Pilgrimage from the Alps to the Tiber Part 2

The rocks yield founts of courage, Struck forth as by thy rod; For the strength of the hills we bless thee, Our G.o.d, our fathers' G.o.d!

For the dark resounding caverns, Where thy still small voice is heard; For the strong pines of the forests That by thy breath are stirred; For the storms on whose free pinions Thy spirit walks abroad; For the strength of the hills we bless thee, Our G.o.d, our fathers' G.o.d!

The banner of the chieftain Far, far below us waves; The war horse of the spearman Cannot reach our lofty caves.

Thy dark clouds wrap the threshold Of freedom's last abode; For the strength of the hills we bless thee, Our G.o.d, our fathers' G.o.d!

For the shadow of thy presence Round our camp of rock outspread; For the stern defiles of battle, Bearing record of our dead; For the snows and for the torrents, For the free heart's burial sod; For the strength of the hills we bless thee, Our G.o.d, our fathers' G.o.d!

We read in the Apocalypse, that "the woman fled into the wilderness, where she had a place prepared of G.o.d, that they should feed her there a thousand two hundred and threescore days." "A place prepared"

undoubtedly implies a special arrangement and a special adaptation, in the future dwelling of the Church, to the mission to be a.s.signed her.

The "wilderness" of the Apocalypse, we are inclined to think, is the great chain of the Alps; and the "place prepared" in that wilderness, we are also inclined to think, are the Cottian Alps, and more especially those valleys in the Cottian Alps which the confessors, known as the Vaudois, inhabited. Long after Rome had subjugated the plains, she possessed scarce a foot-breadth among the mountains. These, throughout well-nigh their entire extent, from where the Simplon road now cuts the chain, to the sea, were peopled by the professors of the gospel. They were a Goshen of light in the midst of an Egypt of darkness; and in these peaceful and sublime solitudes holy men fed their flocks amid the green pastures and beside the clear waters of evangelical truth. But persecution came: it waxed hot; and every succeeding century beheld these confessors fewer in number, and their territory more restricted.

At last all that remained to the Vaudois were only three valleys at the foot of Monte Viso; and if we examine their structure, we will find them arranged with special reference to the war the Church was here called to wage.

The three valleys are the Val Martino, the Val Angrona, and the Val Lucerna. Nothing could be simpler than their arrangement; at the same time, nothing could be stronger. The three valleys spread out like a fan,--radiating, as it were, from the same point, and stretching away in a winding vista of vineyards, meadows, chestnut groves, dark gorges, and foaming torrents, to the very summits and glaciers of the Alps. Nearly at the point of junction of the Val Angrona and the Val Lucerna stands La Tour, the capital of the valleys. It consists of a single street (for the few off-shoots are not worth mentioning) of two-storey houses, whitewashed, and topped with broad eves, which project till they leave only a narrow strip of sky visible overhead. The town winds up the hill for a quarter of a mile or so, under the shadow of the famous Castelluzzo,--a stupendous mountain of rock, which shoots up, erect as a column on its pedestal, to a height of many thousands of feet, and, in other days, sheltered, as I have said, in its stony arms, the persecuted children of the valleys, when the armies of France and Savoy gathered round its base. How often I watched it, during my stay there, as its mighty form now became lost, and now flashed forth from the mountain mists! Over what sad scenes has that rock looked! It has seen the peaceful La Tour a heap of smoking ruins, and the clear waters of the Pelice, which meander at its feet, red with the blood of the children of the valleys. It has heard the wrathful execrations of armed men ascending where the prayers and praises of the Vaudois were wont to come, borne on the evening breeze,--scenes unspeakably affecting, but which, nevertheless, from the principle which they embodied, and the Christian heroism which they evoked, add dignity to humanity itself.

When we would rebut those universal libels which infidels have written upon our race, we point to the Vaudois. However corrupt whole nations and continents may have been, that nature which could produce the Vaudois must have originally possessed, and be still capable of having imparted to it, G.o.d-like qualities.

The strength of the Vaudois position, as I take it, lies in this, that the three valleys have their entrance within a comparatively narrow s.p.a.ce. The country of the Vaudois was, in fact, an immense citadel, with its foundation on the rock, and its top above the clouds, and with but one gate of entrance. That gate could be easily defended; nay, it _was_ defended. He who built this mighty fortress had thrown up a rampart before its gate, as if with a special eye to the protection of its inmates. The long hill of which I have already spoken, which rises to a height of from four to five hundred feet, lies across the opening of these valleys, at about a mile's breadth, and serves as a wall of defence. But even granting that this entrance should be forced, as it sometimes was, there were ample means within the mountains themselves, which were but a congeries of fortresses, for prolonging the contest.

