as the hamlets in the higher valleys.
Thus instead of a few regiments and squadrons, the whole
army lodged and established itself in the habitations of the
credulous Vaudois. Their reliance on the word of other
people, and respect for their sovereign, were their ruin . It
is sad to think that sentiments so honourable should often
become a cause of destruction.
The eagerness of some of the soldiers to execute the orders
that had been secretly given them , apprised the already
suspicious Vaudois of what they had to fear. One troop
hastened to climb the heights above La Torre, in order to
penetrate into the quarter of the Pra -di-torre , that natural
citadel of Angrogna , so often mentioned in the preceding
persecutions; on their way up, these madmen set fire to all
the houses , and moreover , massacred all the unfortunate
beings they could lay hands upon . The spectacle of these
flames , the sound of the cries and screams of the victims
whom they stabbed or pursued, left no doubt of their inten
tions. The alarm , “ Save himself who can ! the treason is
out !” resounded from one extremity of the valley to the
other. In the valley of Angrogna, most of the men had
time to escape to the mountains and to save a good part of
their families, by favour of the darkness. They passed over
to the side of the mountain opposite to that on which their
hamlets were situated , as far as that part of the valley of
Perosa , which belonged to France , and where they felt
themselves safe. The sick and aged were obliged to remain ;
many women also and their children stayed with them .
The soldiers, on the day of their arrival, and the follow
ing, were very pacific. They seemed only intent on pro
viding themselves with refreshments. They lavishly used
the provisions stored up by the refugees of San Giovanni,
Bibbiana, and other towns in the plain . They exhorted
those who were in their power to recall the fugitives, assur

ing them that they would receive no injury, so that there
were some credulous enough to entangle themselves again
in the snares from which they had already escaped.
The troops conducted themselves in the samemanner in
the communes of Villaro and Bobbio, and in all the western
hamlets they occupied . But, neither the poor inhabitants
of these places, nor the persons who had taken refuge
among them , had equal facilities with those of Angrogna
for escaping . They had but two outlets to make their way
to France, the defile of La Croix, and the defile of Giuliano
(Julian ), which opens upon Prâli, whence they might reach
Abries, all covered with deep snow ; the first, moreover,
guarded by the fort of Mirebouc, or Mirabouc, situated
half way through the pass, and the other two prodigiously
long and difficult, especially in the middle of winter in these
Alpine countries.
The circumstances not appearing to promise a more fa
vourable opportunity for the duke's troops, and as delay
might frustrate their evil project, Saturday, the 24th of
April, 1655, was chosen for the execution of the orders of
the Council for the Propagation of the Faith and the Extir
pation of Heretics .
How shall we rehearse such a tragedy ? It is Cain a
second time shedding the blood of his brother Abel.
“ The signal having been given on the eminence near La
Torre, called Castelus ” (this is the account of Léger, an
eye-witness of these horrors,) “ almost all the innocent crea
tures who were in the power of these cannibals had their
throats cut like sheep in a slaughter-house; what do I say ?
they were not put to the sword like conquered enemies to
whom no quarter is given ; nor executed by the hands of
public executioners, like the most infamous criminals, for
massacres of this kind would not have sufficiently signalized
the zeal of their general, nor gained credit enough for those
who executed his orders.
Children, cruelly torn from their mother's breast, were
seized by the feet, and dashed and crushed against the
rocks or walls, which were often covered with their brains,
while their bodies were cast away on the common heaps :
or, one soldier seizing one limb of these innocent creatures,
and another taking hold of the other, would tear them
MASSACRES . 271
asunder, then throw them at each other, or beat their

mothers with them , and at last hurl them into the fields.
“ The sick and aged, both men and women, were either
burned in their houses, or literally cut in pieces, or tied up,
stripped of theirclothes, like a ball, with their headbetween
their legs, and thrown over the rocks, or rolled down the
sides of the mountains. After violating females, young and
old, they forced flints into their bodies, or gunpowder , to
which they set fire ; others they impaled, and in this
horrible position , placed naked as crosses by the way side.
Others were mutilated in various ways, and even portions
of their bodies were fried and eaten by these cannibals.
“ As for the men, some were cut up while still living,
one member after another, like meat at the shambles.
Others were hung up so as to outrage all decency, or
scorched alive, etc. *
“ The valleys resounded with such mournful echoes of
the lamentable cries of the wretched victims, and the shrieks
wrung from them by their agonies, that you might have
imagined the rocks were moved with compassion, while the
barbarous perpetrators of these atrocious cruelties remained
absolutely insensible.
“ It is true that many of these bloody ruffians of Pied
mont, who were without children , on seeing these sweet
creatures, beautiful as little angels, instead of killingthem,
carried them to their homes. It is also true that, whether
from hopes of obtaining a ransom or other motives, they
spared some of the higher classes, both men and women ;
many of whom perished miserably in prisons.t
“ After the general massacre, the soldiers went in pursuit
of the fugitives who had not been able to pass the frontier,
and were wandering in the woods and mountains, or were
langnishing destitute of fire and food in remote sheds, or
in caves of the rocks ; death in its most dreadful forms
pursued them . Alas, for those who were discovered and
* The details of these atrocities are given in Léger's History, pt. ii., pp. 116
- 139 , after having been collected and committed towriting by a notary on the
testimony of eye -witnesses questioned in all the valleys by Léger, on the re
turn of peace.
+ Thé merciless marquis of Lucerna and Angrogna had the barbarity to
leave the corpses of those who had died in the dungeons in the midst of the
prisoners. We may imagine what they must have suffered in their health and
feelings , expecting every day to die, and forced to breathe, eat, and sleep,
during the heat ofsummer by the side of dead bodies in a state of putrefaction.
-Léger, pt. ii., p. 139.
taken ! When the houses of their victims had been

pillaged, the soldiers made it an amusement, or shall we
say, considered it a duty, to reduce them to ashes : villages,
hamlets, temples, lone houses, barns, stables, * buildings
great and small, were all consumed . The beautiful valley
of Lucerna, with the exception of Villaro and some buildings
reserved for the Irish cut-throats, whom they thought of
settling there, all these districts, hitherto resembling the
rich soil of Goshen, were now more like the burning brick
kilns of Egypt.
“ It was then ,” exclaims Léger, " that the fugitives,
who had been snatched like brands out of the fire, could
address God in the words of the 79th Psalm .
O God, the heathen are come into thine inheritance ;
Thy holy temple have they defiled ;
They have laid Jerusalem on heaps.
The dead bodies of thy servants have they given
To be meat unto the fowls of the heaven ,
The fleshof thy saints
Unto the beasts of the earth .
Their blood have they shed like water round about Jerusalem ;
And there was none to bury them ,' etc.”
“ Our tears are no longer of water," wrote the Vaudois
fugitives of Pinache to the Swiss evangelical cantons on the
twenty -seventh of April ; “ they are of blood ; they do not
only obscure our sight, they choke our poor hearts ; our
hands tremble, and our heads are stunned by the blows
we have just received ; strangely troubled, moreover, by
fresh alarms, and by the attacks made upon us, we are
prevented from writing to you as we wish ; but we pray
you to excuse us, and to collect, amidst our groans, the
meaning of what we would fain utter." +
The court of Turin, in a manifesto published in French,
Latin , and Italian , denied the greater part of the facts
above narrated . The Roman Catholic historians have
accused Léger of exaggeration in his recitals. We can
imagine how a crime, after its commission , excites even
in its authors and approvers an involuntary horror. Con
science protests; pride feels the ineffaceable blot on . the
honour of the guilty parties, and strives to veil it, by
denying its reality . But the crime was not of that kind
which could be concealed. Hundreds of victims had been
* Every property of any considerable size, and remote, had its barn and
stable .
+ See Dieterici die Valdenses. Berlin , 1831, p. 66 .
MASSACRES. 273
seen lying mutilated, dishonoured , unburied , in the fields

and on the roads; their names, and the manner of their
death, were carefully noted. Why should thousands of
families put themselves in mourning if this account were
anexaggeration ? Why did the commanding officer of
a French regiment, the sieur du Petitbourg, whom the
marquis of Pianezza, in his manifesto, calls a man of
honour, worthy of credit, resign his commission after the
events in the valley of Lucerna, if it were not, as he has
declared in an authentic document, that he would not be
again present at such disgraceful scenes ? “ I have been a
witness,” he says, “ of numerous acts of extreme violence
and cruelty exercised by the outlaws of Piedmont and the
soldiers on persons of every age, sex, and condition, whom I
have seen massacred, dismembered, hung, burned , violated ,
besides numerous dreadful conflagrations. When they
brought persons to the marquis of Pianezza, I saw him
give orders to kill them all, because his highness would not
have people of that religion in any part of his dominions.” *
The eyes of Protestant Europe were, moreover, assured
of the reality of these atrocities. The ambassadors of the
evangelical cantons of Switzerland, of the United Provinces
of Holland, and of England, established and declared it.
Their despatches, the letters of their governments, and their
proceedings with the duke of Savoy attest it, as also the
history published by sir Samuel Morland, the envoy
extraordinary of the Protector, a personage distinguished
for his noble qualities of heart andmind, and whovisited
the spot soon after the massacres.
The only community in all the valley of Lucerna that
escaped the vengeance of the army was the smallest, called
Rora, consisting of only twenty -five families, situated to the
south of Villaro and La Torre, on the right side of the
Pélice, among the mountains, where it forms a retired glen
between two low ridges, which descend to the east of the
majestic pile of Friolant. We may penetrate into this
hollow by two roads, one which goes up from Lucerna, and
the ordinary way, and which winds in places precipitously
above the mountain torrent, called the Lucerna ; the other,
which proceeds from the borders of the Pélice , and by the
* See the authentic declaration of these horrors given by M. du Petitbour
commanding officer of the regiment of Grancé, in Léger, pt. ii. p. 115.
N 3
paths going from Bobbio and Villaro, leads with difficulty

along rapid slopes turned to the north, passes by the foot of
steep rocks, and when it reaches the top of the ridge goes
down again into the lonely valley of Rora . Although
spared at first by the army, this little commune was not
forgotten ; for in spite of the reiterated promises of its lord,
the count Christophe of Lucerna, in the name of the
marquis of Pianezza, on Saturday the 24th of April, the
day of the great massacre of the Vaudois, four or five
hundred soldiers received orders secretly to climb the
path described above, which would bring them by the
mountain of Rummer to Rora. They would have taken the
district by surprise if, through the Divine mercy, they had
not been discovered at a distance by a noble -hearted man ,
Joshua Janavel, who had left his residence at Les Vignes,
near Lucerna, and had retired to Rora with his family.
He was keeping watch on the rocks with six men. At the
sight of the danger, instead of taking to flight, he advanced
and lay in ambush in an advantageous spot. A sudden
discharge of all the pieces of this little troop levelled six of
their enemies to the ground , and terrified the head of the
division so much the more, as they could not see the
persons who had firedupon it, and consequently could not
tell their number . The soldiers, already prevented from
keeping together by the inequalities of the road, were
thrown by this occurrence into the utmost disorder. They
fell back , rolled on OV another, struck by the balls of
Janavel and his six companions. They fled, without
having the courage to face their pursuers for an instant,
leaving, besides the first six, fifty -three or fifty -four others
dead, lying on the path or in the precipices.
The poor people of Rora, having escaped the danger,
betook themselves to their count and the marquis of
Pianezza to exculpate themselves, and to complain. To
lull them into a false security, they were told that no
division of the army had marched against them ; that those
who had attacked them could only be Piedmontese robbers,
whom they did well to chastise, and that strict orders would
be given that no one should trouble them in future. But
as it is a principle of popish morality, not to keep faith
with heretics, on the very next day six hundred soldiers,
chosen as the best fitted for mountain warfare, took a route
HEROIC DEFENCE OF JANAVEL . 275
somewhat different, by the Cassulet. They did not escape

the lynx -eyed Janavel. This valiant and prudent warrior
watched the movements of his perfidious enemy, at the
head of twelve herdsmen armed with fusils, pistols, and
cutlasses, and six others equipped only with slings and
flints, which they knew how to usevery effectively. Placed
betimes, in ambush in flank and front, at a very advanta
geous spot, they poured on the head of the column a shower
of balls and stones, of which each one struck down its man.
The enemies, terrified by so rude an assault, and not
knowing how to get out of the defile, nor how to pursue,
amidst thickets and rocks, combatants who were generally
invisible, sought safety in flight, leaving, as on the pre
ceding day, from fifty to sixty corpses.
It would seem almost incredible that the count of
Lucerna should attempt to represent a second time to his
vassals that the attackoriginated in a mistake, and that the
like thing should not happen again. What meanness,
joined to such cruelty ! On the following day, from eight
to nine hundred men surrounded Rora anew , and set fire
to all the houses they could reach . It was to be feared
that no one would escape; but Janavel and his men, seeing
the soldiers disband themselves, too eager for plunder and
too sure of their victory, attacked them so courageously,
and, with God's aid , so successfully, in a place called
Damasser, that the whole division fell back by Pianpra
upon La Torre and Villaro, abandoning their booty and the
cattle they had taken, which had hampered them, and was
a principal cause of their defeat.
Irritated by these checks, Pianezza ordered a fourth
attack , for which he assembled all his disposable troops, as
well as all the armed men that could be obtained from
Bagnolo, Bargé, Famolasc, Cavor, and other places ; but
on the day appointed, the troops from Bagnolo, commanded
by the impetuous and cruel Mario, being at the rendezvous
before the rest, who still delayed their coming, Mario,
urged on by his hatred of the barbets, and by the ambition
of reaping the glory of the expedition , set out at the head
of his band, a troop of Irishmen and some other detach
ments, and reached without opposition the hamlet of
Rummer, where the families belonging to Rora had taken
refuge. There Janavel's seventeen comrades again managed
to choose their point of defence so well, that they could not

be forced, and after a long and obstinate resistance they
saw signs of confusion and discouragement arising in the
enemy's ranks. At this decisive moment, it pleased God
to sow terror in the hearts of these troops that a few hours
before were so proud and confident. They fled, leaving
sixty - five dead on the spot. Their dismay was increased
by the very effect of their hasty flight ; and then , on
arriving at a place called Petrocapello, where they hoped to
be able to take breath , the unexpected attack of Janavel
and his heroes, who had pursued them , completed their
rout. Unable to escape with sufficient speed by the narrow
road which goes by the Lucerna, the wretched men pressed
on one another, and fell from rock to rock into its waves.
This was the fate of the great Mario himself, who was
pulled out of the water only to die at Lucerna in inex
pressible anguish, tormented in his last hours by the recol
lection of the crimes he had committed in this valley.
After so long a combat, and a deliverance so miraculous,
Janavel and his troop, harassed with fatigue, were seated
on a height, and were refreshing themselves by a slight
repast, when they observed a small body of soldiers from 1
Villaro climbing the mountain, and hoping, no doubt, to
take them in the rear, placed, as they imagined, between
two fires. They hastened to put themselves in an advan
tageous position . Their enemies, as they advanced, per
ceived them , and sent a detachment to reconnoitre. The
Vaudois allowed them to advance, and when challenged,
instead of giving the countersign, of which they were igno
rant, beckoned to them to come on. The soldiers, taking
it for granted that they were papist peasants belonging to
the expedition, pressed forward, and many met their death
by point blank shot. Those whom the balls had missed fled
with all their might, and threw the main body into disorder,
which was exposed in a disadvantageous position on
account of its declivity, and all joined in the flight, without
any of them having time to notice the number of their con
querors, who killed many more . After this fresh success ,
Janavel having assembled his troops on a rising ground,
invited them , as he always did, to fall down with him on
their knees, and return hearty and due thanks to God, the
Author of their deliverance .
HEROIC DEFENCE OF JANAVEL . 277
Three days after , the marquis of Pianezza summoned the

people of Rora, with terrible threats, to attend mass within
four-and -twenty hours. “ We prefer death to the mass, a
hundred thousand times ,” was their reply. At length , the
marquis, for the purpose of reducing five-and -twenty families,
did not think it too much to assemble eight thousand
soldiers and two thousand popish peasants . He divided
this army into three bodies, of which two were to penetrate
into the district by the two roads already mentioned, namely,
by the road of the Villar and that of Lucerna. The third
crossed the mountains which separate Rora from Bagnolo.
Alas ! while Janavel and his devoted troop made all possible
resistance to the first division which presented itself, the two
others reached the place where the poor families had taken
refuge, and inflicted on them all the horrible cruelties we
have already enumerated , and which our pen refuses to
describe a second time. Old age, infancy, or sex, far from
being a safeguard, seemed only to excite the fury and base
passions of these men, whom no discipline kept in check.
A hundred and twenty-six persons met with an agonizing
death . The wife and three daughters of the captain Janavel
were reserved for prison, as well as some refugees of the
hamlet of Les Vignes in Lucerna. Such houses as were still
standing, were set on fire after everything valuable had been
removed . The conquerors divided the booty among them
selves.
Janavel and his friends had escaped the disaster. Pian
ezza probably fearing the resentment of men who had nothing
more to lose, wrote to the hero of Rora, offering him his
own life and that of his wife and daughters if he renounced
his heresy, but threatening him on the contrary, if he per
sisted in it, with the loss of his head, and that his family
should be burned to death . Far from being subdued by
these menaces, this man , worthy of the name of Vaudois,
replied, “ That there were no torments so cruel, nor death so
barbarous, which he could not prefer to abjuration ; that if
the marquis made his wife anddaughters pass through the
fire, the flames could only consume their poor bodies ; that,
as for their souls, he commended them to God, trusting
them in his hands equally with his own, in case it were His
pleasure that he should fall into the hands of the execu
tioners.” One of his little boys, eight years old, had escaped
the massacre. Janavel, almost destitute of provisions,

powder and ball, made his way with his troop through the
snows of the lofty mountains in the neighbourhood, carrying
his child on his back, and having deposited him at Queyras,
on the French territory, and rested a few days, he and his
men repassed the lofty Alps, bringing with him a smaller
number of refugees well armed. They returned to increase
the little Vaudois army, which, since the massacres, had
been forming on the mountains of Bobbio, Villaro, and
Angrogna.
During these conflicts at Rora, the other valleys had also
been threatened . The lords of San Martino had done their
utmost to induce its inhabitants to make their submission
and abjure the faith of their fathers, warning them seriously
that a division of the army would invade and punish them
if they refused to yield. Far from complying, they took
up arms and succeeded by their courage in warding off the
evils which had crushed the valley of Lucerna. The valley
of Perosa also suffered ; but its calamities were far less
aggravated than those we have described in the preceding
narrative.
Meanwhile, those who had escaped from Rora, Bobbio ,
Angrogna, La Torre, and San Giovanni, with whom were
joined a few of their brethren from the other valleys, had
armed themselves, and formed when they were all assembled
together (not a very frequent occurrence), a body of about
five hundred combatants. In most of the encounters, they
mustered not above half this number, and often hardly one
third . This little army, master of the mountains which were
abandoned by the enemy after all the villages and hamlets
upon them had been burned, was continually scattered
abroad, eitherto obtain subsistence or to avoid danger, and
then reassembled to fall unexpectedly on detached bodies of
the Piedmontese army, which was stationed in the towns,
villages, and hamlets, at the entrance of the valley of Lu
cerna. The Vaudois fought several battles in the latter days
of May, and in the months of June and July. They obtained
even considerable success under the conduct of the valiant
captains Janaveland Jayer. This latter officer was from Pra
mol . In one of their expeditions, they surprised the town of
San Secondo, which was filled with their enemies. By the aid
of casks, which they had found in the first houses that were
THE VAUDOIS UNDER ARMS. 279
stormed , and rolled before them as a protection , they ap

proached so near the fortress into which the governor had
retired , that they burned the gate by means of bundles of
vine -branches which they set on fire. They did the same
' at the door of a large hall, in which the soldiers, pressing
one upon another, had taken their last refuge. These
unfortunate creatures, mostly Irishmen, whose cruelty had
been unparalleled in the massacres, could excite no pity in
those whose sisters, daughters, and wives they had disho
noured , and whom they had deprived of fathers, mothers,
and children . They considered that they treated them with
sufficient lenity by putting them at once to the sword, with
out any preparatory torture except the thought of death .
Very differently from their enemies, they spared the lives of
the aged, of children, and the sick, and respected the females
here as in all other places. In this manner they acted
during the whole course of the war . Only, either by way of
reprisal, or to deprive their enemies of this post, they set
fire to the town, after having taken out whatever could be
carried away, a booty in which theyfound part of that which
had been taken from themselves. The Irish regiment lost
several hundred men by this defeat: the Piedmontese
troops sustained about an equal loss.
Encouraged by this success, the little Vaudois army
dared to approach Bricherasco, and to ravage the cottages
or surrounding dwellings.* The alarm having been given
by a signal agreed upon, they saw themselves assailed by
all the Piedmontese forces in the neighbourhood, both horse
and foot. As they retreated in good order, they often
charged the enemy with advantage, and retired with only
one killed and a few wounded . Shortly after this gallant
troop appeared before the town of La Torre, which was
fortified, and kept the garrison there in check . From the
mountains of Angrogna, its head -quarters, it sent out a
strong division to attack the town of Crussol, in the upper
valley of the Po ; at their approach, the inhabitants, who
had done much mischief in the massacres, fled, abandoning
their flocks, which the Vaudois drove to the Alps of Villaro.t
They found among the booty many of their own cattle.
* It must not be forgotten that those troops had no other supply of provi
sions for their daily wants than what they procured by such excursions .
+ One object of this expedition was to procure a fresh supply of cattle in lieu
of those they had lost during the massacres.
Notwithstanding the absence of the brave Jayer, who

was engaged elsewhere, Janavel made a sudden attack on
Lucerna ; but after two unsuccessful assaults he retreated ,
the garrison having been reinforced by a regiment, of which
he was not aware on his arrival.
Being attacked himself by three thousand of the enemy,
on one of the heights of Angrogna, and having on his side
only three hundred defenders, he still made head against
them , and repulsed all their attempts. And when the
assailants retired, about two o'clock in the afternoon, having
lost, by their own confession, more than five hundred men ,
Captain Jayer suddenly appeared with his troop. The joy
of his return raised the courage of the Vaudois beyond all
bounds. Without thinking of their fatigue , they rushed
into the plain , threw themselves with fury on their enemies,
who wereretreating, some to La Torre, others to Lucerna,
and slew fifty of their men, besides three officers of distinc
tion. But, sad to relate, at the end of this fierce combat,
the brave, the valiant, the pious Janavel fell. A ballpassed
through his breast. They expected every moment that he
would breathe his last. He desired to speak to Jayer,who
succeeded him in the command . He gavehim some advice
before he was carried to a distance from the field of battle
to Pinache, in the valley of Perosa, within the French ter
tory, where by degrees he recovered .
This day was destined to be a day of mourning for the
valleys . Forgetting the counsel given by the apparently )
dying Janavel not to undertake anything more that even
ing, and as if it had not been enough to beat the enemy
on their retreat , Jayer, too impetuous, and deceived by a
traitor, who led him to expect immense booty in the direc
tion of Ousasq, advanced , at the head of a hundred and
fifty picked men, to throw himself into the hands of his
enemies. Having already pillaged and burned some cot
tages on the heights, he suffered himself to be led on by
the traitor, with fifty of his men, towards some houses, 1
where he was, all at once, surrounded by the Savoy cavalry,
who having received an intimation of his coming, were
waiting in ambush for him . Overpowered by numbers,
Jayer died as a hero, together with his son, who never
quitted his side, and all his companions, only one excepted .
He killed three officers, and fell, after a long defence,
THE VAUDOIS UNDER ARMS. 281
covered with wounds. Léger has described him in the fol

lowing words : “ A great captain, worthy of being held in
remembrance ; zealous for the service of God, alike capable
of resisting allurements and threats ; courageous as a lion ,
and meek as a lamb, rendering God alone the praise of all
his victories : his character would have been complete had
he known how to curb his adventurous boldness.”
The valleys, disheartened for abrief interval, were re
animated by the voices of captain Laurent, of the valley of
San Martino, and of a brother of Jayer, and of several
others. In a conflict maintained by their little troops
against six thousand of the enemy, they slew two hundred
men , among which was the lieutenant -colonel of the Ba
varian regiment; but on their side they lost the excellent
captain Bertin, of Angrogna.
At the beginning of July, the Vaudois had the satisfac
tion of seeing the arrival of many of their brethren in
arms from Languedoc and Dauphiné ; one of them , named
Descombies, an experienced and renowned officer, was soon
after made commander - in - chief. Colonel Andrion, of Ge
neva, who had distinguished himself in France and Sweden,
as well as in the valleys, arrived at the same time. * The
moderator, Léger, just returned from a long and rapid
journey, which he had been making in France and Switzer
land, on behalf of the valleys, proceeded immediately, with
colonel Andrion , to the mountain of Angrogna, called La
Vachère, where the little Vaudois army had thrown up some
entrenchments. The enemy, as if they had had notice of
their arrival, and to prevent the impulse which it might
give to the energy of these persecuted herdsmen, went up
to take them by surprise, very early on the following morn
ing, with all their forces, among whom were some fresh
troops. The Vaudois, being timely warned by their scouts,
were able to concentrate themselves in the fortified position
of Casses.f The duke's army divided into four bodies, of
which one remained in observation as a reserve , made the
assault on three points at once, almost incessantly for
nearly ten hours, and at last, breaking through the barri
* M. de Barcelona also came thither from the Pays de Vaud . (Revue Suisse.
Lausanne, 1840, iii. 270.)
+ A remarkable succession of fragments of rocks scattered over a long sur
face, forming, with the declivity of the mountain from which they hadbeen
detached, a barrier very difficult to pass.
cades, forced the Vaudois to retreat, pursuing them with

the cry of “ Victory ! victory !” to the foot of the last
fortified height, on which they took refuge as their last
earthly asylum . But their heavenly Protector so strength
ened them , that although the enemy often attacked them
at the distance of a pike’s length, they defended themselves
without abandoning the post. Their supply of powder and
ball began to fail, which would have been fatal, had they
not at the instant had recourse to their slings, and also
rolled down fragments of rock, which, often splitting in
pieces in their rapid course downward, struck even the
furthest detachments . Noticing at last some hesitation
and disorder in the enemy's ranks, they sallied forth at
once from their entrenchment, a pistol in one hand, and a
cutlass ( a cubic in length, and two or three fingers broad , )
in the other, and struck such terror in the exhausted popish
troops, that they sounded a retreat. More than two hun
dred soldiers were slain , and as many severely wounded .
The Bavarian regiment lost some of its best officers.
It was on the return of these disappointed troops, and at
the sight of the wounded and the dead, that the syndic
Bianchi of Lucerna, although a papist, playing on the nick
name of barbets, (synonymous with dogs,) given to the
Vaudois, exclaimed , “ Formerly the wolves devoured the
dogs, but now the time is come for the dogs to devour the
wolves ;” a speech that cost him his life.
On the 18th of July, at night, the Vaudois army, at least
eighteen hundred strong, owing to the reinforcements from
France, of whom between sixty and eighty were horsemen
lately mounted, invested the town of La Torre, and would
probably have taken it by assault, and the fort too , * if the
new general Descombies, who commanded for the first
time, had better understood the ardour and intrepidity of
the mountaineers under his orders. He lost time in recon
noitring the fort. The alarm was given , the Piedmontese
regiments, in garrison at Lucerna and elsewhere, arrived ,
and the enterprise failed. Nevertheless, captain Belin and
lieutenant Peironnel, (also called Gonnet,) forced the wall
of the convent of the Capuchins, took possession of it, and
*. The fort here spoken of was not that situated to the north of the town, the
ruins of which are still to be seen ; it was a fortified place, situated within the
town itself, and which had been raised during the war. Léger, pt. ii., p. 264.
EFFECT PRODUCED BY THE MASSACRES . 283
set it on fire, as they did the rest of the town , made prison
ers of some reverend fathers, and did not retire till the
enemy's reinforcements, joining the beaten troops of La
Torre and those of the fort, pressed them on every side.
General Descombies, full of confidence in his little army,
was about to make another attack on the fort of La Torre,
intending to march afterwards on Lucerna, when a truce
was concluded, and after a while a treaty, which put an
end to all the military operations of the Vaudois. But,
before speaking of this negotiation, we must go back a
little, to show the effect produced by the massacres and
persecutions of the Vaudois on the Protestant populations
of Europe and their governments.
A cry of reprobation had resounded throughout all the
reformed countries, on hearing the bloody recital of the
cruelties inflicted on their brethren in the valleys of Pied
mont. A thrill of horror pervaded the whole Protestant
body. Bitter tears were shed at the remembrance of the
dead ; and at the recital of the woes endured by the sur
vivors,the necessity of coming to their aid seized all hearts,
both of rulers and their subjects alike. It is a fact deserv
ing of perpetual record, that the reformed nations were
moved as the heart of one man , and presented to their
brethren in the faith a beautiful example of Christian
charity. Almost all the churches humbled themselves
before God by a solemn day of fasting and prayer in refer
ence to the valleys; liberal collections were made at the
same time in every district, to furnish those who had
escaped with the means of subsistence, in that total des
titution to which the fury of their enemies had reduced
them, to rebuild their houses that had been burned down,
to procure agricultural implements, and the necessary sup
ply of cattle of which they had been deprived.
But what would this succour have availed, to whatever
extent it had been given, if the poor persecuted Vaudois
had been left without protection , under the heavy and
painful yoke of iron which galled their neck ? Something
more was needed than pecuniary aid, or than letters of
sympathy and consolation ; it was requisite that Christian
charity should be shown, by direct application to the Pied
montese government, to obtain from it assurances and
guarantees of peace in reference to the oppressed .
This interference of Christian charity was spontaneous,

as it ought always to be, like all the fruits of the gospel.
The court of Turin persisted in attributing it to the
requests, complaints, and entreaties made by the valleys to
the reformed governments. This is to misconstrue, or not
to know , the force of the brotherly love that unites the
disciples of the truth, itis even to doubt the heart of man ;
for where Christian sentiments might not have been power
ful enough to inspire generous efforts in behalf of brethren
in misfortune, humanity alone would have dictated them .
It is true that the valleys made their tried friends in Swit
zerland acquainted with their alarming situation . Could
they help doing so ? Are our tears to be concealed from
our most intimate friends ? It is possible the Vaudois had
anticipated, that they had even hoped, that their brethren
would raise their voices in their behalf. But who could
blame them for so doing ? Is it required that the unfor
tunate should renounce all hope of exciting the sympathy
of others ? Does the recital of his misfortunes constitute
a crime ? None but a tyrant will pretend that it does.
For if so, every letter of a victim would be an accusa
tion ; every lamentation of an oppressed people, a cry of
rebellion .
The honour of the first movement in favour of the
persecuted Vaudois, belongs to the evangelical cantons of
Switzerland. Their religious zeal and their charity shone
with the purest lustre ; their anxiety had been manifested
before the massacres . In fact, scarcely had they been
informed of the cruel order published by Gastaldo, when
they wrote to the duke, on the 6th of March, a most
respectful letter, in which they entreat him to allow his
Vaudois subjects to remain in their ancient habitations, and
to insure them liberty of conscience by the maintenance of
their hereditary privileges.* And when the news of the
massacres reached them , rapid and overpowering as a thun
derbolt, they forthwith , on the 29th of April, appointed a
fast and collections through all their territories, and on the
* In the answer of the duke to the evangelical cantons, he accuses the Vau
dois of a factwhich wasslanderously imputed to them , of a farce acted at La
Torre, by children, on Christmas day, 1654, in a masquerade, where an ass
cut the principal figure. It was afterwards proved that these children were
papists,and thus the Vaudois were cleared from the charge of insulting their
neighbours in their religion. Léger, pt. ii., p. 203, 204 .
GREAT BRITAIN AND OTHER PROTESTANT POWERS . 285
next day they informed the Protestant powers, in pathetic

epistles, of what had occurred in the Vaudois valleys of
Piedmont, calling upon them to interest themselves in their
future fortunes. As for themselves, without waiting for
the effect of their suggestions, they deputed colonel de
Weiss ( or de Wyss) , of Berne, to the court of Turin, with
directions to place in the hands of the dowager duchess,
and of Charles Emmanuel, a letter of intercession in favour
of their afflicted brethren .
The Swiss deputy accomplished little by his mission ;
he was received , it is true, by their highnesses, but was
referred , for negotiations, to the deceitful and fanatical
Pianezza, with whom he could make no arrangements.
This man attempted to employ him to disarm the per
secuted Vaudois ; but de Weiss, not being able to guarantee
them an honourable treaty, things remained in the same
state in which he found them . At all events, he ascertained
the real state of affairs by personal observation . He re
turned soon after to render an account of his mission to his
superiors.
The evangelical cantons, far from being discouraged by
having obtained nothing, resolved to send an embassy to
offer their mediation between the two parties actually in
arms, and which should strive to obtain for the Vaudois,
from the duke, liberty to dwell in any part of the valleys,
the restoration of their possessions, and the free exercise of
their religion . The cantons, by fresh communications, in
formed the Protestant states of the situation of the Vaudois,
as well as the steps which their deputies were going to
take, and invited them to support their intervention by
letters, or still better, by ambassadors.
All the Protestant powers answered to this appeal. Be
sides the collections which they ordered in all their towns
and country places, they all wrote to the duke of Savoy to
entreat him to act differently with his subjects of the Pro
testant religion. The king of Sweden, the elector Palatine,
the elector of Brandenburgh , the landgrave of Hesse Cassel,
gave special proofs of their great zeal in the management
of this affair ; but the greatest efforts proceeded from the
cantons already named, from Great Britain , then under the
protectorate of Cromwell, and the United Provinces of
Holland. England, still agitated by its own religious move
ments, entered warmly into the case of the Vaudois, fasted

and made liberal collections. Oliver Cromwell displayed
great zeal, wrote to the Protestant states, and interfered by
an embassy, first to Louis XIV ., allied to the house of Savoy,
and whose regiments had taken part in the massacres, and
afterwards to Charles Emmanuel. Sir Samuel Morland, a
young diplomatist equally intelligent and pious, attempted
to interest the French monarch in giving succour to the
victims of his own soldiers, and received at least some
promises. On his arrival at Turin , at the end of June, he
obtained an audience, and having expressed a severe judg
ment on the atrocities committed, he claimed from the
justice and generosity of the prince, in the name of his
government, gentler measures, and the re-establishment of
the Vaudois in the enjoyment of their property, their
ancient privileges and their liberties.
While Sir Samuel Morland was on his way to Geneva,
towards the end of July, the lord protector of Great Britain
sent a new plenipotentiary to Turin , sir - Dunning, who
after having seen sir Samuel Morland , wasdirected to visit
Piedmont, in company with him and Mr. Pell, the English
resident in Switzerland, in order to conduct the settlement
of the affairs of the Vaudois and bring them to a successful
termination .
At the same period , the states- general at the United
Provinces, deputed for the same object, M. Van Ommeren ,
with orders to act in concert with the English ambassador
and the evangelical cantons. The latter had already des
patched their ambassadors at the commencement of the
month . They did not meet sir Samuel Morland, who had
returned from Geneva by another road. Sir Dunning
and M. Van Ommeren arrived in Switzerland still later. be
The embassy of the evangelical cantons found itself there
fore alone in the effort to accomplish this difficult mission.
This was a great evil. The absence of the envoys of Great
Britain and the United Provinces gave a decisive influence
to the Roman Catholic party, represented by the ambassa
dor of the king of France,and permitted the hasty con
clusion of anarrangement which was far from advantageous
to the poor Vaudois .
While on their way, the Swiss ambassadors were informed
that the mediation of the king of France in the affairs of the
MEDIATION OF FRANCE. 287
Vaudois had been accepted by the duke, nevertheless they

continued their journey, and met with an honourable recep
tion . This embassy consisted of Solomon Hirzel, Stadt
holder of Zurich, Charles de Bonstetten, baron de Vaumar
cus, etc., counsellor of Berne, Bénédict Socin, counsellor of
Bâle, and Jean Stockar of Schaffhausen , formerly a magi
strate of Locarno . Under pretence that the acceptance of
the mediation of the king of France would not allow an
arrangement to be made with any other party, the court of
Turin would not enter on the discussion of the subject with
them , but allowed the ambassadors to follow the negotiation,
and to interest themselves about the Vaudois. The deputies,
in consequence, betook themselves to Pignerol, at that time
a city belonging to France, some leagues from the valleys,
which the ambassador of France, de Servient, had assigned
to the parties for their abode.
The arrangement was a work of labour. The first fort
night in August was spent in recriminations and explana
tions, in animated debates, in suing for their liberties on the
part of the Vaudois, in insidious proposals from some dele
gates of the court, and in friendly offices on the part of the
evangelical commissioners.* At last, on the 18th, the agree
ment was concluded, and the peace signed. The conditions
would have been doubtless more advantageous to the
Vaudois, if the ambassadors of Great Britain and the United
Provinces, as well as those of the evangelical cantons, had
been present. Sir Samuel Morland, it is true, wrote from
Geneva to the Swiss deputation, requesting them to protract
the negotiations, and if possible, to put off the conclusion
of the treaty till their arrival, which would be at no distant
time. But it is doubtful whether these diplomatists would
have been allowed to exercise any direct interference, since
the mediation of the king of France had been accepted by
the duke, and the Protestant princes themselves had
solicited the concurrence of that ambitious monarch who
* The narrative of the negotiation would have been very instructive and
useful. It would have set in a clear light the intentions of those hard -hearted
men who felt no regret butthatof not having been able to get rid of the barbets ;
but we haveabstained from speaking of itat length, because our narrative is
already too full of harrowing scenes, and atrocious acts which provoke indig
nation , and if multiplied, would banish all charity from our hearts.
The king's representative, Servient, endeavoured to entangle the Vaudois
deputies and to gain their consent to proposals of which heconcealed the
bearing, and which tendedto destroythem. See, forinstance, his conduct in
reference to the fort of La Torre, in Léger, pt. ii., p. 264.
now claimed to act alone. Moreover, the deplorable state

of the valleys required a speedy settlement. Plundered, and
a prey to all the miseries of war, they sighed after repose.
Their families, without provisions and without homes dur
ing two months, could wait no longer. Their representa he
tives, with the pastor Léger at their head, all persons in
whom they could confide, thought they did well in accept
ing conditions which ,without being entirely satisfactory; si
secured to them a dwelling - place in the greater part of their
ancient limits, the sale of their goods in some localities
which it would be necessary to leave, and the free exercise
of their religion throughout the whole extent of the new IL
limits, besides exemption from all imposts for a certain term
of years. The release of all the prisoners, including the
children who had been carried off, and a full amnesty, were
also stipulated at the same time.
The districts which the Vaudois were interdicted from
settling in , and in which they must dispose of all their
goods, were the following communes, mostly popish, in the be
plain of Lucerna, and specified in Gastaldo's order, namely, th
Lucerna , Lucernette, Bibbiana, Fenile, Campiglione, Gar
sillana. Permission was granted them to reside in La Torre TE
and San Giovanni - an amendment of Gastaldo's edict — but
with the reservation that the temple of San Giovanni was
not to be within the commune, and that there should be no
preaching in that commune, any more than in the town of
La Torre. San Secondo was closed against the Vaudois, but
the possession of Prarustin, Saint Barthélemi, and Roche
platte, was allowed them , as in times past, together with 1
the exercise of their religion in those villages. Liberty to
dwell in the city of Bricherasco might be obtained by special
license . These alterations excepted, the limits remained
the same as before. The other communes of the valleys
of Lucerna and Angrogna, Perosa, and San Martino, re
tained their privileges.
The duke reserved to himself the right of celebrating
mass, and placing priests or monks in whatever places he
thought proper ; but in return he guaranteed to all liberty
of conscience, and the exercise of their worship, within the
new limits. A separate article confirmed the ancient fran
chise, the prerogatives, and privileges granted and settled
in times past. The act was attested by the duke's signa
GREAT BRITAIN AND OTHER PROTESTANT POWERS. 289
ture, and that of some of his ministers. The numerous

deputation from the valleys also signed it. It was ratified
by the senate and chamber.
Notwithstanding the urgent request of the deputies from
the valleys, no mention was made in the act of the inter
cession of the Swiss embassy, as the French ambassador
refused his consent that any other name than his master's
should weaken, by sharing it, his title of mediator.
The Vaudois suffered two other mortifications — that of
seeing themselves described in the preamble of the treaty
as rebels, to whom their prince had graciously remitted the
punishment which their offences deserved ; and, secondly,
of reading in the printed edition of this charter an article
expressing the consent of the valleys to the erection of a
new fort at La Torre, shamefully interpolated, in order to
effect the ruin of the poor Vaudois. All their deputies
protested against this infamous trickery. The Swiss am
bassadors, who were present at the treaty, declared they
had no recollection of such an article. Moreover, during
the whole of the negotiation, they had insisted on the
demolition of the existing fort, which was promised them.
They even at one time manifested an intention of not
leaving Turin till they had been apprised that the de
molition had been begun.
We should have preferred passing over in silence such a
misdeed ; but the mention of it was requisite in order to
understand subsequent events .
The plenipotentiaries of Great Britain and the United
Provinces, who had been detained in Switzerland by busi
ness during the negotiation at Pinerolo, felt great dis
satisfaction on learning that it was terminated ; for they
wished to obtain better conditions for the Vaudois. They
exerted themselves to induce the evangelical cantons to
make fresh proposals to the duke, with a view to revise
and modify the treaty or charter of Pinerolo. But the
war which broke out between the Catholic and evangelical
cantons would not allow the latter to involve themselves in
fresh perplexities . The commissioners of Great Britain
and the United Provinces then turned towards Paris, and
solicited from Louis xiv. the revision of the treaty, of
which he was the mediator. The king did not absolutely
refuse. M. de Bais was sent to the valleys and to the
0
court of Turin to collect fresh information ; but it is pro