The valleys abound with gorges and narrow pa.s.sages, where one man might maintain the way against fifty. There were, too, escarpments of rock, with galleries and caves known only to the Vaudois. Even the mists of their hills befriended them; veiling them, on some memorable instances, from the keen pursuit of their foes. Thus, every foot-breadth of their territory was capable of being contested, and _was_ contested against the flower of the French and Sardinian armies, led against them in overwhelming numbers, with a courage which Rome never excelled, and a patriotism which Greece never equalled.

I found, too, that it was "a good land" which the Lord their G.o.d had given to the Vaudois,--"a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of oil, olive and honey." The same architect who built the fortress had provisioned it, so to speak, and that in no stinted measure. He who placed magazines of bread in the clouds, and rained it upon the Israelites when they journeyed through the desert, had laid up store of corn, and oil, and wine, in the soil of these valleys; so that the Vaudois, when their enemies pressed them on the plain, and cut off their supplies from without, might still enjoy within their own mountain rampart abundance of all things.

On the first morning after my arrival, I walked out along the Val Lucerna southward. Flowers and fruit in rich profusion covered every spot of ground under the eye, from the banks of the stream to the skirts of the mist that veiled the mountains. The fields, which were covered with the various cultivation of wheat, maize, orchards, and vineyards, were fenced with neatly dressed hedge-rows. The vine-stocks were magnificently large, and their leaves had already acquired the fine golden yellow which autumn imparts. At a little distance, on a low hill, deeply embosomed in foliage, was the church of San Giovanni, looking as brilliantly white as if it had been a piece of marble fresh from the chisel. Hard by, peeping out amidst fruit-bearing trees, was the village of Lucerna. On the right rose the mighty wall of the Alps; on the left the valley opened out into the plain of the Po, bounded by a range of blue-tinted hills, which stretched away to the south-west, mingling in the distant horizon with the mightier ma.s.ses of the Alps. The sun now broke through the haze; and his rays, falling on the luxuriant beauty of the valley, and on the more varied but not less rich covering of the hill-side,--the pasturages, the winding belts of planting, the white chalets,--lighted up a picture which a painter might have exhibited as a relic of an unfallen world, or a reminiscence of that garden from which transgression drove man forth.

After breakfast, I sallied out to explore the valley of Lucerne, at the entrance of which is placed, as I have said, La Tour, the capital of the Waldenses. My intention was to trace its windings all the way, past the village and church of Bobbio, and up the mountains, till it loses itself amid the snows of their summits,--an expedition which was brought to an abrupt termination by the black clouds which came rolling up the valley at noon like the smoke of a furnace, followed by torrents of rain.

Threading my way through the narrow winding street of La Tour, and skirting the base of the giant Castelluzzo, I emerged upon the open valley. I was enchanted by its mingled loveliness and grandeur. Its bottom, which might be from one to two miles in breadth, though looking narrower, from the t.i.tanic character of its mountain-boundary, was, up to a certain point, one continuous vineyard. The vine there attains a n.o.ble stature, and stretches its arms from side to side of the valley in rich and lovely festoons, veiling from the great heat of the sun the golden grain which grows underneath. On either hand the mountains rise to the sky, not bare and rocky, but glowing with the vine, or shady with the chestnut, and pouring into the lap of the Vaudois, corn, and wine, and fruit. Their sides were covered throughout with vineyards, corn-fields, glades of green pasturages, clumps of forests and fruit-trees, mansions and chalets, and silvery streamlets, which meandered amid their terraces, or leaped in flashing light down the mountain, to join the Pelice at its bottom. Not a foot-breadth was barren. This teeming luxuriance attested at once the qualities of the soil and sun, and the industry of the Vaudois.

As I proceeded up the Val Lucerna, the same scene of mingled richness and magnificence continued. The golden vine still kept its place in the bottom of the valley, and stretched out its arms in very wantonness, as if the limits of the Val Lucerna were too small for its exuberant and generous fruitfulness. The hills gained in height, without losing in fertility and beauty. They offered to the eye the same picture of vine-rows, pasturages, chestnut-groves, and chalets, from the torrent at their bottom, up to the edge of the floating mist that covered their tops. At times the sun would break in, and add to the variety of lights which diversified the landscape. For already the hand of autumn had scattered over the foliage her beautiful tints of all shades, from the bright green of the pastures, down through the golden yellow of the vine, to the deep crimson of those trees which are the first to fade.

A farther advance, and the aspect of the Val Lucerna changed slightly.

The vineyards ceased on the level grounds at the bottom of the valley, and in their place came rich meadow lands, on which herds were grazing.

The hills on the left were still ribbed with the vine. On the right, along which, at a high level on the hill-side, ran the road, the chestnut groves became more frequent, and large boulders began occasionally to be seen. It was here that the rolling ma.s.s of cloud, so fearfully black, that it seemed of denser materials than vapour, which had followed me up hill, overtook me, and by the deluge of rain which it let fall, effectually forbade my farther progress.

The same shower which forbade my farther exploration of the Val Lucerna, arresting me, with cruel interdict, as it seemed, on the very threshold of a region teeming with grandeur, and encompa.s.sed with the halo of imperishable deeds, threw me, by a sort of compensatory chance, upon the discovery of another most interesting peculiarity of the Waldensian territory. The heavy rain compelled me to seek shelter beneath the boughs of a wide-spread chestnut-tree; and there, for the s.p.a.ce of an hour, I remained perfectly dry, though the big drops were falling all around. Soon a continuous beating, as if of the fall of substances from a considerable height on the ground, attracted my attention,--tap, tap, tap. The sound told me that something was falling bigger and heavier than the rain-drops; but the long gra.s.s prevented me at first seeing what it was. A slight search, however, showed me that the tree beneath which I stood was actually letting fall a shower of nuts. These nuts were large and fully ripened. The breeze became slightly stronger, and the fruit shower from the trees increased so much, that a soft m.u.f.fled sound rang through the whole wood. It was literally raining food. Some millions of nuts must have fallen that day in the Val Lucerna. I saw the young peasant girls coming from the chalets and farm-houses, to glean beneath the boughs; and a short time sufficed to fill their sacks, and send them back laden with the produce of the chestnut-tree. These nuts are roasted and eaten as food; and very nutritious food they are. In all the towns of northern Italy you see persons in the streets roasting them in braziers over charcoal fires, and selling them to the people, to whom they form no very inconsiderable part of their food. I have oftener than once, on a long ride, breakfasted on them, with the help of a cl.u.s.ter of grapes, or a few apples. This was the manna of the Waldenses. And how often have the persecuted Vaudois, when driven from their homes, and compelled to seek refuge in those high alt.i.tudes where the vine does not grow, subsisted for days and weeks upon the produce of the chestnut-tree! I could not but admire in this the wise arrangement of Him who had prepared these valleys as the future abode of his Church.

Not only had He taught the earth to yield her corn, and the hills wine, but even the skies bread. Bread was rained around their caves and hiding-places, plenteous as the manna of old; and the Vaudois, like the Israelites, had but to gather and eat.

I came also to the conclusion, that the land which the Lord had given to the Waldenses was a "large" as well as a "good" land. It is only of late that the Vaudois have been restricted to the three valleys I have named; but even taking their country as at present defined, its superficial area is by no means so inconsiderable as it is apt to be accounted by one who hears of it as confined to but three valleys. Spread out these valleys into level plains, and you find that they form a large country.

It is not only the broad bottom of the valley that is cultivated;--the sides of the hills are clothed up to the very clouds with vineyards and corn-lands, and are planted with all manner of trees, yielding fruit after their kind. Where the husbandman is compelled to stop, nature takes up the task of the cultivator; and then come the chestnut-groves, with their loads of fruit, and the short sweet gra.s.s on which cattle depasture in summer, and the wild flowers from which the bees elaborate their honey. Overtopping all are the fields of snow, the great reservoirs of the springs and rivers which fertilize the country. This arrangement admitted, moreover, of far greater variety, both of climate and of produce, than could possibly obtain on the plain. There is an eternal winter at the summit of these mountains, and an almost perpetual summer at their feet.

In accordance with this great productiveness, I found the hills of the Vaudois exceedingly populous. They are alive with men, at least as compared with the solitude which our Scottish Highlands present. I had brought thither my notions of a valley taken from the narrow winding and infertile straths of Scotland, capable of feeding only a few scores of inhabitants. Here I found that a valley might be a country, and contain almost a nation in its bosom.