bable that this mission was undertaken merely to save
appearances. One thing is certain , that nothing came of it.
Louis xiv. and Charles Emmanuel were quite of one mind.
It now remains for us to state the amount, as near as
may be, of the sums collected, in the Protestant states, in
aid of the desolated valleys, and the use that was made
of it.
On the 25th of July, the sums received from France
amounted to 200,000 francs. From the beginning of
March , 1655 , to the 1st of November, 1656, the Vaudois
had received from France, England, Holland, and Switzer
land, upwards of 504,885 francs, and from the city of
Zurich alone 3778 florins. *
It would appear, however, that the sum total was even
more than this. We are led to believe so from the fact stated
by Léger, —that of the collections made in England, the
Protector deducted and pledged the state for £ 16,000 ster
ling, f equal to 400,000 French francs, the interest of
which was to be employed to pension the pastors, school
masters, and students of the valleys, etc. I If a sum of
400,000 francs could be deducted for an object which was
not strictly identical with that for which the collections
were made, their amount must necessarily have been at
least as much again , and even more than that. And if
to the 400,000 or 500,000 francs which must have been
sent from England, we add the 200,000 sent by the French
Protestants in the month of July, 1655, and the sums
which came from Switzerland, Holland, and Germany, we
shall have a total sum of more than a million francs.
It was thought proper at the time, for prudential reasons,
which may easily be imagined , not to publish to the world
the large amount of donations sent by the charity of the
Protestants. Nevertheless, accounts carefully prepared
* Revue Suisse, t. iii., p. 273, for this last sum .
+ M. George Lowther says “ more than twelve thousand pounds sterling ."
This sum was lost, in great part, on the accession of Charles II., who
would not acknowledge theengagements of the Protector as valid.
§ In fact, the sum total of theEnglish contributions is reckoned at 917,784 of
French francs, including the above sum of 400,000 francs . (See “ Catholicism ,
etc., by George Lowther,vol.out i., of
p . 294
his, published in 1827.)
purse . The sum total of
[The Protector gave 20001. own private
the collections amounted to 38,2411. 108. 6d., of which the cities of London and
Westminster contributed93841. 68. 11d . Jones's History of the Waldenses,
2nd ed. ,1816, vol. ii.,pp. 345, 367. Thesums collected in each county through
out Englandand Wales are given in Morland's History, p. 588.]
COLLECTIONS . 291
were rendered by the consistories of Geneva and Grenoble,

to whom all the sums had been sent, and who superintended
their distribution by commissioners. These officers, in
concert with the general assembly of the valleys, had
determined what course to pursue in the distributions ; they
formed a scale of division according to the losses sus
tained and the circumstances of the communes, as well as of
individuals, leaving to competent persons appointed by
the communes the particular appraisement of damages and
estimate of the relief needed. Lastly, a commissionof four
members, all strangers to the valleys, was employed for
three whole months in revising all the accounts of distri
bution , visiting the places, and there, in the presence of the
assembled commune, hearing the appeals and giving the
final decision . The proceedings of this commission were
afterwards approved, and all the accounts adopted, by the
consistories of Grenoble and Geneva, afterwards by the
synod of Dauphiné, and lastly by the national synod of
Loudun .
Nevertheless, strange and calumnious reports were put
in circulation to the discredit of those members of the
valleys who took part in the management of this business .
The principal promoter of these falsehoods was a man
named de Longueil, once a Jesuit, a pretended convert to
the gospel, to whom the school at Villaro had been
intrusted . The second person was the same Bertram
Villeneuve who had been bribed by Pianezza, and in 1653
had almost effected the ruin of the valleys by proposing the
expulsion of the monks from Villaro , and the burning of
their dwelling. These men contrived their plot in secret,
conjointly with two other accomplices. They made the
envious and discontented — a class of people that always
abound when anything is to be given away — believe that a
considerable sum was left, which the chief persons in the
valleys had set apart for themselves, and which , if divided
amongst all, would give each one a dividend of five hundred
livres at least, perhaps fifteen hundred. The credulous
people, whom these deceivers had filled with discontent,
deputed some of their number to make a complaint to the
French synods; but the examination which was made
afresh of all the accounts confounded the accusers, and
wiped away all suspicion from the accused . Yet so indus
02
triously had the enemies of the Vaudois propagated this

calumny, that it was still credited by a number of dis
trustful persons. The European public, even the Pro
testant part of it, gave a partial credit to it, which sensibly
injured the Vaudois when they were visited with new deso
lations in 1663 and 1664 .
The wicked one did not mean that the vivid interest
which all the reformed churches had latterly taken in the
persecuted inhabitants of Piedmont should become strength
ened .*
CHAPTER XXIV.
PERSECUTION AND EMIGRATION , 1656-1686 .
If the foregoing period has presented us with a melancholy

spectacle, and filled our' ears with the machinations of the
great, the furious outeries of Romish assassins, and the groans
and sobs of victims, that on which we are entering will be
hardly less distressing. Though less bloody, it will exhibit
new proofs of the inveterate hatred which the Council for
the Propagation of the Faith and the Extirpation of Heretics
cherished against the poor peaceable mountaineers, —a
hatred which could not be extinguished but by the re
moval and ruin of those who were the objects of it.
The ambassadors of the evangelical cantons of Switzer
land had recrossed the Alps, carrying with them the
consoling remembrance of the efforts they had made to
obtain a tolerable peace for their brethren in the valleys.
Some verbal promises of the agents of the court had given
them a hope that the treaty in which they had concurred
would be executed in a comprehensive and liberalmanner.
Moreover, it had been agreed that the fort of La Torre
shouldbe demolished at as early a period as would consist
with the honour of the duke, who was not to appear
submissive to his subjects. But the facts by no means
corresponded with the words. Not only the clauses of the
charter of Pinerolo that were most unfavourable to the
Vaudois were maintained in all their rigour, but all haste
was made to execute the article which had been deceitfully
* See Gilles, ch. lx . - xii. ; Léger, pt. ii., pp. 57—260 ; for all this chapter.
VEXATIONS COMMITTED BY THE GARRISON . 293
foisted into the printed copies, and which , contrary to the

promises that had been made to the Swiss embassy, declared
that a fortress should be built on the ancient site of the
castle of La Torre, demolished by the French in 1593. The
deputies of the evangelical cantons had not yet quitted
Turin when the workswere already begun, and the founda
tions of a formidable fortress laid on the very spot
where the soldiers of the count de la Trinité had committed
so many acts of violence, and whence Castrocaro had issued
his commands over the whole valley. Hirzel and his
colleagues, having received timely information , demanded
an explanation. They were told that what had been done
would not last long, and would never be finished ; that
these works were merely to save the duke's honour.
Faithful to the traditional Helvetic loyalty, the ambas
sadors, incapable themselves of deceiving, did not suspect
falsehood in a government which pledged its word. They
therefore encouraged the disturbed and anxious Vaudois,
and advised them to be patient and submissive.* The
Vaudois were certainly not quite so confiding : experience
of the past, and the nearness of the danger, served to
enlighten them ; yet they submitted , habituated as they
were to bow to the will of their sovereign on all points not
within the province of religion. The works were pushed
on with so much vigour, that, before winter, the place was
in a state of defence, and in the following year the fortifi
cations were finished .
If the erection ofa citadel occasioned the Vaudois serious
apprehensions for the future, the powerful garrison that
was placed in it became an immediate and constant source
of humiliation, injury, and vexation . The soldiers com
mitted all sorts of excesses, and seemed sure of impunity in
most cases. It constituted their amusement to lay waste
the orchards and vineyards, to enter the houses, seize upon
whatever they pleased, glut themselves with wine and
provisions, to spoil or scatter on the ground what they
could not carry away, to ill -treat those who attempted to
protect their property, and to conduct themselves with
indecency towards the females, old and young. To strike
with the sabre, to discharge fire -arms, to take what was
* Hirzel wrote in 1662 to Léger, “ We have been toowell taught by expe
rience the deceitful practices of this court.” Léger, pt. ii., p. 265 .
not their own, to outrage the weaker sex, were daily occur
rences : even rape and assassination were committed. When
complaints were made, they led to no result. “ Seize the
offenders, bring them to me, and I engage to punish them ,”
said the commandant De Coudré; but when ,one day, some
peasants brought before him two soldiers whom they had
apprehended in the act of robbing a house, and ill-treating
its owners, the commandant sent them to prison , only to
release them as soon as the complainants had turned their
backs. Informations laid before the president Truchi, or
the magistrate, even when accompanied with the necessary
documents stating the nature of the offence, and describing i
the culprits, remained withouteffect. In consequence, on
several occasions, the Vaudois, irritated with the increasing
audacity of their bad neighbours, might be seen defending
their threatened property, or recovering it with their own
hands, when they found themselves the strongest.
To this permanent source of disquietude another was
very soon added. Accusations, without reason, were made
against persons of note. The Council for the Propagation
of the Faith and the Extirpation of Heretics, could invent
no more certain method of getting rid of men whose influ
ence they feared, or to intimidate such as might be disposed
to tread in their steps. Accordingly, all at once thirty - eight
persons in the valley of Lucerna received orders to proceed
to Turin , to answer such questions as should be put to
them . The valiant captain Janavel, the hero of Rora, was
one of them. The first two summonses contained no
explanation. The third and last alone mentioned the crime
imputed to them , and denounced their condemnation for
contumacy if they refused to present themselves. This
mode of proceeding was contrary to the grants and privi
leges of the valleys, confirmed by the charter of Pinerolo.
Regularly they were not bound either on a first or second
suit for a criminal or civil cause to answer elsewhere than
before their own tribunals. To this first reason for not
appearing at Turin might be added a second, of much
greater importance. The Inquisition had its seat at Turin .
The right it always arrogated of seizing its victims wherever
it found them , in spite of the safe conduct of princes, and
of removing them from their jurisdiction, to treat them as
it pleased in its own dungeons, was well known . Every
RELIGIOUS SERVICES FORBIDDEN AT SAN GIOVANNI. 295
one knew what was to be expected, whether from its justice

or its mercy. Alas for the man who became acquainted
with either the one or the other ! We need not be sur
prised, then , that of the thirty -eight accused persons, only
one, John Fina, of La Torre, surrendered himself into the
hands of the senate at Turin ; * the rest declined doing so .
They were condemned for contumacy, some to the galleys,
others to death . The property of all was confiscated, and
a price was set upon their heads. It was forbidden to
grant them an asylum : an order was given to hunt them
down at the sound of a bell, whenever the presence of any
one of them was made known. This sentence served as a
pretext for the soldiers at the fortress of La Torre to enter
any private dwelling by force, and to commit a thousand
exactions.
From this time, the valleys were filled with trouble and
distress.
Hitherto the Vaudois had enjoyed the free exercise of
their religion, and satisfied with that, they were resigned
to the evils we have mentioned, sufficiently happy to be able
to worship God according to their consciences. But their
hearts were harassed with apprehensions, when , in 1657,
through the whole extent of the church and the commune of
San Giovanni, all public exercise of religion was forbidden ;
not only the sermons which were interdicted by the charter
of Pinerolo, but catechisms, prayers, and even schools. The
valleys justly took the alarm at this prohibition. The
charters and ducal concessions all set forth that the usual
exercises were maintained in all the places where they were
practised at the date of the promulgation of the said con
cessions or charters. But aged men, a hundred years old,
besides the authentic acts and protocols of general councils,
drawn up in the presence of the lords and judges of the
place, attested that the church of San Giovanni had always
enjoyed the privilege of public religious services, like the
other parts of the valleys. Hitherto there had been no
dispute, excepting about the erection of a temple, to which
the authorities were opposed, without ever denying to the
inhabitants of San Giovanni their ancient right of assem
bling for the exercise of their religion . If, then, the church
* He remained one year in prison, after which he was released, without
having been confronted with his accuser. Léger, pt. ii., p. 268.
of San Giovanni, and the other churches of the valleys,

allowed all evangelical or Vaudois worship to be abolished
in San Giovanni without making any resistance, what would
soon become of the other churches ? For who could doubt
that the success obtained over one of the most enlightened
and firmly - established churches, would encourage the Coun
cil for the Extirpation of Heretics to impose the same pro
hibition on all the rest ?
The Vaudois church , whose very existence was put in 1
jeopardy by this attempt on its liberties, held a synod to
deliberate on the measures its present situation called for . 1
The assembly held in March , 1658, at Pinache, decided on
addressing a petition to his royal highness, and on writing
to his ministers, humbly to request the revocation of the
severe orders proscribing all religious services in San Gio
vanni. It seemed also desirable to engage the good offices
of M. Servient, the French ambassador, as mediator of the
charter of Pinerolo, and those of the evangelical cantons
who had taken so much interest in it. It was, moreover,
decidedthat the pastor of San Giovanni ought to continue
the performance of the usual religious services there, since
their cessation might be detrimental to their liberties .
Lastly, knowing that the Lord of heaven and earth could
alone bless their design, and insure success to their mea
sures, the assembly ordained a solemn day of fasting and
prayer, during which no one , the infirm excepted, should
leave the temples from sunrise to sunset. In thus resolving
to defend the liberty of worship that had been attacked
in the church of San Giovanni, we can affirm that the
churches of the valleys were not led away by a narrow or
cavilling spirit, nor by blind ambition, nor by the vanity
of their pastor Léger, as their adversaries affirmed. They
judged that it would have been criminal in them to allow
the liberty of serving God according to the rules of their
ancient faith, to be taken from them by men.
We shall not enter into the details of the petitions ad
dressed to their sovereign, nor of the memorials forwarded
to his ministers. The cause of the church of San Giovanni
was defended on the ground of right according to the prin
ciples laid down in the ducal grants and charters. All that
could be advanced in favour of the menaced church was
said ; but in vain . The resolution, it appeared, had been
LEGER CONDEMNED TO DEATH . 297
taken beforehand, to seize again , by these means, an occa

sion for troubling the valleys. Nevertheless, there was
probably some hesitation in high places, respecting the
opportuneness of the occasion, and the ulterior manner of
proceeding with the recusants. Perhaps, also, and we are very
ready to believe it, the recollection of the recent intercession
of the Protestant states fettered the impatient movements
of the council for the propagation of the Roman faith . We
are led to think so from the part which the embassy of the
evangelical cantons, on returning to their native country,
continued to take in the affairs of the Vaudois. They
wrote, for this purpose, on the 30th of November, 1657, to
Servient, the ambassador of France at Turin, the mediator
of the charter at Pinerolo, and to the two principal agents
of the duke in this affair, to commend the unfortunate
Vaudois to their justice and equity .
To put down the resistance of these poor people, they
sought atfirst to gain Léger. A count of Saluzzo repaired
to the valleys, and requested a conference with him ; which
Léger would not grant, except in the presence of the deputies
of his own church and of the other churches . This attempt
being rendered abortive by the firmness of the pastor, was
soon followed by threatening citations, requiring the said
Léger to render an account of his conduct at Turin . The
third citation specified his crime. He was accused of having
assumed the functions of a pastor, of having taught certain
doctrines, and kept a school at San Giovanni, in the house
of the commune . Six of the principal persons among his
parishioners were cited with him . Their crime consisted
in having been present at religious services conducted by
their pastor. This took place in May, 1658. Their know
ledge of the manner in which the authorities were accus
tomed to proceed in similar cases, as well as the unlimited
confidence placed in judges, who were almost all members
of the Council for the Extirpation of Heresy, deterred every
one of the accused from going to Turin . None of their
friends advised them to do so. The churches wrote in
their favour to the count and to the judges. They addressed
several letters to his highness himself. A milder sentence
might have been expected . But , after about three years of
waiting, applications, and deputations, a sentence of death
was pronounced against Léger, and ten years' confinement
03
in the galleys for the other accused parties. The property

of all was to be confiscated. With this sentence hanging
over him, Léger, by concealing himself, and continually
changing his place of refuge, succeeded in remaining for
some months longer in his native country, till towards the
end of 1661 , when the valleys deputed him to interest the
evangelical cantons and the Protestant states in their cause .
He was instructed to request them to employ their inter
cession with the duke, and their good offices with the king
of France in his capacity of mediator of the charter of
Pinerolo, to obtain the consent of Charles Emmanuel to
examine for himself the complaints of his Vaudois subjects,
and to judge respecting them , without leaving them at the
discretion of the Council for the Extirpation of Heretics.
Hardly was Léger's departure to the cantons and evan
gelical states known, than a sentence of death still more
cruel was pronounced upon him.* He was hung in effigy ;
his houses were razed to the ground ; and his property ,
which was considerable, was confiscated . The house of the
valiant Janavel, who was at that time a fugitive, was in like
manner demolished.
The ducal government resisted all attempts at an accom
modation ; and, however conciliatory were the letters of the
Protestant princes,f which colonel Holzhalb, of Zurich, the
envoy of the evangelical cantons, presented to his royal
highness with those of his superiors, in July , 1662, they
produced no effect. Charles Emmanuel replied that he had
exactly fulfilled towards his Vaudois subjects all their char
ters ; and representing them as being charged with crimes,
declared them to be undeserving of intercession . It would
seem that the duke of Savoy, surrounded by the members
of the Council for the Extirpation of Heresy, believed that he
was acting in full accordance with his rights, and imagined
that his subjects in the valleys were rebels, because they
would not consent to the loss of some of their principal
religious liberties.
* Hewas to be strangled ; then his body was to be hung by one footon a

gibbet for four-and -twenty hours; and lastly, his head was to be cut off and
publicly exposed at San Giovanni. His name was to be inserted in the list of
noted outlaws: his houses were to be burned , etc. - Léger, pt. ii., p. 275.
† The principal letters werefrom the elector palatine, the elector of Bran
denburgh, the landgrave of Hesse, and the states -general of Holland. Léger
not having been able to visit England, the king of Great Britain had not in.
terposed . - Léger, pt. ii., pp. 277–282 .
THEIR INVOLVED SITUATION . 299
Moreover, at the moment when Charles Emmanuel made

this answer to the envoy of the evangelical cantons, his
minister Pianezza, whose influence over him was unbounded,
had just obtained, by his intrigues, a success which autho
rized him to persist in his policy, and to relinquish nothing
of his pretensions. By the intervention of the popish ad
vocate, Bastie, of San Giovanni, in whom the Vaudois of that
commune had some confidence, he had made them believe
that by consenting to an act of submission they would obtain
the religious liberty they wished for. These simple - minded
men , easily imposed upon, had at last, although with reluc
tance, written and signed two documents, namely, a promise
that they would not catechise or perform other religious ex
ercises in the commune of San Giovanni; and , in the second
place, a petition in which they requested that they might
continue these practices as heretofore. At the same time,
they sought for some commercial and other privileges. Bastie
had solemnly engaged not to give up their promise till the
decree sought for in their petition had been granted and
placed in their hands. But the contrary of what was
pledged to them actually took place. Pianezza returned
the promise, and contemptuously rejected the request, when
he had read the second article which spoke of religion.
Upon this, the Vaudois were advised to present another
petition, in which no mention should be made of their reli
gion ; and they were at the same time promised that then
all they wished for would be granted, and that they would
be left undisturbed . But, ashamed and mortified at having
been deceived on this point, they refused to make any fur
ther concessions. They had already placed themselves in
a wretchedly false position by the imprudent promise depo
sited in the hands of the prime minister. They were not
disposed to put the finishing stroke to the catastrophe by
fresh imprudences, which their crafty enemies knew weil
how to turn against them .
If the Vaudois affairs made little progress at court, if
the efforts of their friends there were fruitless, their situation
was not more improved in the valleys. On the contrary, it
became continually more involved , in consequence of the
violent measures of the governor of the fort of La Torre,
and by the reprisals in which the exiles indulged.
The commandant De Coudré was succeeded by an officer
named De Bagnols, who had signalized himself by his cruel

zeal in the massacres of 1655. The friendship of the mar
quis of Pianezza, his godfather, and his near relationship to
the count Ressan, well known for his hatred to the Vaudois,
and by his success against them in the valley of Barcellonette,
had procured his nomination tothis post, for which he was
so well suited. This officer fully justified the confidence
placed in him by his distinguished patrons : he behaved so
violently and unjustly that the count of Saluzzo, in his
Military History,* allows that “ this governor abused his
power, and gave the Vaudois just grounds of complaint."
He had scarcely arrived when he imprisoned a great number
of unfortunate persons, and treated them with harshness.
He also commissioned an officer of justice to force alleged
confessions from them , and to oblige them by some means
or other to sign them under the promise of bettering their
position , but in reality to establish their criminality by
reciprocal accusations. De Bagnols, moreover, relaxed the
discipline of the soldiers,
who indulged with impunity in
outrages of every kind. He did more ; he established at
Lucerna a noted bandit, Paol ( Paolo, or Paul,) de Berges,
who had been condemned for murder, but pardoned on the
occasion of the marriage of his highness. This man of
blood having gathered round him about three hundred vil
lains, plundered the valleys in concert with the troops in
the fortress. Such was the terror inspired by Paol de
Berges and De Bagnols that in that year, 1662, the inhabit
ants of San Giovanni, La Torre, Rora, and Les Vignes of
Lucerna being panic -stricken, took to flight the instant they
had finished the harvest. No one felt secure in any part
of the lower valley. Whole families retired daily to the
high mountains, into the woods, or to the Frenchterritory in
Pragela, or to Queiras. On their departure, the garrison
carried off the wine and oil, and the best of whatever was
left by the fugitives; the neighbouring papists took the
remainder. Then, as if by withdrawing, the unhappy vic
tims of oppression had committed a crime, De Bagnols
issued orders in the name of his higness, May 19, 1663 ,
that all such persons should return, under severe penalties
in case of disobedience, within three days, and surrender
* Histoire Militaire du Piémont, (Military History of Piedmont,) Turin, 1818,
t. ii., p. 336.
THE EXILES . 301
themselves at the fortress, without any exception of age,

sex , or condition. The knowledge of the sufferings that so
many victims would endure, crowded in the fort of La
Torre, prevented the majority from thinking of going
thither ; but some individuals ventured to return to their
homes, for the sake of being allowed again to cultivate their
lands. But how bitterly they repented ! They were imme
diately surrounded. EtienneGay was beheaded ; his brother
was wounded and dragged into the fortress with some women
and girls, who there suffered unspeakable torments. And
rather later, when a similar order had been published on
the 25th of June in the same year, and some credulous
householders had returned to their own friends, they were
perfidiously surrounded and menaced with death , not only
by the troops of the governor, but also by an army assem
bled for their destruction .
The vigour previously displayed against a great number
of the Vaudois condemned for contumacy, and latterly
against the persons dwelling in the vicinity of the fortress,
had forced the former to take arms for the protection of
their lives, which were in constant jeopardy, and the second
to join themselves in great numbers to the exiles whose
courage excited their own. Joshua Janavel, the hero of
Rora, who had been condemned to be quartered, and then
to have his head exposed on an eminence, saw gathered
round him exiles and fugitives whom his great courage,
intrepidity, prudence, and consummate experience had filled
with confidence . Amounting now to two or three hundred,
they presented, either in small detachments, or in one body,
an armed resistance, which was formidable to the troops of
De Bagnols and Paol de Berges ; sometimes even , throwing
themselves suddenly ontheir enemies, they met with signal
success . They were also seen , it is true, attacking the
peaceable inhabitants of Bricherasco, at Bibbiana, for exam
ple, and even pillaging the churches of their adversaries ;
so that frequently the reproach was cast upon the exiles of
leading the lives of banditti. But we must not forget, in
judging of their conduct, that they were quite homeless, and
that the feeling of the injustice with which they were
treated, as well as the prospect of the ruin to which their
valleys were devoted, did notalways allow of their practis
ing the moderation that was desirable.
302 HISTORY OF THE VAT DOIS CHURCH .
While the commandant of the fortress of La Torre or

dered the fugitive families to return to their homes, Jana
vel exerted his influence to prevent their doing so : but
before the 25th of June, which was the fatal term , arrived,
and the number of those who had returned could be ascer
tained, an army commanded by the marquises of Fleury
and Angrogna, appeared at the entrance of the valley of
Lucerna, and surrounded San Giovanni. The Vaudois, till
then undecided, could no longer doubt of the intention to
destroy them , and took arms, having placed their families
in security in those distant places to which they had retired
in preceding persecutions.
Whatever accusations have been brought against the Vau
dois, whatever appearance of imprudence may have marked
their conduct in the judgment of certain persons, yet their
history contains facts which demonstrate their probity and
their sincere and affectionate desire of always pleasing their
prince. We shall here give a striking example of this.
The Vaudois population in arms closed against the duke's
troops the passage which led to the bottom of the valley of
Lucerna, which rendered it impossible to convey supplies
to the fort of Mirebouc, situated in the mountains, towards
the French frontier, and then destitute of provisions and
military stores. The duke's generals called together the
principal persons of the communes, and requested them to
give their sovereign a proof of their submission and good
intentions, by escorting a convoy which was on its way to
the fortress, assuring them that if they consented, peace
would soon be re -established. It is difficult to believe so
extraordinary a fact, but the proposal was actually com
plied with . The devoted Vaudois feared less to risk their
own safety, than to appear to distrust their prince, and
to refuse to give him a pledge of their love. They con
ducted the convoy to its destination, and the fortress which
closed against them the passage to France was victualled
by their own good offices. *
Their devotedness was scarcely noticed by their enemies,
who were accustomed to attach little value to the best
words or the noblest actions of those whom they believed
worthy of the greatest evils as heretics ; for while the
* Some weeks later they consented to guard another convoy, though a war
of extermination was then being waged against them ,
DEFEAT OF THE ARMY . 303
Vaudois, trusting in the promise that had been made to

them, were preparing to come down again from the moun
tains and bring back their families to the plain , De Fleury
marched into the heart of the valleys with the intention of
attacking the heights of La Vachère, between Angrogna and
Pramol, where their principal fortifications and their best
entrenchments lay.* On the 6th of July, at day -break,
the enemy ascended the mountains at four different points,
San Secondo, and Bricherasco, La Costièro de San Giovanni,
and Le Chabas ( Ciabas.) The first two divisions under the
orders of Fleury, forming an effective force of four thousand
men, met on the hill of Plans (Pians) , between the valleys
of Lucerna and Perosa, and there fortified themselves by
an entrenchment of turf, the height of a man, before
they attempted to force the narrow pass called the Gate
of Angrogna, which was occupied by a detachment of
Vaudois.f The two other divisions, of the same strength,
commanded by De Bagnols, climbing to the lower plains of
Angrogna, on the side of San Giovanni and La Torre, drove
before them the six or seven hundred mountaineers that had
been collected, with some difficulty, at this point; but when
they reached the rocks and ruins of Roccamanéot, cele
brated already for more than one victory, the Vaudois
posted themselves advantageously, stopped the enemy,
wearied them out, decimated their ranks, strewed the
ground with their corpses, and when their courage failed
and they began to retreat, charged them in their turn, and
pursued them to the plain , on which they dared not to
venture in sight of the reserve of cavalry that was stationed
there.
Having left a party to keep watch on these heights, they
directed their course towards Plans, where De Fleury had
entrenched his division . But the little detachment at the
Gate of Angrogna no sooner saw their brethren at their
side, than two of their number, Boirat of Pramol and
another, crawling on all fours, and concealed by a rock,
approached the camp, killed each a sentinel, cleared the
rampart, slew four more of the enemy, and kept shouting,
“ Forwards ! Victory !" The Vaudois, roused to enthu
* In the war of 1655, Pianezza was never able to capture them .

| By forcing this passage, the enemy could attack the defenders of Rocca
manéot in the rear .
siasm , followed in their footsteps with unparalleled ardour.

The Piedmontese army, surprised and disconcerted, could
not form their ranks, and sought for safety in a rapid flight.
Their generals, the marquises of Fleury and Angrogna,
Léger tells us, “ fearing the bite of the dogs ( the barbets),
were not the last to run away .” The number of men slain
in the rout was considerable .
The vanquished army took their revenge some days after.
They surprised and massacred a detachment of five -and
twenty men at Rora . They burned down between twenty
and thirty houses that formed the hamlet of Sainte Mar
guerite, in the commune of La Torre. Nevertheless, these
little successes could not make up for the losses sustained
at Roccamanéot, Plans, and other places besides. The
command of the army was taken from the marquisde
Fleury, and given to the marquis de St. Damian . The
army itself was reinforced . But while it was repairing its
losses and recovering from its fatigues, negotiations were
entered upon at Paris and Turin in favour of the Vaudois.
The duke of Savoy chagrined with the turn the Vaudois
affairs had taken, so little to the credit of his policy or his
military skill, fearing also the friendly intervention of the
Protestant powers, appeared desirous that the king of
France, whose feelings against the evangelicals agreed with
his own, and who already in 1655 had been, by his ambas
sador, arbitrator of the treaty of Pinerolo , should again offer
his mediation in the present posture of affairs . Servient,
who had been charged with the former mediation, received
in consequence , orders to betake himself to Turin , and to
effect an accommodation between the parties. This was
about the end of the summer of 1663 .
But, on the other hand, the friends of the Vaudois were
not asleep. The evangelical cantons, in agreement with
the Protestant powers, sent, on their part, ambassadors to
Turin , to take in hand the defence of their brethren in the
faith . The Swiss deputies, Jean Gaspard Hirzel, a dis
tinguished magistrate of Zurich, and colonel de Weiss, a
senator of Berne, arrived in the course of November, 1663,
at Turin , where, without losing time, they interceded in
favour of the poor inhabitants of the valleys, and requested
favourable conditions for them . The court consented to
their amicable intervention as friends and advocates of the
CONFERENCES . 305
Vaudois, but would not accept them for arbitrators. The

valleys, although rejoiced at the presence of such protectors,
hesitated about sending deputies to Turin, where the Inqui
sition might lay hold of them in spite of their safe conduct.
Yet theydecided on not losing so good an opportunity of
negotiating peace.
The delegates of the valleys, on their arrival, requested
a suspension of hostilities during the whole period of the
negotiation. Without refusing it, the court made as a con
dition of it, that the villages of Prarustin and St. Barthé
lemi should be given up to the troops ; a point to which the
delegates had not power to assent. The conferences then
began, leaving this important question undecided . This
was imprudent; for eight days had not elapsed, when the
news reached Turin , of a battle fought on the 25th of De
cember, along the whole extent of the Vaudois lines . The
marquis of Saint Damian, strengthened by the arrival of
fresh troops, had attacked simultaneously all the points of
approach to the valley of Angrogna, from St. Germain
in the vale of Perosa, to Tailleret in the valley of Lucerna.
More than twelve thousand men had attacked twelve or
fifteen hundred . The Piedmontese had been repulsed with
loss in all their attempts to penetrate the mountains. In
spite of their numerical superiority, they had always been
driven back upon one another ; but they had been com
pletely successful in their attack on the villages situated
at the foot of the mountains. They had made them
selves masters of St. Germain in the valley of Perosa,
having attacked it from the French territory ,—an in
fraction of which the Swiss deputies complained after
wards in a memorial to Louis XIV .; and had occupied
Prarustin, St. Barthélemi, and Rocheplatte. This affair
deprived the Vaudois of all their positions in the open
country ; but it demonstrated, like the previous attempt,
the impossibility of driving them out of their fastnesses in
the mountains.
On hearing of this combat, the delegates of thevalleys at
Turin requested that they might rejoin their families. The
Swiss deputies, on their part, made strong representations to
the ministers of his royal highness, who consented at last to
sign a truce for twelve days ; a truce which was continued
from week to week till the conclusion of the negotiations,
two months later, in February, 1664 .
The conferences began at Turin at the Hôtel -de - Ville, on

the 17th of December, 1663. There were eight of them in
all. On the part of the duke, there were present the pro
moter of the war, the author of the massacres of 1655 , the
formidable and sagacious marquis of Pianezza, and the coun
sellors of state, Truchi, De Grésy, and Perrachino, who had
already represented his highness at the conferences of Pine
rolo, nine years before. The ambassadors of the evangeli
cal cantons were present as witnesses and advocates of the
valleys, who were represented by eight delegates, of whom
two were pastors. * It was agreed that everything which
was proposed and answered , on both sides, should be com
mitted to writing, and signed by a secretary of his highness
and by the secretary of the Swiss embassy.f The duke's
ministers did their utmost to convict the Vaudois of rebel
lion . With this view , they imputed all the crimes commit
ted by the exiles to the whole population, making no distinc
tion whatever between them : at least theywished to make
the latter responsible for all the acts of violence committed
by the former, alleging that they ought to have delivered
them up, had they disapproved of them . This mode of
arguing was specious, but nothing more. For if the duke's
troops could not master these determined men, how could
people who were of unwarlike habits and badly armed ?
The minister of his royal highness also made it a crime,
that the Vaudois had quitted their houses and withdrawn
to the mountains, thatthey had not returned home when
they had received orders to that effect; and lastly, that they
had defended themselves and resorted to arms. Here it
was not difficult for the oppressed to prove that they had
been forced to these extreme measures by the violence of
power, and in particular by the vexations, injustice, and
cruelties of the governor De Bagnols and his soldiery.
It appeared difficult to effect an accommodation between
the parties, the duke's ministers being disposed to regard the
Vaudois only as rebels; and the Vaudois, in their turn , feel
* Pierre Baile, minister at St. Germain ; David Léger, minister at Chiots
in the valley of San Martino ; Jacques Bastie, of San Giovanni ; André
Michelin , ofLa Torre ; David Martinat, of Bobbio , Jacques Jahier,of Pramol ;
François Laurent, and his son David . Afterwards the minister Ripert took
the place of Léger.
+ Their proceedings were published at Turin the same year, underthetitle
of Conferences faites à Turin, etc. (Conferences held at Turin ), by John
Sinibaldo, 1664.
ARBITRATION OF LOUIS XIV. 307
ing themselves in danger of becoming victims, and requir

ing the strongest guarantees to give them confidence.
At last, bythe persevering efforts of the Swiss ambassa
dors, some points were settled which seemed as the basis of
the edict of pacification or charter, which Charles Emma
nuel granted his Vaudois subjects on February 14 , 1664 .
In its form and terms, this act was an amnesty. The sove
reign consented to pardon . Yet, for the sake of his repu
tation, and to maintain his authority, he required a satisfac
tion and a guarantee of obedience on the part of the Vau
dois. But out of respect for the princes and republics that
had interceded for them , and particularly on account of
the mediation of the king of France, his royal highness
consented to submit the decision of these two points to his
most Christian majesty , Louis xiv .
By this new act, all the Vaudois, excepting a list of
persons formerly condemned, thirty -six or thirty -seven,
were pardoned, and admitted to the benefit of the charter of
Pinerolo in 1655. For greater clearness, the third article
of the aforesaid charter, relative to San Giovanni, which
had been interpreted so differently by the two parties, was
explained in this sense : - " Every religious service, sermon,
catechism , prayers, school, excepting family worship, is
forbidden throughout the whole extent of the commune :
no pastor can be admitted to reside in it, though families
may receive his visits twice a year, and the sick according
to their need. In case of necessity, in one of these visits
the pastor may sleep a night in the commune. The school,
if the parents do not prefer sending their children to that
which the duke intends to establish, must be removed to
Chabas, in Angrogna." An article of the charter imposed
the obligation of obtaining the prince's consent for every
foreign pastor who might be called to the valleys, and who,
besides, would be obliged to take an oath of fidelity. As
for the rest, these restrictions excepted, liberty of worship
was insured by the charter of Turin , as by the former one,
to the ancient churches of the valleys.
It will be obvious, that though apparently the new edict
placed the Vaudois in the same situation as that secured by
the charter of Pinerolo, which was inferior to the preceding,
they had, in fact, lost many of their privileges. The evan
gelical public worship had been entirely and expressly taken
away from the church of San Giovanni, as well as its school.

The admission of the necessary pastors had been limited .
Still, if by these new and disadvantageous conditions, the
affairs of the valleys had been definitively arranged, some
thing would have been gained ; but we must not forget that
the charter of Turin placed it in the power of the king of
France to determine what satisfaction aud what guarantee
of obedience the Vaudois ought to give their sovereign .
This important point was debated in the course of May,
after the departure of the Swiss ambassadors, at Pinerolo,
a city at that time belonging to the French, before M.
Servient, ambassador of Louis xiv ., by the duke's mini
sters and the delegates of the valleys. The satisfaction
claimed by the duke of Savoy was a pecuniary one. His
agents presented a schedule of claims amounting to more
than two million francs, for the charges of the war and the
extraordinary expenses of the state, besides damages done to
the communes and private Catholics. What a sum for poor
husbandmen and shepherds, at the end of a war whichhad
laid waste their fields, dispersed their cattle, and burned
many of their villages, which were scarcely rebuilt since
their almost total destruction nine years before !—Two
million francs for a population of onlyfive thousand souls !
a demand fraught with ruin !
As to the guarantees of obedience claimed for the future,
they were six in number, of which we shall only mention
three. The duke demanded, (i . ) that his popish delegate
should be present at all the synods, and otherassemblies of
the same kind; ( ii.) that the ministers should cease from
occupying themselves with civil affairs, and that the com
munes should not discuss together their civil and political
interest, but only separately ; (ii.) that three or four
towers similar to the Tourras de Saint-Michel should be
built at the expense of the valleys, to be garrisoned by a
sufficient number of soldiers, at the expense of the aforesaid
valleys, to put down revolt, should it be required, and to
maintain free communication from one valley to another.
When the evangelical Swiss cantons had been informed
of the demands of the court of Turin, and were apprised
that all the documents relative to this affair were to be
submitted to Louis XIV. himself, they wrote to this
monarch in favour of their clients, and sent to the king of
ARBITRATION OF LOUIS XIV. 309
England and the states-general of Holland an account of

what had transpired , which led to similar movements to
their own on the part of these states. Such zeal and inter
vention from such high quarters exerted, no doubt, a happy
influence on the arbitration of a monarch who was other
wise so little disposed to favour oppressed Protestants. In
his perplexity respecting the duke, a long time elapsed
before he arrived at a decision, which, after about three
years , he gave on January 18, 1667. Moreover, although
he proceeded on the admission of the culpability of the
Vaudois, by condemning them to make a pecuniary satis
faction to their sovereign, and guarantees of obedience for
the future, yet, in fixing the indemnity and the proofs of
submission , he made such abatements from the demands
of the duke's government, that in fact the rights of the
Vaudois rather gained by it than received an injury.
Instead of the two million francs or more, at which the
satisfaction had been estimated, Louis xiv. fixed it at fifty
thousand Piedmontese livres, payable in ten years. As for
the guarantees of obedience, the Vaudois were required to
give an act of submission duly attested and confirmed by
an oath ; they were also to consent to the presence of a
ducal commissioner in their synods, and to some other
particulars.
As for the rest, Charles Emmanuel did not abuse his
victory. Far from that, this prince , more enlightened, it
would seem, as to the real interests of his government, and
more free, since the death of his mother Christina, to follow
the generous movements of his own heart, rendered justice
to his Vaudois subjects. He recollected the zeal they had
displayed for his cause in 1638, 1639, and 1640, when a
great part of his subjects had taken sides with his uncles
against him . Finally, the war which he had to carry on,
in 1672, against the Genoese, and in which the Vaudois,
flocking to his standard at the first appeal, served him
with extraordinary devotedness and the greatest courage,
completely brought back his heart to his faithful subjects.
Satisfied with their conduct, he assured them of his entire
approbation, in a letter full of kindness,—a restorative balm
for the deep wounds that fanaticism and the malice of his
servants had inflicted . The Vaudois, happy to possess a
place in the affections of their sovereign , hoped to live a
long timein peace under his paternal sceptre; but he died

on the third of June, 1678. *
The Vaudois continued to enjoy some years of peace ,
under the regency of the duchess, the widow of Charles
Emmanuel , and under the government of their son, Victor
Amadeus II. It was at this time that they gave a fresh
proof of devotedness to their prince, in marching against
the banditti of Mondovi, and assisting in bringing them to
submission ; but at the very time when they might reason
ably have indulged the delightful expectation of a durable
peace, they saw themselves all at once menaced with the
greatest misfortunes, and dragged into ruin . Barbarous
orders spread terror through the valleys. Very soon they
had no choice between apostasy and death under a thousand
forms, or exile.
Let us describe these melancholy scenes, and their
origin :
A monarch to whom the world has given the name of
Great, Louis xiv ., who reigned over the country on the
western side of the Piedmontese Alps, the powerful king
dom of France, attempted to atone for the vices of his
dissolute life by the forced conversion of the Protestants in
his kingdom to popery. Such an undertaking could not fail
to assure him of plenary indulgence from the sworn foe of
evangelical Christians, namely , the pope of Rome; and
while he deprived his subjects belonging to the reformed
religion of all their civil rights, and revoked the edict of
Nantes by which they were guaranteed, while by these
cruel measures he drove to apostasy , or forced into exile,
the worthiest part of the French nation, he urged his
neighbour, the young duke of Savoy, to abolish also the
Vaudois church .
Victor Amadeus, though young , had sufficient penetration
to shrink from coming to such extremities with subjects
who were serving him faithfully.t He generously and in
a Christian spirit resisted this pernicious temptation, until
* He was only forty -one years old. On his death -bed, with a sentiment of
affecting humility, he gave orders to admit all persons indiscriminately into
his chamber, in order, said he, that people may know that princes die like
other men.
† Arnaud, whose testimony certainly cannot be suspected, gives this cha
racter of himin the preface to hisHistoire de la Glorieuse Rentréedes Vaudois
dans leurs Vallées, (History of the glorious Return of the Vaudois to their
Valleys,) printed in 1710, and reprinted at Neufchâtel, by Attinger, 1845 .
ABOLITION OF EVANGELICAL WORSHIP. 311
M. de Rébenac Feuquières , the French ambassador, having