But, not to dwell on other peculiarities, I would remark, that such a dwelling as this--continually presenting the grandest objects--must have exerted a marked influence upon the character of the inhabitants. It was fitted to engender intrepidity of mind, a love of freedom, and an elevation of thought. It has been remarked that the inhabitants of mountainous regions are less p.r.o.ne than others to the worship of images.

On the plain all is monotony. Summer and winter, the same landmarks, the same sky, the same sounds, surround the man. But around the dweller in the mountains,--and especially such mountains as these,--all is variety and grandeur. Now the Alps are seen with their sunlight summits and their shadowless sides; anon they veil their mighty forms in clouds and tempests. The living machinery of the mist, too, is continually varying the landscape, now engulphing valleys, now blotting out crags and mountain peaks, and suspending before the eye a cold and cheerless curtain of vapour; anon the curtain rises, the mist rolls away, and green valley and tall mountain flash back again upon you, thrilling and delighting you anew. What variety and melody of sounds, too, exist among the hills! The music of the streams, the voices of the peasants, the herdsman's song, the lowing of the cattle, the hum of the villages. The winds, with mighty organ-swell, now sweep through their mountain gorges; and now the thunder utters his awful voice, making the Alps to tremble and their pines to bow.

Such was the land of the Vaudois; the predestined abode of G.o.d's Church during the long and gloomy period of Anti-christ's reign. It was the ark in which the one elect family of Christendom was to be preserved during the flood of error that was to come upon the earth. And I have been the more minute in the description of its general structure and arrangements, because all had reference to the high moral end it was appointed to serve in the economy of Providence.

When of old a flood of waters was to be sent on the world, Noah was commanded to build an ark of gopher wood for the saving of his house.

G.o.d gave him special instructions regarding its length, its breadth, its height: he was told where to place its door and window, how to arrange its storeys and rooms, and specially to gather "of all food that is eaten," that it might be for food for him and those with him. When all had been done according to the Divine instructions, G.o.d shut in Noah, and the flood came.

So was it once more. A flood was to come upon the earth; but now G.o.d himself prepared the ark in which the chosen family were to be saved. He laid its foundations in the depths, and built up its wall of rock to the sky. A door also made He for the ark, with lower, second, and third storeys. It was beautiful as strong. Corn, wine, and oil were laid up in store within it. All being ready, G.o.d said to his persecuted ones in the early Church, "Come, thou and all thy house, into the ark." He gave them the Bible to be a light to them during the darkness, and shut them in.

The flood came. Century after century the waters of Papal superst.i.tion continued to prevail upon the earth. At length all the high hills that were under the whole heaven were covered, and all flesh died, save the little company in the Vaudois ark.

CHAPTER V.

STATE AND PROSPECTS OF THE VAUDOIS CHURCH.

Dawn of the Reformation--Waldensian Territory a Portion of Italy--Two-fold Mission of Italy--Origin of the Vaudois--Evidence of Romanist Historians--Evidence of their own Historians--Evidence arising from the n.o.ble Leycon from their Geographical Position--Grandeur of the Vaudois Annals--Their Martyr Age--Their Missionary Efforts--Present Condition--Population--Churches--Schools--Stipends--Students--Social and Moral Superiority--Political and Social Disabilities--The Year 1848 their Exodus--Their Mission--A Sabbath in the Vaudois Sanctuary--Anecdote--Lesson Taught by their History.

How often during the long night must the Vaudois have looked from their mountain asylum upon a world engulphed in error, with the mingled wonder and dismay with which we may imagine the antediluvian fathers gazing from the window of their ark upon the bosom of the sh.o.r.eless flood! What an appalling and mysterious dispensation! The fountains of the great deep had a second time been broken up, and each successive century saw the waters rising. Would Christianity ever re-appear? Or had the Church completed her triumphs, and finished her course? And was time to close upon a world shrouded in darkness, with nought but this feeble beacon burning amid the Alps? Such were the questions which must often have pressed upon the minds of the Vaudois.

Like Noah, too, they sent forth, from time to time, messengers from their ark, to go hither and thither, and see if yet there remained anywhere, in any part of the earth, any worshippers of the true G.o.d.