told him one day that the king his master would find the
means of driving away these heretics with fourteen thou
sand men, but that he would keep the valleys they inhabited
for himself, he was obliged , by this kind of menace, to
take other measures ; and judging that it concerned his own
honour and interest to prevent aforeign power from giving
laws to his own subjects, he preferred persecuting them
himself. A treaty was concluded on this footing. Louis
XIV. promised an armed force to reduce them .
The valleys had a presentiment of their fate, when , a few
days after the news of the revocation of the edict of Nantes
(October 22, 1685 ) , they heard on November 4th a procla
mation prohibiting every stranger from staying there more
than three days without the governor's permission, and
every inhabitant from lodging them under pain of severe
chastisement. But what was their alarm when all at once
from one end of the valleys to the other the alarming words
of the edict of January 31 , 1686, resounded, ordaining the
complete cessation of every religious service except the
Romish, under pain of death and the confiscation of pro
perty ; the demolition of the temples of the so -called
reformed religion ; the banishment of the ministers and
schoolmasters, and in future the baptism of all the children
by the popish priests, who were to educate them in the
Romish religion. This effect annulled all the liberties ac
knowledged and confirmed by the house of Savoy from age
to age, and from reign to reign, since the valleys had come
under their sway from the beginning of the thirteenth cen
tury . All hearts were oppressed by unspeakable terror.
Notraditions or recollections could produce an edict equally
iniquitous. The valleys had never been menaced with so
great a danger ; never, at least with one so imminent. If
they were unable to alter the duke's determination by their
entreaties, nothing remained but to take arms and defend
themselves even to death : for the Vaudois, descendants of
the martyrs, would not think of apostatizing. But it was
in vain that they supplicated their prince : their natural
protector, ordained by God to defend the oppressed , to
administer justice, remained deaf to their cries. Some delay
in the execution was all they could obtain . Despairing
of bending the duke, seeing the French and Piedmontese
troops concentrating themselves on the confines of their

valleys ; and lastly, hearing the insulting menaces of the
papists in the vicinity, they took some defensive precau
tions, and prepared for resisting in case of an attack .
Meanwhile the news of the almost incredible edict of the
31st of January, excited in all the Protestant countries
indignation and pity. The German princes, Holland , and
England, wrote to the duke. The evangelical cantons of
Switzerland, whose friendship and protection had already
proved so useful to the Vaudois, did not act inconsistently
with their previous conduct. Having addressed a letter to
the duke, which remained unanswered, they decided, in an
assembly held at Baden in February, 1686, on sending an
ambassador to Turin , to take in hand the defence of their
brethren in the faith . The counsellors of state, Gaspard de
Muralt of Zurich , and Bernard de Muralt of Berne, chosen
for this mission, arrived at their destination at the begin
ning of March . They assigned as a reason for their inter
vention, not only the agreement of their faith with that of
the Vaudois, but the interest they took in what concerned
the charters of 1655 and 1664, which were in part the fruit
of their mediation, but which the edict of January 31st
annulled. In the memorial they presented, they urged in
favour of their oppressed brethren the pressing motives of
tolerance. Especially they founded a cogent argument on
the historical view of the question. They represented that
the churches of the valley of Piedmont had never separated
from the religion of their prince, since they had lived in
that which they had received from their fathers more than
eight centuries ago, and which they professed before passing
under the domination of Savoy ; that the ancestors of his
royal highness having found them in the possession of their
religion , had maintained it by various concessions, princi
pally by those of 1561 , 1602 , and 1603 , confirmed in 1620,
at the price of six thousand half-ducats ; all these acts
establishing, as a perpetual and irrevocable law , the right
of the Vaudois to exercise their very ancient religion .
They also called to mind, that in spite of the error of Gas
taldo and the trouble excited by his ordinance, the father
of his highness had acknowledged and confirmed the pri
vileges of the Vaudois by two solemn, perpetual, and irre
vocable charters of the years 1655 and 1664, confirmed
PROJECT OF EMIGRATION . 313
in due form . The ambassadors finally appealed to the

engagements which the predecessors of his highness had
made in the face of Europe, when they had been solicited
by kings, princes, and republics to confirm to the Vaudois
their religious privileges. The memorial also showed that
the Vaudois had never given any subject of complaint which
could justify such a decree. *
The reply made by the marquis de St. Thomas, in the
name of his sovereign, to the memorial, contained a humi
liating confession . This minister of foreign affairs declared
that his master was not at liberty to retract or modify his
decree; that there were engagements which he could not
break ; that the neighbourhood of a powerful monarch who
was jealous of the deference paid to him , imposed on the
duke the line of conduct he followed. The letters of the
Protestant princes were not able to turn Victor Amadeus
from the projected persecution .
The Swiss ambassadors had received orders from their
lords, if they could not procure the withdrawment of the
decree, or its being considerably modified, then to try to
obtain leave for the Vaudois to emigrate to foreign coun
tries. The court of Turin being sounded on the subject,
seemed not to oppose it, and consented that the deputies
should make the proposal to the valleys.
The assembly of the delegates of the communes | heard,
with great pain, the report made to them by the ambas
sadors of the desperate condition of their affairs, and the
wholly novel proposal of emigrating in a body. The Vau
dois had believed that the reformed powers ofEurope would
obtain the guarantee of their liberties ; and instead of
this efficacious succour, there seemed no hope of deliverance
but in abandoning their native soil. What resolution could
they adopt ? What part could they choose? They con
sulted their good friends the ambassadors. By them they
were advised , though with pain , to emigrate, from a con
viction that in the presence of the united forces of Savoy
* The historian Botta, whois not very favourable to the Vaudois, saysthat
not only were they innocent this time, but they had even deserved well of the
government. Storia d'Italia, v. vi., p. 340.
+ See the History of the Negotiation.
# We are not informed where this assembly was held, but the correspon
dence of the Vaudois, always dated from Angrogna, sufficiently indicatesthat
the different assemblies were held in that place .
P
and France, the Vaudois had no chance of escaping dreadful

and final ruin .
While the ambassadors returned to Turin, and conferred
with the duke's ministers, the Vaudois communes assem
bled at Angrogna on March 18, (28th, ) 1686 , and delibe
rated . If the consideration of an unequal and bloody war
influenced them to emigrate ; on the other hand, they could
not think without despair of quitting the country of their
fathers, the soil of their infancy, the land of martyrs. The
love of their native country, joined with religious recollec
tions, the glorious and venerable traditions of the Vaudois
church, bound them to their rocks. Uncertain , and divided
in opinion, they at last decided on communicating their
perplexities in writing to the ambassadors, and committing
themselves to the direction of their prudence.
After considering this letter, theambassadors requested
that the Vaudois might have permission to leave the domains
of his royal highness, and to dispose of their property.
But without any fresh reason, by a sudden change of policy,
the duke refused to treat with the embassy, and required
the Vaudois to come themselves with an act of submission,
and request leave to emigrate. Evidently, the court being
chagrined at the turn the affair had taken, wished not to
be fettered, as would have been the case in treating with
the Swiss, but to retain the power of imposing on their
suppliant subjects conditions they would not have dared to
offer to their advocates. Although the ambassadors might
have considered themselves as insulted by the refusal of the
court to treat with them respecting the emigration , their
prudence did not abandon them ; their benevolence sus
tained them. They obtained, at all events, from the
ministers of his highness, permission to regulate the terms
and clauses of the submission. But when they had pro
posed them to the valleys, the latter were divided in opinion,
and sent deputies to Turin, who were not all of the same
mind. Five of them were authorized to make an act of
submission, as well as to ask permission to leave the country,
and to dispose of their property. The sixth, deputed from
Bobbio, San Giovanni, and Angrogna, was to confine him
self, besides submission , to request the revocation of the
edict of the 31st of January . The ambassadors, finding
themselves greatly embarrassed by this division in the
DECISION OF THE VALLEYS . 315
Vaudois communes, sought to gain time from the court

during which the discordant deputies might apply for fresh
instructions. * But this interval was soon gone. The
enemies of the Vaudois were on the alert, and Victor Ama
deus published on the 9th of April, a new edict, declared
to be final.
By this act, which put an end to all ulterior negotiations,
since it settled beforehand all the points under discussion,
nothing was left to the Vaudois, but to choose between
entire submission to the absolute and arbitrary will of their
sovereign, and an exile encompassed with dangers, snares,
and perplexities. According to the edict, it was lawful for
the greater part to remain in the valleys, ( the prince, how
ever, reserving to himself the right of exiling such as he
pleased ,) but on the following conditions : The Vaudois
were to lay down their arms, and retire each one to his own
house ; they were to engage in no tumults ; they were not
to hold more assemblies than had been usual. The damages
sustained by the missionary fathers, by the Catholics and
the Catholic converts, were to be made good by means of the
property ofthe said professors of the so -called reformed
religion. The edict of the 31st of January was in other
respects confirmed . As to those who wished to leave the
duke's domains, they were allowed to carry away with them
such of their effects as they chose, and to sell their goods
to the Catholics, or to cause them to be sold by a small
number of agents in the threemonths following their depar
ture. They were to travel in companies, and under the
inspection of the authorities. The places of departure, and
days of assembling together were fixed .
Whatever was the intention that dictated this decree,
whether it was hoped or not that the Vaudois would be
divided by offering them two methods instead of one, of
extrication from their embarrassments, the relinquishment
of their religious assemblies, or of their native soil ; this end,
at all events, was not attained. Far from disuniting them,
the decree combined them all in one sentiment, that of
remaining and defending themselves. For they saw in
different parts of the ordinance, the intention of getting rid
of a certain number among them , and of forcing the rest to
* They returned with the same instructions; the three communes persisted
in maintaining their views.
P 2
embrace popery . For why was the decree of the 31st of

January maintained, which obliged the valleys to demolish
their temples, if the courtseriously consented totheir depar
ture ? Why should the duke reserve to himself the power
of dismissing whom he pleased, unless on the supposition
that the greater number would remain ? Evidently it was
not his wish that all the Vaudois should leave; and on the
other hand, measures were taken for preventing the celebra
tion of the evangelical worship ; was not this equivalent to
saying, that the untractable alone were to be dismissed from
the territory, and that the restwould be forced to embrace
popery ? This was the general opinion . * Driven to such
extremities, they had no choice but to persevere in an armed
resistance. Preparations were accordingly made for the
contest ; but the ministers were first requested to preach to
the people, and to administer the Lord's supper to them
on the following Sunday, which was Easter day.
Unfortunately, the seeds of disunion were sown among
the Vaudois. The valley of San Martino was disposed to
submission and exile. The church of Villesèche, in parti
cular, wrote to the ambassadors that they had decided, and
requested them to obtain a safe -conduct for their members.
The duke refused ; the application, he said, had not been
made in time.
The ambassadors, who seeing the inutility of their medi
ation, were preparing to depart, received again before their
departure two letters, dated from Angrogna, addressed, one
to the evangelical cantons in the name of the Vaudois, the
other to the ambassadors in the name of the pastors :
affecting letters, in which gratitude was shown in lamenting
the little benefit that had resulted from the interference of
the cantons and their deputies. Certainly, in reading them,
their generous benefactors could not say that they had been
labouring for the ungrateful.
Meanwhile, Victor Amadeus repaired to the camp formed
in the plain , at the foot of the Vaudois Alps, where he had
assembled his guard, all his cavalry and his infantry, as well
* The following fact confirmed their suspicions: - About fifteen householders

having requested, soon after the promulgation of the edict, to leave the duke's
domains, could not obtain permission ; and as the most of them refused to
apostatize,they were sentto prison, where some died, and others were not
released till nine months after, with the other prisoners.-- Hist. de la Persécu
tion , p. 14.
CATINAT AND THE ARMY OF SAVOY. 317
as the militia of Mondovi, Bargès, and Bagnolo, besides a

great number of foragers. He also reviewed the French
troops under the command of Catinat. These were com
posed of some regiments of cavalry, seven or eight battalions
of infantry who had crossed the mountains, and a part of
the garrisons of Pinerolo and Casal.
On the part of the Vaudois, there were two thousand five
hundred men under arms. They had made in each of their
valleys some entrenchments of turf and rough stones. If
they had concentrated their forces, instead of scattering
them ; if they had abandoned their advanced posts to retire
into the retreats of the mountains; above all, if they had
been of one mind as to the course to be pursued ; if they
had had at their head experienced men of courage and
influence, like a Léger or a Janavel; if, at least, they had
not numbered among their ranks the irresolute, the cowardly,
and probably the treacherous, the issue would have been
different; but in the actual state of things it could not be
otherwise than disastrous.
On the 22nd of April, the popish army began its march ,
divided into two bodies; the duke's troops entered the
valley of Lucerna, led by their general, Gabriel of Savoy,
the duke's uncle . The French troops, commanded by
Catinat, took their route through the valleys of Perosa
and San Martino. We shall begin with narrating the
operations of these latter .
Setting out before day they ascended along the left bank
of the Clusone : having arrived opposite the large village of
St. Germain, Catinat detached a division of infantry and
cavalry, with orders to drive away the Vaudois from this
locality, while he continued his march . About two hundred
of the Vaudois very soon retired behind the entrenchments
they had raised on the side of Pramol. There the French
colonel, de Villevieille, met with an invincible resistance.
His soldiers, in the proportion of six to one, fought without
success for ten hours, and then fell back. Seeing this, the
little Vaudois troop pursued, routed, and chased them as
far as Clusone. Villevieille threw himself with seventy
men into the temple of St. Germain. Being summoned to
surrender, he constantly refused, even on honourable capi
tulation . His retreat would have been forced, if night had
not come on, during which fresh troops arrived from Pinerolo
to his aid. The loss of the French, in killed and wounded,

amounted to five hundred .
Catinat pursued his march, and invested the valley of
San Martino. On the next day, the 23rd, he attacked
Rioclaret; which was without defence, as was the whole
valley, the inhabitants having reckoned on the benefit of
the edict of April 9, as they had communicated through
the ambassadors that they would submit and resign them
selves to exile. They did not know that their submission
had been rejected. The French, irritated by the defeat of
their troops at St. Germain, of which the news had just
reached them , were not content with pillaging, burning, and
violating ; they massacred without distinction of sex or age,
with unheard -of fury, all who had not escaped by flight
from their barbarity . Catinat, leaving a part of his troops
in the valley of San Martino, where they put all to fire and
sword , then crossed the mountains on his left, and fell upon
the valley of Pramol, which his soldiers treated in the same
manner . On hearing of these excesses, the two hundred
Vaudois who were entrenched behind St. Germain, towards
Pramol, seeing themselves cut off, made haste to quit a
post now useless, and rejoined, in the district of Peumian ,
those of their brethren of Pramol, St. Germain, Prarustin,
and Rocheplatte, who were assembled there.
While all this was going on, the army of Savoy attacked
the valley of Lucerna . When it reached San Giovanni, on
April 22 , it swept away, by the fire of its artillery and the
charges of the cavalry, all the advanced corps of the Vau
dois, and then attacked the valley of Angrogna, defended
by five hundred mountaineers. These brave men having
taken refuge in the entrenchments they had cast up in a
place called the Casses ( Cassa ), and on the heights of La
Vachère, which had already witnessed so many terrible com
bats, resisted for a whole day all the duke's forces . But,
on the 24th , having learned that the valley of San Martino
had surrendered, and that the French , already masters of
Pramol, were about to attack them in the rear, the Vaudois
sent a flag of truce. The general Gabriel, of Savoy, pro
mised to admit them to the benefit of the edict of April 9,
if they submitted . And as they still hesitated, he wrote a
note, signed with his own hand , in the duke's name, in the
following terms : " Lay down your arms immediately, and
SUBMISSION OF THE VAUDOIS. 319
trust yourself to the clemency of his royal highness. On

these conditions, be assured he will show you favour, and
that you shall not be injured either in your own persons, or
in that of your wives and children.” On this promise the
Vaudois laid down their arms, and the Piedmontese army
occupied their entrenchments .
Nevertheless, under the pretext of conducting them to
the duke for the purpose ofmaking their submission, they
brought all the ablebodied men to Lucerna, where they
kept them as prisoners. The abandoned soldiery, masters
of the hamlets, indulged meanwhile in all the irregular acts
of the most shameful licentiousness and the most terrible
brutality. The same scenes passed at Pra -di-torre, the
ancient bulwark of the valleys,whither the inhabitants of
Angrogna, San Giovanni, and La Torre had withdrawn their
most valuable effects. There also the Vaudois trusted to
a faithless proposal, and saw themselves unworthily treated,
they and their families being alike defenceless. It was the
same with fifteen hundred persons who were collected at
Peumian, near Pramol, some refugees at Ciamprama and
Geymets, retired localities in La Torre; and, in a word, to
avoid repetitions, throughout all the valleys. All the
detachments, even those which were entrenched in the
strongest places, were alarmed at finding themselves isolated
in the midst of a population who submitted themselves in
succession . Uneasy in regard to the future, they lent an
ear to the fair words and promises of theirenemies, and
zurrendered themselves, one after another. The Vaudois of
Bobbio were the last to surrender, and not without having
made a brave defence. They laid down their arms on the
rocks of Vandalin .
We shall not soil our pages by detailing the horrible
deeds committed by the soldiers of Catinat on the weaker
sex at Peumian, after the departure of their commander;
nor by the recital of those with which the duke's troops,
especially the bands of Mondovi, disgraced themselves at
Angrogna, and in the valley of Lucerna. These atrocities,
which too much resemble those of the persecution of 1655,
have been detailed in the authentic work already cited, en
titled , Histoire de la Persécution des Vallées du Piémont
en 1686 (History of the Persecution of the Valleys of Pied
mont in 1686 ), printed at Rotterdam in 1689. Suffice it
to say, that the generals in the war against the Vaudois,

always regarded the wives and daughters of their enemies
merely as victims for their licentious soldiers, and the
old men and children as playthings on which to try their
swords.
From all quarters, armed bands conducted prisoners to
Lucerna. They had been promised, that, after having per
formed an act of submission before his royal highness, they
should be sent to their homes where they would decide
either for exile or popery. Instead of this, they saw them
selves separated from one another, sons from their fathers,
husbands from their wives, parents from their children, and
conducted to fortified places. Twelve thousand persons ,
men, women, and children , were, in the course of a few
days, dragged from their native soil, distributed in thirteen
or fourteen fortresses, where we shall soon see they endured
a thousand evils. About two thousand children , abducted
from their parents, were at the same time dispersed through
out Piedmont among the papists.
Many executions also took place. We shall only give
that of the minister Leidet, of Prali. After passing many
months in prison, fed on bread and water, having one foot
fastened in heavy wooden stocks, which prevented his lying
down, he was condemned to death, as if he had been taken
bearing arms, which was not the case, for he was found
under a rock, singing psalms. The monks, who allowed
him no rest, for they came every day to worry him ( so to
speak ) about his faith, and to provoke him to a disputation,
were determined to have the pleasure of tormenting him in
his last moments. Having been present when his sentence
was read , which the martyr heard without agitation , the
monks would not leave him , and gave him no rest all day,
though he entreated them , saying that he wished to pray to
God with freedom of spirit. Moreover, they returned on
the morrow at daybreak to harass him again. Yet they
could not disturb his peace . As he came out of his prison,
he spoke of the twofold deliverance he was about to enjoy ,
namely, that from the captivity which he had so long en
dured within those narrow walls, and that which death
* These are the numbers given in the Hist. de la Persécution . Arnaud
raises them to fourteen thousand, a number which corresponds better with
that stated to the Swiss ambassadors to the Valleys. (See Histoire de la Négo
ciation , p. 63.)
LEIDET A MARTYR . 321
would give his soul, free from that moment to ascend

to heaven ! He went to execution with holy exulta
tion . At the foot of the scaffold he made a long and
admirable prayer, which deeply affected the attendants.
He borrowed his last words from his Redeemer ; “ Father,"
he cried , “ into thy hands I commend my spirit.”
Thus Victor Amadeus succeeded. From the gardens of
the palace of Lucerna, whither he had come to enjoy the
victory, he could behold the ravages made by his triumphant
army: The fields that lay before his eyes were deserted,
the hamlets on the sides of the mountains, the smiling
villages, with their green bowers and rich orchards, no
longer contained one of their ancient inhabitants ; the
valleys no longer resounded with the bleatings of the
flocks and the voices of the shepherds; the fields, the
meadows, the vineyards, the alpine pasture-lands, scenes
once so beautiful,-all these districts, so happy in the
previous spring, were reduced to one vast solitude, dreary
as the wildest rocks. Holy hymns would no more be
heard there to celebrate the Author of so many wonders.
The cultivators of these beautiful regions were some of
them dead, and their carcasses scattered over the soil;
others were crowded in dungeons, ignorant of each other's
lot ; others, again, were children delivered to the mercy of
strangers, who never ceased to persecute these poor crea
tures till they had forgotten their parents, their country,
and their religion. Alas ! what bloody outrage had this
people committed against their prince to be thus treated ?
Were they a ferocious tribe, addicted to robbery, pillage,
and assassination ? Thou, O Lord, knowest ! they rever
enced thy name ; they only asked permission to obey
thy precepts ; they loved their prince ; his honour and glory
were dear to them . Faithful, devoted, submissive to his
laws, they only did not prefer him to Thyself, and never
resisted his will but whenhe attempted to draw them away
from that worship which they had rendered to thee for ages.
Upon the most remote Alps, in the midstof forests, and
in holes of the rocks, a few persons, had, nevertheless,
succeeded in concealing themselves, living by stealth on
the remnants of their provisions, and on what they could
find around their retreats : and when the French had
retired with the bands of Mondovi, and " a part of the
P 3
Piedmontese troops, these unfortunate people issued from

their hiding- places. They soon collected together , and
rendered assistance to each other. Being often obliged
to descend to the inhabited places to seek for food, they
rendered themselves formidable. The armed force which
frequently chased them , could neither intimidate nor lay
hold of them . Their boldness accordinglyincreased. Unable
to defeat them , their enemies offered them passports, on
condition of their emigrating. They only consented when
hostages had been given them , which one band guarded
while another travelled, and when some of their relations,
prisoners in the fortresses, had been permitted to go with
them . They reached Switzerland in three detachments, in
the course of November . *
The evangelical cantons of Switzerland, although their
interference had been unavailing , and they had not been
able to save their brethren in the faith from the catastrophe
that had befallen them, never ceased to feel a lively in
terest on their behalf. They supplicated God for them on
an extraordinary fast-day, and ordered collections through
all their territory . They redoubled their importunity with
the court of Turin ; and as they had been informed that
the count de Govon, the resident of Savoy in Switzerland,
had received power to treat with them , they charged two
deputies with this mission, after having deliberated on the
basis of this negotiation, in their assembly at Arau, in
September, 1686. The plenipotentiaries agreed, subject to
ratification, that all the prisoners should be set at liberty,
decently clothed, conducted to the borders of Switzerland
at the expense of the duke, and that those who still wan
dered on the mountains should receive passports for the
same destination . The Swiss, on their part, engaged to
receive them , and keep them in the heart of their country,
so that they might not return . The ratification of the
convention was immediate on the part of the Swiss ; it was
less readily given by the duke , who nevertheless signed it.
The decision of the evangelical cantons of Switzerland
is above all praise. They charged themselves entirely
* Dieterici, die Waldenser, p. 136. – Boyer, p . 260. - Hist. de la Persécution,
p. 27.– Archives de Genève, register of the 26th November, 1686, p. 306. We
there read that eighty Vaudois ,men , women, and children, had just arrived .
See the same for the other detachments.
+ Extracted from the public register of Berne. Livre des Mandats, p. 726 .
THEIR STATE IN THE FORTRESSES. 323
with an unfortunate people. They had some thousands

of sickly, suffering, and dejected persons to feed, lodge, and
maintain . What a burden for their slender means ! It is
true they might calculate cn succour from the Protestants
of Europe,' but they knew not to what amount. One
source was dried up, namely, in France, whence the
persecuted Protestants had escaped by thousands in quest
of an asylum , and sometimes even of bread . England,
where a Roman Catholic king, James II. , favoured the
religion of the pope, and which was itself engaged in
opposing his pretensions, had not sufficient liberty to make
collections in favour of those whom it formerly protected.
Holland and Germany alone, although worn outby long and
expensive wars, could still in some degree assist the unfor
tunate people whom they had often supported in their
distress . The cantons acquainted them with their inten
tions, and expected a favourable answer. The elector of
Brandenburgh, Frederick William , was the first who replied
to their appeal; the states of Holland followed ; and after
them several German princes, who will be named in their
proper place . In passing, let us pay our first tribute of
admiration to these Swiss cantons, who, from their
proximity to the valleys, were called on, prior to all their
other brethren, to give proof of their sincere charity to the
suffering disciples of Christ.
The autumn was drawing to a close, the snow already
whitened the summits of the alpine passes : it would soon
cover all the heights, and threaten with its avalanches and
whirlwinds imprudent or late travellers. Yet the Vaudois
were still in prison. According to the best accounts, there
were, in the spring, from twelve to fourteen thousand in
confinement. They could not all be restored to liberty, for
already five hundred of them had been placed beyond the
jurisdiction of the duke. This prince, desirous of showing
his gratitude for the succour afforded him by the king of
France, had sent this number of his subjects as a present to
his most Christian majesty, who had deposited them in his
galleys at Marseilles. * A great number of those who were
left in the fortresses died in them , of chagrin or disease .
A change of situation so complete hadbrought to the grave
men accustomed to inhale the mountain breezes, to live in
* See Dieterici, p. 128.
the fields, or herdsmen's cottages, and above all, to liberty.

Bad water, scanty fare, confinement in narrow rooms, lying
on the hard bricks with which they were paved, or on
straw reduced to powder or rotten, the suffocating heat of
summer, the chilliness of the nights as soon as winter came,
and the vermin that covered their emaciated bodies, had
aggravated the morbid tendencies of many, and produced
epidemic disorders. Seventy -five sick persons had been
found at a time in one room. Moreover, they received
little or no medical aid . It is said that many children with
the small - pox died from exposure to the rain . If the Vau
dois wanted aid for their suffering bodies, to make up for
that, they were constantly beset by the monks. Certain
it is, that of twelve thousand who entered the prisons, not
more than three or four thousand emigrated to Switzerland.
What becam of the rest ? The greater part had died ;
others turned Catholics. * Many children and young per
sons had been taken away ; lastly, a considerable number
of adults were condemned for their lives to the fortifications
and the galleys.
As to the rest, there is one fact which furnishes decisive
proof of the determined intention of the Piedmontese go
vernment to treat the miserable remains of the Vaudois
with the utmost rigour ; and that is, the hindrance put in
the way of their departure, and the manner in which it
was at last effected . It was winter, a season in which no
one, unless as a matter of necessity, would attempt to cross
the Alps. This observation , which is true in our days,
notwithstanding the excellent roads now made across the
mountains, would be particularly so two centuries ago,
when the means of communication were so inferior to what
they have since become. A journey which some robust
persons would not have attempted without hesitation , on
account of the perils of the season , the ice and snows, it
was cruel and barbarous, to force thousands of men, en
feebled by disease and imprisonment, to undertake, in the
depth of winter, across the Alps ; and also old men , worn
down by sufferings as well as by years, besides women
and children of the tenderest age. It was to consent be
Those who apostatized were in hopes that their goods would be restored,
to them , which was not the case. These persons were mostly distributed
through the province of Vercelli. (Hist. de la Persécution, p. 32.)
THEIR TRAVELLING IN THE DEPTH OF WINTER . 325
forehand to the death of a multitude of them , and even

to insure it. Spirit of Papal Rome, how many victims hast
thou made !
It may perhaps be said, not without foundation , that in
choosing this season, the ministers of Victor Amadeus
reckoned on the discouragement that would seize the un
fortunate exiles, in the prospect of the sufferings and perils
that awaited them , which might induce them to apostatize,
and thus retain them in the duke's domains. But if the
end was praiseworthy, were the means so ? No man of
the slightest humanity, and much more , no Christian , could
assent to this.
The intention of retaining within the duke's dominions
these poor prisoners, who for eight months had been de
prived of their liberty, appeared evident from the means
that were employed to damp their courage. Proclamation
was made, it is true, that all, even those who had promised
to abjure, were at liberty to depart; but, as the accounts
state, it was attempted to allureby promises, or to deter by
a description of the dangers of all kinds, that they might
expect on the road . Many, in fact, suffered themselves to
be dissuaded . But nothing could stop the general move
ment. Yet a great number ofchildren, who, although scat
tered through Piedmont, had heard of the proclamation ,
were prevented from rejoining their parents, when they
made the attempt. Moreover, the proclamation was not
published in the prisons of Lucerna ; it was only posted up
in the market-place ; so that those who were detained in
this town could not avail themselves of the liberty that was
granted them . The prisoners, also, who groaned in the
deep dungeons of Asti, were detained , as well as their
parents, who waited for them in the citadel of Turin . Within
the walls of the latter place nine pastors, with their fami
lies, were enclosed ; ofwhom mention will be made in the
sequel.
The Vaudois travelled in companies, escorted by the
officers and soldiers of the duke. They were promised
decent clothing, but only a small number of pairs of stock
ings and of jackets were distributed among them . The two
following facts will suffice to depict the situation of these
unfortunate beings. At Mondovi, it was five o'clock in the
afternoon , at Christmas, when their liberation was announced
to the prisoners, but with the addition that if they did not
set out forthwith , it would be out of their power altogether,
as the order would be revoked the next day. Fearful of
losing the favourable opportunity , these unfortunate persons,
wasted by disease, set out on their march by night and
walked four or five leagues through the snow , and in the
most intense frost. This first march cost the lives of a
hundred and fifty of them , who died on the road without
their brethren being able to give them any aid .
The other fact was this. A troop of prisoners from
Fossan having passed a night at Novalèse, at the foot of
Mount Cenis, some of them, on setting out again, remarked
to the officer who conducted them that a storm was rising on
the mountain . In the Alps, during the winter season, per
sons never expose themselves to these storms without
bitterly repenting. The Vaudois, to whom from their habits
of observation the danger was obvious, begged that their
march might be suspended, out of pity for so many weak
and exhausted persons who were to be found in their ranks.
If their request caused delay, they would not ask for food.
They saw less danger in going without food than in travel
ling at such a season . The officer refused . The company
was forced to proceed on its march , and eighty -six sunk in
the drifted snow , and were frozen to death ;* they were the
aged and sick , women and little children . The bands that
followed, and merchants that passed that way some days
after, saw the bodies stretched upon the snow , the mothers
still pressing their children in their arms. The Swiss com
missioners, of whom mention will soon be made, requested,
when they returned to Turin, that measures might be taken
to bury the bodies as they became exposed to view .
Yet we do not say, (God forbid !) that all the officers
were like this one. There were several who displayed great
humanity in the accomplishment of their painful task .
The news of such sufferings endured in the prisons and
on the journey, brought by the first detachment of the
unfortunate Vaudois, no sooner came to the knowledge of
the magistrates of the cantons than , moved with pity and
following the inspirations of Christian charity, they sent
commissioners to the spot, who were directed to relieve the
* Besides the eighty - sixVaudois, six of theduke's guards, with the drummer
lost their lives. (Letter of M, Truchet, in the Archives of Berne, mark C.)
THEIR TRAVELLING IN THE DEPTH OF WINTER . 327
exiles by all possible means. These agents with the per

mission of the Piedmontese authorities, stationed themselves,
in the beginning of February, along the road to Turin ; one
at Chambéry or Annecy, another at St. Jean de Mauri
enne, a third at Lans le Bourg ; a fourth at Suza. Their
names were, Roy, lord of Romainmôtier, Forestier of Cully,
Panchaud of Morges, and Cornilliat of Nyon. Their cor
respondence with the government of Berne shows that they
were well qualified for the commission entrusted to their
care . Each one , at his station, provided the unfortunate
Vaudois, on their arrival, during their short stay, and on
their departure, with every comfort which sickness, fatigue,
age , feebleness, or the inclemency of the season could call
for. To furnish the means of transport to all, medicines
and warm clothing to others, money to a great number ; to
give to all consolation and encouragement, such was the
task in the performance of which these benevolent indivi
duals gained the praise of their superiors and the profound
gratitude of the exiles. By their attentions, multitudes who
were weak, exhausted, and dejected, acquired strength and
courage, and were enabled to rejoin their brethren , whom
otherwise they would never have been in a state to follow ,
many
and consequently would have seen no more . On
occasions, they accompanied one and another band to their
destination , when the care of the sick and the numerous
children required their presence. Their inquiries and pro
tests led also to the liberation of the greater number of the
children and girls that had been taken away from their
parents, while they were travelling.
Towards the middle of February, when the principal
bands of the Vaudois had passed , * two of the commission
ers, Messieurs Roy and Forestier, conformably to the in
structions of their superiors, repaired to Turin to solicit the
liberation of the remaining prisoners, namely, the ministers
and their families, as well as those who had taken up arms.
They also claimed the children who had been taken away
during the preceding disturbances.
The presence of the commissioners at Turin produced
irritation . Such urgency was looked upon with an evil eye .
The Romish propaganda took offence at it. The Vaudois
* The last reached Genevaat the endof February ; after this the commis .
sioners Panchaud and Cornilliat returned home.
pastors, who before could sometimes leave theprison under

the inspection of an officer, no longer receivedthis indulg
ence . The numerous barbets, or Vaudois footmen , whom
the gentry placed in a livery behind their carriages, were
no longer to be seen . All the claims for the abducted
children were disregarded. The commissioners only ob
tained leave to visit the ministers, and that in the presence
of several officers. But, as if the interest shown towards
them was a sufficient reason for tightening the bonds of the
prisoners, the next morning three pastors and their families,
with a malefactor from Mondovi,were sent away to the castle
of Nice . On the following day, three other pastors, with their
families, were despatched to Montmeillan . The malefactor
of Mondovi was not forgotten. The commissioners, having
been apprised of the departure of the first and second,
watchedin the neighbourhood of the citadel for the setting
out of the last. At the head of the procession was the
bandit in chains; then came a cart with the children and
the sick ; next the three ministers and their wives on foot,
accompanied by a sergeant-major. Directing their course
to the Po, they embarked on it for the castle of Vercelli.
The commissioners were scarcely allowed to exchange a
few words with them , and to furnish them with what
money they had . The father of the minister Bastie, sixty
five years old, and in bad health, was separated from his
son, and remained in the citadel, with one person of his
family to assist him .
It was not that the duke's council had resolved on the
destruction of these faithful pastors ; they had even pro
mised to release them in course of time ; but they dreaded
their influence on the exiles, and wished to keep them apart
for some time longer. I
The efforts to obtain the return of the young children
who were taken from their parents at the time of their
imprisonment, remained without success. The commis
sioners returned in the course of May, 1687, having had
* There were nine in the citadel of Turin , (besides their families, consisting
of forty -seven persons); they were Malanot; Jahier , of Pramol; Laurent;
Giraud ; Jahier , of Rocheplatte ; Chauvie, Bastie,Léger, and Bertrand.
+ See the Letter of April 2, (12th,) 1687 , from the Commissioners to their
Excellencies. Mark C of the Archives of Berne.
# Among the Vaudois pastors after their return , we find six of those here
mentioned, Bastie, Léger, Giraud, Malanot, and the two Jahiers. The names
of the others do not occur again , to our knowledge.
THEIR ARRIVAL AT GENEVA . 329
the satisfaction, if not of saving all the unfortunate victims

of oppression for whom they laboured, yet of preventing
very great evils, and becoming, to a great number , a
support against discouragement, an aid in distress, guides
to brave the storm , and skilful pilots, to bring with a
friendly hand the almost shipwrecked bark into port.
Christ, the head of the church, had promised faithful
protectors and sympathizing brethren for his witnesses
while bearing the cross. Switzerland was the asylum
where, by their care, the children of the martyrs, the
descendants of the primitive Christians, came to sit down
by the side of the sons of freedom , in the dwellings of the
disciples of the reformers, Calvin, Viret, Farel, Zwingle,
Ecolampadius, and Haller, ancient and revered friends of
their fathers.
Hasten hither, mountaineers of the Vaudois Alps, dis
owned by your sovereign ! come ye families reduced by
the sword of your persecutors ; parents desolated by the
loss of your children, torn from your arms by the cruel
hand of antichrist ! come, ye enfeebled old men, ye widows
in tears, and ye children left desolate or orphans ! Beyond
the limits of your ungrateful country, Christ your Sovereign,
your Husband , your Brother, waits for you. His brethren,
who love you for his sake, and because they recognise in
you that faith which dwells in them also, receive you with
open arms. Weary travellers, a day of rest awaits you — a
blessed station on the road watered with tears, which
nevertheless leads you to heaven !
CHAPTER XXV .
THE VAUDOIS REFUGEES IN SWITZERLAND AND GERMANY
RETURN IN ARMS TO THEIR COUNTRY AND OBTAIN PEACE.
( 1686—1690 .)
Two thousand six hundred Vaudois, men, women , and
children , were received within the walls of hospitable
Geneva.* About one hundred and sixty, in two or three
bands, had reached that city before them in the preceding
* This is the number stated in the letter of March 19, (29th,) 1687, addressed
from Switzerland to the marquis de St. Thomas, the duke's minister at Turin .
Archives of Berne, mark C.
autumn. A nearly equal number, retarded by sickness,

abduction, or imprisonment, gradually joined the main
body, which, with all these additions, never reached three
thousand; the feeble remnant of a population of from four
teen to sixteen thousand. Moreover, they were either sick
or worn out with fatigue and anxiety, and the greater part
indifferently protected against the rigours of winter * by
the old garments they had worn in prison. There were
some whose lives ended at the very moment their liberty
began, and who expired between the two gates of the city ;
but in proportion as the wounds to be dressed were deep
and alarming, the Genevese charity exerted itself to meet
the exigencies of the case. The population hastened forth
to meet the exiles as far as the bridge of the Arve, which
is the frontier. The magistrates were obliged to prohibit
persons from going out of the city in this manner, on
account of the embarrassment which resulted from this
eagerness. It was a point of contention who should have
the honour of lodging one of these persecuted Christians.
The greatest invalids and sufferers were taken by prefer
ence. If they had any difficulty in walking, men carried
them in their arms into their houses. Their hosts, as well
as the committee of the Italian Exchange, provided clothes
for all. If Geneva did so much for the Vaudois, it was
because she believed that by the presence of these martyrs
she would receive in spiritual blessings more than she
could render to them in temporal aid .
One scene, which was repeated every time a new com
pany of exiles entered the city, deeply touched the hearts
of the bystanders, namely, the search made by the first and
last comers for their relations, the questions they put and
the answers they received respecting the fate of a father,
a mother, a husband, a wife, or of brothers, sisters, and
children , whom they had not seen for ten months. We
can scarcely tell which answer was the most overwhelming,
“ Your father died in prison ," “ Your husband has become
a papist," “ Your child has been carried away , " or No
one has heard a word about the person you are inquiring
for." It was not only bread, and clothing, and an asylum ,
* The journey was made in January and February, 1687. The duke had
clothed a small part ofthem , very indifferently,
+ Arnaud says, “ The Genevese contested with one another who should
take home the most destitute .”
DISTRIBUTION IN SWITZERLAND . 331
which these children of the Alps had need of, they wanted
also sincere friends to mourn with them and console them
in their afflictions.
If they met with sympathizing hearts at Geneva, they
also found many in the cities and country places of Pro
testant Switzerland and Germany, where the Christian
brotherhood received them ;* for they could not remain at
Geneva. The treaty concluded by the evangelical cantons
with the duke, for the emigration of the Vaudois, specified
their withdrawment from the frontiers. Consequently, in
proportion as they recovered from their fatigue, they were
transported to the Pays de Vaud , and thence by Yverdon ,
by the lakes and rivers, into the interior of Switzerland.
The evangelical cantons, Berne especially, had already
supported thousands of the French refugees.I These
victims of the cruelty of Louis xiv ., were, one- fourth or
one-third of them , assisted by public and private charity .
The Vaudois, therefore, being quite destitute of everything,
gave occasion for a superadded expense to the state and
people, which was a heavy charge ; but wise measures had
been taken. Berne, for example, had made preparations
from the moment that emigration had been decided upon .
Five thousand ells of linen had been made into under gar
ments ; an equal quantity of the common woollen stuffs
of Oberland had been used to prepare warm outer garments.
Hundreds of pairs of shoes wère laid up in the depôts.
The bailiffs, being informed betimes of the wish of their
excellencies, had stimulated ( if, indeed, that were neces
sary ) the generous sentiments of the communal administras
tions and of individuals. Another fast in February, 1687,
at the moment when the great body of the exiles entered
Geneva, had prepared their hearts by the inspirations of
religion. Another collection had been made at the same
time. The reformed Swiss received with open arms their
brethren of Piedmont, as they had already received those
* A Vaudois, the author of the “ Histoire de la Persécution des Vallées du
Piémont,” printed at Rotterdam in 1689,from which we have taken most of
thepreceding details ,expresses his gratitude in these words— “ With respect
to the Vaudois, as well as other refugees , we may say that Switzerland was a
secure haven , formed by God's own hand , to save from shipwreck those who
were exposed to the waves of persecution .
+ M. Louis du Thon , of Yverdon , was charged by their excellencies with
providing the means of transport.
| Among these were many Vaudois from Pragela, Queyras, and other valleys
in Upper Dauphiné.
of France ; and with still greater compassion, for the Vau

dois needed it more. The evangelical cantons distributed
the refugees among them in a fixed proportion. Zurich
took thirty per cent. ; Bâle, twelve ; Schaffhausen, eight;
Saint-Gall, Outer Appenzel, the Grisons, and Glaris also
received some. Berne took charge of forty - four per cent. ;
part of whom were placed at Bienne, Neuville, and in the
district of Neufchâteī.
The degree of charity, doubtless, was not the same every
where. We must even confess that in some places it was
constrained , being called for by the authorities. Some
Piedmontese refugees complained ; not all who employed
them as workmen, always treated them well. Possibly,
too, the kind reception given them in some places mayhave
rendered them less contented in others ; and, above all,
languor and a longing for their native country, may have
sometimes produced bad humour or despondency. Yet
the generality of the exilesshowed themselves sensible of
kindness and grateful. “ We have no language strong
enough,” said those of them who afterwards went to Bran
denburg, “ to express our gratitude for your favours. Our
hearts, penetrated with all your acts of kindness, will
publish in distant parts the unbounded charity with which
you have refreshed us and supplied all our need. We
shall take care to inform our children , and our children's
children, that all our posterity may know, that, next to
God , whose tender mercies have preserved us from being
entirely consumed, we are indebted to you alone for life
and liberty ." *
While these victims of a fanatical policy rested under
the roof of Christian hospitality, the question of their
future residence seriously engaged their protectors in Ger
many, Holland , and Switzerland.f The elector of Bran
denburg and several German princes opened their states to
them . In Holland, they spoke of facilitating their emigra
tion, in a body, to the Cape of Good Hope or to America. I
* Letter of July 26, 1688 , signed inthe name of the Vaudois, assembled in
the territory of Lenzburg , by Daniel Forneron and Jean Jalla . Archives of
Bernė, mark D.
† England governed by a popish prince, James II., who was soon to be
driven from the throne for his attempts at religious oppression, was not, and
could not be at that period , an effective protector of the Vaudois.
| Letter from the pastor Bilderdeck to the Vaudois . See Beattie's Views of
the Valleys, London and Paris , 1838, p. 118.
DESIRE TO RETURN TO THE VALLEYS . 333
The echo of these friendly voices brought their proposals

to the ears of the Vaudois, and filled their hearts with
disquietude . When, in the preceding year, the Swiss
deputies had proposed to them the abandonment of their
native country, as the only meansof escaping still greater
evils, a numerous party among them were energetically
opposed to such a step. They never consented, till,
having been prisoners for months in the fortresses of Pied
mont, nothing remained to them but to apostatize or to
emigrate. Now that dungeons, and their prolonged ab
sence from their beloved native country, had only increased
their affection for it, they felt intense agony at the thought
that they should never see it again , and that they should
be compelled to renounce it for ever. Certainly, they
returned thanks to God, and blessed their brethren, for
having obtained their liberty, for having fed and consoled
them , and for offering them houses and lands again ; but
the places in which love to God and Christian charity
offered them an asylum , could not occupy in their imagina
tion the place of their native soil. A foreign land, however
benevolent the inhabitants might be who would consent to
share it with them , could never be the same to them as
their own country, the land of their fathers. They could
not forget those spots the scenes of their childhood, which
the habit of beholding had identified ( so to speak ) with
their own being ; the paternal roof, full of the most
delightful recollections; the shade of the fig -trees and
chesnuts, the fields, the patches on the hill - side they had
cultivated , the majestic mountains, the green pastures
where they had fed their flocks ; their hearts were de
lighted with cherished images and recollections, which had
increased doubly in value in their eyes. Ye Christians of
Switzerland, Germany, Holland, and England, benefactors
of the Vaudois, be not offended at this apparent indiffer
ence to your country, for you also have each a country that
is dear to you ! And thou, O Lord of heaven and earth,
canst thou disapprove the preference they give to the
country where their ancestors adhered faithfully to thee in
the first ages of the church of thy Son ? Their desire to
serve theestill on the soil of Christian liberty, surrounded
by the tombs of the martyrs, their progenitors, and to
re-light in these revered spots the torch ofthy gospel, that
its flame may still shine in darkness, will it not be agree

able to thee ? What shall we say ? Does not their design
come from thee ? Doubtless, thou art not willing that the
testimony rendered to the faith by the ancient Vaudois,
should be weakened by the permanent removal of their
children from the country in which they bore that tes
timony.
The desire of the Vaudois to return to their native
country , though deeply cherished by them all, was only
by degrees formed into a project, in proportion as they
believed in the possibility of its realization. The minister
Arnaud, who, in the sequel, was the leader of the enter
prise, was probably its originator ; but, in the first account
that was given of it, it was attributed to the fervent zeal of
the hero of Rora, the intrepid Janavel, who had retired to
Geneva, after a capital' sentence had menaced his life.
Geneva, believing its honour engaged to the duke, banished
him from its walls; but he soon returned thither .
The first attempt of the Vaudois to return to the valleys
necessarily failed at its outset, from its being made so
much at hazard, without precaution , without leaders; and,
we may say , without arms. Those who engaged in it came
in an irregular manner from their cantonments at Zurich,
Bâle, Argovie, and Neufchâtel, to Lausanne and its environs,
about the end of July, 1687, without having taken any
of the preliminary measures necessary for such an expe
dition . Their numbers, moreover, were inconsiderable ;
only about three hundred and fifty. Being stopped by
the chief magistrate of Lausanne at Ouchy, where they
attempted to embark, they submitted , sorely against their
will, to the order for returning to the places from whence
they came.
Though in this instance unable to succeed , the Vaudois
did not abandon their design. They perceived that it had
been badly managed ; that it was necessary to mature a
plan , to make preparations for it, and then to execute it
simultaneously and secretly, under the direction of their
chiefs. This method they actually pursued. Their first
care was to send three men * to discover by -roads, by
* One belonged to the valley of San Martino, another to Queyras, the third
to the valley ofPragela . The fact, that of the three, two were Frenchmen from
valleys near those of our friends, shows that the number of Protestants of
these French valleys of Pragela and Upper Dauphiné, who had fled from per
OFFER OF THE ELECTOR OF BRANDENBURG . 335
which they could return to the valleys. It was desirable

to avoid populous localities, to follow by preference the
higher valleys and the elevated ridges, to pass the rivers
near their sources, and then reaching their destination , to
engage their friends secretly to prepare bread, * and to
deposit it in convenient places. Such were the principal
directions and instructions these persons received .
While the three spies were fulfilling their mission, at
the peril of their lives, the cantons, dissatisfied with the
attempt of the Vaudois, which might have compromised
them with the duke of Savoy, continued the former nego
tiations with the German princes for the emigration of their
guests, whose presence was now become inconvenient.
The elector of Brandenburg, Frederick -William , who was
called by his contemporaries the Great Elector, a prince
whose memory both the Vaudois and the French Protest
ants will bless for ever, was not content with interceding
with the duke of Savoy on behalf of his oppressed brother
Protestants, he showed himself ready to receive a part of
the remains of their population, and wrote for subsidies on
their behalf to the prince of Orange, to the states -general
of Holland, to the city of Bremen, and to the elector of
Saxony, as well as to England . It only remained to com
pute the number of the emigrants. Of two thousand six
hundred and fifty -six Vaudois distributed among the can
tons, the elector consented to take charge of about two
thousand ; the aged and the sick were to remain in Swit
zerland . Such were the arrangements settled at Berlin, in
concert with the’deputy of the cantons, counsellor Holzhalb
of Zurich .
But the Vaudois, full of the project of returning to their
native land, showed little eagerness to accept the asylum
which the benevolence of the great elector offered them at
Stendal, in the vicinity of the Elbe, to the north of Magde
burg. They were alarmed at the thought of being fixed
at such a distance from their ancient country. The climate
and the language also made them hesitate. The measures
taken by the evangelical cantons and the Vaudois delegates
had also inclined the hearts of the elector Palatine , the
secution, was considerable. They now thought of establishing themselves in
the Piedmontese valleys.
* In the high Alps bread is only made once a year. It becomes as hard as
a stone, and is kept like biscuit.
count Waldeck , and the duke of Wirtemberg to place lands

capable of cultivation at the disposal of the exiles of the
valleys. But, although the spring of 1688 had now arrived,
the Vaudois could not resolve to separate themselves, and
to settle in these distant colonies. " It seemed that these
unfortunate people ," said Remigius Merian , resident of the
elector of Brandenburg, at Frankfort, “ changed their plans
every day, and could decide on nothing. They were always
longing after their own country and people. They under
valued the favours offered them by princes." ' *
Nevertheless, being obliged by their position to make their
choice, they decided at last, that one part of them , about a
thousand, should repair to Brandenburg, but that the
others should distribute themselves in the Palatine and
Wirtemberg, not to be too far removed from the dominions
of the duke of Savoy ; for they had not forgotten their
secret project. How is it possible, when religious recollec
tions and exile render your country doubly dear to you, to
turn away your gaze from the distant mountains that envi
ron it ? The captives of Babylon exclaimed, “ If I forget
thee, O Jerusalem , let my right hand forget her cunning.
If I do not remember thee, let my tongue cleave to the roof
of my mouth ,” Psalm cxxxvii., 5, 6 .
The chamberlain de Bondelly had arrived with a com
mission to conduct the thousand Vaudois to their destina
tion . The death of his master the great elector Frederic
William , the protector of the persecuted Protestants, formed
no obstacle to their departure, Frederic 111. his successor ,
having shown his readiness to receive the inheritance of
charity which his father had bequeathed to him .
On the other hand, the three spies had returned . Their
report on the state of the valleys, at that time inhabited by
strangers,and on the road to be taken in returning thither,
induced the directors to hold a council, in which it was
resolved to make a second attempt through the valleys, the
great and little St. Bernard and Mount Cenis. Bex, a
little town at the southern extremity of the state of Berne, I
at the foot of the mountains, near a bridge over the Rhone,
* Dieterici, die Waldenser, etc. p. 145.
+ They hadbeen exposedto imminent danger. They were arrested in the
district of the Tarentaise. Eight days they remained in prison, but at last had
the good fortune to be set at liberty .
It now makes a part of the canton of Vaud .
SECOND ATTEMPT FOR RETURNING TO THE VALLEYS . 337
was chosen as the place of rendezvous. The time fixed was

the 9th or 10th of June, 1688 .
At the head of the movement was a man , whose name
has resounded far and wide, and will be transmitted to the
most distant posterity, a man fitted both for peace and war ;
a humble minister of the Lord, and commander of an army ;
copious and eloquent in language enriched by the Holy
Scriptures, when he applied himself to teach and exhort;
full of unction and fervour when on his knees he supplicated
the Father of mercies for his depressed church ; brief and
decided in tone when he directedthe march, or gave orders
in the tumult of battle : such a man was Arnaud. A native
of the vicinity of Die, in Dauphiné, Henri Arnaud , one of
the most esteemed pastors of the Vaudois church, had with
drawn himself at the time of the general disaster of 1686 ,
being too prudent and too clearsighted to surrender himself
to the duke's troops. * And when the residue of the people,
to whom he had consecrated his life, were released from
prison , he joined them . He sojourned at Neufchâtel with
a part of his people . His genius and resolute character
marked him out to the Vaudois, as the man around whom
they ought to gather, as the living soul of their people,
in one word, as their chief. It was to him , in fact, that
the general confidence gave the command of the enterprise
for a long time projected, and which was now ripe for
execution .
The most courageous Vaudois had quitted their canton
ments and traversed Switzerland by night, through byroads,
and repaired to Bex, the general rendezvous. But however
secret their march, it could not be concealed from the
senates of Zurich and Berne, nor from the council of
Geneva, who suddenly were informed that sixty Vaudois
who served in the garrison had just deserted, and entered
the Pays de Vaud. Their project being thus divulged, was
thwarted . A bark laden with arms did not reach Villeneuve,
where they were waiting for it. The chief magistrate of
Aigle, being apprised by their excellencies , was obliged to
conform to their orders and stop the expedition. It also
met with other insurmountable obstacles. The inhabitants
of Valais in agreement with the Savoyards, having, on the
* He waspresent at the affairs of St. Germain , when two hundred Vaudois
made so gallant a defence.
first rumour, occupied the bridge of St. Maurice, the key

of the pass, had both of them by their signals roused all
Chablais, and put Valais on its guard. The fatal order for
stopping their march was given with all the kind considera
tion possible to six or seven hundred Vaudois, who were
then assembled in the temple of Bex, by the generous Fr.
Thormann, magistrate or governor of Aigle. He addressed
them with tears in his eyes, showing them that their pro
ject having taken wind and their adversaries being in arms,
it would be rash to think of going any further, and that
their excellencies could not permit it without laying them
selves open to the charge of violating treaties. He did
justice to their zeal ; and, in order to incline their hearts to
patience and trust in God, under their trials, he reminded
them that the Lord, who is attentive to the desires of his
children , and holds the times in his own hand, knew well
how to bring about the favourable moment. This sensible
and friendly discourse having somewhat calmed their spirits,
their pastor and leader, Arnaud, led them to entire submis
sion by a sermon on the affecting words of the Saviour
“ Fear not, little flock ,” Luke xii. 32 .
The Vaudois being conducted to Aigle, and lodged with
private individuals, took a grateful leave of this humane
governor, who lent them two hundred crowns to assist those
of them in returning who lived in the furthest parts of
Switzerland. They felt how much they were indebted to
him , when they saw themselves repulsed from Vevey, where
they were even refused provisions, and when they found
themselves treated with severity, all along the road, by
order of the council of Berne, who were displeased, as may
be easily imagined , with an expedition which compromised
their honour, since there were not wanting persons at Turin
to suspect them of being accomplices. This was actually
the fact; but the cantons cleared themselves entirely of
such an imputation.
As to the persons engaged in this attempt, who were
banished for some time to the Isle of Bienne ( St. Pierre,)
they received orders two months afterwards from the assem
bled cantons, to resume their route to the north of Switz
erland, Zurich, and Schaffhausen, and to accept, notwith
standing the opposition many continued to show , the
charitable offers of the German princes. More than eight
RETURN OF THE GREATER PART TO SWITZERLAND . 339
hundred persons, men, women, and children , embarked on

the Rhine, to be conveyed to the electorate of Brandenburg.
And while the French commandant de Brissac fired at their
boats, Frederic II . prepared to give them a cordial reception.
A separate part of the town of Stendal was given them for
a residence ; they were amply supplied with all the comforts
of life. They were allowed to have, not only their own
pastor and schoolmaster, but also their own municipal
magistrates and judges. Eight hundred Vaudois were to
till and sow the rich lands of the Palatinate, which the
elector, Philip William of Neuburg, had put at their dis
posal. Seven hundred were settled in Wirtemberg. A
few hundreds remained in Switzerland, particularly in the
Grisons . Arnaud, after having superintended this distri
bution , which he could not but deplore, set out, in company
with a Vaudois captain , * for Holland, to consult respecting
his secret project with prince William of Orange, who was
more conversant than any other man with public affairs and
the politics of Europe. This prince, who in the following
year ascended the throne of England in the place of the
papist James II . , encouraged the persevering Amaud, and
led him to hope that circumstances would be very favour
able to his enterprise. He advised him, meanwhile, to keep
the Vaudois as much united as possible .
In fact, scarcely had a few months passed away, when
the situation of political affairs favoured the accomplish
ment of Arnaud's project. War broke out, Germany was
invaded in the autumn of 1688 , and the French army over
ran the Palatinate. The Vaudois who were there, dreading
these Frenchmen who had done so much mischief in their
valleys, retired before them, and retook the road to Switz
erland. A part of those in Wirtemberg did the same.
The evangelical cantons, affected by their new sufferings,
gave them a kind reception ; Schaffhausen, particularly,
where they obtained a temporary settlement. They were
soon distributed in their ancient allotments, even in districts
where the French language was spoken ; as at Neuville and
Neufchâtel. The intervention of Holland was perhaps not
useless, in these times, for the poor exiles, tossed about by
political storms at a distance from their native land. M.
de Convenant, deputed by the states general, requested the
* Baptiste Besson of San Giovanni.
Q 2
cantons at the beginning of 1689 to continue their protec

tion to the Vaudois till his Britannic majesty, William of
Orange, * could provide for their settlement in his new
dominions . Thus protected, the children of the valleys
waited for the important hour of their departure, gaining
an honest livelihood, with their own hands, chiefly among
the peasantry . Everywhere justice was done to their acti
vity and probity. The only misdemeanor of which any
one of them was accused, was the carrying off a musket;
and this after some time was restored.
The dawn of their deliverance, so impatiently longed for,
at last appeared on the political horizon, inviting the Vau
dois to depart and to re- enter their own country in arms.
Savoy was stripped of troops ; Victor Amadeus having
withdrawn them to Piedmont, where he needed them .
France, attacked by the emperor and by the Dutch, to whom
England, now governed by William III . , would soon be
joined , having itself to defend, could furnish no succour to
the duke of Savoy against the Vaudois, who, when once
more entrenched in their mountains, would know how to
defend themselves, till their powerful protectors could obtain
anhonourable capitulationfor them .
Feeling secure on the side of their adversaries, the Vau
dois needed only to be on their guard against their friends,
whose politicalrelations constrained them to put obstacles
in the way of their departure. The undertaking was cer
tainly difficult; but if secrecy could be preserved, it was
not impossible . The experience of two abortive attempts
had taught silence and extraordinary prudence. Yet some
suspicions were excited at Berne, and orders were given to
the chief magistrate at Chillon and Aigle, at Nyon and
some other places, in case the Vaudois should attempt a
passage, as in the preceding year. Berne also caused Ar
naud, who was residing at Neufchâtel with his wife, to be
watched . This enterprising leader, however, took his pre
cautions so well, made his preparations with so much ability,
and gave his orders with such precision , that in spite of the
watchfulness of the authorities, he perfectly succeeded.
The place of rendezvous appointed for the scattered
Vaudois was a forest of considerable size called the wood of
* The prince of Orange landed in England in Nov. 1688, and was crowned
April 11, 1689.
WOOD OF PRANGINS. 341
Prangins, situated on the borders of the lake Léman, in the

vicinity of the little town of Nyon, on the confines of the
Bernese Territory . * The extent of the forest, its isolated
position along the banks facing the Savoyard coast, from
which it was not above a league distant, rendered it
preferable to every other point. The time fixed for the
gathering was equally well chosen. They took advan
tage of the solemnity of a general fast, which, keeping the
population in the temples and the interior of the villages,
prevented them from noticing the armed travellers, and
rendered it very difficult to call out the militia of the
country, in case the authorities wished to oppose either the
gathering or the embarkation .
The movement of several hundreds of armed men could
not be concealed so entirely that the magistrates should
receive no notice of it ;t but the care by the bands to
* This district now forms part of the canton of Vaud.
† On the 14th of August, 1689, early in the morning , the chiefmagistrate of
Lausanne, M.Sturler ,was informed that onehundred and eighty Piedmon
tese, armed, had arrived at Vidy, and kept themselves concealed while waiting
to embark. Major de Crousazwas sent to them , with orders to give up their
undertaking, and to return home . The major sent back three boats , which
were already at hand. The Piedmontese were irritated , but promised never
theless to retrace their steps. The same magistrate received at midnight the
deposition of two peasants of Romanel, nearLausanne, who declaredthat a
troop of five hundred men , led by an officer on horseback, marching very
quickly and in silence, had passed by their village towards the side of the lake.
He learned , by his agents, that four hundred of these men had embarked in
boats that camefrom the sideof Geneva. The next day he found that they
came from near Nyon . The others had disappeared.
At Morges, a town on the borders of the lake of Geneva, about fifteen or
twenty miles from Nyon, on the 15th, a fast day, at the hour of afternoon ser
vice, that is at one o'clock, the magistrate ofthis town was informed thata
great number of Piedmontese were secreted in the copses below Allaman . He
immediately rode thither with some persons belonging to the place, and satis
fied himselfthat there were about three hundred men there, armed with good
firelocks. They declared their intention of going that evening to the wood of
Nyon. The magistrate wrote to the chief magistrate of Nyon, and wished to
arrest them , but of the hundred he thought he had made prisoners he could
only secure seventeen . Not satisfied with this attempt, he called out the
militia, and went to the wood of Nyon, where he found nobody. He also
caused the boats to be seized.
The magistrate of Nyon, M. Steiger, who, agreeably to the orders he had
received from Berneinthe preceding month, had prohibited all boatmen from
taking any Piedmontese to Geneva or Savoy underpain of death , was informed
on the evening of the 15th by the magistrate of Morges of what had taken
place. He sent a strong detachment of militia to the bridge of Promonthoux
to watch for the arrival of the detachments of Piedmontese which were said
to be in a woodof chesnut trees under St. Bonet and Bursinel,or in the copse
of Allaman, and had been alsoseen near the gibbet of Rolle. This watch was
renewed on the next day, the 16th of August. He sent a guard also to the
entrances to the wood of Prangins. On the 15th, at evening, and particularly
on the 16th, the magistrate of Nyon gave noticeto all the militia of the baili
wick, even those ofthe mountain , to be, on the 17th of August, at five o'clock
in the morning, at the guardhouse of Nyon, to march and take all the Pied
montese they could find in the wood of Prangins prisoners ; but in the night
conceal their march into the wood, and particularly their

staying on the distant lands of the chief magistrate of
Morges till the decisive moment, the evening of the 16th
of August, when they entered unperceived into the baili
wick of Nyon and the wood of Prangins, at a time when
they were supposed to be far off, as the distance was
thought to be too great for their arrival there; by such
precautions the measures were thwarted, which the magi
strates had hastened to take. All sources of apprehension
were not yet removed . Scarcely had the principal brigades
reached the wood of Nyon in the evening, when they saw
persons landing from a multitude of boats, whose curiosity
had brought them there to ascertain if the reports in cir
culation were well founded . This circumstance, which
might have been fatal to them , and obliged them to em
bark much sooner than they had expected, before all their
own people had arrived, turned out very advantageously for
them , by putting at their disposal means of transport which
they would otherwise have been without.
It was between nine and ten o'clock , in the evening of
the 16th of August, 1689, the day after the fast, that
Henri Arnaud gave the signal for their departure * by
falling on his knees onthe margin of the lake, and invoking,
in a loud voice, the all -good and all - powerful God , who, in
their distresses, had remained their safeguard and their
hope . Fifteen boats unmoored, laden with the greater
part of the little army. A gust of wind, which for a
short time dispersed some of them , brought them within
sight of a Geneva boat that contained eighteen of their
people. No sooner had they reached the opposite shore
than the transports pushed off again , in quest of those
who might be waiting for them ; t but of the fifteen boats,
three only reached the wood of Prangins in the night, and
of the 16th and 17th the Piedmontese, knowing what measures had been taken ,
embarked,although they were not all assembled .
A letter from the syndics of Geneva, of the 15th of August, announced to
their excellencies that in the night sixty Vaudois had left for Nyon or Lau
sanne in several boats. (Archives de Berne, mark D.)
* How inscrutable and unfathomable are the ways of God ! How did it
come to pass that in the midst of such a movement, in some sense contrary to
their plan, the Vaudois, so counteracted, set out in the numbers most con
venient, according to all appearance ?
+ To the number of six or seven hundred ,if we may rely on the declaration
ofthe secretary Baillival, who had surprised them , and who employed many
exhortations, reproaches, and menaces to turn them fromtheir purpose.-
(See the report of the magistrate of Nyon in the Archives of Berne,mark D.)
CROSS THE LAKE LEMAN . 343
brought over a fresh detachment to the Savoy side. * The

others disappeared. By this mishap, two hundred men
remained on the Swiss side. It may be presumed that
they were not the most ardent to engage in the struggle.
Many of them were not even armed. Arnaud also regretted
the loss of a score of men, who reached Morges too late,
where they were stopped and prevented from joining him .
All these men, however, regained their asylum in the can
tons ; but the loss most lamented was that of a hundred
and twenty brave men coming from the Grisons, St. Gall,
and Wirtemberg. They were arrested in the small popish
cantons by the desire of the count de Govon, the resident of
the duke of Savoy, who had got tidings of their setting
out, and they were sent to the prisons of Turin, where they
remained till the peace. The Vaudois who were settled
at Neufchâtel, andleft only on he 16th, also failed to
reach the rendezvous, as well as the captain Bourgeois,f who
was to have commanded the expedition. I
Nine hundred men had effected the passage of the lake ,
a small company to attempt making their way through an
unfriendly population, and thousands of soldiers entrenched
behind streams of water, or in fortified positions ; a com
pany, on the other hand, far too numerous for the slender
means of sustenance to be found in the by -places through
which they intended to go ; an untrained assemblage,
* One of the boatmen of Nyon, named Signat, a native of Tonneins, in
Guienne, a man zealous for religion, and a refugee, was left on the Savoy side
by the other boatmen , while he was taking leave of his friends from the valleys.
In vain he ran tothe shore, calling after his comrades, whowent off with his
boat. “ Come with us,” said his new friends, “ and we will give you a good
house in lieu of your little boat." He accordingly set out with them .
+ Captain Bourgeois, of Yverdun, or Neufchâtel, an officer of merit, who
had been requested by Arnaud to take the command ofthe little Vaudois army,
was absent from the rendezvous. Being suspected of cowardice, he wished
to clear himself from this injurious imputation , and to rejoin Arnaud . He
collected a thousand Piedmontese, Swiss, and French, (the latter were the
most numerous,) and crossed the lake at Vevay on September 11th, in the
same year. He had some success in Chablais ; but it was impossible for him
to restrain his undisciplined troops, who gave themselves up to drinking and
plunder, instead ofmarching onwards. When they arrived at Faucigny they
would notgo any further. The Savoyard troops guarded all the mountain
ridges and passes. Being driven back on Geneva, and transported to the
Swiss territory by vesselsfrom that city, they disbanded. Captain Bourgeois
was arrested by order of their excellencies, condemned to die , and beheaded
at the harbourof Nyon in March , 1690 . “ All eyes but his own were bathed
in tears, > says a manuscript account. - Gruner, in Vulliemin , History of
Switzerland, v. xiii.
$ The sources from which we have taken the foregoing accounts are the
archives of Berne, Vaud, and Geneva ; the Histoire de la Rentrée des Vaudois,
(History of the Return of the Vaudois,) by Arnaud, of which there are two
editions, one very rare, of 1710, the other printed at Neufchâtel, in 1845.
Dieterici die Waldenser, Berlin , 1831.
formed of persons of every age, hardened, it is true, by

toil, but yet strangers to military discipline and maneuvres.
What could become of them, exposed as they would be to
incessant privations and fatigues ; to scorching heat during
the day, and frost at nights, most frequently without
shelter, through rain, through inhospitable tracts and
deep defiles, by the sides of precipices, and over rocks
crowned with eternal snow ? They are aware of all this,
these inheritors of the Vaudois name, and of the glory and
sufferings of their fathers. Now alone on the strand of
the lake they have just crossed, they tread on the soil
which they are about to bathe with their sweat and their
blood . No illusion deceives them. The hard reality ,
with its dangers and privations, is before their eyes, stern as
truth . But no one draws back ; no one is startled . The
love of their country influences them ; the hope of return
to the places of their birth , where from time immemorial
their fathers raised on high the standard of the truth
which is in Jesus Christ, animates them with unshaken
confidence. The prize of the conflict seems to them
worthy of the greatest sacrifices. It is a terrestrial native
land, to the recollection of which they have attached their
faith and hope of salvation, by an association of ideas
easily to be accounted for in men full of the religious
traditions of their ancestors. In setting out, sword in
hand, to reconquer it, their hearts are at ease, for their
cause is just. They seek for nothing but what they have
been deprived of by deceit or violence. * Thus, in former
ages, Israel seized the sword and buckler to maintain his
right to the possession of the Holy Land. And these sons
of the Vaudois, could they abandon, without remorse and
without a struggle, their right to the land of the martyrs,
their ancestors, --to their unquestionable heritage ? Their
presence on the Savoy side, at the entrance to the domains
of their prince, is their answer ; and as to the means of
execution, they wish to employ none but such as are
peaceful. They carry arms only to defend themselves if
attacked, or if their passage be opposed. They desire to
remain under the observation of God the righteous Judge,
* Itcannot be said that the court of Turin kept its promises to the Vaudois,
when MM. de Muralt, the deputies from the evangelical cantons, negotiated
the conditions of emigration ; nor those that prince Gabriel of Savoy made in
the name of the duke, his nephew , to induce the Vaudois , who were not yet
conquered, to lay down their arms.
TAKE A SOUTHWARD DIRECTION . 345
and beneath his holy protection . They hope to be able to

repeat on their march and in every encounter, like the
children of Israel, “ Jehovah is our Banner.”
Between Nernier and Yvoire, two towns of the Chablais,
facing the wood of Prangins, Arnaud, the leader, landed
from his frail bark with fourteen companions, and his first
care was to place sentinels at all the avenues, and to
marshal his troops as they disembarked . He then divided
his nine hundred men into twenty companies, six of which
were composed of the French of Dauphiné, adjoining the
valleys, * and of Languedoc; thirteen others were of different
Vaudois communes ;t and the last of volunteers, who were
not willing to make a part of the preceding. They formed
three bodies, an advanced guard, a centre, and a rear
guard , according to the tactics of regular troops, which
were always observed by the Vaudois in their marches.
Two ministers, beside Arnaud, were with the little army , –
Cyrus Chyon , formerly pastor of Pont-à - Royans, in
Dauphiné, and Montoux, of the valley of Pragela. The
first , Chyon , was soon separated from the expedition .
Having repaired with too much confidence to the first
village, i to obtain a guide, he was taken prisoner, and led
to Chambéry, where he remained till the peace.
The army once organized , and in a condition to defend
themselves if the enemy appeared, bent their knees before
the Lord, on whom the success of their enterprise depended,
and ardently invoked his all- powerful aid . They then took
a southward direction, in order to pass over the little moun
tain range that separates Chablais from Faucigny ;-Yvoire
being threatened, opened its gates and gave them a free
passage. The villages through which they passed never
dreamed of making resistance. Some gentry, as well as
subaltern magistrates, whose persons they secured as
hostages, were obliged to follow , and served as guides,
till they were replaced by others. Nevertheless, they
* Namely, the valley of Clusone,or Pragela, of Queyras, of Embrunois, etc.
Their captains were called Martin , Privat, Lucas, Turel, Foufrède, and Chien.
† Angrogna had three companies, whose captains were Laurent Buffa,
Etienne Frasche, and Michel Bertin ; San Giovanni two companies, under the
captains Bellion and Besson ; La Torre one, under Jean Frasche ; Villaro one,
under Paul Pelenc ; Bobbio two, under the captains Martinat and Mondon ;
Prarustin one, under Daniel Odin ; St. Germain and Pramol one, under cap
tain Robert ; Macel one, under Philip Tron -Poulat; Prali one, under captain
Peyrot.
Probably at Nernier.
Q 3
performed these coercive measures with so much address,

and the discipline of the army was so strict, that the
apprehensions at first felt by the inhabitants of the open
country soon subsided, and the peasants with their
ministers might be seen approaching and quietly watching
the troops as they filed off, and even saluting them by
saying, May God go with you ! The parish minister of
Filly opened his cellar, and supplied them with refresh
ment, without receiving any remuneration. But very soon,
while ascending the mountain by the path which leads to
Boëge on the Menoge, in Faucigny, the encounter they had
with the gentry, whom , notwithstanding their threatening
tone, they made prisoners, and then with two hundred
armed peasants, under the command of the governor of
Boëge and a quarter -master, whose resistance was next to
nothing, showed them nevertheless the necessity of being
beforehand with the inhabitants. They perceived that
if armswere generally taken up, the expedition would be
exposed to great danger. They therefore employed a slight
stratagem : they made one of the gentry who were kept
as hostages write the following letter from Boëge : “ These
persons have arrived here to the number of two thousand ;
they have requested us to accompany them , that we may
be able to give an account of their conduct, and to assure
you that it has been perfectly regular; they pay for every
thing they take, and all they ask is a free passage. We
beg you, therefore, not to sound the tocsin, or to beat the
drum , and to withdraw your people in case they should be
under arms.' This letter, signed by all the gentry and
sent to the town of Viû, in Faucigny, where they arrived
at nightfall, had a very good effect ; and on their march
they met with no more resistance ; on the contrary, they
found the people eager to furnish whatever they asked for,
even to saddle -horses and wagons. A similar letter sent
to St. Joyre prepared a good reception for the weary
travellers. But to gain time, they pushed on . It was
only at midnight that they stopped in an open field and
rested a little notwithstanding the rain .
The next day did not pass quite so peaceably. Cluse, a
walled city, obstructed the narrow passage between the
mountain to the north , and the impetuous Arve on the
south . The inhabitants in arms lined the trenches ; the
DIFFICULTIES OF THEIR SITUATION . 347
mountaineers ran together, shouting out abuse. The firm

ness of the Vaudois, who resolved to force a passage, and
the intervention of the hostages, who trembled for their own
safety, led to a capitulation . The gates were opened, and
provisions were sold. The little army continued its march
southward, on the east bank of the Arve, at the foot of
contiguous mountains from whose declivities they might
have been crushed, by rolling down fragments of rock , and
reached by way of Maglan the great bridge of St. Mar
tin, facing Salenches . While still at a great distance
they had seen on the other side a horseman riding at full
speed, and concluded that he was going to give the alarm
in the town, the chief place in Faucigny. Having advanced
within a hundred paces of a great wooden bridge, flanked
by many houses, and easily defended, the Vaudois halted
and formed in close columns for the attack . But faithful
to their rule never to seize by force what they could obtain
willingly, they requested a passage over the bridge and
through the city . The town-council, avoiding giving a
precise answer, gained time, and collected six hundred men.
At the sight of the latter, the Vaudois knew what they
had to do, and, in an instant, they had crossed the bridge,
and set themselves in order of battle. Their antago
nists retreated behind the hedges , without firing ; our
warriors of two days old left them in peace, in their
turn, then resumed their march , and , quitting the val
ley of the Arve to plunge into a defile which opened to
the south of Salenches , passed the night at Cablau ,
where they wanted a sufficient supply of provisions, and
could scarcely dry their garments, soaked with the rain
that had been falling incessantly since the preceding even
ing. Nevertheless these poor people blessed God that they
had so far marched successfully, without fighting or loss
of men, over bridges and through defiles where a few
courageous defenders could have done them irreparable
injury, and that he had granted them a peaceful night
after so much fatigue and anxiety.
Rest was very necessary for them ; for they were about
to face physical difficulties of which the prospect might have
shakenthe courage of persons quite unfatigued and free from
anxiety ; how much more men who for a number of days
and nights had known no rest or sleep but what they could
enjoy during their brief halts, exposed to the injuries of the
atmosphere, and for the last eighteen hours to rain , -not

to mention the mental disquietude which scarcely allowed
them to close their eyes ? Now they had reached the foot
of the gigantic Alps , —those masses which have braved the
winds and storms of centuries, whose heads are hoary with
eternal snows, and whose precipitous sides only offer in
their rents or accidental slopes, a few perilous paths by
which the traveller cannot advance without difficulty. They
were come into the presence of the monarch of European
mountains, the majestic Mont- Blanc; the Vaudois had to
bend their steps over the undulating folds of his mantle
of forests, and of rocks surmounted with silver snows,
hollowed out with dazzling glaciers and torrent waterfalls;
they came hither not to admire the wonderful works of God,
nor to refresh their hearts by this sublime spectacle, but
to shun cities and men, to breathe at liberty as they
marched on rapidly, like the chamois bounding from cliff to
cliff on the heights above them , or as the eagle that soared
over their heads . They were arrived at the spot, where
the Alps to the west of Mont- Blanc change their direc
tion all at once by an obtuse angle, and instead of stretch
ing westward descend in a zigzag to the south . Numerous
valleys are spread out at their base, separated from one
another by lateral branches of the principal chain . To
the summit of these lateral branches it was necessary
for our nine hundred travellers to ascend from the bot
tom of the valleys, in order to descend again into the
opposite valley. This fatiguing labour was to be their
daily task for eight days, one excepted. Often they could
scarcely find anything to maintain them excepting milk
and cheese, and the frozen water of the mountains. The
rain frequently beat upon their backs bent with fatigue,
and their suffering feet slipped many times in a day upon
the snows and in the stony ravines. We shall not recount
their sufferings in detail ; they would fatigue the reader.
Let it suffice to give a general idea, by this description of
the route they followed .
From Cablau, in the mountains to the south of Salenche,
the little army ascended to the valley of Mégéve, at the
foot of Mont Joli, which bounds it to the east, and sepa
rates it from that of Mont- Joie or Bonnant, and after
having passed the first defile, where they refreshed them
selves in the herdsmen's huts, they descended into the
DIFFICULTIES OF THEIR SITUATION. 349
valley of Haute -Luce , to ascend immediately on the left,

to the east, a precipitous mountain , whose aspect in
spired horror, but which must unavoidably be crossed by
whoever would enter the valley of Bonnant, to pass next
through the defile of Bonhomme, as was the design of our
travellers . At the sight of this awful mountain , * the
courage of many failed . In various places, the road was
hewn out of the rock : they were obliged to ascend and
descend as if by a ladder suspended over the precipices.
“ Arnaud,” says the author of the “ Glorieuse Rentrée,"
( “ Glorious Return , ” t ) “ the zealous and renowned leader
of this little flock, restored, by his holy and excellent
exhortations, the courage of those who followed him . But
this was not all; the descent was still more painful and
dangerous than the ascent . To effect it, it was necessary
almost always to sit and slide down precipitously, without
any other light than the reflection ofthe snows and glaciers
of Mont-Blanc, which rose before them . I It was not till
late at night that they reached the shepherds' huts, $ in a
place deep as an abyss, barren and cold, where they could
not make a fire except by unroofing the hovels to take the
* Which the author of the Rentrée calls the mountain of Haute-Luce, from
the name of the village at its foot, but which, without doubt, is either the Col
Joli, (7240, high,) or the Col de la Fenêtre, or Portetta, as it was named to
Mr. Brockedon , who has visited these countries, and followed the same road
as the Vaudois. -(See Picturesque Views of the Vaudois Valleys, by Beattie,
p . 168.) It is difficult, perhaps impossible, to determine through which of
these two defiles the Vaudois passed ; they could not tell themselves, being
obliged , owing to the thick fog, to commit themselves to a guide whom they
distrusted and were obliged to threaten , and who, perhaps in revenge, led
them through the most difficult roads.
† It is not probable that Arnaud, to whom is attributed the compilation of
the Glorieuse Rentrée, would speak thus of himself. But possibly this eulo
gium is quoted from the journal of young Paul Renaudin , (or Reynaudin ,) of
Bobbio, which Arnaud might have reproduced in the text. The author of the
Glorieuse Rentrée acknowledges, in fact, that this journal, written with great
fidelity and exactness, furnished him with many excellent materials for his
history. The aged Joshua Janavel, who lived at Geneva, might have heard
before his deaththe manuscript of his young compatriot read to him , which
would excite the liveliest emotions . Paul Renaudin left Bâle, where he was a
student, to join the army. He returned to his studies after the peace, and died
pastor of Bobbio. ( Histoire de la Glorieuse Rentrée, edition of 1710, pp. 69
and 175 ; or the edition of 1845, pp . 65 and 131.) See ,also , the learnedessay
on the Vaudois which is preserved in the library at Bâle.
I The summits and glaciers of the Miage, Trez -la -tête, etc.
$ The author of the Rentrée believes that these huts were those of St
Nicolas de Vérose ; in which opinion he is probably mistaken, for hedescribes
the place as in a deep hollow , like a desert and cold abyss, while St. Nicolas is
a large village in a lively situation on the hill-side of Mont- Joli. The huts in
which our travellers found such a miserablelodging were probably some near
St. Nicolas , but situated higher up in the valley, atthe foot of the pass of Bon.
homme. Mr. Brockedon , quoted by Dr. Beattie in the Picturesque Viewsof
the Vaudois Valleys, as having visited these districts by a Vaudoisitinerary,
believes that these huts, of which the Rentrée speaks, were those of the Barme.
wood, which in return exposed them to the rain which

lasted all night. So many hardships determined captain
Chien, belonging to one of the six French companies, to DO
desert, taking a horse along with him. He was of a delicate at
constitution .
On the fourth day the little army passed through the 21
defile of Bonhomme, which separates the province of Fau 1
cigny from that of Tarentaise , the basin of the Arve from t
that of the Isère . They ascended the mountain up to their
knees in snow, while a heavy rain was falling. They had not N
been without fear of havingtheir passage disputed,for they T
knew that in the preceding year, at the report oftheir first
attempts, fortifications and entrenchments had been con
structed in these places, with embrasures and coverings, in
a position so advantageous that thirty persons would have
sufficed , our friends said when they saw them , to stop their
passage and destroy them . They praised God most heartily
that all these works had been abandoned. From the heights
of Bonhomme they descended into the valley of the Versoi,
where their resolute appearance overawed the peasantry
who had assembled by the command of their lord to oppose
their passage. In the evening they reached Sey on the
Isère, and meeting there with a plentiful supply of pro
visions , they encamped not far from the town. The fifth
day spent in going up the Isère had nothing remarkable,
unless, perhaps, the excessive earnestness with which some
gentlemen of Sainte-Foi wished to detain and lodge them ;
a politeness which rendered them suspected, and procured
them the advantage of travelling in company with the other
hostages. The number of these persons was now very
considerable ; but their lot was not so melancholy as to
prevent their repeating with good -humour their accustomed
saying when they saw some person of consequence coming
towards them , Here is another handsome bird for our
cage !" This evening for the first time in eight days and
eight nights, Arnaud and Montoux, his colleague, were
lodged, supped, and rested in peace three hours .
On the following day, they ascended Mount Isèran, from
which the Isère takesits rise. Some shepherds, who had
regaled them with milk on these mountains covered with
cattle, warned them that on the other side of Mount Cenis
some regular troops were waiting for them , determined to
oppose them . This news, far from alarming them , inflamed
DIFFICULTIES OF THEIR SITUATION . 351
their courage ; for, knowing that the issue of battles depends

on God, for whose glory they had taken arms, they doubted
not that he would open a passage for them , whoever might
attempt to close it .
Having reached Maurienne in the evening, the little
army on the seventh day ascended Mount Cenis, where
they seized all the post-horses, so that the news of their
coming could not be transmitted very rapidly . A small
division also laid hands on some mules laden with the bag
gage of the pope's nuncio in France, cardinal Ange Ranuzzi,
who was returning to Italy ; but the muleteers having com
plained to the officers, they caused all the booty to be
restored. Only a watch could not be recovered.* Having
ended this affair, the army took the route of the little
Mount Cenis, leaving the most frequented road to the left,
and descended by the pass of Clairéent into the valley of
Jaillon, having wandered out of the way in a mist and over
the snow with which the earth was covered. Many passed
the night wretchedly in the woods . The main body had
no advantage over them, except that of warming and drying
themselves round some fires.
When on the eighth day, leaving the valley of Jaillon,
the Vaudois wished to press on to Chaumont, where they
hoped to pass the Doire , (Doria Riparia ,) one league above
Suza, and for this purpose were seeking for an outlet from
the narrow valley in which they had passedthe night, they
found the enemy in possession of the heights. A part of
the French garrison of Exilles, and a great number of
peasants, occupied an advantageous post which commanded
the path along which they must go. Captain Pelenc, who
wassent to treat with them , having been kept prisoner, the
advanced guard, a hundred strong, set forward, but being
immediately repulsed by a shower of balls, grenades, and
stones, they forded the Jaillon, and defiled on the right
bank , protected by a grove of chesnut trees. Yet the
examination of the places inspiring some fears as to ulti
mate success, they decided on regaining the heights they
had descended. This last resolution filled the hostages
* The prelate's correspondence was also missing . It seems that it came
into the hands of the king of France ,which sorely displeased and vexed the
cardinal, as he felt himself committed by it. But the Vaudois always asserted
their entire ignorance of the affair .
+ This is Mr. Brockedon's opinion, who has carefully surveyed these places.
The author of the Rentrée gives another name to thismountain , that of Tour
lier .
with despair, worn out as they were with fatigue. " Rather
put us to death ,” they cried. Many of them were left
behind . The Vaudois themselves did not accomplish
it without great difficulty. Forty men lost their way ;
among others, the French captains Lucas and Privat, who
were never heard of again ; besides two good surgeons,
Jean Malanot, taken by the Piedmontese , * and then con
ducted to the prison at Turin, and Jean Muston, taken by
the French , and sent to the galleys, where he ended his
days . As they re-ascended the defile of Clairée, the
trumpets were sounded for a long time in order to collect
the wanderers, and to indicate to all the right direction.
They even waited full two hours, and then, being pressed
for time, resumed their route , although a considerable
number were missing.
From the summit of the mountain, where the little army
had avoided an encounter with two hundred soldiers of the
French garrison of Exilles, they proceeded through the
defile of Touille, to the west, against Oulx, situated also in
the valley of the Doire, but several leagues above Suza.
Arnaud'sintention was to pass the river at the bridge of
Salabertrand, between Exilles and Oulx . The night had
already overtaken them while they were still on the
mountain . Near a village, a league from the bridge they
hoped to force, a peasant whom they asked whether they
could getany provisions by paying for them , replied very
coolly, “ Come on , they will give you all you want, and are
preparing you an excellent supper !" These words, from
thetone inwhich they were uttered, seemed rather threaten
ing. But there was now no time to hesitate. After taking
refreshment in the village, they renewed their march, and
half a league from the bridge they saw before them about
six -and -thirty fires, an indication of rather a large encamp
ment ; a quarter of an hour afterwards the vanguard came
upon an advanced post .
Every one perceiving that the critical hour on which
the success or ruin of the expedition depended was come,
listened to the prayer with deep attention ; then, under
favour of the night, they advanced to the bridge. To the
cry of " Who's there ?” they answered, “ Friends,” a sus
* It appears that the Piedmontese cavalry of the count de Verrue, who
occupied Suza, was also in the field ; but the greater part of the troops were
French. Each nation guarded its own prisoners. - See Histoire Militaire,
(Military History ,) by the count of Saluzzo, t. V., pp. 6, 7.
DEFEAT AN ARMED FORCE AT SALABERTRAND . 353
picious answer, to which the enemy's only reply was

“ Kill! kill !” accompanied with a tremendous fire for a
quarter of an hour; which, however, did no harm , Arnaud
having at the first shot ordered the men to fall on the
ground. But a division of the enemy who had followed the
Vaudois having taken them in the rear, they found them
selves placed between two fires. In this critical moment,
some of them, feeling that they must risk everything,
shouted, Courage ! the bridge is won !" At these words
the Vaudois rushing forwards headlong, sword in hand and
with fixed bayonets, on the passage marked out for their
valour, carried it, and vigorously attacking the entrench
ments, forced them at once . They pursued their enemies
so closely as to seize them by the hair. The victory was so
complete that the marquis de Larrey, who commanded the
French, and was himself wounded in the arm , exclaimed,
“ Is it possible that I have lost the battle and my honour ?"
In fact, two thousand five hundred soldiers, firmly en
trenched , that is, fifteen companies of regular troops and
eleven of militia , without reckoning the peasantry and the
troops that attacked the Vaudois in the rear, were defeated
by eight hundred men worn out with fatigue, as well as
novices in the art of war . The hand of God did this.
The Vaudois had only ten or twelve wounded, and fourteen
or fifteen killed. The French acknowledged a loss of
twelve captains, besides many other officers, and about six
hundred soldiers. This combat was advantageous for the
hostages, who, almost all, availed themselves of it to make
their escape . Of thirty -nine there remained only six of
the most aged.
The moon had risen, the enemy had disappeared. The
Vaudois provided themselves with military stores and other
booty. They longed to take some repose; but prudence
dictated their departure, for which Arnaud gave orders.
Having thrown into the Doire a part of what they could
not carry away, they collected what powder remained, and ,
on going away, set what they left on fire. To the tremen
dous explosion that followed, and resounded to a distance
among the mountains, was added the sound of the Vaudois
trumpets and the acclamations of the conquerors, who threw
theircaps in the air as a sign of gladness, and exclaimed ,
“ Thanks be to the Lord of hosts, who hath given us the
victory over all our enemies.”
But if the joy were great, so also was the fatigue: to such
a degree, indeed, that the greater part were overpowered
with sleep ; and yet it was necessary to advance, and, if
possible, ascend the mountain of Sci, which separated them
from Pragela, that they might not be surprised the next
morning by all the forces which the enemy had in the
valley of the Doire. But, with all the care of the rear
guard to arouse the sleepers and make them march, twenty
four remained behind and were taken prisoners — a loss
which , added to the forty that missed their way in the
ravines of Jaillon , deeply affected the army, otherwise so
elated with their great success.
The next day, the ninth since they set out, was a Sun
day. The dawn appeared as they reached the summit of
Sci ; and when they were all assembled , Arnaud, with a
full heart, pointed out to them in the distance the tops of
their mountains. A single valley only separated them
that of Pragela or Clusone, well known of yore, peopled
throughout with Vaudois from time immemorial, who had
long been united to those of Piedmont by alliances, by a
similar ecclesiastical organization, and by a common synod .
It was long ago a place of refuge for them in the perse
cution of 1655. It would still have been so if his most
Christian majesty had not caused all the evangelicals to
disappear, some years since, either by emigration or ab
juration . It was not in a temple of any one of those once
evangelical villages that our travellers were able to return
thanks to God for the numerous proofs of his infinite com
passion ; it was on the solitary Sci, under the vault of the
heavens, encircled by a vast horizon of mountains, lighted
up by the dazzling rays of the rising sun . On this spot the
conductor of this little band, Arnaud , on his knees like all
around him, humbled himself with them before the Eternal,
adoring and blessing him for their deliverances. All, after
having confessed their sins, looked up with confidence to
God, the Author of their salvation, and rose filled with
fresh courage. Some hours after, they passed the Clusone,
rested at La Traverse, and slept at the village of Jaussaud,
at the foot of the defile of Pis.
The tenth day was spent by our travellers in the defiles
of the mountains which unite the valley of Pragela with
that of San Martino. A detachment of Piedmontese soldiers,
which guarded the pass of Pis, took flight at the sight of
CRUEL MEASURE . 355
our intrepid band. The latter, constrained by their priva

tions to provide for the wants of the present moment as
well as those of the future, felt authorized to capture a
flock of six hundred sheep, which were feeding on their
route ; they restored, however, a small number for some
money. The rest, slaughtered the next day and eaten
without bread, furnished an acceptable repast.
On Tuesday, the 27th of August, 1689 , the valiant
troops who had crossed the lake of Geneva eleven days
before, and surmounted immense obstacles with self
denying constancy, set foot in the first Vaudois village,
Balsille, at the north -west extremity of the valley of San
Martino. Solemn moment ! uniting the pleasant and pain
ful recollections of the past with the fears and disquietudes
of the future. Everything reminded them of happy days
that were no more, but which might possibly be renewed .
But, whatever might be the issue of their bold enterprise,
everything announced to them that, for a long time yet,
privations and a deadly struggle awaited them . They
knew it, and were prepared for it . The repulse at the
Jaillon, the glorious affair at the bridge of Salabertrand,
and the effects of exhaustion and drowsiness at the ascent
of Sci, had deprived them of almost a hundred and fifty
men . Many who were wounded in the passage of the
Doire had remained behind on the French territory ;
traitors, and minute search , had delivered them up to the
royal vengeance. Lastly, desertion had taken from the
army, during the last night, twenty of their defenders,
probably Frenchmen of Pragela or of Dauphiné, whom the
vicinity of their native country detached from the common
enterprise. Our heroic mountaineers were thus reduced to
about seven hundred , while severe conflicts with thousands
of disciplined soldiers awaited them .
It is important to form a just idea of their situation ,
rendered so critical by their small numbers, to find some
apology for a cruel measure which the instinctive desire to
preserve their own lives forced upon the Vaudois. The
impossibility of guarding their prisoners, combined with
the imperative necessity of concealing from their enemies
their route and numerical weakness, constrained them to
grant no quarter to the unfortunate soldiers or peasants
whom the events of war threw into their hands. It was
on the Alp * of the Pis, that the first execution began : six
soldiers of the duke's guard were put to death. † At
Balsille, forty -six militia -men of Cavor, besides two apos
tate peasants, were led two and two to the bridge of the
Germanasco, executed, and then thrown into the whirlpool
below. We must state, however, that thenceforward , the
army never treated so many prisoners with such severity,
and that only guides suspected, or apostate peasants, and
some military men occasionally, were the victims of this
terrible regulation.
From the northern valley, of which the village of Balsille
occupied the western extremity, Arnaud with his troops
descended at first along the torrent as far as Macel, into
another part of the upper valley of San Martino, into the
valley of Prali, ( or the Prals,) which touches France on the
west and joins the former on the east, above Perrier, form
ing as far as Pomaret only a deep furrow traversed by the
Germanasco, with some slopes leading down to its two banks.
The little army, for greater security, and that it might
better explore the country, divided itself into two bodies,
of which one passed by the mountain to Rodoret, and the
other to Fontaine by the base of the valley. They nowhere
met with soldiers, but only some Savoyards, new inhabitants,
whom they captured. On reaching the hamlet of Guigou
they were rejoiced to find the temple of Prals still standing.
They pulled down the ornaments placed in it by supersti
tion. Then the seven hundred warriors, laying down their
arms, and crowding to the inside and before the porch, sang
the seventy -fourth Psalm , which begins thus :
“ God
O , why hast thou cast us off for ever ?
Why doth thine anger smoke against the sheep of thy pasture ?" etc.
They also sang the hundred and twenty -ninth Psalm :
“ Many a time have they afflicted me from my youth, may Israel now say :
Many a time have they afflicted me from myyouth :
Yet they have not prevailed against me,” etc.
In order to be heard by those within as well as those
without , Arnaud stood upon a bench placed in the doorway,
and took for his text some verses of this latter Psalm .
* The term Alp is given by the Vaudois to the high pasture lands in which
are the shepherds' huts .
+ When exhorted to pray, these poor ignorant papists asked how it was to
be done ! (See Glorieuse Rentrée . )
ATTACK ON LUCERNA . 357
At the sight of this temple, on hearing these sacred

songs, and listening to the preaching of this servant of
God surrounded with dangers, many were reminded of the
last pastor who had preached in these places — the blessed
Leydet, surprised by the papists as he sang psalms under a
rock, and who died a martyr in 1686 , confessing the name
of the Saviour. Everything here, past and present, united
to fill the assembly with deep emotion, and to make
them seek from on high the help of which they felt the
need.
Being assured that the upper villages of the valley of
San Martino, thinly inhabited by a small number of papists,
were stripped of troops, these conquerors of their native
soil hastened to pass into the valley of Lucerna by the pass
of Giulian, which they found occupied by two hundred
soldiers of the guards. To attack them in spite of their
bravadoes, * force their entrenchments, and put them to
flight, was the work of an instant. This action only cost
the life of a single Vaudois. The fugitives lost their am
munition, provision , and baggage, -an agreeable booty for
the conquerors, who also slew about thirty -one men in the
pursuit . The little army rushing down from the mountains
into the large valley of Lucerna, took Bobbio, which lies at
the bottom, by surprise, and drove away the new inhabit
ants. Then passing for a day from the fatigues of marching
and conflict to more peaceful scenes, they transformed
themselves either into a religious assembly, and listened
with earnestness to the exhortations of one of their pastors,
M. Montoux, or into a national council, deliberating on
their interests, and imposing laws on themselves , the
guarantee of order and justice. An oath of union and
fidelity to the common cause, their re -establishment in the
heritage of their fathers, with the practice of their holy
religion, was taken, as in the sight ofthe living God, by the
pastors, captains, and others officers, towards all the privates,
and by the latter towards the former. They also swore to
consider the booty así common property, to reverence the
name of God, and to labour to recover their brethren from
the thraldom of cruel Babylon . Four treasurers and two
* “ Come on , come on , barbets (dogs) of the devil," cried the soldiers, " we
occupy all the passes, and there are three thousand of us. ” Their sentinel
shouted, “ Who's there ? If you do not speak , I fire .” (Vide Glorieuse Rentrée.)
secretaries were chosen to take charge of the booty, and

a major * and an adjutant appointed over the companies.
The large town of Villaro, in the midst of the valley of
Lucerna, was attacked as Bobbio had been ; and at first the
enemy fled, some to the valley of Guichard on the right
bank of the Pélice, others to the convent, where they were
closely pressed. But a considerable reinforcement of regular
troops having come to their succour, the Vaudois were forced
to retreat upon Bobbio, and eighty ofthem could only escape
by dispersing themselves overthe Vandalin, the limit of the
Alps of Angrogna, and then rejoining each other at a dis
tance from the main body. Montoux, the second pastor,
being separated from his people under similar circumstances,
was surrounded bythe enemy, and sent to prison at Turin ,
where he remained till the peace. Arnaud three times
gave himself up for lost, three times he prayed with six of
his men, and three times God averted the fatal blow. At
last, this chief, whose life was so precious, gained the ridge
on which eighty of his men had halted .
This defeat occasioned a change in their tactics . The
first eight days of their return , the Vaudois, acting on the
offensive, had successively beaten every corps of the enemy
they had met on their march. Henceforward they attacked
more rarely, and then only convoys, advanced -posts, or
detached columns. Being reduced to act on the defensive,
they entrenched themselves in mountainous retreats of
difficult access, in natural fortresses that might be easily
defended , while their detachments scoured the country to
obtain provisions. It was on the declivities of their moun
tains, in the centre of their verdant pastures, once covered
with their flocks, but now solitary , that they sold their
lives dearly . Decided, at least, to die in their heritage on
their widowed and desolate soil, they would not lay down
their arms, except with their last groan, or for peace , if
their prince offered them an honourable one .
Abandoning, therefore, the hope of keeping their ground
in their ancient villages of the rich valleys of Lucerna,
renouncing even the possession of Villaro and Bobbio, the
Vaudois retreated to the heights of this last district to the
granges of the Serre -de -Cruel, a locality naturally fortified ,
whither they carried their sick and wounded . The eighty
* Captain Odin . Arnaud was commander -in -chief.
RETIRE TO THE HEIGHTS. 359
men who had taken refuge in the Alps of Angrogna, having

received a reinforcement , formed an active brigade, always
on the alert, making incursions on the hamlets and villages
of this glen, and engaging in several skirmishes: amongst
others, one near la Vachère and Mount Cervin . In this
last, they made head against six hundred men, killed a
hundred of them , and lost themselves only four. But they
suffered great privations. Often they had nothing to eat
but wild fruits. Twenty -nine men returned one evening
with no food but a few nuts, with which they were forced
to content themselves. A detachment which rejoined the
flying camp before the combat we have just mentioned, had
passed two days without anything to eat; yet they could
not give each one a piece of bread to revive him larger than
the palm of the hand . On the evening of the same day,
all these refugees, in the rocks near a small hamlet called
Turin, * thought themselves well off with a supper of raw
cabbages, which they did not dare to cook for fear of being
discovered. The next day, at Crouzet, also in the valley of
San Martino, they had nothing to appease their hunger
and recruit their strength but a soup made with cabbages,
peas and leeks, without salt, fat, or any seasoning, which ,
nevertheless, they swallowed very eagerly.
However, the little army here and there got hold of some
better provisions, which they partly kept in reserve and
partly used . Being stationed at Prali for two days, they
cut down all the wheat they could find, and hastened to
have it ground at the mills in that place. I In the midst
of these conflicts and labours, religious duties were not
neglected. Arnaud administered the holy supper to the
troops who accompanied him . He also visited the district
of Bobbio, to attend to the same sacred ordinance with the
Vaudois who lived there.
The little army was left in possession of the valley of San
Martino by the retreat of the Piedmontese troops of the mar
quis de Parelle, who, at his departure, had burned le Perrier .
Taking advantage of this, the Vaudois proceeded to get in
* Rière Fayet, in the valley of San Martino .
† The rye could not be cutat this height before the month of September.
# It was then , no doubt, that the expedition took place which is mentioned
in the second part of the “Glorieuse Rentrée,” (p. 160 of the edition 1710 , and
p. 122 of the edition 1845 ,) when fifty men went into Queyras, a French valley,
and carried off seven or eight hundred sheep, and some heifers, of which they
restored a small part.
all the standing corn , thresh, and transport it to the retired

village of Rodoret, where they established their magazine.
It was also the vintage season in the lower parts of the
valley, as well as the time for gathering walnuts, apples, and
chesnuts . * The flying camp, always vigilant and active,
captured some large convoys ofprovisionsand wine ; so that,
if no misfortune happened, the future, as far as regarded the
means of subsistence, was by no means to be dreaded .
The general satisfaction was disturbed at the moment by
the desertion of captain Turel, a Frenchman , who, although
brave and estimable, gave up the hope of final success, and
persuaded four of his friends to go off with him . The un
fortunate man only escaped the privations he dreaded , to
endure a horrible punishment. Having been seized at
Embrun , he was broken on the wheel alive, at Grenoble,
among twelve wretched beings , of whom six were hung on
his right and six on his left.t
The body of Vaudois that was left on the heights of
Bobbio, though considerably weakened by the succours
sent to the division that overran the valley of Angrogna,
and particularly by the larger force that had entered the
valley of San Martino, did not remain inactive. They
burned and destroyed the convent abandoned at Villaro,
that, on the enemy's return , it might not be made a
fortress. They reduced Rora to ashes, pulled down the
popish temple , killed more than thirty persons, and took
away much booty. But when the Piedmontese troops,
stationed in the valley, had received reinforcements large
enough to cover the mountains with their soldiers, the
Vaudois found themselves obliged to abandon their refuge
at Serre- de -Cruel, after having set it on fire, and to with
draw to a more secure asylum - Pausettes, at the foot of
l’Aiguille, a height easily defended , in the rocks of which
*Chesnuts make an important part of the winter provisions in the valleys

of Piedmont.
+ Here the First Part of the “ Glorieuse Rentrée" ends, which is a record of
+ hirty -one days to the 16th of September, taken from the journal of young
Renaudin .
The Second Part, if we are not mistaken , is the original work of Arnaud
himself; the general style is more concise; it is that of a leader who knew
how to estimate the courseof events, and, placing himself above the actors,
felt himselfauthorized to distribute praiseor blame. The pious reflections
on the providential dealings of a merciful God are also those of a man deeply
convinced ,as Arnaud was, that the work he had undertaken proceeded from
the Most High, and could not be carried on without his constant support.
DESERTIONS . 361
they constructed a few hovels, to stow the provisions they

had brought from Prali in safety .
In more than one affair, the Vaudois, hunted like deer,
made their pursuers repent of their boldness. Sometimes
they even resumed the offensive, as at Sibaut, where the
sixty brave men who were stationed at Pausettes, forced
the entrenchments, behind which a body equal in number
had mounted guard . They threw the captain and some of
his men down the rocks. Altogether the enemy's loss
amounted to thirty -four, withoutthe Vaudois losing a man ;
but very soon losing their courage at the sight of so many
enemies, they abandoned their new refuge, the fortifications
of Pausettes, and lastly the impregnable post of Aiguille, *
leaving all their winter provisions at the mercy of the
soldiers, who scattered some over the ground , and set fire
to the depôts that contained the rest . Even their flocks
were taken from them . Being pursued from rock to rock,
and forced to hide themselves in dismal recesses, on the
brink of precipices, or in frozen caverns, deprived of their
magazines, and unable to procure food, except at the peril
of their lives, they would have come to a miserable end if
Providence had not constantly watched over them , and at
last enabled them to rejoin the main body, whose scene of
action lay in the valley of San Martino.
As the foregoing recital intimates, in the autumn, numer
ous battalions appeared in the valleys, both Piedmontese
and French ; the former under the command of the marquis
de Parelle, lieutenant-general, the latter under that of
M. de l'Ombraille. Their troops covered all the villages
and all the passes, with the exception of a few scattered
hamlets and byways. The vale of Rodoret being attacked
in the middle of October (at the same time as the position
of Aiguille) by a troop of the enemy, had been found
untenable. Desertion had begun again among the French
refugees. Neither the fear of perishing miserably like
Turel, nor nobler feelings could detain captain Fonfrède,
with his lieutenant and twenty soldiers, who escaped to
Pragela, where they were soon arrested , and then hung.
The situation of the Vaudois army was certainly most
critical, pursued as it was, incessantly, by a force twenty
times its superior.
* In the middle of October,
R
Accordingly on the 22nd of October, two thousand French

having passed from Pragela into the valley of San Martino,
and pitched their camp at Champ-la- Salse, the small rem
nant of the Vaudois held a council at nightfall, at Rodoret,
as to what step it would be most proper to take. It was
evident that, in the presence of so many enemies, this
post after a while would be untenable . But whither
were they to retreat ? Some advised the mountains of
Bobbio ; others suggested following the steps of the valiant
captain Buffa, to the heights of Angrogna. Although the
latter proposal seemed to be most generally acceptable, the
partisans of the former were unwilling to accede to it.
Division crept in among the chiefs : things seemed tending
to certain ruin . At this critical moment, the pious Arnaud
proposed that they should join in prayer to God , and
without waiting for their reply, he invoked Him who is
the Author of wisdom , prudence, and union ; then, after
having seriously and warmly exhorted his companions to
sacrifice their particular views to the judgment of others,
he advised the adoption of a third plan, that of retreating
to Balsille ; a proposition which gained all their suffrages
so completely, that the same night, two hours before day,
they were on their march thither. Wishing to avoid
meeting their enemies, they passed through places so
dangerous that it was often necessary to use both hands
and feet, to keep their footing. * The general attention
was so much occupied at such seasons that the hostages
escaped after having bribed their guards.
The reader will recollect the position of the village of
Balsille, on the Germanasque, at the habitable extremity of
the north -west of the vale of San Martino, separated from
the valley of Pragela by the defiles of Damian (or Dalmian ,)
and Pis, in the same direction , and by that of Clapier
towards the east. The principal group of houses is near
the torrent at the foot of the mountains, at which the
gradual slopes have an eastern aspect. A stone bridge,
near which is a mill, unites the two parts of the village,
situated to the east, at the foot of the steep rocks of
* “ He who has not seen these places,” Arnaud exclaims, cannot well
imagine the dangers ; and he who has seen them will no doubt consider this
march as a fiction and a romance, but it is nevertheless pure truth ; and it
may be added , that whenthe Vaudois saw them again by day, as happened
many times afterwards, their hair stood on end,” etc. (V. Glorieuse Rentrée .)
REFUGE IN BALSILLE. 363
Guignevert, which rises towards the west, and is thickly

wooded at its base. From this natural wall, a rock pro
jects against the river and over the dwellings, sufficiently
elevated, flattened, and in some placesdivided into terraces,
forming quite a natural fortification. Three fountains supply
it with water. It was on this rock that the Vaudois posted
themselves, with a firm resolution of waiting steadily for
their enemies without wearying themselves, as they hadso
often done, with running from mountain to mountain . To
maintain their position, they began to form entrenchments,
made covered ways, ditches, and walls, and dug more than
fourscore cabins in the earth, surrounding them with
channels to carry off the water. After the morning
prayer*, those who were appointed went to labour at the
fortifications. The entrenchments consisted of cuttings
one above another. They made as many as seventeen
where the ground was the least inclined, and disposed them
in such a manner that when necessary they could retreat
from one within the other; so that if the besiegers carried
the first, the second remained ; then the third, and so on ,
till they reached the summit of the rock . They drew out
of the Germanasque the millstone which the proprietors,
named Tron -Poulat, had thrown in on quitting the place
three years before, and set the mill at work, which was of
great service.f A little fort was also constructed above
the castle we have described, on a rock higher up, but
contiguous, though separated itself from the mountain
towards the top by a rent, where they made a triple
entrenchment. Lastly, on a lofty ridge, commanding the
works, as well as the valley, they left a constant watch, to
give notice of the least movement of the enemy.
The Vaudois had not commenced these labours more
than three or four days when the French battalions, who,
not having met with them at Rodoret, could only lay hands
on their abundant stock of provisions, penetrated into the
valley, coming from Prali, besides some other troops of the
same nation, commanded by M. de l'Ombraille. In a short
time, the Vaudois saw themselves inclosed on all sides ;
* Arnaud preached twice a week, once on Sunday , and again on Thursday.

Every day, morningand evening, he alsoassembledhis companions for prayer,
in which they joined on their knees, and with their faces on the ground.
+ They also took advantage of the mill at Macel whenever they could .
R 2
their advanced post at Passet, which covered the entrance

of Balsille, was at the same time captured by a stratagem ,
though without any loss on their part, and on the 29th of
October the enemy advanced to attack the castle. For
this purpose they filled the woods, with which the mountain
on which Balsille rests is covered, with detachments, which
blockaded them from Friday to Sunday evening, and which
suffered extremely, the snow falling incessantly. A hot
skirmish, in which they lost at the passage of the bridge
sixty men killed, and as many wounded, at last proved to
them the impossibility of forcing a position so well en
trenched and defended . All their summonses to surren
der had been rejected. The Vaudois had not lost a single
man .
In the course of November, as a part of the French
troops had already retired much discouraged ,De l'Ombraille
having learned, by the report of an apostate who had
visited Balsille, that the mill of Macel was often employed
by the men of the castle, sent five hundred soldiers thither,
who, after all, captured only one man , and killed two.
These were French refugees . The survivor, who had only
gone out, the day he was taken , to nurse his two sick
friends, and to bring them back to the castle, had to
carry their heads to La Pérouse to head -quarters. His
edifying discourses so much interested the judge of the
place, although a Roman Catholic, that he endeavoured to
obtain his pardon from the inflexible Ombraille, but in
vain . His constancy in the profession of his faith , his
calmness in ascending the fatal ladder, * produced a powerful
impression on the people of Pragela, the witnesses of his
execution, and who had for the most part changed their
religion from timidity.
Whether the season was too far advanced , or the position
of Balsille appeared too strong to be carried by the means
they had at their disposal, their enemies abandoned the
upper glens of all the valley of San Martino, Macel, La Salse,
Rodoret, and Prali, burning almost all the houses, granges ,
and corn -stacks, carrying away or destroying the stores of
wheat and other eatables, and calling out to the Vaudois to
have patience and wait for them till Easter. Having
* He was hung at thecastle of Bois in Pragela, from which it is supposed
that he belonged to that district.
SUFFERINGS . 365
retired into better cantonments, they had their advanced

posts at Maneille and Perrier.
Owing to this withdrawal of their enemies, the Vaudois
felt perfectly free in their movements. The first months
of their return to their native land had been spent, it is
true, in privation and suffering, in the midst of daily con
flicts; but at least they, the ancient proprietors of the
soil, had remained masters of it. God who had protected
them at the time of their first danger, and who had brought
them to that inclement season of the year in which no one
would venture to attack them in their mountains, could not
he still deliver them in days to come ? They were there
fore, if not happy, yet thankful and inspired with hope .
Desertion rather than death had a little thinned their
ranks: their numbers however, in the valley of San
Martino, still amounted to four hundred , without reckoning
the little division which had fixed itself on the mountains
of Angrogna, and one or two little bands in the wilds of
the glen Guichard or among the alpine rocks of Bobbio .
One thing made them anxious; their means of sustenance.
Where could they be found ? The enemy , besides destroy
ing everything they could when they retired, had closed
against them all the avenues to inhabited places. A
gracious Providence had provided for their need, by cover
ing the fields of rye with snow, ripened in September, but
which the papist cultivators in their flight had not reaped,
and which they themselves had cut only in part, in order
to withdraw them from the notice and devastation of the
soldiers . Remaining untouched under this protective
covering, they furnished a wholesome and abundant nutri
ment to the recluses of Balsille who reaped them during
the winter. Moreover strong detachments, making sudden
incursions into the valleys of Pragela and Queyras, brought
in salt, butter, wine, and other provisions. From these
various sources their subsistence was secured .
Those most to be lamented among the Vaudois were
they whom the course of war, or some imprudence, had
placed at a distance from their brethren. The following
fact will show what they suffered . A band of twelve, who
had concealed themselves in a cave or isolated grotto,
behind L’Essart, in the district of Bobbio, were constrained
by hunger to come out and procure provisions. On return
ing to their asylum , they thought that the traces of their

footsteps in the snow might be perceived , and decided on
seeking for a new one in La Biava difficult of access.
Scarcely had they set out when they saw behind them a
troop of one hundred and twenty -five peasants, who in
less than a quarter of an hour would have surprised and
surrounded them ; therefore, throwing away their little
baggage immediately , they made haste and reached a ridge
above, from which they fired so accurately on the assail
ants , that of the first fifteen shots thirteen took effect ; and
when the peasants asked for a parley, and an honourable
retreat on both sides was agreed upon, they acknowledged
twelve dead and thirteen wounded : not one of the twelve
Vaudois was hurt. Their victory, neverthelesss, did not
relieve them from trouble for more than a day, or even
a shorter time; for on returning towards evening through
the bypaths to La Biava, they were every moment exposed
to destruction among the precipices under their feet. The
situation of their new refuge left nothing to be desired in
point of security. They might have passed months there
without being pursued ; but after two days they were
driven from it by the intensity of the cold. Accordingly
they again descended into less savage parts, to seek for a
milder climate, or a better abode, in the midst of new
dangers. Saddened by suffering, but animated with stern
resolution , they were proceeding on their way, when they
met an armed band. In a moment, they retreated behind
a house, and their fire killed one man , an enemyas they
supposed ; when to their great grief, mingled with lively
joy, they recognised the party to be composed of their
Vaudois brethren. With tears in their eyes they ran to
meet them . They went on together through the pass
Giulian, and at last found in the castle of Balsille the rest,
protection, subsistence, and security which the twelve
fugitives had almost despaired of.
The winter passed peaceably at Balsille in the work of
erecting defences, in laying in a stock of provisions, and in
anticipations of the future, regulated by the confidence in
God which the pious Arnaud sought to cherish in all by
his firm bearing, his conversation, and the exercises of
worship . The monotony of their life was interrupted only
by the friendly visits and messages of relations, or of
ATTEMPT AT NEGOTIATION . 367
officers in the duke's service. All these proceedings

tended to the same end, intimidation . The desire was to
induce the Vaudois to arrange for a final withdrawal from
their native soil. For this purpose it was sought to excite
their fears by confidential communications respecting the
lot that awaited them . A numerous army would surround
and destroy them in the spring ; if they were wise, they
would accept terms while they could be granted . They
were conjured not to risk any longer the cause of their
relations who were detained in the prisons, nor the interests
of those who, having become papists, dwelt in their ancient
villages ; and were implored also to think of their wives
and children whomthey had left in Switzerland, and who
would be deprived of their natural protectors by their
inconceivable and imprudent pertinacity. They were re
proached also for their attempt, as if it had been an act
of rebellion, a crime against their lawful sovereign. The
last argument was the only one which deserved a formal
answer on the part of men who, submitting to all personal
sacrifices, could not be turned from their enterprise by the
consideration of the sufferings of individuals. Arnaud
explained himself many times on this point, and particu
larly in a letter which the council of war, of which he was
president, wrote to the marquis de Parelle, begging him to
lay the contents before the duke. Its statements were as
follows:
“ I. That the subjects of your royal highness,dwelling
in the valleys, were in possession of the lands to which they
lay claim and which belonged to them from time immemo
rial, and that these were left to them by their ancestors.
“ II. That they always punctually paid to his royal
highness all the imposts and taxes he was pleased to lay
upon them .
“ III . That they always rendered faithful obedience to
the orders of his royal highness, in all the commotions that
have taken place in his dominions.
“ IV . That in the last commotions * excited against his
faithful subjects at the instance of others, and not of his
royal highness,f there was not so much as a single criminal
* This refers to the persecution of 1686,as a consequence of which they were

obliged,as we have seen, to emigrate to Switzerland.
+ At the suggestion of the king of France.
process in the valleys, but each one was occupied in living

peaceably in his own house, rendering to God the adoration
which all his creatures owe him, and to Cæsar what belongs
to him ; nevertheless, a people so faithful, after having
endured many sufferings in the prisons, were dispersed and
sent wandering over the world . It could not be thought
strange that this people should long to return to their own
country. Alas ! the very birds, creatures destitute of
reason , return in their season to seek their nests and their
dwelling -places without being hindered from so doing ; and
shall men be hindered, who are created in the image and
likeness of God ? The intention of the Vaudois is not to shed
human blood, except only in self-defence ; they will injure
no one . If they remain on their own lands, it is to be, as
before, with all their families, good and faithful subjects of
his royal highness, the sovereign prince whom God has
given them . They will redouble their prayers for the pre
servation of his royal highness and all his royal house, and
above all, to appease the anger of the Most High, who
appears to have a controversy with the whole earth ." *
As the Vaudois could not make an unconditional sub
mission, and the hour was not yet come in which the
prince would acknowledge the justice of their cause, the
negotiations were interrupted after some conferences, and
led to no result.
When the snows had begun to melt in the upper valleys,
and the roads underneath the mountains might be con
sidered as passable, French troops might be seen directing
their march towards Balsille, at the bottom of the valleys of
San Martino and of Pragela, through the pass of Clapier
and that of Pis. Those who made their way through this
latter passage remained two days on the mountainin the
snow , and without fire, for fear of being discovered . The
soldiers were obliged to crowd closely together, in order to
keep themselves warm while they were waiting for orders
to renew their march and invest the place.
We have described the position of the castle, and the
artificial means of defence which were added to those
afforded by nature. Yet there was one more which we
have not yet mentioned , because it was formed during the
winter . Access to the place not being possible with any
Europe was distracted by a general war,
ATTACK OF BALSILLE . 369
chance of success for the assailants, except on the side

of a stream which ran at the foot of the castle where the
ground is not so steep, Arnaud had fortified this part with
special care . He had planted strong palisades and raised
small parapets, with trees disposed in such a manner that
the arms and boughs were towards the enemy, and the
trunks and roots towards the Vaudois ; and to make them
firm they were covered with large stones, so that it was not
easier to move them than to scale them .
The distinguished De Catinat, lieutenant-general of the
armies of France, commanded the troops assembled round
Balsille, amounting to twenty -two thousand men ; namely,
ten thousand French, and twelve thousand Piedmontese :
too large a body, certainly, to make the assault, but of
whom two- thirds were to be employed in investing the place
and guarding all the passages, in order to make prisoners
of the five hundred men who were besieged, if they should
attempt to escape. Catinat, in haste to go elsewhere, hoped
to accomplish the affair in one day .*
The firing began on Monday morning, May 1 , 1690 .
The dragoons, who were encamped in a wood on the left of
the castle, crossed the river, and placed themselves in
ambush all along its bank, under a shower of balls and
with great loss of men . Some hundreds of the duke's
soldiers remained without stirring from their first position.f
The major part of the enemy's forces approached the ruins
of Balsille as far as the foot of the rock, but they quickly
retreated, leaving many dead on the spot, and carrying
away a number of wounded. An engineerf having
observed the approaches to the château with a spy-glass,
and noticing, as he thought, that the weakest part was on
the right, a picked corps of the regiment of Artois, five
hundred strong, was dispatched thither for the assault.
Seven hundred peasants of Pragela and Queyras followed,
* A letter written by an eye-witness, who served in the duke's army, and
which is quoted in the “ Glorieuse Rentrée," speaks of Catinat as having
directed the operations in person . We are disposed to believe him. Arnaud,
who out of respect, perhaps, for so great a name, does not name him in nar
rating the assault, says nevertheless, some pages further, “ Catinat, who had
experienced the valour of the Vaudois, did not judgeit expedient to expose
his person a second time.” — Glor. Rent., p. 306, ed. 1710 ; and p . 197 , ed. 1845.
+ On the mountain , at the back of which the fortress lay which they were
to attack, but which they thought impregnable. They fired, nevertheless ;
Catinat waited for their firing to order the assault on the castle.
$ As wearedisposed to think, this was no other than Catinat himself,
R 3
to pull down the palisades and the parapets . On the

signal being given, and amidst the general firing of seven
thousand soldiers drawn up in line of battle, the picked
battalion rushed forward to the entrenchment marked out
with unparalleled ardour. They thought that they should
only have to clear away the boughs that were heaped
together, in order to have an open path ; but they soon
perceived that the trees were immovable, and , as it were
driven into the soil by the mass of stones that were heaped
upon them . The Vaudois seeing that they could not
accomplish their object, and were advanced very near,
opened such a vigorous fire, the young men loading the
muskets which the more experienced discharged with a
sure aim , that, though the snow was falling and wetted
their powder, the ranks of the assailants were evidently
thinned ; and when confusion began to spread among the
victims of the assault, the Vaudois made a fierce sally,
pursuing and cutting in pieces the remains of these picked
troops, of which not above ten or a dozen escaped, with the
loss of their hats and weapons . Their commander, De
Parat, being wounded in the thigh and arm , and having
been found among the rocks, was made prisoner with two
sergeants, who remained faithfully by his side to take care
of him . Strange to say, the Vaudois had not one either
killed or wounded ! The enemy retreated in consternation
the same evening ; the French to Macel, the Piedmontese,
who had remained quiet spectators of the engagement, to
Champ- la - Salse. Three days after, the enemy passed into
the French territory (the vale of Pragela) to recruit them
selves, firmly resolved to return and avenge such an affront,
and to die rather than abandon their enterprise. The same
day Arnaud delivered a very powerful discourse, and was
himself so deeply affected that neither the flock nor their
pastor could refrain from tears.
On stripping the dead bodies, charms were found upon
them , or supposed preservatives against the attacks of the
evil one and death ; precautions that were judged indis
pensable by men who had been taught to believe that the
barbets had dealings with the devil. *
* Most of thesecharms or amulets were printed. The following is a speci.
men : “ Ecce crutcem Domininostri Jesu Christi, fugite partes adversæ ; vici
leo de tribu Juda, radix David , Allel. Allel.,ex S.Anton . De Pad ., homo natus
est in ea ; Jesus, Maria, Franciscus, sint mihi salus." i. e, “ Behold the cross
SIEGE OF BALSILLE . 371
Catinat, deeply mortified by the check he had received,

made all the necessary preparations for taking signal
vengeance ; but he did not judge it expedient to risk a
second time his own person, and his hopes of a French
marshal's baton ; he therefore left the execution of the
enterprise to the king's ambassador at the court of Savoy,
the marquis de Feuquières.
On Saturday, the 10th of May, the advanced guard gave
notice of the approach of the enemy. Immediately the
outposts were abandoned, and all fell back into the castle.
They gave up with regret the exercises of preparation for
the holy supper, of which they had intended to partake
the next day, being Whitsunday. The same evening, the
enemy encamped close at hand ; this time there were only
twelve thousand soldiers and fourteen hundred peasants.
Having been formed into five divisions, they completely
surrounded the place ; two were stationed in the valley at
Passet, and at the foot of the mountain near La Balsille ;
the three others on the heights in the vicinity of the fort,
one at Clos -Dalmian, the other a considerable way up the
rocks, the last in the woods beyond the castle, at Serre de
Guignevert. Dispensing with the tactics of a siege, they
approached the castle within musket -shot, entrenching
themselves behind some good parapets; for, besides
pioneers in great numbers, and soldiers, either for mus
keteers or for digging trenches, all the rest employed
themselves in making fascines and carrying them to the
extremities of the works. By day, it was impossible to
attack their works ; for no sooner did the enemy catch
sight of a Vaudois cap , than they let off a hundred fire
locks without running any risk on their part, protected as
they were by sacks of wool and by their parapets. But
scarcely a night passed without some sallies being made by
the besieged.
Seeing that the discharge of musketry answered no end
but to waste powder and shot, De Feuquières planted a
cannon * on a level with the castle, on the mountain of
of our Lord Jesus Christ; flee, ye adversaries ! I, the Lion of the tribe of
Judah , the Root of David, have conquered. Alleluia, Alleluia . From Saint
Anthony of Padua, a man who was born in it ; Jesus, Maria , Franciscus, may
they be my salvation."
* We may judge of the calibre of the cannon by this fact :-About 1811, in
removing the earth on the site of the castle, a ball was found weighing about
eleven pounds of twelve ounces, that is, about eight pounds avoirdupois.
Guignevert ; he then hoisted a white flag, and after that

a red one, to intimate to the besieged that unless they
V
requested peace they could expect no quarter. They had
already been invited to surrender, and had answered, that
" not being subjects of the king of France, and that 1
monarch not being master of the country, we cannot treat
with his officers. Being in the heritage left us by our 1
fathers from time immemorial, we hope by the aid of him
who is the Lord of hosts to live in it and die in it, should
only ten of us be left! Discharge your artillery, our rocks
will not be terrified, and we will listen to it. ”
The next day the cannon thundered all the morning;
the balls made a breach in the walls, and orders were given
for the assault in three points. One column marched up
by Clos- Dalmian ; a second by the ordinary approach ; and
the third by the stream , without caring for the fire of the
besieged, nor for the stones they rolled down upon them .
The enemy, moreover, protected their men by a shower of
balls, which, nevertheless, by a miracle of the Divine good
ness , killed none in the castle. But the Vaudois assailed
at once from so many quarters, and by forces so dispropor
tionably greater than their own , saw themselves compelled
to evacuate their lower entrenchments . Before quitting
them they put to death their prisoner, M. de Parat, who,
when informed of their intentions, replied, “ I pardon you
my death .”
Balsille could not be defended much longer . The watch
placed upon an elevated summit had been driven off by the
enemy, who had fired upon it from the neighbouring rocks.
According to all appearances, the fortress as well as the
upper entrenchments must soon be forced . Happily, the
day was drawing to its close . One means only of safety
was left to the Vaudois - flight. It was a difficult matter,
for they were surrounded on all sides by the enemy. If
they had for a moment indulged the hope of succeeding
during the darkness, they lost it as soon as they beheld the
great fires which were lighted every evening and cast a
bright glare all round. Nothing was left forthem but to
die . The French were rejoicing at the prospect of seeing
them march to execution : the cords for tying and hanging
them all were quite ready ; but if that Providence which
had hitherto delivered them from the hands of their enemies,
WONDERFUL FLIGHT . 373
had permitted them now to be driven to the last extremity,

it was only for the purpose of making them more sensible
with what care He watched over their preservation . In
fact, a thick fog came on before night, and captain Poulat,
who belonged to Balsille, having offered to be their guide,
they prepared to follow him . An attentive examination of
the enemy's posts, by means of their fires, had indicated to
this leader (who was perfectly familiar with the localities,
the undulations and inclinations of the ground ,) the possi
bility of escaping , if God permitted it, though by a frightful
road along a ravine or precipice which he pointed out.
Without hesitation they descended in file, through a fissure
of the rocks, the greater part of the time sitting and sliding
down, or going on their knees, laying hold of branches of
trees or of bushes, and resting for a few moments . Poulat
and those who were with him at the head groped with their
feet, purposely made bare, as well as with their hands,
lengthening or gathering up their bodies, to make sure of
the natureand firmness of the ground on which they were
about to trust themselves : all in their turn imitated the
movements of those who preceded them . The approaches to
the castle were so well watched that they could not entirely
avoid coming into the neighbourhood of some of the soldiers
on guard. Accordingly so it happened ; they passed close
to a French patrol just as he was going his rounds : and ,
unfortunately, at that instant, a Vaudois trying to help
himself with his hands, let fall a small kettle he was carry
ing, and which as it rolled attracted the attention of the
sentinel. Immediately he gave the challenge, “ Who goes
there ?" “ But,” says Arnaud humorously, in his narra
tive, “ this kettle (which fortunately was not like one of
those that the poets feign as giving oracles in the forest of
Dodona) making no answer, the sentinel thought he was
mistaken, and did not repeat his challenge." Having
reached the foot of the precipice, the Vaudois, descending
the steep slopes of Guignevert, directed their course south
ward towards Salse. It was now two hours after daybreak,
and they were still ascending by steps which they hollowed
out in the snow. Then the enemy, who were encamped at
Lautiga under the rock where the Vaudois had placed
their mountain watch, discovered them , and cried out that
the barbets had made their escape.
A detachment in pursuit followed at their heels. The

Vaudois descended to Pausettes, or Salse, on the other side
of the mountain , where they rested and took refreshment.
They did the same at Rodoret, whither they next betook
themselves . They were no sooner on their march again
than they perceived on the heights behind them a column
of the enemy, taking the road to Rodoret . Penetrating
their design, the Vaudois ascended the summit of Galmon,
between Rodoret and Prali. They halted there for two
hours, during which they made a review, the sick and
wounded were sent to a declivity called Le Vallon, with
the surgeon of M. de Parat, under the guard of some of
the strongest. They then descended rapidly on the side of
Prali, concealed themselves in the wood of Serrelémi, where
they waited for the night. A fog fortunately rising, they
resumed their march, and ascended to the hamlet called La
Majère, where they were disappointed in finding no water ;
but Heaven taking pity on them, sent them rain, which in
this retreat was as useful and seasonable, as on other occa
sions it had been inconvenient and injurious.
On the next day, the 16th , they reached Prayet ; then
crossing the valley below Prali in a fog, theyentered the
rocky mountains and precipices which , from Rous on the
south, descend and divide themselves towards the north .
They passed on to Roccabianca (a white rock, with a quarry
of fine marble,) and halted forthe night at Fayet, a lateral
glen of the valley of San Martino.
On the 17th , as the enemy were already on their track
at Pouèt, they left the mountain to the south and invaded
Pramol. There they came into conflict with the inhabitants,
and some soldiers entrenched in the churchyard, killed fifty
seven men, and burned the village. They had to lament on
their own side three wounded and as many killed, without
reckoning one of their wives ( though very few of them were
there) who was struckat thevery moment she was carrying
some straw to smoke those persons who had taken refuge
in the temple . They captured the commandant de Vignaux,
with three lieutenants . The first of these officers informed
Arnaud, when he delivered up his sword, that Victor
Amadeus would have to decide in three days either to con
tinue his alliance with France, or to join the coalition which
the emperor , one part of Germany, Holland, England and
RETURN OF THE PRISONERS . 375
Spain, had formed against Louis xiv. Arnaud, who by

his secret relations with the prince of Orange, now become
king of England , had been initiated into European politics ,
butduring his isolation in Balsille had been debarred from
any certain intelligence, perceived in an instant how much
depended for himself and his troop on the resolution the duke
might take. He saw it would be either their ruin or deliver
ance . To foresee what the determination of the prince would
be, was impossible : he waited for it with intense anxiety.
On the following day, May the 18th , 1690, being Sunday,
in a higher hamlet of Angrogna, ( probably Les Bouils,)
whither the Vaudois had repaired on quitting Pramol, the
decision taken by Victor Amadeus was announced to them,
and peace was offered them in his name by two individuals
of San Giovanni and Angrogna, whom they well knew ,
MM . Parender and Bertin , sent for this purpose by the
baron de Palavacini, a general of the duke .
Who can imagine the joy of these poor people whom a
war of nine months had weakened and reduced to two-thirds
of their original number, whom famine pursued, and who,
chased from their last asylum, tracked like game from rock
to rock, from valley to valley, could only expect death or
perpetual imprisonment ? News so unexpected might have
been fatal to many by exciting their sensibility too strongly,
and transporting them at once , without any intermediate
steps, from the gloomiest resolutions to the most delightful
hopes, if the fear that it was premature had not repressed
the first impulses of their joy .
But gradually events occurred to confirm the fact . The
Piedmontese garrison of the town of La Torre, captured,
under the eyes of the Vaudois, the French detachment of
Clérambaud ,which in pursuit of these latter, had entered that
place to refresh themselves. At the same time, provisions
were distributed in the duke's name to these poor fugitives
from Balsille, who eight days before had been doomed to
death . The village of Bobbio was put into their hands and
entrusted to their protection. A little while after, they
witnessed the arrival of the ministers Montoux and Bastie,
captain Pelenc, the surgeon Malanot, and twenty others
who, released from the prisons at Turin , hastened to meet
their brethren with transports of joy. It is told that
on this occasion the prince kindly addressed them, and said
that he would not prevent them from preaching anywhere,

even in Turin . They also saw themselves treated with
confidence. The commandant of the troops of his royal
highness called for their co -operation, and, in conjunction
with the duke's troops, they passed through the defile of
La Croix, assisted in beating the enemy, burned Abriés, and
returned to Bobbio laden with booty. They attacked the
French troops entrenched in the forts of San Michel of
Lucerna, and of La Torre. Success crowned the arms of
their prince whom they were now happy to serve.
One of their captains having made an incursion into
Pragela and seized a courier with letters for the king of
France, Arnaud , who had informed the baron Palavicini of
the occurrence, received orders to bring the despatches to
him, and accompanied this general-in -chief to his royal
highness. Victor Amadeus II. received the Vaudois depu
tation with cordiality. “ You have , ” he said , “ only one
God and one prince to serve. Serve God and your prince
faithfully. Up to the present time we have been enemies ;
henceforward we must be good friends ; others have been
the cause of your misfortunes ; but if, as you ought, you
hazard your lives in my service, I will also hazard my life
for you ; and as long >>as I have a morsel of bread, you shall
have your share of it.”
If political interests had reconciled Victor Amadeus to
his unfortunate subjects of the Vaudois valleys, if the
necessity of defending his frontier, joined to the want of
experienced soldiers, made him confide that post of honour
tothese very men whose character and sentiments he had
misapprehended, we must still acknowledge that the sight
of their devotedness to his cause and their exemplary
fidelity touched his heart, and won his affection for them .
This prince, enlightened as to the disposition and wishes
of his subjects in reference to religion, gave them his
esteem , and did not withdraw it. It is true, it was not
till some years after, the 13th (23rd) May, 1694, that the
act of pacification respecting the Vaudois affairs was pro
claimed ; nevertheless from the first day that the offer of
peace was made, the reconciliation was sincere and complete
on both sides.
The confidence of the prince was not limited to com
mitting the guard of the frontiers to a band of the once
RETURN OF THE SCATTERED VALDOIS. 377
proscribed Vaudois, nor his esteem to granting the rank of

colonel to their chief, Arnaud ; his justice crowned their
wishes by consenting to the return of their families to the
valleys, as well as their reinstatement in their ancient
heritage. At the beginning of July, the indefatigable
Arnaud travelled in all haste to Milan, to meet the Vaudois
bands who were expected there. * These were without
doubt composed of exiles that had remained in the north
of Switzerland, the Grisons, and Wirtemberg , and who,
being informed of the favourable disposition of Victor
Amadeus rejoined their brethren, bringing with them their
wives and children whom the latter had confided to their
generous hosts, when they set out eleven months before for
the conquest of their native country. From the lofty
mountains of Switzerland, they descended to the friendly
plains, whose sovereigns, like their own , were members of
the coalition .
We regret the want of precise information respecting the
return of the Vaudois who were domiciled in western
Switzerland, those of Neufchâtel for instance, who arrived
too late at the wood of Prangins for embarking. But
what does it signify ? It is sufficient to know that the
generality of the members of this great family, with few
exceptions, directed their footsteps to the country of their
fathers. This was the case with even those at the greatest
distance. The elector of Brandenburg, who had received
them into his dominions with so much cordiality, and had
incurred great expense in their settlement, did not hesitate
to make fresh sacrifices in order to gratify the wish of
their hearts. He generously furnished them with the means
of returning home. I
To do entire justice to the good faith of Victor Amadeus
we ought to add that he not only allowed all the exiles to
return, but consented that those Vaudois whom distress
* See Arnaud's letter to the governor of Aigle . - V . Glorieuse Rentrée.

† Arnaud's wife was atNeufchâtel,asappears fromthe letterabove -mentioned.
# Theirpassport is dated the end of August, 1690. (See Dieterici, p. 290.)
Nine hundred and fifty -four set out : only eight hundred and forty -four had
arrived there, and some ofthese remained in theirnew country ; among others
two preachers, a Jacob and a David Bayle. (Dieterici.) This difference between
the number of those who set out, and those who had arrived naturally prompts
the question, Whence did this difference arise ? Among the conjectural
answers that may be given to it this appears the most simple and probable,
that many of those who at first had refused to set out for Brandenburg, after
wards decided to do so.
had enslaved for a time to the Romish worship should

return to the faith of their pious ancestors and their
heroic brethren . Availing themselves of his benevolence,
and making use of their liberty , a great number of young
persons of both sexes, who had been forced to enter into
the service of the rich Piedmontese in order to save their
lives, as well as the children who were abducted at the
time of the imprisonment in 1686, and of the emigration in
1687, hastened to the places of their birth to seek their
relations, and to profess once more a faith the recollections
of which still filled their hearts.
After four years of cruel and painful separation, how
happy were they to see themselves again in that beloved
country which they had recovered , but where they had
everything to re -establish ! As when Israel released from
captivity returned to the land of their fathers to rebuild
Jerusalem , to restore its temple and its worship and to
cultivate its long -abandoned fields that they might present
their tithes to Jehovah, so this feeble remnant of the
Vaudois, without laying aside the weapons that were
necessary for the defence of their prince, took the trowel,
the spade, and the plough, rebuilt their thatched cottages,
repaired their temples and their villages, recognised, and
sowed their fallow ground, and with gratefuland loving
heart returned thanks to the all -wise, all-good, all - powerful
God, who having made them pass through severe but
salutary trials, had restored to them , on the soil of their
fathers, the liberty of serving him with a pure worship,
conformable to his word.
CHAPTER XXVI .
THE VAUDOIS IN THE EIGHTEENTH CENTURY , AND DURING

THE FRENCH REVOLUTION.- 1690-1814.
“ SERVE God and your prince faithfully ;" such was the
principal passage and substance of the address of Victor
Amadeus II. to the Vaudois chiefs, when he declared that
he would grant his affection as well as protection to their
people. Words delightful to their ears ! for if they brought
UNDER THE BANYERS OF THEIR PRINCE . 379
under their notice a duty which in their last armed conflict

had undergone a forcible interruption, they specified in the
first place that duty which claimed the preference to it.
The duke himself placed fidelity to God before that which
related to his own person . Their past conduct thus received
its justification in the judgment even of him who was most
interested, next to themselves, that there should be no
recurrence of conflict between the two duties . The future,
in its turn offered them some security, since the prince of
his own motion assigned to the two great duties which
should govern the life of a Christian citizen, the same order
as that in which the Vaudois had always placed them , when
they supported them by an appeal to the apostolic injunc
tion, “ Fear God, honour the king,” i Peter ii. 17 .
The Vaudois, grateful to their sovereign for the return of
his benevolence, endeavoured to give him palpable proofs of
their sincerity ; and, in the first place, by shedding their
blood for him . They hastened to his standard at the first
call, without sparing themselves. They were a great
support to the duke of Savoy, when thewar with France
broke out,” says a Piedmontese author, Charles Botta, who
is far from being prejudiced in their favour.* The count
of Saluzzo, in his Military History of Piedmont, expresses
himself as follows : — “ These mountaineers hastened to join
the marquis de Parelle who had not long before attacked
them , and the skirmishes on the mountains cost the enemy,
whom they drove from Lucerna, more than a thousand
men .” + The marquis Costa de Beauregard, in his “ Histori
cal Memoirs of the House of Savoy," Memoires Historiques
sur la Maison de Savoie,) speaks of the bravery of the
barbets, who rendered themselves formidable to the French. I
He even passes an eulogium on their conduct at the siege
of Coni, in the following year . “ This fortress,” he says,
“ invested from the commencement of the campaign, was for
a long time defended only by its own inhabitants and some
troops of peasants from the neighbouring districts, among
others by eight hundred Vaudois under the command of a
chief celebrated among them .”
While the military force of the valleys distinguished
itself in the defence of towns as well as in the field of
* Storia d'Italia , t. vii. p. 20 .
+ Histoire Militaire, t. v. p. 13. # Tome iii. pp. 38-41.
battle, * and thus fulfilled the wish expressed to their leader

Arnaud by their prince, the latter interested himself ac
cording to his promise in the establishment of the Vaudois
families, and gave the necessary orders for that purpose.
Nevertheless, the resumption of their ancient inheritance
was not so easy in point of law as the simple act might
have been, for this property had changed masters. One
part had been ceded to religious corporations ; another part
sold to individuals ; a third had been let on a lease. It
was desirable to make an amicable arrangement with the
various holders of the property ; and the prince acted
accordingly.
It would be interesting to know the numbers of the
Vaudois who established themselves in their burned or half
deserted villages ; but the exact data are wanting. All that
we know is , that, during the years immediately following,
the number of Vaudois able to bear arms did not exceed a
thousand or eleven hundred.t And taking into account
the very small proportion of children to adults, on their
return, we can scarcely suppose the population more than
three or four thousand persons. There was, however, in a
short time, a rapid increase, the effect of numerous mar
riages and births, as is attested by some of the parish
registers. I To the account of the Vaudois we must also
add, in order to have the real number of the evangelical
professors who came to repeople the valleys, some thou
sands of French from Pragela, Dauphiné, and elsewhere,
some of whom had deserved this favour by fighting in the
ranks of the Vaudois, under the conduct of Arnaud ; and
others, attracted by their brethren and friends, had joined
them, desirous as they were to live in countries bordering
on the parts from which Louis xiv. had driven them .
Victor Amadeus, who regretted having been deprived, by
* At Marsaille - a battle lost, it is true, by the duke and his allies — the Vau
dois captains were Imbert, Peyrot, Combe, and Caffarel. ( Storia di Pinerolo ,
1836 ; t. iv. p. 140.)
+ Letter translated from the Dutch s, ent from Zurich to their Excellencies
at Berne . (Archives de Berne, mark E.)
I In the register of births, in the church of Angrogna, it is stated that from
the month of August, 1690, to January 1st, 1697, there were 95 marriages and
143 births in this very large commune .
It is also stated that at this latter date there remained in the commune,
thirty -eight or forty men who had been at Balsille ; that 100 persons of Angrogna
had returned from Piedmont, and that during these six years seventy persons
of all ages and both sexes died . (It is not mentioned in this document whether
any women , children , and other persons, returned from Switzerland .)
EDICT OF 1694 . 381
a persecution equally unjust and impolitic, of a faithful and

courageous people, and who now wished to see them acquire
some consistence, permitted the establishment of these
strangers, who assimilated themselves to his subjects.
The manifesto, which was intended to determine the
position of the Vaudois in the state, to recognise their right
to the possession of the territory , and to guarantee the
exercise of their religion, was, we may easily imagine, a
document as difficult for the sovereign to draw up as to
publish, on account of the constant opposition of their
inveterate enemies, the papists, especially the priests and
their agents . Nevertheless, the real services they had
rendered to their prince in this war were too recent, and
those that were still expected from their zeal too necessary ,
to allow the refusal of this authentic act. An edict of
pacification was therefore published ; but care was taken
to grant the Vaudois no new advantage. They were put
on the same footing on which they stood before the events
that led to their exile. The edict, which is dated 13 ( 23 )
May, 1694 , contains in substance the recognition of their
legitimate establishment in the land of their ancestors, and
their hereditary possessions ; the revocation of the edicts of
January and April, 1686 ; with a general and complete
amnesty, and the promise of the favour of their prince.
It obtained, moreover, all the legal sanctions of registration
that were necessary to render it effectual. * That the
Vaudois, however, did not obtain their re -settlement with
out meeting with impediments is proved by the fact that
pope Innocent XII . , in a bull of the 19th of August, of the
same year, 1694 , declares the ducal edict respecting the
Vaudois to be null and void, and enjoins on his inquisitors
to pay no regard to it in the pursuit of these heretics.
But the senate of Turin, in decided harmony with the will
of the prince , confirmed, by their rescript of the 31st of
August , the validity of the edict of May 13 (23 ), and
prohibited the pope's bull.
However ill- disposed certain persons might be, the
Vaudois colony would have advanced rapidly to prosperity
* This fact is not without importance. The history of former periods shows
us that many decreesof hisroyal highness were not effective, owing to their
not being entered in the registers of the Senate. (For the Edict, seeStoria di
Pinerolo, iv. 141, and especially DUBOIN , RACCOLTA , etc., Turin, 1826 , t. ii.
p. 109 to278, which contain the edicts relating to the Vaudois .)
and risen from its ruins, protected as it was by the good -will
of its sovereign, if politics, with their sinister means, their
temptations and cruel reservations, had not given it a fatal
blow . Victor Amadeus, seduced by the brilliant promises
of Louis xiv. who restored to him his lost provinces and
requested his daughter's hand for his grandson, the heir
presumptive to the crown of France, consented to break his
engagements with his allies and to place himself under the
patronage of the great king. If, in accordance with the
conditions of the treaty, Victor Amadeus remained faithful
to his pledge to maintain the Vaudois in their heritage, and
if he protected them against their inveterate enemy, the real
author of the frightful calamities of 1686 , yet he consented,
alas ! to rigorous measures against the French belonging
to the reformed church who were settled in the valleys,
with whom he had made, it is true, no express engagement,
but whom five years' residence might authorize to consider
themselves as his new subjects. It was stipulated in this
treaty , concluded secretly at Loretto at the beginning of
1696 ,-1 , That the inhabitants of the Vaudois valleys
should have no communication or connexion with the sub
jects of the great king in matters of religion ; and, 2, That
the subjects of his most Christian majesty who had taken
refuge in the valleys should be banished .
In conformity with this treaty those of the French
reformed settled in the valleys, who had enlisted in the
Vaudois army, in the service of the duke, were obliged to
quit the camp at Frescarole, and pass into Switzerland.
They reached the French part of the canton of Berne at the
beginning of August. Others followed them in the month
of September.* In the course of 1698, and not before, the
terms of the treaty were fully executed . In the interval,
apart from the efforts made to lead back to popery, by
working on their fears, those who had returned to the
Vaudois faith ; to alienate family property by marriages
with Catholics; and to prevent the valley of Perosa from
being peopled with Vaudois ,—scarcely any change was per
ceptible in the valleys. But on the 1st of July, 1698, the
duke of Savoy published the twofold decree which his
* Archives of Berne, mark E.

+ Arnaud's letter, dated from La Torre, 1697, to M. Walkenier, ambassador
to the Swiss from the Low Countries.- (Archives de Berne, mark E.)
EXILE OF THE FRENCH PROTESTANTS. 383
powerful neighbour had wrested from him ; namely, pro

hibiting the Vaudois from having any connexion, in reli
gious matters, with his French subjects, and ordering the
latter to leave the valleys within the space of two months,
under pain of death and confiscation. This edict forcibly
expelled seven pastors, who came originally from Pragela
and Dauphiné, -Montoux, the companion of Arnaud , Pap
pon, Giraud, Jourdan, Dumas, Javel, and, lastly, Henri
Arnaud himself. In fact, Arnaud was a Frenchman, from
the environs of Die. Had it been otherwise, some reason
probably would have been found for getting rid of him , for
jealousy and calumny pursued him with their envenomed
tongues . The accusation was wickedly renewed against
him of wishing to form a republic, although his part in
civil affairs was confined to settling the differences which
sometimes arose in families, in rebuilding houses, or in the
division of property on the unexpected return of some rela
tion . His person was too highly venerated, his counsels
were much valued , and followed too promptly, to render
it surprising that umbrage should be taken at a man so in
fluential among his adopted people . His name, celebrated
by the remembrance of his exploits, by his enterprising
genius and heroic firmness, as well as by his talents and
virtues as a pastor, made him an object of dread to a party
destitute of generosity, who in the councils of the prince
secretly excited hatred against the evangelicals. It was
with a heavy heart that the friend, the leader, the hero,
the beloved pastor of the Vaudois, quitted for ever these
churches to which he had consecrated his life, and for whose
re -establishment he had not feared death on the field of
battle. Three thousand Frenchmen , refugees from Pragela ,
Dauphiné, and elsewhere, withdrew with him from the
valleys, where after cruel persecutions, they had found for a
few years an imperfect repose.
Geneva, which had admitted within its walls the un
fortunate Vaudois twelve years before, again charitably
received these new guests, until their departure for Switzer
land and Germany. Arnaud entered it on the 30th August,
1698. The companies of the other exiles followed during
the first days of Setember. *
Always prompt in his measures, Arnaud had scarcely
* Archives of Berne, mark E ; correspondence of Geneva .
arrived, when he set out to solicit an asylum for his

brethren from the Protestant courts of Germany. Writing
from Stuttgard, he had the pleasure of announcing to the
Bernese magistrates that the duke of Wirtemberg was
favourable to the exiles, and would admit them within his
territories.
They left, and this time without the hope of ever return
ing to their inhospitable valleys . The love of the Lord and
Christian charity upheld their tottering steps. At one of
their halts, at Knittlingen on the road from the Rhine to
Maulbronn , a few leagues only from their destination, they
took possession of the soil by depositing in it the remains
of one of their faithful pastors, named Dumas, to whom
death had scarcely given time to reach a place of refuge
before he departed . *
It was on the west and north of Stuttgard that the
emigrants from the Vaudois Alps established themselves
and founded their colonies, to which, from recollections at
once mournful and delightful, they gave the names of
villages in the valleys of Perosa and Pragela which they
had been obliged to quit. In the district of Maulbronn
Villar, (more commonly Gross Villar, that is Great Villar,) t
Pinache, and Serres, Lucerna or Wurmberg , Le Queyras,
a quarter in the town of Dürrmenz, S and Schoenberg, to
which Arnaud, who settled there as pastor , gave the name
of Mûriers ; || Pérouse, ſſ in the district of Léonberg ; Neu
* We are indebted for these particulars, as well as for many others respect
ing the Vaudois settlements in thesouth -west of Germany, to the kindness of
our fellow - countryman and friend , M. P. Appia, pastor of the French church at
Frankfort-on -Main . The valleys of Piedmont number him among theworthiest
of their sons, and one of theirmost devoted counsellors. I hope this humble
and faithful servant of God will bear with this public expression of respect
which his character claims; we are prompted to it by personal regards and a
conviction of its truth .
+ In course of time, this village contained a thousand Vaudois, and thus, no
doubt, acquiredthe name of Great Villar. At the present time, the village is
muchlesspopulous, and one-third, or perhaps one-half of its families are of
German extraction. The last Vaudois pastor in this parish was one of the
name of Mondon , at the beginning of this century . He was a native of the
valleys.
I This latter place is sometimes called Sarras.
$ At Dürrmenz the emigrants built, in 1700, a street in a straight line, which
they called Queyras, in remembrance of the valley of that name in Upper
Dauphiné. The chapel of ease belonging to the parish is at a hamlet called
Sangach, which the Vaudois pronounced Sinach .
|| Schoenberg is now only a suburb of Dürrmenz .
Now a village of 500 souls which retains no vestiges of a Vaudois settle
ment beyond the names of the families and of the locality, such as Sartaz,
Pinadella, Grands -Ordons, Petits -Ordons.
VAUDOIS COLONIES OF WIRTEMBERG. 385
Hengstett, which they called Bourset , * in the district of

Calw ; Mentoule ,t now Nordhausen , in the district of
Brachenheim ; La Balme, now called Palmbach, with Mout
schelbach, between Pforzheim and Dourlach ; Waldensberg,
in the county of Waechtersbach , ( Isemburg .) A certain
number of families established themselves at Waldorf, a
village in the ancient principality of Isemburg. The land
grave of Hesse -Darmstadt offered also an asylum to some
of Arnaud's companions in Rohrbach , Wembach, and
Hahn, also at Keltersbach ; the prince of Hesse -Hom
burgh at Dornholzhausen , and the count of Hanau in his
own residence.
On the soil of Germany, these victims of the fanatic
hatred of Louis xiv. experienced no recurrence of sufferings
such as those they formerly endured . Protected by the
august princes of the Pro ant faith , and treated by them
with equity and kindness, like their other subjects, they
have lived in prosperity and peace.
Down to the commencement of the present century, the
Vaudois colonies of Wirtemberg governed themselves, as
far as regarded ecclesiastical affairs, by means of a presby
terian synod. Conformably to the traditions of their
church, they provided at their own expense the means of
worship and instruction , and paid for the repairs of the
temples, parsonages , and school-houses, as well as the
maintenance of the schoolmasters and pastors ; a consider
able charge upon their poverty , which was lightened how
ever by the contributions of English charity . For a long
time they had the pleasure of being watched over by pastors .
of their own or of the mother -country, and of listening to
their instructions in the language of their ancestors . But
for many years they have been under the control (though
unwillingly for the most part, and with a constrained submis
sion ) of the superior consistory of Stuttgard. Hencefor
ward, the language of their worship and schools is German,
and the national element is lost. In a short time their
separate history will end, if it have not done so already.
* Neu -Hengstett is only a poor commune of about 400 souls, all agricultural
labourers. The last Vaudois pastor was named Geymonat, whom many per
sons still remember. He came from the valleys.
+ Founded by the Vaudois of Montoul, Fenestrelles,and Usseaux in Pragela,
not being able to agree on the name of the settlement, the prince of Wirtem
berg called it Nordhausen ,
S
The Vaudois patois is almost forgotten, though it may be

in use in a certain number of villages. * Very soon , it is to
be feared, nothing but the namest of families and those of
villages and particular localities will recall the origin of
these men of the south, whose swarthy complexion and
black hair will no longer serve to distinguish their de
scendants.
In one of these colonies, Schoenberg, near Dürrmenz,
the hero of the Vaudois terminated his career . Preferring
the exercise of his pastoral functions to military honours
and glory, Henri Arnaud declined the pressing invitations
of William III. , king of England, who had sent him a
colonel's brevet and the offer of a regiment. He wished
to forget, as a humble presbyter, the art of war and gene
ralship together with the remembrance of his exploits.
Wholly devoted to the work of the ministry , to the preach
ing of the gospel, to consoling the poor and the afflicted, he
applied himself to lead the flock committed to his charge
no longer into their ancient country, as when he reconquered
the Vaudois soil at the head of nine hundred valiant men ,
but to the heavenly abodes, in the footsteps of the Head
and Saviour of the church .
Having been twice married , and the father of three sons
and two daughters, he died at Schoenberg on the 8th of
September, 1721 , at the age of fourscore years, leaving a
very inconsiderable patrimony to his children ,-an evident
proof, that in his connexions with the great in this world ,
as well as in his enterprises, he had forgotten himself
while seeking only the general good.
Within the humble precincts of a temple with walls of
clay, and a bell whose sound was never heard beyond the
cherry -trees of the village, gratitude and respect have
assigned an honourable place to the mortal remains of this
great man, for whom the modest crook of a shepherd of
souls had a stronger attraction than an elevated rank in the
* In 1820, a schoolmaster, originally from the settlement of Serres, con
versed at Lausanne in the patois, which he generally used, with the students
from the Vaudois valley, and was understood by them . The pastor Appia , in
two visits which he paid to the Vaudois settlements of Wirtemberg, in 1845
and 1846 , ascertained, that though in many villages, such as Serres and
Pinache, all the families still speak their ancient idiom ; at other places, such
as Perosa, it is entirely forgotten .
† Among the nameswellknown in the Vaudois valleys and in Pragela , are
those of Rivoire, Mondon, Geymet, Vole, Poèt, Peyrot, Clapier, Pascal, Jour
dan, Carrier, Jouvenal, etc.
ATTEMPTS AT OPPRESSION . 387
army, than honour and glory, or than the favour of courts.

His ashes repose at the foot of the communion - table. An
engraving, hung under the desk of the pulpit, exhibits the
features which distinguished the hero of Salabertrand and
Balsille ; while a Latin inscription engraven on the stone
that covers his tomb recalls his exploits. The following is
a translation :
BENEATH THIS TOMB LIES HENRI ARNAUD,
PASTOR, AND ALSO MILITARY COMMANDER, OF THE
PIEDMONTESE VAUDOIS.”
In the centre of the monument
“ Thou seest here the ashes of Arnaud, but his achieve
ments, labours, and undaunted courage no one can depict.
The son of Jesse combats alone against thousands of
foreigners ; alone he terrifies their camp and leader. He
died Sept. 8, and was buried , 1721 .
AGED LXXX.”
The Vaudois population of the valleys of Lucerna , An
grogna , Perosa, and San Martino , now considerably dimi
nished by the forced emigration of three thousand French
men, whose presence during many years had filled up the
immense vacancies made by persecution, had themselves to
suffer, at times, measures severe and vexatious , as well as
prejudicial to their prosperity . Although it appeared cer
tain that Victor Amadeus was not unfavourably disposed
to the Vaudois, yet an underhand and concealed war was
made upon them . Contrary to the terms of the edict for
their re -establishment, the children of the Vaudois who had
been dispersed over Piedmont were tampered with and
turned from the faith by promises of marriage and other
means of seduction , or by acting on their fears by threats .
Under the pretext of the incompatibility of Protestantism
and Popery, and at the instigation of France, their next
neighbour,* endeavours were made to prevent the Vaudois
of the half- valley of Perosa from entering into possession of
their property on the left bank of the Clusone, and estab
lishing themselves there. Payment in full was claimed out
of their slender means, of all the taxes and imposts since
* It must be recollected that France at that time possessed the valley of
Pragela , the eastern part of the valley of Perosa and Pinerolo.
s 2
their expulsion in 1686 , and consequently during the

period which they had spent in foreign lands, and in which
their property was possessed by others. Ancient debts,
also, which they supposed were extinguished, were laid to
their account, amounting, with some fresh items, to 450,000
French francs, for which interest was required at three per
cent. It was an additional misfortune that the imposts
had been considerably increased, and were exacted with
rigour. While they were not required from the Catholics,
the Vaudois, who were unable to discharge them, were
immediately ejected. Popish missionaries traversed the
villages and mountains, directing their efforts chiefly to poor
families, whom they too often succeeded in drawing into
apostasy. Sometimes, the vague rumour of a new and
immediate forced emigration was spread from place to place,
and filled their hearts with anxiety ; at other times, they
were calmed and consoled by being assured that the duke
was most kindly disposed towards his Vaudois subjects.
They were never allowed to repair or rebuild the churches
that had been injured or pulled down, and the severe
measures taken against the French part of the population
prevented their having a sufficient number of ministers .
This want would have been unsupplied if the canton of
Berne had not sent some preachers, by permission of the
duke.*
At the end of 1698, the situation of the Vaudois appeared
so precarious that one of their pastors, Blachon , expressed
in a letter his fears that such a state of things could not
last a year, and as it concerned himself, he saw no safety
but in emigration. The Vaudois at this period, after the
departure of the French Protestants, were reduced to the
number of eleven hundred men able to bear arms. Such
were the effects of the return of Victor Amadeus to an
alliance with France. Political considerations overpowered
the better feelings of his heart. The Vaudois were victims
to his plans of aggrandizement.
An alteration in the politics of the court of Savoy, at the
commencement of the eighteenth century, led to a slight
amelioration in the condition of the valleys. Victor Ama
* At that time,the following eminent men were among the pastors of the
valleys : Jacob Dubois, Philippe Dind, Isaac Senebier, Joseph Decoppet,
Philippe Dutoit, and Abram Henriod.- (Extract from the parish registers of
the valleys.)
FOREIGN SUBSIDIES . 389
deus escapod from the influence of Louis xiv. on the occa

sion of the Spanish succession , and entered into a league
with the emperor of Germany and the two great Protestant
powers, England and Holland, to make war on the French
monarch . It may be supposed that in the correspondence
of the allied cabinets, and in the conferences of the ambas
sadors, the affairs of the Vaudois came under discussion,
and that the intercession of the Protestant courts was not
unavailing. The secret articles of the preceding treaty of
alliance, signed at the Hague, in 1691 , were no doubt
confirmed , by which the duke of Savoy guaranteed to the
Vaudois the exercise of their religion . This prince also
approved of the protection granted by these two powers to
the churches of the valleys, and permitted the transmission
of foreign subsidies intended to aid their poverty. A few
words on this subject may be properly introduced here.
Queen Mary, the consort of William III . , king of
England, had formed a fund ,—the interest of which
was then and is still called , the Royal Subsidy, for the
purpose of paying the salaries of the pastors of the
valleys, and also those of the colony of Wirtemberg *
The states -general of Holland employed the interest of a
fund obtained by collections throughout the states, as well
as the amount of annual collections, for the payment of
the salaries of schoolmasters, gratuities to superannuated
pastors, and to the widows ofpastors, for relieving the poor
of each church , and also for the support of a Latin school.
And as we are now on the subject of gifts of Christian
charity made at this time, or a few years before, for the
suffering Vaudois, we must not forget the bursaries appro
priated by the evangelical cantons of Switzerland to the
students of the valleys in some oftheir academies ; namely,
one at Bâle, five at Lausanne, and two at Geneva . In this
last city , one was paid by the state out of the funds of the
general hospital ; f the second proceeded from a donation
* It has been said that since the wars at the beginning of this century, the
pastors of the Vaudois settlements in Wirtemberg cease to receivetheir salaries
from England. Those of the valleys are still indebted to it for a part of their
maintenance. We may add that in 1770, the liberal collections made in Great
Britain permitted an augmentation of the pastors'salaries in the valleys. The
interestof this latter fundbore the nameof the National Subsidy, to distin
guish it from the Royal Subsidy furnished by the crown .
+ This bursary ceased in 1798; those of Lausanne were partially interrupted ,
and afterwards re -established for a time.
made by M. Clignet, postmaster at Leyden , and entrusted

to the Committee of the Italian Exchange . *
While the valleys, in consequence of their prince's taking
a part in the coalition against France, felt themselves less
oppressed by the restraints of a hateful fanaticism which
that power then displayed towards evangelical Christians,
their militia, enlisted under his banners, acquitted them
selves with the greatest credit. The war that Victor
Amadeus had to sustain against his ancient ally was long
and disadvantageous to his arms. His personal courage,
his perseverance in the contest, and great efforts could not
save him from being crushed under the strokes of his for
midable neighbour . He saw himself deprived of the
greater number of his fortified places, and at last, in 1706,
was besieged in his capital, Turin . The recital of the
vicissitudes of this siege does not enter into the plan of
this history, yet we must mention an episode in it which
is strictly connected with our subject. The labours of the
siege were suddenly interrupted by the flight of the duke of
Savoy, who left the city at the head of a body of cavalry.
The French general, the duke de la Feuillade, pursued him
with a partyof the besiegers, reckoning upongetting pos
session of his person . In fact, more than once Victor
Amadeus was closely pressed, and in imminent danger.
Having almost reached Saluzzo, he proceeded to the left of
the Po, and took refuge in the mountains, among his
faithful Vaudois. Let us here quote the words of the count
de Saluzzo, who was, after all, no great friend to the Vaudois :
The object of Victor Amadeus was,” he says, “ to en
courage M. de la Feuillade to run after him . He fell back
to Lucerna. The Vaudois joined him in great numbers. He
was so well fortified in the position hechose, that the French
general, after advancing as far as Bricherasco, gave up the
design of encountering him . ” + The Piedmontese historian
notices the fact of the stay of Victor Amadeus in the midst
of the Vaudois, and the zeal of the latter to surround his
person, in order to defend him unto death ; but he does
not say, what, nevertheless, we cannot pass over in silence,
that the duke reposed at night under the roof of a Vaudois,
* These details areextracted from a little work , entitled , Le Livre de Famille,
( The Family Book ,) Geneva, 1830, by the ancient moderator of the Vaudois
churches, P. Bert, who, from his office, might be expected to know them .
† Histoire Militaire, t. v ., p. 189.
NEW VEXATIONS. 391
in the midst of the humble population of Rora . Thus this

enlightened prince appreciated and estimated at its proper
value the honesty and perfect fidelity of his evangelical
subjects, whom the popish perfidy and hatred of Louis XIV .,
though they had been so long attached to him , had repre
sented as enemies of his person and kingdom , and whom
he had treated with excessive rigour twenty years be
fore. The confidence displayed on this occasion by Victor
Amadeus did as much honour to his judgment as to
the simple and faithful men to whom it was given. The
family of Durand Canton, to whom the privilege belonged
of offering hospitality to their sovereign,preserve irrefrag
able proofs of it ; namely, the goblet and silver service he
made use of, which he left as a memorial of his visit, as
well as an authentic act, authorizing the family who received
him to bury their dead in their garden. During the retreat
of the French, who were at last beaten by prince Eugene
under the walls of Turin, and constrained to flee after having
raised the siege of that city, the Vaudois gave a second
mark of devotion to their sovereign, by not sparing them
selves in the pursuit. “ The French army,” says the
count of Saluzzo, “ took the route to Dauphiné , which it
did not reach without experiencing fresh losses,having
been continually harassed on its march by the Vaudois
soldiers, under the command of colonel de Saint-Amour."' *
The peace of Utrecht in 1713, so advantageous to Victor
Amadeus, whose dominions it increased , while putting
on his head a royal crown, that of Sicily, exchanged
some years afterwards, rather by constraint, for that of Sar
dinia, tended inevitably to bring back that attention and
activity to the interior which had been expended outwardly
on a contest of the most serious importance. Political pre
judices were again in action against the existence of a reli
gious confession different from that of the generality . The
secret enemies of the Vaudois and of the reformed religion
impelled the government to some vexatious and even unjust
measures . In the first class we may mention the obliga
· tion imposed on all the Vaudois churches to observe as holy
days all the numerous festivals ordained by the Romish
church, contrary to their ancient usages, and notwithstand
Histoire Militaire, t. v., p . 212. The Vaudois signalized themselves by
other feats of arms in the first half of the eighteenth century.
ing the absence of antecedent legal arrangements ; so also

the difficulties, or rather direct hindrances, put by the
custom-house in the way of the admission of the books
necessary for the services of religion ; and the refusal
to admit any Vaudois to the office of notary : also
many grievances which have been constantly repeated since
that time . Another measure taken against the Vaudois
may be cited as evidently unjust, namely, that which con
strained the Vaudois parents, whose childmight have passed
over to popery , to provide him with a maintenance , or to
give him his legal portion, both of personal and real pro
perty ; an unjust measure, for it tended to weaken parental
authority, to give an advantage to vicious and rebellious
children, and to reduce aged persons to indigence , by
depriving them of property without which they could not
make shift to live. These exactions and severities drew
forth complaints from the population of the valleys. They
had recourse to the benevolence and justice of their sove
reign ; but whatever methods they took, however humble
the petitions they addressed to him , no success attended
their efforts.
At this juncture , a monarch, whose august house had
constantly given the Vaudois proofs of its enlightened and
Christianbenevolence, Frederic William 1. , king of Prussia , *
* The letter of the king of Prussia to the king of Sardinia :- " Sir, my
Brother , - Affected as I am with the present mournful situation ofthe Protes
tant churches in the valleys of Piedmont, I cannot forbear addressing these
lines to you on their behalf, hoping that your majesty will receive them more
favourably, since you will easily judge by the affection you feel towards those
whoprofessthesame religion as yourself, that Imust have the sametender
regard for the said churches, and that their preservation and tranquillity can
never be indifferent to me.
“ I cannot believe that the complaints of these poor churches have reached
your majesty, or if they have, that they have been represented so as to do
them complete justice ; for every one knows that your majesty is too generous
to be able to refuseremedyingthe grievances of a people who, on many im
portant occasions, have shed their blood and sacrificed their property in the
service of your majesty, and that with so much bravery and fidelity that your
majesty has always appeared satisfied .
" Relying on these testimonies, I promise myself that your majesty will be
well pleased, as I earnestly entreat, to continue your royal protection and
benevolence to the aforesaid Protestant churches, and allow them peaceably
to enjoy the edicts already published in their favour, and especially that of the
23rd of May, 1694,in contravention of which it has been attempted to oblige
the said Protestant churches, under rigorous penalties, to observe all the feasts
appointed by the Romish church, which is a proceeding directly contrary to
that liberty of conscience, of which, as your majesty knows, no prince can
deprive his subjects without committing extreme violence, and without
encroaching even on the rights reserved for the Divine Majesty, to whom
alone belongs the dominion over the hearts and consciences of men .
“ The ordinance published under your majesty's name, that the Protestant
NEW VEXATIONS . 393
interceded in their favour in the beginning of the year

1725. The answer of Victor Amadeus, although evasive,
expressed friendly dispositions towards them. These were
also shown in a subsequent act, which will soon come under
our notice, without its being possible to say that they
materially modified the condition of the victims of popish
prejudices, or that they much weakened the opposition of a
jealous religion , which never ceased to hold up to their prince
as dangerous subjects men whose blood had recently been
spilt in his service. The principles of an enlarged tolera
tion never prevailed in the administration of the Vaudois
affairs, and at this time so much the less, when the govern
ment was resolved to take very severe measures against the
evangelical Christians of another part of his majesty's states,
namely, that of Pragela, annexed to the Piedmontese terri
tory by the treaty of Utrecht.
In spite of the fury of Louis XIV. , and the violent emi
gration to which , in 1698 , he had forced more than three
thousand Protestants of that country, there still remained
in the valley of Pragela some hundreds of persons who
although less fervent in their faith, and less disposed to
sacrifice their lives for it, either by exile, or openly con
fessing their religion, nevertheless preserved in secret the
hopes, the belief, and the worship of the gospel. Passing
under the dominion of Savoy in 1713 , and seeing that their
brethren in the faith and neighbours in the valleys of
Lucerna and San Martino enjoyed the exercise of their
religion , they took courage, put off all dissimulation, and
assembled frequently for edification in the temple of their
brethren. For some time, their return to the faith of their
Vaudois must furnish the children who have abjured the religion of their
fathers with a maintenance, or give them their legal share of the real and
personal property of their parents, cannot be less severenor less contrary than
the above -mentioned Divine and human laws, since it inspires Protestant
children with sentiments of insubordination and withdraws them from the
obedience due to their fathers and mothers, reducing the latter at the same
time to an impossibility of maintaining themselves ; especially when their
property lies entirely in land, or they are constrained to part with many por
tions of their property, to make them over to their children , who may have
been seduced to abandon the Protestant religion.
“ I beg also your majesty to be assured that of all the marks of friendship
you are able to give me, that of paying attention to my intercession for the
said Protestant churches will always be to me the most agreeable, and the one
for which I shall feel most sensibly obliged. I shall with pleasure avail myself
of everyopportunity to testify my lively gratitude,and to prove to your majesty
the sincerity and high consideration with which I am , etc.,
“ Berlin , Jan. 6, 1725.” FREDERIC WILLIAM,
(Vide Dieterici, p. 396.)
S 3
ancestors was unnoticed, both by the Vaudois and their

neighbours. But Romish susceptibility and the traditional
policy of the government now took the alarm at their bold
ness, and brought it to an issue in 1730 . An edict con
strained them to choose between a fresh abjuration and
exile. A friendly attempt at mediation on the part of the
king of Prussia with the king of Sardinia could not ward off
the blow.* Three hundred and sixty individuals, recovered
from their former fall, and animated with the love of the
Lord, not feeling themselves at liberty in their consciences
to deny their faith , decided on the latter alternative . They
arrived in the Pays de Vaud in the course of May, 1730 .
The government of Berne received them with the same
charity which it had displayed towards their unfortunate
brethren in the preceding century . A part of them settled
there; † the rest rejoined their relatives who were settled in
Wirtemberg or elsewhere .
All the friends of the gospel in Pragela did not emigrate.
The weak dissembled afresh, and went to mass. In secret,
they continued to read the word of God. After the end of
the century , the author of this work , then a student , having
requested hospitality at a house in the valley, met with a
cordial reception as one preparing to be a minister of the
gospel. “ We have the Bible, -we read it , " they said, and
placed the precious antique volume before him . It is not
very long since that the popish authorities, jealous of the
sacred book , seized and burned all the copies they could
discover in the valleys. The last victory over the truth
to burn the Bible in the nineteenth century !-Spirit of
Rome,thou art always the same.
In this same year, 1730, Victor Amadeus II . was urged
by the French court to severe measures against the French
Protestants who had taken refuge in the valleys, and by
pope Clement xii. to punish the relapsed and renegades,
with the threat, that if his wishes were not complied with,
he would dissolve the advantageous concordat_that then
existed between him and the court of Turin . Being thus
* Dieterici, pp. 398, 399.
+ Wefind in the lists published by M. Dieterici, p. 404 , names that still exist
in the Canton de Vaud, and in the neighbouring cantons, such as Bermond,
Guvot, Papon , Jannin, Perrot, Turin , Chailler, etc. Many other names are
the same in theCanton de Vaud as in theVaudois valleys , such are those of
Gonin , Buffa, Chauvi, Gonnet, Barloz, Bonnet, Bonjour, Blanchod, Odin ,
Malan, Combe, etc.
SUMMARY OF THE EDICTS CONCERNING THE VAUDOIS . 395
prompted, Victor published on the 20th June a severe

edict against three classes of persons, in which also are to
be found some arrangements respecting the churches of the
valleys. The French Protestants, whom the toleration
granted to the Vaudois and their vicinity to them had
attracted thither, were ordered to leave his majesty's domi
nions within six months under pain of flogging, and after
wards five years at the galleys . The Vaudois who should
give them an asylum would receive the estrapado * for the
first offence, and for the second a public flogging. Catholics
who had embraced Protestantism , and Vaudois who had
become Catholics , but had returned to their former profes
sion, were to receive a similar sentence . The same threats
were held out to those who should conceal them . In vain
the compassionate monarch who reigned over Prussia
requested a full toleration in favour of the converts from
Catholicism , referring on their behalf to the edict ofpaci
fication of 1694 : Victor Amadeus remained inflexible.f
About five hundred proselytes, now stedfast and unflinch
ing at the thoughts of exile, took, at the beginning of the
winter of 1730, the road to Geneva, where they arrived in
the course of December.
As to the arrangements in the edict of the 20th of June,
respecting the ancient churches of the three Vaudois valleys,
it was decreed that conformably to the edict of 1620, their
members should enjoy the right of working in their houses,
with closed doors , on Catholic feast-days, and that they
might from time to time obtain from magistrates of this
religion permission to be employed on public works when
similar permission was granted to the Catholics ; that the
acquisition of real and personal property was lawful for
them within the limits, and that as to their properties
beyond these, the senate would decide according to reason
and justice ;† that the cemeteries of the Vaudois were to
be at a distance from dwelling -houses, or the public roads,
and without inclosures ; that, however, no alteration should
be made in the state of those of Rora, La Torre, Villaro,
and Bobbio. A subsequent article decreed that the funeral
processions might be as numerous as they pleased ; that no
* A punishment in which the person was raised by his hands tied behind
his back, and then let fall with a slight concussion , once, twice, or more, as
the case might be.
+ Correspondence of the king of Prussia and the king of Sardinia in Dieterici,
p. 398 .
I That is, according to their notions of what was proper.
new temple should be built, their number remaining the

same asbefore 1686; that, however, the cabane (cottage or
thatched house ; this is the name the edict gave to the
temple of St. Barthélemi) might be kept standing, but
without being enlarged or repaired ; that the pastor should
not live in its vicinity, but return and fix himself at Roche
platte, as in ancient times ; * the Vaudois were authorized
to have schoolmasters taken from among themselves and of
their religion, provided they admitted into their schools
none but Vaudois children , under a penalty of twenty - five
crowns of gold for every Catholic child they should admit,
and banishment in case of a second offence; provided , it
was further enacted, that the said schools were held in the
quarters where the fewest Catholics dwelt: finally, in a
concluding article, it was absolutely forbidden to admit the
people of Pragela into the temples of the valleys.
We may be convinced by the preceding account, that
Victor- Amadeus, though personally recovered from his pre
judices against the Vaudois, and convinced of their fidelity
as well as of the other moral qualities that distinguished
them, did not grant them much greater liberties than his
predecessors. Yet, if he did not show entire tolerance, if
he established restrictions of many kinds on the extension ,
rather than on the maintenance of the Christian faith, and
the increase of the evangelical population in the three
ancient valleys and in that of Pragela, we must allow that
it was owing to the incessant solicitations of the eternal
enemies of the Vaudois and the requirements of his warlike
and powerful neighbour of France. Let us acknowledge
that if he could not do more for his subjects, whose services
and characters were misapprehended, he had at least the
merit of fixing definitively,with a firm hand, the civil and
religiouspositions of the Vaudois, by confirming the ancient
edicts which determined it, and promulgating new ones.
By these measures, if the condition of the descendants of
the martyrs remained low, humbled , and straitened, yet it
escaped, for ever it may be hoped, from arbitrariness and
uncertainty.
Under the reign of Charles Emmanuel III ., who ascended
the throne in 1730, on the voluntary abdication of his
father, Victor- Amadeus II. , the senate of Turin published ,
* These restrictions respecting St. Barthélemi have ceased .

EFFECTS OF THE FRENCH REVOLUTION . 397
in 1740 , a summary of the edicts concerning the Vaudois,

in twenty -six articles, to serve as a guide to the judicial
and executive authorities. This publication might be con
sidered as a new royal benefit. For if it notified to the
magistrates the restrictions imposed on the civil and reli
gious liberties of the Vaudois, it established on the other
hand the rights that were conceded to them by their
sovereign, and thus rendered their position more stable for
the future.
Henceforward under the reign of Charles - Emmanuel III .,
and after that, under Victor Amadeus III. , who took the
crown in 1773, until the time of the French revolution ,
few striking events interrupted the course of the uniform
life of the inhabitants of the valleys. We may, however,
cite as a title to the favour of their sovereign , the brilliant
courage which they exhibited at the siege of Coni in 1747,
and at the battle of Assiette in 1747 , which was lost by
the French ; renowned actions which have claimed the
praises of military men , as well as the esteem of Charles
Emmanuel III. , who called them his brave and faithful
Vaudois.t Why are we obliged to add, in spite of the
proofs of love and devotion on the part of the subjects, and
of esteem on the part of the sovereign, the Vaudois fre
quently saw their children taken away by the artifices of
priests and monks, sometimes even by violence, without
any possibility of obtaining justice ; and themselves forced
to contribute to the expenses of the Romish worship , to
pay tithes, first-fruits, and other things besides to parish
priests, contrary to the express words of the royal edicts,
which relieved them from such burdens.
Such was the success which the papal power had obtained
in the valleys, when , in 1789, the sound of the first move
ment of the French revolution was heard in Piedmont.
The Alps could not arrest the progress of the new ideas,
which, after fermenting and threatening for a long time, at
length found vent in a sudden explosion. Attractive and
dazzling theories, promises of liberty and happiness, pro
claimed in tones that were everywhere audible, inflamed
* Histoire Militaire, by the count of Saluzzo, t. v., p. 213.
This royal expression was quoted, with the facts we have narrated , in a
petition presented, in 1814 , to count Cerutti, minister of his Sardinian majesty.
Tableau du Piémont (Picture of Piedmont), by Maranda, Turin , the year xi.,
p. 32. Memoirs and petitions presented in 1814 to count Cerutti.
the minds of men, and wrapped their hearts in pleasing

illusions. In their conversations, in the social circle, nothing
was talked of but the events that were transpiring beyond
the Alps. A pastor of the valleys ventured to make an
allusion to them , in a sermon preached before the assembled
synod, in the autumn of the same year, 1789. His brethren ,
being disturbed at the possible effects that so imprudent a
discourse might produce on public opinion , as well as the
evils which it might bring on the Vaudois population from
the ruling powers, exerted their right of discipline, and
suspended the indiscreet orator from his functions for six
months. This decision was equally wise and just ; for the
preacher had violated his duty as a subject of the king, by
attracting attention to questions hostile to his government,
and as a pastor, by introducing politics into the pulpit .
Such a fact sets in a clearer light than any words would
do, the spirit that animated the valleys at this critical epoch .
The emotions of the heart spoke in favour of the new prin
ciples proclaimed in France; but a sense of duty to the
authorities prevented the faithful subject from receiving
and propagating them. The heart in some persons pre
vailed over a traditional submission . Nevertheless, we
shall not depart from the truth in saying, that it would
have been difficult, under such circumstances, for men so
little favoured by the government as the Vaudois had been ,
to have given greater proofs of prudence and moderation.
Perceiving the delicacy of their situation, they took the
greatest pains to prevent and to avoid everything that
might commit them .
This conduct insured to them the confidence of their
sovereign, who, in 1792, called them to take arms for the
defence of their frontiers. And, when in the following
year, Victor Amadeus III., being despoiled by the French
of two of his most beautiful provinces, Savoy and Nice,
resolved to act on the offensive and attack the enemy, he
entrusted the protection of the valleys of Lucerna and
San Martino tothe fidelity of the Vaudois, commanded by
one oftheir officers, colonel Maranda, under the orders of
general Gaudin, also a Protestant and a Swiss. *
The French, who were aware how precarious and exposed
the situation of this poor people had been , believed that
* From Nyon, on the lake of Geneva.
PROJECT OF A MASSACRE . 399
they should find no difficulty in impelling them to revolt,

to surrender the passes, and to make common cause with
them . They were deceived. The Vaudois esteemed fidelity
to their oath , even in their depressed condition, preferable
to the splendid hopes of civil, political, and religious liberty,
if acquired by perjury. Yet this admirable conduct could
not silencecalumny, nor stifle all suspicion. How could it
be credited, that men , so often ill-treated on account of
their religion, would refrain from avenging themselves, and
refuse the emancipation that was promised them ? They
were, accordingly , accused of lending an ear to the pro
posals of the enemy. Some unfortunate facts gave a colour
to these rumours . The Vaudois militia had given way at
some points ; the fort of Mirabouc, at the bottom of the
valley of Lucerna, in the gorge of the only pass that leads
to France, had surrendered ;* and though the investigation
ordered on this occasion had proved in the clearest manner
the innocence of the inhabitants of the valleys, † the exas
peration resulting from these suspicions had grown to such
a height, that, by the aid of fanaticism , it ripened among
the papists of the environs into the detestable project of
a second St. Bartholomew , of which the Vaudois of San
Giovanni and La Torre were to be the victims.
All the men of these two communes , able to bear arms,
were on the mountains occupied in guarding the frontiers ;
none remained in their dwellings on the plain but the
women and children, with the sick and aged ; feeble
defenders! The enterprise, therefore, was not a dangerous
one. On the night of the 14th and 15th of May, 1793,
a troop of assassins assembled at Lucerna, intending at
a given signalto invade these two districts and put all to
fire and sword . The plot had been so secretly arranged
that not a Vaudois knew of it. Two Catholics, one an
ecclesiastic, the respectable Brianza, the parish priest of
Lucerna, and captain Odetti, of Cavor, gave them notice of
* A Swiss officer, named Mesmer, commanded . He was ill, and the place
was badly provided with the means of defence. One of the two cannons burst,
when the match was applied , on the approach of the enemy. The garrison
was composed of one-half company of Vaudois and one-half of Piedmontese
invalids . Mesmer was intimidated, and capitulated. But if timid, he acted,
nevertheless, with good faith ; for, after the surrender of the fort he set out for
Turin to explain his conduct, and was there beheaded . V. Tableau du Pié
mont, t. v. , p . 166.
† Musset,the only Vaudois officer in the fort, opposed the capitulation to
the utmost ; he thought the place might have been defended .
400 HISTORY OF THE VAUDOIS CHURCH . •
it. The latter, when he reached the house of his friend,

M. Paul Vertu , at La Torre, said, on entering, “ I am
come here to defend you and yours, to the last drop of my
blood .” He then detailed the dreadful plot in which he
had refused to take a part. Several messengers were
immediately despatched to the mountains, to the husbands
and brothers of the intended victims. General Gaudin ,
when urged to let them fly to the defence of their families,
refused to believe in the existence of so odious a project;
but the list of the conspirators, to the number of more
than seven hundred, which was placed before his eyes, put
an end to his incredulity . Yet if on the one hand he
could not resolve to deprive so many innocent creatures of
their natural defenders, on the other, he knew not how to
detach a sufficient force from his division without exposing
himself to be overpowered by the French, or how to allow
the Vaudois to withdraw without awakening the suspicions
of the Piedmontese troops with whom they were associated.
A stratagem relieved him from his embarrassment. On
the evening of the fatal night, towards the close of the day,
a false alarm was given ; a shout resounded on the heights,
“ The French ! the French ! ” followed very soon by
“ Sauve qui peut ! ” (" Save himself who can ! ” ) The
Vaudois first quitted their elevated post, and in the midst
of a sharp fire of musquetry sounded a retreat as if the
enemy were pursuing them . The Piedmontese troops, who
were stationed between them and the bottom of the valley,
seeing this, began in their turn a retrograde movement, and
threw themselves into La Torre and San Giovanni, which
they occupied for the night. The conspirators,frightened
at the pretended aggression of the French, abandoned their
infernal project. Gaudin being called to Turin to render
an account of his conduct, justified himself by presenting
the proofs of the conspiracyand the list of the conspirators.
The documentary evidence could not be rebutted ; it was
absolute. But he was at the same time withdrawn from
the valleys, and not long after dismissed from the service ;
his superior humanity lost him the confidence of the court.
Of the assassins, not one was punished ; none of them
were even sought for.
The government being disquieted and suspicious, and
imagining that the French were in communication with the
PETITION TO THE KING . 401
valleys, thought it needful to take very severe measures.

A Vaudois, named Davit, an artillery officer of colonel
Frésia's, who had succeeded general Gaudin in the com
mand, was given up by his superior to a court-martial, and
hung as a traitor. The two officers of the highest rank in
the Vaudois militia, colonel Maranda and major Goante,
were also thrown in prison . Other arrests were talked of
as about to take place ; but the two accused individuals
were able to demonstrate their own innocence, as well as
that of their friends and companions.
The liberation of Maranda and Goante, their restoration
to their place, and the superseding of colonel Frésia, (who
had been detested ever since the execution of Davit,) by
a Swiss officer, general Zimmermann , * calmed the agitated
and timid spirits in the valleys, by showing that the
government, being now better informed as to the real
facts of the case, had renounced its unjust suspicions, or
at least its severity. Confidence was soon restored . Zim
mermann , though a Roman Catholic, succeeded in gaining
the general affection .
The Vaudois, taking advantage of the favourable moment
when the court was convinced of their innocence, accepted
the offer made by the general of becoming their agent
there. Through his intervention they transmitted to their
sovereign a petition, in which, after just protestations of
attachment to his person and dynasty, they requested the
redress of certain abuses and some amelioration in their
political condition. Their application was not altogether
unsuccessful. The duke of Aosta, the king's younger son ,
then stationed at Pinerolo, at the head of a division of the
army, transmitted a most gracious answer to the petitioners,
in which it was said, that the constant and distinguished
proofs they had given of attachment and fidelity to their
sovereigns, and the sentiments they had recently expressed,
in offering to join with all possible zeal the force intended
to repel the enemy, had disposed the king to receive their
memorial favourably. Nevertheless, a compliance with the
request for an equality of political rights with those of his
other subjects, was deferred till the arrival of peace . † From
* A native of Lucerna , formerly colonel of the Swiss guards at Paris . He
had escaped the massacre of the 10th of August, and had lately entered the
service of Piedmont.
† We naturally ask, would not this concession in our times, if made to a
this time, however, permission was generously granted to

have physicians of their own religion ; measures were pro
mised to be taken against the abduction of children , which
was frequently practised, as well as the introduction of
unfit Catholics into the councils of the commune, and the
abolition of charges and imposts that affected the Vaudois
alone. We perceive that the royal favours did not go
beyond the most ordinary requirements of justice, and
yet the prince, and even the Vaudois themselves, considered
them asgracious gifts, it having been so much the practice
to treat the Vaudois as intruders, barely tolerated , and to
consider their sharing in the principal advantages which
all the rest of their fellow -subjects enjoyed as an extra
ordinary benefaction .
Peace arrived in the spring of 1796 ; but it was a dis
astrous peace *, which wrested from the king some of his
most beautiful provinces, and prostrated him under the
overwhelming influence of the French republic and the
young general of the army of Italy, Napoléon Bonaparte.
A new king, Charles Emmanuel iv ., ascended the tottering
throne of his deceased father, on October 10, 1796. This
was the moment for granting his faithful subjects the
political equality which they sought, and which their loyal
services deserved . The British ambassador seized this
juncture to make a representation in their favour ; but all
he could obtain was a confirmation of the inconsiderable
concessions that were granted three years before. No !
we are mistaken ; the royal missive, or “ billet,” as this
official document was termed, contained an additional
favour - permission to repair the temples ! to enlarge them ,
if required ; and, ( can it be credited ? for it was a generous
act,) to remove them to more commodious sites, provided
their number were not increased , and notice were given to
population who have always been devoted to their sovereign, and who are
reduced to the necessity of seeing their active youth annually dispersed to a
distance, be politically more useful to the state than troublesome or dangerous ?
Is it to be dreaded on religious grounds, when we see everywhere else Catho
lics and Protestants living together inpeace ?
* An armistice was atfirst concluded on April 28, 1796, at Cherasco, by
general Bonaparte, the conqueror, to the king's plenipotentiaries . Peace was
signed soon after . The king ceded to France the duchy of Savoy and the
county of Nice ; he consented to the destruction of the forts of Susa and
Brunette, and granted to France, during the war, the occupation of Coni, Tor
tona,and Alexandria, as well as the free passage of the French troops in their
marches. Hist. de la Revol. Franç ., parThiers.
ABDICATION OF CHARLES EMMANUEL . 403
1
the intendant of the province, in order that he might give
the necessary directions. *
It was impossible but that the presence of the French
army (it is well known that the army of Italy numbered
in its ranks the most enthusiastic revolutionists) would
excite the Piedmontese to aim at shaking off the yoke of
feudal servitude, and acquiring all the political privileges
proclaimed in France as the inherent right of man . A
secret agitation was rapidly succeeded by tumultuary move
ments in towns and country places, as far even as Mon
calier, at the very gates of Turin . Truth requires us to
avow that the valleys were not entirely strangers to them .
A company of revolutionists, † of the valley of Lucerna,
repaired to Campiglione, the château of the marquis of
Rora, one of their principal lords, and requested the aboli
tion of his feudal titles . “ My friends," he replied, with
admirable presence of mind and courteousness, “ if there
be any of my titles that you do not like, I will abandon
them most cheerfully, with the exception of one, which
you shall not deprive me of, I mean my title of friend of
the Vaudois, and my ancient affection for my dear and
brave Vaudois !” These words, so opportunely uttered,
were enough to disarm them. They retired, without com
mitting the slightest outrage.
General Zimmermann was sent to the valleys, ostensibly
to hear the wishes of the communes, but in reality to
observe how things stood ; and received orders, soon after
his arrival, to make some arrests . In Piedmont the court
had had recourse to executions, by way of example. But
the warrior showed himself to be the friend of peace. In
his report, he recommended the adoption of mild measures,
and he had the satisfaction of seeing them approved ; the
valleys escaped imprisonments and executions .
The complicated difficulties of the times rendered the
weight of his crown insupportable to Charles Emmanuel.
He signed a solemn act of abdication on December 9th,
1798. France left him the possession of Sardinia. From
that day, Piedmont was regarded and administered as a
French province. This event, in which moreover the
Vaudois had taken no part, put them in a position they
* Royal letter, Aug. 26, 1797.
+ This company was composed of Catholics as well as Vaudois .
had never before enjoyed, and which they had never dared
to expect. In one day, and as if by magic, they beheld the
downfall of all the prohibitory, humiliating, and restrictive
laws under which they had so long groaned. The barrier
which had inclosed them within such narrow limits, which
had condemned them to be crowded in some isolated valleys,
was thrown down. A free field was opened to their industry
and activity which hitherto had been shackled . From
being despised pariahs, barbets, hated and kept at a dis
tance as malefactors, they saw themselves placed on an
equal footing with their haughtiest persecutors. A people
who had been regarded as intruders, and were tolerated only
at pleasure, were now become citizens like the rest. Men
who had been treated as spurious children of the state had
at length obtained a recognition of their legitimacy. In one
day, and by a single act, without their will being consulted,
every species of liberty had been secured to them ; and
what was more precious to them than all the rest, they
were put in possession, without any reserve, of that religious
liberty, the right of serving God according to their con
sciences, for which they had toiled and shed their blood for
centuries.
But as if to instruct them that the preservation or pros
perity of the Christian life is not dependent on political cir
cumstances, scarcely was the French domination established
in Piedmont before it was exposed to the most imminent
dangers. The army of Italy being attacked in the spring
of 1799 by Suwarrow , at the head of the Russians and
Austrians, was forced to retreat precipitately in the midst
of a population excited against it, and soon roused to fanati
cism . At this difficult moment, the Vaudois remained
faithful to the power at that time established, and obeyed
the orders of their superiors to descend into the plain with
the other troops, and assail Carmagnola , the head -quarters
of the insurgents. The action opened with a terrible
discharge of artillery ; and although the insurgents had
intrenched themselves in a convent, where they illuminated
the Madonna , * they were crushed by the bravery of the
Vaudois and the regular troops. General Freissinet levied
* A Madonna is an image of the holy virgin . It is almost needless to say

that the Roman Catholicsworship images, and look upon any injury done to
them as sacrilege.
THE WOUNDED FRENCH. 405
a military contribution . This expedition was charged as a

crime on the Vaudois ; they were accused of sacrilege and
pillage. But how could they be held responsible for a
combat in which they engaged only in obedience to the
military authority which they still recognised ? As to
sacrilege, could any one seriously accuse them of it ? Ought
they to have retreated without fighting, and received a mur
derous fire from the convent without returning it, merely
because a Madonna with lighted tapers had been placed in
front ? As to the forced contribution levied by the French
general, we know not how it can be imputed to them. If
any individual cases of violence are referred to, supposing
them to have occurred, all the Vaudois would regret them .
A second fact has been imputed to them as a crime ; let
the reader judge : we give it without comment. Three
hundred wounded French, coming from Cavor and flee
ing before the Austrians, arrived, towards the end of
May , in wagons, at the village of Bobbio, the extreme
frontier of the valley of Lucerna, on the side of France,
in a shocking state of destitution and suffering. The
pastor of the place , Rostaing, a respectable old man ,
assisted by his wife, relieved the most pressing wants of
these unfortunate beings as far as he could . A calf, twenty
five loaves, and some wine, all thathis presbytery contained,
were furnished them by his care. The parishioners supplied
what was deficient from their slender means. The sores of
the wounded were dressed and bound ; after which hundreds
of men carried them into France in their arms, or on their
shoulders, a distance of ten leagues, over a lofty defile,
along precipices, and in the midst of snows which were
impassable to beasts of burden . * The Vaudois never
quitted them till they had deposited them in safety, in the
hands of their fellow -countrymen . This fact was notified
to the French army in an order of the day by general
Suchet, + who sent a copy of it to the pastor with a very
flattering letter.
This generous action, joined to the vigorous resistance
which the Vaudois, faithful to their oaths, made to the last
* Colonel Maranda, in his work , “ Tableau du Piémont,” claims the honour
of the plan which was put in execution under his direction by the pastor
Rostaing. It may be ashe says ; nevertheless the devotedness of the pastor
and the people of Bobbio is not the less admirable.
+ Dated at the head - quarters at La Pietra, 3rd Frimaire, year 8.
against the invasion of the Austro -Russian army, and to

their defence of the government which had taken refuge at
Perrier, would have brought on them the greatest misfor
tunes if God had not sent the prince Bagration from the
centre of Russia to protect them . In the midst of the
furious clamours of the Piedmontese, who longed to lay
waste the valleys with fire and sword, this prince, an aide
de - camp of Suwarrow, was able to ascertain the real state of
things ;* he understood and appreciated the line of conduct
pursued by the Vaudois. “ They are under the protection
of the marshal,” (Suwarrow ,) replied a Russian officer to
the head of the supreme council at Turin, who was reproach
ing and threatening the deputies of the Vaudois valleys,
we have nothing to do with your Piedmontese anti
pathies."
So far from undertaking anything against them , the
Russians even left them their arms, to defend themselves
in case of an attack ; nothing was required of them but a
simple promise not to employ them against the allied
troops.
The Vaudois, for about a year, remained placed between
the belligerent armies. Their mountains resounded with
the tramp of foreign troops ; and more than once with a
vigorous discharge of musketry. They escaped, however,
from greater evils which menaced them .
The year 1800 arrived . The first consul of the French
republic, another Hannibal, crossed the Alps at the head of
a great army, to throw himself on the Austrians and Pied
montese, who fancied themselves in security, and to snatch
from them a victory at Marengo, on the 14th of June, and
with it the possession of the richest provinces. Piedmont
once more passed under the domination of the French, and
the Vaudois immediately enjoyed the privileges of which
they had only just caught a glimpse.
But this return to liberty was not, after all, a return to
prosperity and happiness. All the plain and the valleys
presented at this time a more wretched spectacle than can
easily be imagined. An extreme scarcity, added to the
pillaging of the soldiers and the rapacity of the commis
saries, both French and Austrian, had raised the price of
* It is not impossible that England had recommended the Vaudois to the
protection of the generals of the allied powers.
ALLOTMENT OF RENT AND FUNDS FOR THEIR USE . 407
provisions so extravagantly, that hardly any money could

procure them . The poor only existed in misery, while
numbers died of hunger.
In these circumstances the financial position of the
pastors became very critical. The Royal English Subsidy,
which formed the largest part of their income, had been
withdrawn from the time they became the subjects of
France. The English National Subsidy continued to reach
them but irregularly ; the share of each amounted to about
five hundred francs. This was all their salary ; too little,
certainly, for the wants of a family. The devotedness of
their parishioners exerted itself to assist them . In more
than one locality, the elders of the church might be seen
busy in calling at houses to procure a supply of bread for
the pastors. On hearing of these pressing necessities, the
executive commission of Piedmont took measures, well
intended , but far from politic. It will be recollected that
Roman Catholic parisheshad been formed throughout the
whole extent of the valleys, notwithstanding the extreme
fewness of the flocks, and property and rents had been
assigned to the officiating priests. The executive commis
sion provided in a different manner for their support ; and
remitted the administration of these properties and rents,
with some small deductions, to Vaudois moderators, to
defray the expenses of worship and instruction. The
administration of the popish institution for Vaudois cate
chumens at Pignerol,* and its dependencies, was also
entrusted to them as a pledge that henceforth the evangelical
people of the valleys would not have to dread the seductions
and violence of the papists ; thus giving some little satis
faction to the wounded feelings ofthe Vaudois, by putting
the persecuted in possession of the house of their spiritual
oppressors. It is lamentable that they should have pro
vided in this manner for the maintenance of the pastors
and schoolmasters ; the Catholics looked upon it as an act
of spoliation and hostility. This opinion was no doubt
unjust, since the decision was made by the existing autho
rities, composed moreover of Catholics, and not by the
Vaudois; but although it was certainly lawful for the
* In this institution the Vaudois children who had been abducted from their
parents were instructed in popery, as well as all those persons who could be
seduced by any means to the Romish faith . Since the restoration, it has been
used for its original purpose, at least as far as regards the latter class.
authorities, to give satisfaction to a Christian church that

had been long oppressed, it would have been much better
to have done it in a manner less irritating towards the party
that was thus humiliated. As for the rest, it is merely an
act of justice to state that during the whole time of the
French domination , the pastors and their flocks never gave
occasion to the priests or their parishioners to complain of
their conduct.
The ecclesiastical administration of the valleys remained
the same during the first years of the reunion with France ;
it continued as in time past in the hands of the consistories,
the synod, and the table, or superior executive commission.
It was not till 1805 , when the emperor was on his way to
Turin , that the assimilation of these churches to the other
Protestant churches of the French empire was projected, *
and some months later it was definitively settled by a
decree of the 6th of Thermidor,ť in the year 13. Accord
ing to this decree the different churches were arranged in
three consistories , namely, those of La Torre, Prarustin ,
and Villesèche. The first comprised the parishes of La
Torre, Villaro, Bobbio, and Rora. The second, those of
Prarustin, Angrogna, and San Giovanni. The third, those
of Villesèche, Pomaret, St. Germain , Prali, Maneille and
Pramol. This organization lasted as long as the valleys
were subject to France .
During this period, the Vaudois, heretofore crowded
within narrow limits, came forth and acquired property in
the plain . The temples that had fallen in ruins were
repaired. At San Giovanni, where all the places appro
priated to worship and instruction had been closed since
1658, a temple was erected.
This large and beautiful edifice was scarcely finished
when it suffered great damage from the earthquake which,
in 1808 , spread consternation through the valleys and the
province of Pinerolo, and was also felt in many parts of
France and Italy. For four months, from the beginning of
April to the end of July, shocks more or less violent con
* The moderator, Rod. Peyran, obtained at that time an audience with
Napoléon.
† The decree is dated from the palace of St. Cloud. Another decree, con
firming the concessions of funded property , made by the executive commis
sion for the support of theVaudoispastors, is dated from Boulogne. As to
the remainder ofthe salaries, it was provided for conformably tothe law of
Germinal, year 10.
RELIGIOUS STATE OF THE VAUDOIS . 409
tinued to shake the ground and buildings of every kind.

The damages were so great that they wereestimated at two
or three millions for the district of Pinerolo and the valleys.
Clouds of an unusual and ominous aspect had been the
forerunners of this scourge. On the eve of the first
shocks the barometer fell very low : a sudden and very
considerable increase of water was noticed in the torrents of
the valley of Lucerna, and the water in the wells became
whitish : a cold and violent wind began to blow. The
first shock, followed by several others in close succession,
was felt in the afternoon of April 2nd. These were the most
terrible of all. Churches and houses fell in ruins ; those
that remained standing were seriously damaged . Large
portions of rock were detached from the summits of the
mountains, and rolled down with a crash into the valley.
The lower communes were those that suffered the most ;
among others, San Giovanni, La Torre, and Lucerna : those
higher up felt it but slightly ; yet everywhere the con
sternation was great ; scarcely any persons dared to remain
in their houses. The population lived in tents; some
individuals sheltered themselves in old casks or in slight
sheds made for the unexpected emergency. These places,
lately so peaceful, presented the appearance of a camp
where all was confusion . All agriculture, commerce, and
handicraft were put a stop to ; fear had seized every one
to such an extent that they thought of nothing but how to
save their lives. In this respect each one experienced the
protection of Divine Providence; for during all the time this
visitation lasted, they had only to lament the loss of three
lives, and the letters written at that period are filled with
recitals of deliverances that were truly miraculous.*
The following years, down to 1814, so fertile in political
and military events, present no fact within the range of our
narrative deserving of particular attention . But before we
proceed to the new and last period of this history , it will
be of importance to examine into the religious spirit of the
years we have passed through.
The end of the eighteenth century was marked in the
valleys by a decline in the tone of religion, which was
weakened everywhere. There, as in other countries, it
* Correspondance Vaudoise, etc. - Vaudois Correspondence ; or, a Collec
tion of Letters from the Valleys on the Earthquake of1808, etc. Paris, 1808 .
T
might be remarked that the Christian spirit, so vigorous

and so fruitful in the sixteenth and seventeenth cen
turies, fed itself less abundantly frem the pure source of
the gospel. A proud rationalism , mere human opinion,
began to claim a place in theology, and, attempting to make
religion more accessible and less repulsive in its doctrines,
tarnished and disfigured it . The candidates for the sacred
ministry, acquired for the most part in the foreign acade
mies, where they prepared for entering upon it, nothing but
a cold orthodoxy , or the germs of Socinian laxity. * The
first years of the nineteenth century brought no ameliora
tion. Virtue was often preached and exalted more than
the work of Christ, or than faith , or than the love of the
Lord. The title of philosopher was placed at least on a
level with that of Christian .† The Vaudois representative
of this tendency was M. Mondon, the late pastor of San
Giovanni, a man of talent, well versed in classical literature
and profane history, of a singular, capricious character, but
courageous and full of frankness. His belief was attacked ,
and on good grounds, for it was far from being evangelical;
it was he who in a manuscript answer to a pastoral letter of
the bishop of Pinerolo, summed up the fruits of the Spirit,
enumerated by St. Paul in the Epistle to the Ephesians,
(ch. v. , ) and in that to the Galatians, (ch. v. , ) in these
words : “ In substance, these are their names , -humanity,
justice, and reason .” I He was, moreover, an austere man ,
and of regular conduct.
M. Peter Geymet, pastor of La Torre, and moderator
for twelve years, was also a person of note at this period,
but less for his theological opinions and preaching than for
the part he acted in political affairs. Being called to take
a share in a Piedmontese council ( consulte) at Turin, he
attracted attention and gained the esteem of many influential
persons by the warmth with which he undertook the defence
of religion when attacked in this assembly. On the reunion
of Piedmont to France, he was nominated sub -prefect of
Pinerolo, and filled that honourable office for thirteen years.
* In fact, at Lausanne cold orthodoxy, and at Geneva, Socinianism .
† Letter, in manuscript, from a herdsman of the high mountains of An
grogna , March 19, 1819.
I Answer of a pastor (M. Mondon) to the bishop of Pinerolo. MSS.
Ś The author of this work can attest that in the midst of his multiplied
occupations, this good father found special hours which he devoted to the
instruction of his numerous family.
NEW FIELD FOR THE ACTIVITY OF THE VAUDOIS . 411
While he rendered important services to his own brethren in

the faith, he also acquired the respect and attachment of
all his constituents. He left behind him in this important
place, though wholly Roman Catholic, an untarnished
reputation for probity, at a time when high functionaries
generally possessed so little. At the restoration, Geymet
withdrew to La Torre so poor, and so modest withal, that
he, who a short time before was the first magistrate in the
valleys, did not refuse to accept the humble post of master
of a Latin school, the salary of which did not exceed seven
hundred francs, and to which he devoted his latter days,
till his death in 1822 .
But the pastor whose name has attracted the most atten
tion, at least among foreigners, is Rodolph Peyran, who
was at his death pastor at Pomaret, after having been
moderator of the Vaudois churches from 1801 to 1805 , and
from 1814 to 1823. He merited his celebrity by his very
great erudition, of which he has left proofs in his manuscript
letters, on a great variety of subjects, addressed to various
persons, and in which he has manifested a mind capable of
great things, if the religious and moral sentiment had com
bined with his genius in producing them . Although an
able controversialist, he made too little use himself of the
excellence of the doctrines that he so victoriously defended.
He always reproached himself for the agitated life of his
youth. The best remembrance that he has left of himself
among his fellow -countrymen , is that of a mind abounding
in sallies of wit, and full of originality .
It is not too severe to say that the end of the last
century and the commencement of the present, produced
in the valleys the germs of religious declension . If the
lukewarmness or the errors of some ministers of the gospel,
victims themselves of the spirit of the times, contributed on
one side to the weakening of the faith, and of the Christian
life in some localities, yet we must acknowledge that the
greatest evil arose from political circumstances, from an
unavoidable contact with the men of the French revolution ,
with the zealots of impiety. Everything tended to divert
the soul from the interior life hidden with Christ in God.
The power of the human understanding, united to material
force, was regarded as the regenerator of theworld . Nothing
was thought of but social organization, material conquests,
T 2
interests purely human , and worldly glory. There was no

room left in this world, so to speak, for the interests of the
world to come : all eyes were turned towards that extra
ordinary man whose achievements obscured the splendour
of all that preceding ages had admired . Napoléon concen
trated the attention of every one on his person and his
empire. Attracted by his voice, hurried along by his genius,
the sons of the Vaudois submitted to the conscription, has
tened to range themselves under his banners, to shed for a
foreign nation their precious blood, and to expend a life
which their ancestors, the martyrs, had consecrated to the
prosperity and defence of the church. Cut down by death
in fields of battle or in hospitals, few of them ever saw their
native country again. Some acquired reputation and rank
in the army. The nameof colonel Olivet is popular in the
valleys; his portrait, lithographed , is to be found in every
cottage. Other Vaudois distinguished themselves like
M. Geymet, in civil administration.
But while the young and men in the prime of life were
more or less excited and carried away by the torrent of
new ideas, the aged, the simple-minded, the serious, the
mountaineers in the retired hamlets, mothers of families,
and respectable pastors, preserved their primitive manners
and traditions, by the recital of the sufferings of their
ancestors, and by the reading and teaching of the Holy
Scriptures. *
CHAPTER XXVII.
THE VALLEYS SINCE THE GENERAL PEACE (1814–1846 ).

The time marked by the wisdom of Providence for the
end of Napoléon's reign approached. His unbounded
ambition prepared an immense grave for his armies in the
frozen snows. The work assigned him by “ the Lord of
lords " was accomplished ; kings and nations had received
salutary lessons . The emperor of the French was van
quished, and forced to abdicate. Restored for a hundred
* For this chapter the author has consulted the histories of the time, the
Tableau du Piémont, by Maranda, Turin , year xi. of the French Republic,
some manuscripts, and therecollections of several contemporaries.
1
DECEPTION. 413
days to the possession of a part of his dominions, he fell

once more from his elevation ; and leaving for ever to
others the task of governing the world, he closed his life
in humiliation, and in painful reflection , as the prisoner of
England, at St. Helena.
The legitimate sovereign of Piedmont returned to the
possession of his states, increased by the spoils of his
enemy. Victor Emmanuel received the homage of the
ancient and new provinces of his monarchy. The Vaudois
valleys were not the last to acknowledge his authority, and
to promise entire fidelity to their prince..
Nevertheless, if the fall of Napoléon was a benefit to
Europe, now exhausted and decimated, it was rather a loss
to the Vaudois, who, from being on a level with all the
other members of the Piedmontese family, and enjoying
equal laws with them, again descended to the condition of
sectaries, and were placed under a system of exclusion and
privation. They had hoped better things. They confided
in Victor Emmanuel, because he had resided in their
neighbourhood , at Pinerolo, in 1794 ; had visited their
valleys, and commanded their militia, when as duke of
Aosta he was at the head of a division of the army which
protected their frontiers. So great were the expectations
they founded upon him , that, at the congress of Vienna,
they abstained from the employment of means at which
they supposed he might take offence . We have been
assured that a friend of the Vaudois had prepared the way
for having their emancipation demanded from the king as
a condition of the territorial advantages he would enjoy.
A memorial to this effect was drawn up ; but at the
moment of sending it, the Vaudois board, fearing to dis
please a monarch whom they believed to be generous, did
not think fit to forward it . They were contented with
acquainting the king's government with the wishes of the
population , and interesting two superior officers of the
allied powers in their favour, the count de Bubna, an
Austrian general, and lord Bentinck, commander of the
British forces in the Mediterranean, and then at Genoa.
Their requests related to liberty of conscience and worship ;
to a political equality with the other subjects of the king;
to the abolition , (which had already taken place, in fact,
since 1800, ) of all humiliating restrictions in their religious
and civil relations; and lastly, some particular points , such

as the salary of the pastors, and an efficacious protection
against the abduction of the Vaudois children .
This was too much to expect from a court politic, super
stitious, and little disposed to innovate. To re - establish
the Vaudois affairs on their ancient footing was in its eyes
the most prudent decision ; and it would go no further.
One of the first acts presented for the signature of Victor
Emmanuel, after his return to his capital, was the edict
which replaced the Vaudois under all the restrictive ordi
nances that were in force during the reign of his prede
cessors, before the French domination . We may easily
imagine the surprise, the grief, the depression which this
news occasioned in the valleys. After the full enjoyment
for fifteen years of the advantages of religious liberty and
political equality, it appeared hard to be obliged to surren
der the general interests of the church to the disquieting
guardianship of a government ruled by priests, and to see
themselves inclosed in narrow limits, like culprits in a
prison, or restrained to a small number of occupations to
the exclusion of the more honourable professions, as men
who were unworthy of consideration.
The first use to which this restrictive edict was applied
by the authorities was to shut up the temple of San
Giovanni, which had been built at Blonats, in the centre
ofthe parish, during the French occupation. It became
necessary, in consequence , to re-open the ancient edifice,
which was situated out of the commune, in Angrogna.
A second case soon after occurred ; the parsonages, pro
perties, and rents, which had been assigned to the priests
in the valleys, before the French domination , and trans
ferred during that period to the hands of the Vaudois
directory or board, were reclaimed by the former recipients
and occupants. To this no objection was made. But not
content with being put in possession of their ancient
benefices, the priests claimed a reimbursement of the pro
perty and revenues which the pastors had enjoyed ; an
unjust requirement, since the Vaudois board had not
administered this property except by order of the autho
rities at that time established .
Accordingly, though the government refused to the
Vaudois the position they wished to hold in the state, it
TEMPLE OF SAN GIOVANNI . 415
could never think of sanctioning such ridiculous claims as

those of the Romish clergy in the valleys. By its orders,
without doubt , count Crotti, * superintendent of the pro
vince of Pinerolo, a magistrate whose memory is still
revered, assembled the interested parties, and desired them
to argue their claims before him. Although moderate in
form , the discussion was earnest, each party stoutly de
fending its own opinion ; and there seemed no likelihood
of their coming to a settlement, when the youngest priest,
who, as such, spoke after the rest of his brethren, gave an
opinion quite different from theirs. “ The ministers," he
said , “ have administered not only lawfully but loyally ;
they have preserved our property uninjured and in a per
fect state . We ought to claim nothing from them . ” This
equitable priest justified his view of the case with so much
frankness and truth, that it prevailed, and terminated the
difference to the great satisfaction of the worthy intend
ent, who, in the name of the king, had undertaken to
settle it .
Their sovereign, in replacing the Vaudois under a restric
tive and obsolete system of legislation, did not, it is plain ,
intend to push matters to extremity. Thus, with respect
to the temple of San Giovanni, he granted, after the lapse
of a year, permission to perform Divine service in it. Yet,
as some concession must be granted to the priest who con
sidered himself aggrieved, pained, and incommoded by the
very sight of those who entered it, as well as by the singing
of the hymns which were heard outside from the door
being left open, an order was given to raise a structure
thatwould hide the door. This was obeyed by raising a
screen formed of planks before it. † The sovereign gave a
proof of his tolerance in allowing the pastor to retain his
residence in the parish, and in permitting schools also to
be kept there. Thus an end was put to the prohibition
which since 1658 deprived San Giovanni of worship and
schools within its limits, as well as of a pastor's presence.
This redress of abuses, and extended toleration, may be
imputed to the new spirit with which the government was
* In the course of a long exile among the Protestants he had learned to
appreciate them ,and always treated the Vaudois with respect.
This fence féll down from decay a few years ago, and, at the suggestion
of the same priest, a screen in the interior was substituted for it, which he
considered sufficient.
animated, though slowly, in reference to the affairs of the

Vaudois .
The Vaudois also received other proofs of the king's
benignant disposition. By the withdrawal of the funds
and incomes which were set apart for the worship and
schools, under the French government, the pastors, school
masters and managers were reduced to penury. The
foreign subsidies had returned to the valleys with the
peace, but the sum was of smaller amount than formerly.
The Royal English Subsidy was no longer received , owing
to a cause known to the Vaudois . The Dutch funds, dimi
nished by a third under the French administration, did not
yieldmore than that proportion. These necessities having
been laid before his majesty, he took them , as well as some
other requests, into consideration; and on Feb. 27, 1816, pub
lished an edict, by which he conferred three favours on his
Vaudois subjects :—I . A fixed annual salary to the pastors : *
II . Permission to keep their property acquired beyond the
limits during the French government : III . License to
practise, besides the common trades, the professions of
surgeon , apothecary, architect, land -surveyor , and those for
which a diploma was not required , after having submitted
to the prescribed examinations and conformed to the regu
lations.
As a new spirit of enlarged toleration thus presided over
the acts of government, the Romish clergy changed the
method of carrying on their ancient warfare against the
Vaudois church . Violence and oppression not suiting the
spirit of the times, they had recourse to a method often
employed in preceding ages, namely, discussion, but giving
it a milder form , that of pastoral letters. The bishop of
Pinerolo, Bigex, undertook this task . His addresses were
well written , and combined all the qualities requisite for
persuasion, if the number and arrangement of the argu
ments and the art of presenting them could make up for
the unsoundness of the foundation. All that could be said
* This salary was 500 livres (or French francs) for each of the thirteen
ancient pastors, payable by the public functionaries, and raisedby an addi.
tional tax on the landedproperty ofthe Vaudois. This annual allowance has
admitted of the establishment recently, with the royalapprobation , of two
new pastorates, one at Rodoret, an ancient parochial dependency of Prali,
another at Macel, similarly related to Maneille. The salary of these two pas
tors is inferior ; it is provided for entirely by means of a part of the Royal
British Subsidy, which remained unemployed because of the salary assigned
by his majesty to the thirteen ancient pastors.
PASTORAL LETTERS OF THE BISIOP OF PINEROLO . 417
to entice the disciples of the Saviour into the great esta

blishment of which the centre is at Rome, was repeated ;
error was palliated, and false doctrines coloured or atten
uated . On the appearance of the first of the pastoral epis
tles, in 1818, the Vaudois public, whether on account of
the novelty of the thing or for fear of consequences, was
very much agitated. Nevertheless, it was very soon seen
that where the spirit of the reformation, or rather the spirit
of the ancient Vaudois, which accords with the mind of God,
breathed, the spirit of Rome could not mislead the under
standing; that where the word of God is not only preached,
but within the reach and in the hands of all, there, popish
error , the worship of saints and the observance of the
mass, will only gain isolated partisans. Nevertheless, many
pastors thought it their duty to reply by manuscript refu
tations, which being copied a great many times circulated
from family to family. Those of MM . Geymet, Rod . Peyran,
and Mondon, deserve to be particularly mentioned . The
seriousness of some, and the excellent selection of argu
ments, form a striking contrast to the tone ( far too light)
of others. The feebleness of the cause of the adversaries
and the excellence of their own, were not sufficient reasons
when the matter in question was really the gospel and the
kingdom of God, for indulging in pleasantry, personality,
or malice. This paper war, after being carried on for
some time with vigour, subsided without any result beyond
the noise it made at the time. It was attempted to be
renewed , but without success, by the bishops who suc
ceeded M. Bigex ; by M. Rey, in 1826 , in a pastoral letter
devoid of all persuasive argument, and lastly by the present
bishop , M. Charvoz, in pastoral letters and numerous
writings, composed with ability, in which learning is
employed in the service of error with very great skill. By
these publications, printed and circulated through the
diocese, in Piedmont and elsewhere, endeavours were made
to effect a change of opinion, as if the Vaudois, reduced to
silence, would succumb to the force of argument in favour
of the Romish system. The valleys undoubtedly reckon at
this hour, among their pastors, men of talent, versed in
biblical science and in the history of the church , and capable
assuredly of taking up the gauntlet that has been thrown
down to them . But,independently of the little advantage
T 3
to be gained in refuting objections a hundred times made

and as often answe swered , and in exploding assertions of which
the falsehood is generally acknowledged, especially in the
valleys , it is difficult, and indeed almost impossible, for the
spiritual guides of these churches to do it by means of the
press, since their writings would be partially cancelled, or
totally suppressed by the censorship, and they themselves
might be called to account, under pretext of having wronged
the Romish church .
The prejudices and repugnance with which the sugges
tions of the priests inspired the Roman Catholics against
the Vaudois made their way to the throne itself. Charles
Felix, who became king on the abdication of Victor
Emmanuel in 1821 , refused to admit to an audience the
Vaudois deputation , who were commissioned by the Valleys
to present their homage to his majesty. His religious
prejudices prompted him to this severity. He conde
scended to explain the cause. “ Tell them , ” he said, “ that
they only want one thing, that is, to be Catholics . Their
fidelity in fact never failed them ; for when , in 1821 , all
Piedmont, so to speak, was involved in a revolutionary
movement, the Vaudois almost alone remained attached to
legal order and legitimacy.
By the elevation of the present king, Charles Albert,
prince of Carignan , the prejudices which prevailed on the
throne are now banished from it. Intelligent and generous,
the father of his subjects, Charles Albert has put an end to
many severities and indignities which were heaped upon
the Vaudois . Promotion in the army had been refused to
them ; since the French domination, no Vaudois had been
raised to the rank of an officer. Charles Albert has
repaired this intentional slight. Superstition had refused,
at Aosta, honourable burial to a Vaudois, an aged soldier,
Major Bonnet; Charles Albert, listening to the appeal of
.justice, imposed silence on the voice of intolerance, and
gave authority to one of his Vaudois subjects, the chaplain
of the Protestant ambassador at Turin, to transport the
remains of the aged warrior with honour to one of the
cemeteries of the valleys. It cannot however be denied
that, in some of his measures, the prince has appeared to
return at times to the distrustful and restrictive policy of
most of his predecessors : thus his government has put
FOREIGN BENEFACTORS OF THE VAUDOIS . 419
in force, for some years, the edict which confined all the
Vaudois within the valleys, and did not allow them to stay
more than three successivedays in a locality beyond those
limits, unless perhaps at Turin . In the same manner, a
desire has been shown to constrain the Vaudois proprietors
of land in the Catholic territory, to sell it within a short
space of time. Butwe are anxious to add that his majesty,
urged in the name of tolerance and equity, has not sanc
tioned the first measure , and has modified the second in
the following manner : - Property possessed beyond the
limits by the Vaudois is not to be sold compulsorily, and
may pass in succession to legal heirs ; but in the case of
escheat, or obstruction to the course of descent, such pro
perty is to be sold to Roman Catholics.
These restrictions, injurious even to the revenue, increase
the discomfort which is already felt in the valleys by a
population too large for such narrow limits. A part ofthe
twenty thousand Vaudois cooped up amidst snowy cliffs,
barren rocks, and the plain which is closed to them , can
barely exist : their activity expends itself for nothing, and
is lost. Emigration becomes the only resource of those
who are not proprietors ; for of commerce there is almost
none, and labour was scarcely more profitable. France and
Switzerland increase by the loss of population which the
valleys incur : Marseille, Nismes, Lyons, and Geneva
receive a great number, who are daily increasing in con
sequence of that distrustful policy which expels from
Piedmont the most moral part of its population.
The popish system , it is true, finds its advantage in this
system of oppression, which furnishes it with subjects of
conquest . It is especially among, the poor, in distress
and burdened with families, and the demoralized, that the
religion of Rome gains ground from time to time by means
of bribes. In this way, from fifteen to twenty persons have
passed over to Popery in a single year .
The increasing wants of the Vaudois population, since
the restoration, have attracted afresh, as in former ages
the attention and interest of the Protestants of Europe .
One sovereign, the late glorious king of Prussia, Frederick
William III., testified a lively solicitude for them . They
have found indefatigable benefactors among the clergy of
England, and many of the gentry of that noble nation.
Holland and Switzerland have added new contributions to

their former aid . Other states also have taken part in
giving assistance.
During a long course of years, the pious Frederick
William III. was represented at Turin by count Waldburg
Truchsess, who was furnished no doubt with special in
structions concerning the Vaudois colonies (as he called
the valleys). The noble count was their constant support :
he visited them , sojourned amongst them , made himself
acquainted with their wants, occupied himself actively in
improving their condition, often spake in their favour to
their sovereign, and on more than one occasion interested
himself for them . It was by his endeavours, aided by the
ambassadors of England and Holland, that an evangelical
chapel was established at Turin , with the approbation of
the king, which is regularly supplied by a resident Vaudois
pastor, and open to the Vaudois and Protestant population
( far from inconsiderable) of the capital.
To the count Waldburg belonged also the first idea of
an establishment which Protestant charity has bestowed on
the valleys, namely , a hospital for the sick. Struck with
the miseries and ills which the want of succour and medical
aid left incurable ; mortified too with seeing that no Vau
dois was admitted into an infirmary without being harassed
with solicitations to change his religion , the ambassador
interested his sovereign in the founding of such an esta
blishment. Request was next made in all the evangelical
states for permission to make collections for this object.
The consent of the king of Sardinia to the plan was asked,
and graciously granted . Collections were made in 1825, in
Prussia, England, Holland, France, Switzerland , * through
out Protestant Germany, and even in Denmark , Sweden,
and Russia.t The funds collected are secured in foreign
parts. They were sufficiently abundant to build and en
dow two hospitals instead of one : one at La Torre, for the
valley of Lucerna; the other at Pomaret, for the two other
valleys . The blessings of the sick, of their families, and
of the Valleys altogether, rest on the authors of so great a
benefit.
* The canton of Vaud collected 500 louis .

+ The bust of the emperor Alexander, preserved in the hospital, is a memo
rial of a generous donation .
ENGLISH BENEFACTORS . 421
A third signal service rendered to the Valleys by the

king of Prussia, Frederick William III . , was the creation of
twobursaries in favour of Vaudois students at the university
of Berlin. By this means the candidates for the ministry,
instructed underthe eyes of the king, by the lectures of an
Augustus Neander, and by the paternal counsels of a
Dieterici, cannot but promote, with the blessing of God,
the spiritualprosperity of the Christians of the Alps.
The Prussian monarch, who took delight in advancing
the temporal and spiritual good of his humble brethren in
the valleys, did not leave this world without receiving proofs
of their gratitude . They testified the same sentiments also
to his representative more than once during his lifetime,
and, after that, to his mortal remains. His excellency had
left directions to deposit his remains in the midst of his
eloved Vaudois, as he was wont to call them. On August
18th, 1844, the heads of the Vaudois family received his
remains, and accompanied them with weeping eyes to the
cemetery of La Torre, where they were placed among the
ashes of their dead. All the pastors, the members of the
consistory, deputies from all the communes, the college, the
schools, with an assemblage of two or three thousand
persons, testified the veneration felt by the people for their
pious benefactors.
Next to the count Waldburg and his pious sovereign,
may be named, amongst the warmest friends of the
Vaudois in England, the Rev. Mr. Sims, and the Rev. Dr.
Gilly, George Lowther, esq ., colonel Beckwith, and others.
By their publications, correspondence, and conversations,
they have excited in their native country a lively interest
for the descendants of those who confessed the pure gospel
at a period antecedent to the Reformation. Many of them
have united their efforts for the improvement of the schools.
As to the higher branches of instruction , formerly one
master, paid by the Walloon committee of Holland, had
the entire charge of it, under the title of rector of the Latin
school; Dr. Gilly and his friends applied the funds they
raised to enlarge this primary institution, with the consent
of the committee in Holland, and the approbation of his
Sardinian majesty.
Two professorships have been added to that which
already existed at La Torre : their union constitutes a
college, where Latin , Greek, French , Italian, geography,

history, and the mathematics are taught in connection with
religion. A spacious building, designed for the classes, and
a library, has been built in the outskirts of La Torre, on
the Villaro road, in a beautiful situation, at the expense of
the Vaudois communes , with the aid of a generous dona
tion . Scholarships have also been founded for the benefit
of the pupils. The ancient Latin school of Pomaret, in the
valley of San Martino, by an increase in the salary of the
instructor, now enjoys the services of a superior man .
Excited by the example of English Christians, the com
munes have increased the salaries of the parish school
masters, in the hope that their young people who enter
on this useful vocation will prepare themselves for it by
more extensive and solid studies than formerly. Many, in
fact, have placed themselves for this purpose in the normal
school of the canton de Vaud, which has beeneagerly
opened for them by a benevolent government. The resi
dences of the schoolmasters and the school buildings have
been put on a uniform footing . It is impossible in speak
ing of these various efforts and improvements to forget the
venerated name of colonel Beckwith, whose enlightened
charity has been displayed in aiding, by liberal donations,
the repair or erection of more than eighty schools, greater or
smaller, in districts or parishes.
A superior school for girls was still wanting, but has
been formed under the name of a boarding -school, (pen
sionnat,) by the same benefactor. Schoolmistresses and
teachers have also been established in various places, by
generous aid . Were we permitted, we should be gratified
to mention among the benefactresses the name of a noble
Prussian lady, the countess F
The Swiss cantons continue to give assistance to some
Vaudois students in the universities of Lausanne and
Geneva.
Holland , whose moral and pecuniary support has been so
important to the Valleys in their distresses, has continued to
render signal services by contributions towards the salaries
of the schoolmasters and the teacher of the Latin school, and
by its aid to the superannuated pastors and their widows, as
well as by gifts to deserving students.
It was impossible that such visible marks of the interest
ANXIETIES IN THE VALLEYS. 423
taken in the Valleys by the Protestants of Europe should

not attract the attention, and, in some degree, excite the
distrust of the government, although on closer examination
it might easily be assured that nothing had been done in a
spirit of either open or concealed hostility, and that all
theirimprovements tended only to the greatest welfare of
the Valleys. Could it then be thought that the government
would have wished to form a counterpoise to these mea
sures by permitting, at the very gates of La Torre, the
head - quarters and centre of this movement, the erection of
an establishment in aid of the Romish missions, for eight
fathers, under the name of the priory of the holy religion ,
and of the military order of Saints Maurice and Lazarus ?
During the building of this convent and of its vast church ,
the people of the valleys became disturbed andanxious, and
could not think without emotion of the intentions it
announced. Those who knew the history of their native
country recollected that more than once disturbance, fol
lowed by cruel measures against their forefathers, had been
occasioned by the introduction of monks into the midst of a
Vaudois population. It was feared that this establishment
would be a source of evil at no very distant period. As the
day for the completion of the building and its consecration
drew near their anxiety increased .
But such was not the intention of his majesty ; at least,
so we are authorized to believe, after the proofs he then
gave of his goodwill and confidence in his Vaudois subjects.
Charles Albert, in his quality of grand master of the order
of the Saints Maurice and Lazarus, had consented to be
present at the dedication of the new temple of La Torre.
The military commandant had already given orders to
quarter the troops of the line in that city, as a guard for his
majesty. They were expected, when the report was spread
that Charles Albert had declined to employ them, that he
had even sent back to Pinerolo half a squadron of the royal
carabiniers who had been appointed to accompany him,
and finally that the marquises of Lucerna and Angrogna
had proposed to the king that he should be received by the
Vaudois militia, and that this offer had been accepted .
This news dissipated the sombre thoughts that had
been gathering in many hearts. They vanished entirely
when it was known that his majesty had said, in reply to
those who urged him to make use of the regular troops,

“ I require no guard in the midst of the Vaudois.' They
all instinctivelydrew the conclusion that the king enter
tained the best feelings towards them, since he wished for
no other defenders than their love. This hope rose brightly
in their hearts, like the sun, which at daybreak, on Sept.
24th , 1844, gilded the mountains, after the two days of in
cessant rain which had chilled the limbs of the Catholics
who had assembled on the 22nd for the dedication .
All the men able to bear arms in the valleys of Lucerna,
Angrogna, and Prarustin , formed themselvesinto two lines
for the passage of the king, who in the midst of solemn
silence repaired to the new Roman temple to perform his
devotions. During this time the militia formed into com
panies, and proceeded to Lucerna, half a league distant.
The king quitted La Torre on foot, surrounded by a dense
crowd, who hailed him with affection ; and then entered his
carriage and pursued his journey. In the direction of
Lucerna, repeated acclamations and shouts of joy were
heard from the Vaudois militia who awaited his arrival.
The king, affected by such a cordial reception, took his
stand at the gate of the palace of Lucerna, and made the
militia file off by companies according to their communes
and with their colours. He saluted each standard, and
every one could see a good -humoured smile on his coun
tenance when a standard -bearer, not content with lowering
his colours before his sovereign , saluted him by taking off
his hat also . The Vaudois Board, or Directory, were
admitted in their turn to an audience, and met with a
gracious reception ; and when, after having delivered to
the syndic of La Torre a liberal donation for the poor of the
two communes, the king left at night for Turin, he saw
from a distance La Torre illuminated, and the dark moun
tains that surround it covered with bonfires, as if to enlighten
as far as possible the route of their prince, who had found
the way to the hearts of his subjects.
It would seem that it was not in the hearts of the Vaudois
alone that the visit of the 24th Sept., 1844, left ineffaceable
traces. Charles Albert, in a gratifying manner, has preserved
the remembrance of it by an enduring memorial." He has
caused a beautiful fountain to be constructed at the entrance
of the town of La Torre, with this inscription :-“ Il re,
A WORD TO THE VAUDOIS. 425
Carolo Alberto, al popolo che l'accoglieva con tanto affetto .”

“ The king, Charles Albert, to the people who welcomed
him with so much affection .”
Since that time, nothing has interrupted this confidence
between the sovereign and his faithful Vaudois subjects.
May it always endure, and increase in his august house, as
well as fidelity to God and the king in the hearts of the
inhabitants ofthe valleys !
A WORD
TO MY DEAR FELLOW - COUNTRYMEN OF THE
VAUDOIS VALLEYS.
Having now reached the termination of this History of the

Vaudois Church from its origin , and of the Vaudois of the
Valleys of Piedmont to the present day, I cannot take my
leave of you, for whom principally I have written this
work, without addressing a parting word. It is that of an
old man , known to all your pastors, the greater part of
whom have been his pupils, and of whom more than one
are his kinsmen. I may then say to all of you, as Abraham
to Lot, “ Are we not brethren ? ” Listen , then, to my voice.
The corner of the earth that you inhabit, under the vault
of heaven and the inspection of the Omnipotent, has been
from time immemorial the cradle of our Vaudois church .
Our origin , as evangelical Christians, goes back to the first
ages of the Christian church. It has been attempted to
brand with ridicule that just claim which constitutes our
glory. Error has endeavoured to forge a false history for
you. As a son of the martyrs, like yourselves, as a descend
ant of the most ancient confessors of the truth, I have felt
it my duty to retrace the facts for you , to place before your
eyes the testimonies on which our history rests ; I have
done it without art, guided as I have been by the love of
truth .
Ye descendants of the Vaudois, aspire to resemble your
forefathers. Ye have received from generation to genera
tion the glorious heritage of sound doctrine ; transmit it,
unimpaired, to your children . In your retired valleys, as
in the days of darkness, the Eternal has preserved the light
which was extinguished elsewhere ; guard it carefully, now

that it shines with renovated splendour in other places and
in other climes . To faith in the Father, Son, and Holy
Spirit join the proof of your sincerity, a life of renunciation
of sin , of entire devotedness to your heavenly Shepherd , to
the Sovereign Redeemer of your souls ! “ Let your light
so shine before men, that they may see your good works,
and glorify your Father which is in heaven .”
But forthis end, dear fellow -countrymen , guard against
saying with self-complacency, like the church of Laodicea ,
“ I am rich , and increased with goods, and have need of
nothing." Dread lukewarmness and religious indifference
--for behind these faults, death lies in ambush. The life of
the soul which , as well as that of the body, God alone gives,
equally requires nourishment. Give it the nourishment
that suits it, and it will live . Jesus is the Bread of life
seek for him in your Bible, by continual reading ; seek for
him in heaven , by your prayers; seek for him in the
church, which is his body, by associating with the faithful,
with assembled saints, and by approaching with faith and
repentance the table of the Lord .
Dear fellow - countrymen ! I now take my leave of you
and your families, imploring on your persons as I do on
this work, the Divine blessing.
Your Brother in the faith, as well as in the flesh ,

ANT. MONASTIER,
Pastor.
LAUSANNE,
Oct. 13, 1846 .
APPENDIX .
In the Appendix to the original work the undermentioned pieces

are given.
I. A short geographical and statistical description of the Vau
dois valleys of Piedmont.
II. (A) Three Catalogues of the ancient writings of the
Vaudois .
(B) A few of the principal of these writings; namely,
1. The Noble Lesson, A.D. 1100.
2. Some extracts from other religious poems of the Vaudois,
without date, but reputed to be as ancient as The Noble
Lesson.
3. The Vaudois Catechism , A.D. 1100.
4. Their Confession of Faith, A.D. 1120.
5. A Treatise on Antichrist, A.D. 1120.
6. Extracts from the Treatise on Purgatory, A.D. 1126 .
7. The formulary of their Confession of Sins, without date, and in
French, M. Monastier not having at hand the manuscript in
the Romance language or Vaudois dialect.
So much of the geographical and statistical statement as

seemed useful is given in this Appendix, but it has not been
thought expedient to print here the catalogues and other docu
ments extending over 147 pages.
The first of the three Catalogues ( A ) contains the titles and
description of those ancient writings of the Vaudois made use of
by Perrin in the composition of his History of the Vaudois, and
mentioned by him .
The second Catalogue consists of ancient writings of the
Vaudois, collected in the valleys by Jean Léger, and delivered
by him , in the year 1658, to sir Samuel Morland, British am
bassador or commissioner from Oliver Cromwell to Turin , who
deposited them in the library of the University of Cambridge.
According to Léger these writings were contained in seven
volumes. A list of them is in Morland's “ History of the Evan
gelical Churches of Piedmont,” folio, London, 1658.
The third Catalogue is that of Vaudois works deposited by Léger
in the library of Geneva,
428 APPENDIX.
The Noble Lesson (La Nobla Leyczon) is a metrical production,

consisting of 479 lines, in the Romance or Vaudois language,
which has been frequently translated . It consists chiefly of an
abstract of the Old and New Testament history, and refers to the
corruptions introduced into the nominal church after the apostolic
age . The introductory lines fix the date of its composition to be
the beginning of the twelfth century.
1. O brethren , give ear to a noble lesson :
2. We ought often to watch and pray,
3. For we see this world is near its end ;
4. We ought to be very earnest in good works,
5. For we see the end of this world approaches.
6. Eleven hundred years are fully accomplished
7. Since it was written, “ We are in the last times.”
A GEOGRAPHICAL AND STATISTICAL DESCRIPTION

OF THE VAUDOIS VALLEYS OF PIEDMONT.
GEOGRAPHY.
The Vaudois valleys are situated in the Alps, on the eastern
side of the great chain of mountains of that name, which separate
High Dauphiné from Piedmont ; they lie to the north of Mount
Viso and the sources of the Po, to the south of Geneva, and to the
west of the city of Pinerolo.
They are formed by the mountain ranges which descend from
the great chain of the Alps, their western limit, to the plains of
Piedmont on the east. The ridges which separate them from
France reach the height of more than three thousand mètres
[eleven or twelve thousand feet ] above the level of the sea, and
the breaks of the chain afford only two passages, that of Abries
being the most northern, and the Col de la Croix (pass of la
Croix] the most southern. The range which bounds the Vaudois
valleys on the north separates them from the valley of Pragela,
or Clusone. The chain which shuts them in on the south, and
which is more elevated than the preceding, descends from the
Viso, and touches the high valley of the Po in the province of
Saluzzo . On the east their only barrier is formed by the de
pression or flattening of the mountains, as they merge into the
plain, and by the waters of the Clusone, which flow into the Po.
The Vaudois valleys are separated from one another by ridges
of considerable elevation . Taken altogether, they form a trun
cated or irregular triangle, of which the base is the ridge of the
high Alps, running from north to south, and the sides of which
converge towards Pinerolo, without actually reaching it.
They may also be considered as a fan -shaped group of valleys,
resting against the giant Alps, and uniting together in two large
APPENDIX . 429
valleys, which approach each other in the direction of Pinerolo,

but become blended with the plain , against which the two last
slopes of two of these depressed ridges form a half valley between
these mountains and the river Clusone.
This Vaudois half valley, called the valley of Perosa , is, properly
speaking, only the extreme western (or right) flank of the valley
of Pragela, which surrounds the Vaudois valleys from the north
west to the south-east. It includes also an interior vale, that of
Pramol, which proceeds from the banks of the Clusone, near Saint
Germain towards the west, between the valley of San Martino on
the north , and Angrogna to the south.
The two other great Vaudois valleys are ( i.) the valley of San
Martino on the north, through which flows the torrent called the
Germanasco, which falls into the Clusone, opposite the little town
of Perosa, at the outlet of the valley of Pragela, and formed by
the junction of the lateral vales of Rioclaret and Faèt with that of
Le Perrier, which again is itself formed by the junction of the
upper alpine vales of Macel or Balsille, Rodoret, and Prali from
north to south .
( ii.) The valley of Lucerna,to the southof that of San Martino,
watered by the Pélice, a small stream, which receives the waters
of the Angrogna, the Lucerna, and many others of less importance.
This valley, the widest and most extensive of all, is flanked
towards its outlet to the plain on the east by two vales ; the one
to the south , the smallest, is that of Rora, traversed by the Lucerna ;
the other to the north, large enough to be often reckoned as
forming a distinct valley, is the vale of Angrogna, watered by the
noisy torrent of the same name. It is inclosed between the
valleys of San Martino on the west and north, and of Perosa by
the vale of Pramol on the north -east, and by the side of Prarustin
on the east ; and lastly, by the valley of Lucerna on the south .
This last extends in a plainfrom east to west, and terminates by
the high pass of the Col de la Croix, which opens into France,
following the same direction, by the pasture-lands and Col Giuliano,
which separate it from the valley of San Martino to the north ,
and by the Combe des Charbonniers, or vale of Guichard, in the
direction of Viso to the south - west.
The distribution of the parishes in the respective valleys are
as follows. A glance at the map will supply the want of further
explanations.
A. — THE VALLEY OF SAN MARTINO.

The valley of San Martino has five churches, or Vaudois
parishes ; Prali, Rodoret, and Macel in the mountainous vales on
the west, ranged in this order from north to south ; Manielle, the
fourth parish, which belongs to the eastern part of the valley ; and
Villesèche, the fifth, at theentrance of the valley to the east, with
two dependencies, namely, Rioclaret and Faèt. This parish stands
on both sides of the river.
430 APPENDIX.
The Vaudois of some communes, where the catholics form the

majority, as at Le Perrier, Ciabrans, San Martino, etc., frequent
the churches of Maneille and Villesèche, according as either is
most within their reach .
B.—THE HALF-VALLEY OF PEROSA.

The half- valley of Perosa contains four parishes : I. That of
Pomaret at the outlet of the defile which separates this half- valley
from the valley of Sau Martino ; the Vaudois inhabitants on the
other side of Pinache, to the south, attend at this church . At
Pomaret there is a Latin school and a Vaudois hospital. II. The
parish of San Germain, of which Chenevières and Turina, or
Envers-les -Portes form a part. III. That of Pramol and Peumian ,
to the North of San Germain, an Alpine district ; and, IV. that of
Prarustin with Rocheplatte, as a dependency. The parish church
is that of San Barthélemi.
C .-- THE VALLEY OF LUCERNA,

The valley of Lucerna has six large parishes, which are so many
populous communes. I. Angrogna, to the west of Prarustin and
Rocheplatte ; this parish has two temples, that of Saint Laurent,
near which the pastor dwells, and that of Le Serre. II. San
Giovanni, to the south of Angrogna ; the temple is at Blonats, in
the centre of the parish ; it was formerly at Ciabas on the An
grogna. III. The church of La Torre, to the west of San Gio
vanni : the temple is at the hamlet called Les Coppiers : near it is
the hospital. The Vaudois possess in the outskirts of the town
of La Torre, two interesting establishments -- a college, and a girls'
boarding-school. IV. Proceeding westward, we meet first with
the parish of Villaro, with a town of the same name, containing
the church ; then, V. That of Bobbio, which occupies all the lower
part of the valley ; the parish temple is in the village of that naine .
Two chapels belong to this parish , the one in La Combe des Char
bonniers, the other in La Combe de la Ferrière. Lastly, VI. The
parish of Rora, the smallest of those in the valley of Lucerna ; it
is to the south of that of La Torre, from which it is separated by
a ridge of steep and naked rocks.
STATISTICS .
A. - POPULATION.
The Vaudois population of the valleys amounted in 1839 to
more than twenty thousand souls, exclusive of four or five thousand
Roman Catholics ; a number far too large for the extent of terri
tory , taking into account the nature of the soil.
According to the census made by order of government, of the
date 1839, the exact numbers were for the communes :-Vaudois,
20,394 ; Catholics, 4589.
APPENDIX. 431
B.-CLIMATE AND PRODUCTIONS.

The Vaudois valleys, from their southern situation and their
outlet on the plains of Piedmont, would naturally have the warm
temperature of the south , if their lofty mountains, and the con
siderable elevation of the greater part of the soil above the level
of the sea, did not counterbalance this effect .
The air is generally pure and healthy in these valleys. Sheltered
from the north winds by the mountains, the climate is mild and
temperate, but varies according to the height of the localities.
Snow falls in great quantities in all the Alpine region, and the
avalanches cause frequent accidents.
The soil in the lower part of the valleys and on the neighbouring
hills, is fertile. The vine succeeds there as well as wheat, maize,
the mulberry, and other good fruit-trees ; even the fig -tree in the
open air.
The middle region has all the productions which belong to that
altitude ; wheat, rye, maize, oats, barley, potatoes, etc., likewise
the common fruit-trees, and chesnuts in great quantities .
Such are the rich productions of the most fertile part of these
valleys. One - third probably, or at least one- fourth of their extent,
which is from about twenty to twenty -four square leagues, is
thus favoured . But two -thirds, or perhaps three-fourths of this
extent of country presents nothing but precipices, ravines, naked
rocks and alpine districts, or such as have a northern aspect.
The cultivation of the land is here very laborious and unproduc
tive. The inhabitants in different places are reduced to cultivate
some small patches of ground among the rocks, to which they
must carry mould on their backs. A great part of the population
only live by the product obtained from a few cattle - cows, goats,
and sheep.
No branch of industry, excepting the labour of the eld, and
the care of cattle , can be carried on to any extent among this
population , who are naturally active, but on bad terms withtheir
neighbours. The sale of articles of daily consumption is in the
hands of the Roman Catholics at Pinerolo , and in the other small
towns of the neighbourhood , where all the markets are held.
The Vaudois valleys do not produce in sufficient quantity for
their population the provisions that are most necessary, which
therefore have to be purchased. If they have some productions
in superabundance, such as butter, cheese, potatoes , fruits, the
inhabitants cannot dispose of them for want of suitable channels.
The only market of considerable size is that of Pinerolo , but
besides that it is not accessible to all the localities of the valleys,
provisions abound there already in every direction.
C.-RELIGIOUS ADMINISTRATION OF THE VAUDOIS CHURCHES.
All that relates to the relief of the poor, to hospitals, to educa
tion, and to the religious affairs of the Vaudois, is the result of
an administration formed from among themselves, in the nomi
432 APPENDIX .
nation of which all the churches of the valleys take a part. This
administration is particular or general.
Each church has its parochial administration . The heads of
families united with their pastor form the church . The popula
tion, generally dispersed, is divided into districts . The individuals
of a district choose, with the concurrence of the consistory , an
elder, or inspector, who enjoys certain prerogatives. When the
choice is agreed upon , the name of the person chosen is proclaimed
aloud from the pulpit. If no opposition be made, he is publicly
installed into his office, consecrated by prayer, and becomes a
member of the consistory, who regulate the affairs of the parish ,
under the presidency of the pastor, and exercise discipline there.
The general administration is composed of a Synod and a
Board .
The Synod is composed of the pastor and ministers resident
in the valleys (the chaplain of the ambassadors at Turin is also
admitted to it,) and a lay delegation from each of the five
parishes. These delegations may consist of more than one
deputy , but each delegation has but one vote. The Synod meets
specially when any businessrequires it, and regularly at the end
of four or five years, with the permission of the sovereign, who
is represented in it by the superintendent of the province. The
members of the Synod, the sittings of which last for two or three
days, and the king's representative, have their expenses paid by
the parishes or communes. The Synod prepares and determines
all the administrative regulations, names the members of the
administration ' called the Board, examines its proceedings, passes
its accounts, and decides on all important affairs.
The Board is composed of five members : three ecclesiastics
and two laymen. They are chosen according to certain rules,
at the beginning of each Synod , and remain in office till the
opening of the next Synod. The ecclesiastical members perform
the functions of moderator, or president, assistant-moderator or
vice-president, and secretary.
523455
THE RELIGIOUS TRACT SOCIETY.

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This is a reproduction of a library book that was digitized

by Google as part of an ongoing effort to preserve the

During the Altack

Religious I'ro V 1250

59, PATERNOST ROW 65, CARD AND 161

FROM ITS ORIGIN ,

TO THE PRESENT DAY.

Translated from the French .

PROTECTORS and Benefactors of the Vaudois ! Princes ,

Permit the humble Author of this History, himself a

May the memory of those powerful, glorious, and

May the most precious blessings, temporal and eternal,

These sentiments and wishes—a feeble token of their

ANT . MONASTIER , PASTOR .

To demonstrate their close connexion with the primitive

Vaudois may have been in the eyes of the world , forgotten

DEDICATION Page iii

Truth forgotten by the world ,is preserved in remote places-Marks which

-Death of the good duchess Margaret - Reign of Charles Emmanuel - The

THE VAUDOIS CHURCH .

by instruments of torture, and by the fangs of wild beasts

hierarchy. Still , the injury which this tendency might

being isolated partisans of a new doctrine, they rapidly

vigorous, and fruitful plants which covered the soil of

of churches, and between different churches, were the result

fered in the choice of the metropolitan bishops, secured

* The cross being adopted as a standard , quickly became an object of wor

usurpation of spiritual power by the popes, in their pre

The right path of sound doctrine, the purity and simplicity

now at rest.” From this language we may infer that the

* Delectus Actorum , etc., t. i. pp . 177 , 178.

church to the encroachments of the errors of the Romish

church , they are false vagabonds, adulterers, murderers,

gospel which Claude had revived and maintained, continued

power, I repress sects, schisms, superstitions, and heresies;

images, but to any creature, whether celestial or terrestrial,

swaddling clothes, because he was wrapped in such . Let

himself, does not approach to Him who is above him , and

same authority and power. You may add the example of

apostolicus) was exasperated against me, ( thus you speak

* Maxima Biblioth ., P. P. , t. xvi., col. 139–169, etc.

this. It was in the same, or the neighbouring countries,

But the very words of Claude, in his letter to the abbot

seconded by an intelligent and devoted clergy, by the love

The episcopate of Claude of Turin seems, at the first

centuries, were times of incessant trouble ; an epoch when

became the instruments of knavery , and the encouragers of

of the ninth, the attention of the heads of the Romish

The very words of Hatto sufficiently indicate , that the

This passage is important, as marking the locality of the

Bruno d'Asti has not named the Vaudois, but he has

“ There exists also a chronicle of Fra-Dolcino, a heretic

THE RELIGIOUS MANIFESTATIONS OF THE ELEVENTH CENTURY.

WE must now adduce certain facts that occurred in the

manifestations, through the medium of men who have ill

* Usserius, Gravissimæ Quæstionis, pp . 279, 280. Histoire Générale du

aside many simple persons from the faith .” After men

* Usserius, etc. p. 279.