They returned to their mountain hold, with the sorrowful tidings that nowhere had they found any remnant of the true Church, and that the whole world wondered after the beast. The Vaudois, however, had power given them to maintain their testimony. In the midst of universal apostacy, and in the face of the most terrible persecutions, they bore witness against Rome. And ever as that Church added another error to her creed, the Vaudois added another article to their testimony; and in this way Romish idolatry and gospel truth were developed by equal stages, and an adequate testimony was maintained all through that gloomy period. The stars of the ecclesiastical firmament fell unto the earth, like the untimely figs of the fig-tree; but the lamp of the Alps went not out.

The Vaudois, not unconscious of their sacred office, watched their heaven-kindled beacon with the vigilance of men inspired by the hope that it would yet attract the eyes of the world. At length--thrice welcome sight!--the watch-fires of the German reformers, kindled at their own, began to streak the horizon. They knew that the hour of darkness had pa.s.sed, and that the time was near when the Church would leave her asylum, and go forth to sow the fields of the world with the immortal seed of truth.

We must be permitted to remark here, that the fact that the Waldensian territory is really a part of Italy, and that the Vaudois, or Valdesi, or People of the Valleys (for all three signify the same thing), are strictly an Italian people, invests ITALY with a new and interesting light. In all ages, Pagan as well as Christian, Italy has been the seat of a twofold influence,--the one destructive, the other regenerative. In cla.s.sic times, Italy sent forth armies to subjugate the world, and letters to enlighten it. Since the Christian era, her mission has been of the same mixed character. She has been at once the seat of idolatry and the asylum of Christianity. Her idolatry is of a grosser and more perfected type than was the worship of Baal of old; and her Christianity possesses a more spiritual character, and a more powerfully operative genius, than did the inst.i.tute of Moses. We ought, then, to think of Italy as the land of the martyr as well as of the persecutor,--as not only the land whence our Popery has come, which has cost us so many martyrs of whom we are proud, and has caused the loss of so many souls which we mourn,--but also as the fountain of that blessed light which broke mildly on the world in the preaching of John Huss, and more powerfully, a century afterwards, in the reformation of the sixteenth century. Though there was no audible voice, and no visible miracle, the Waldenses were as really chosen to be the witnesses of G.o.d during the long night of papal idolatry, as were the Jews to be his witnesses during the night of pagan idolatry. They are sprung, according to the more credible historical accounts, from the unfallen Church of Rome; they are the direct lineal descendants of the primitive Christians of Italy; they never bowed the knee to the modern Baal; their mountain sanctuary has remained unpolluted by idolatrous rites; and if they were called to affix to their testimony the seal of a cruel martyrdom, they did not fall till they had scattered over the various countries of Europe the seed of a future harvest. Their death was a martyrdom endured in behalf of Christendom; and scarcely was it accomplished till they were raised to life again, in the appearance of numerous churches both north and south of the Alps. Why is it that all persons and systems in this world of ours must die in order to enter into life? We enter into spiritual life by the death of our old nature; we enter into eternal life by the death of the body; and Christianity, too, that she might enter into the immortality promised her on earth, had to die. The words of our Lord, spoken in reference to his own death, are true also in reference to the martyrdom of the Waldensian Church:--"Verily verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit."

The first question touching this extraordinary people respects their origin. When did they come into being, and of what stock are they sprung? This question forces itself with singular power upon the mind of the traveller, who, after traversing cities and countries covered with darkness palpable as that of Egypt of old, and seeing nought around him but image-worship, lights unexpectedly, in the midst of these mountains, upon a little community, enjoying the knowledge of the true G.o.d, and worshipping Him after the scriptural and spiritual manner of prophets and apostles of old. He naturally seeks for an explanation of a fact so extraordinary. Who kindled that solitary lamp? Their enemies have striven to represent them as dissenters from Rome of the twelfth and thirteenth centuries; and it is a common error even among ourselves to speak of them as the followers of Peter Waldo, the pious merchant of Lyons, and to date their rise from the year 1160. We cannot here go into the controversy; suffice it to say, that historical doc.u.ments exist which show that both the Albigenses and the Waldenses were known long before Peter Waldo was heard of. Their own traditions and ancient ma.n.u.scripts speak of them as having maintained the same doctrine "from time immemorial, in continued descent from father to son, even from the times of the apostles." The n.o.bla Leycon,--the Confession of Faith of the Vaudois Church, of the date of 1100,--claims on their behalf the same ancient origin; Ecbert, a writer who flourished in 1160--the year of Peter Waldo--speaks of them as "perverters," who had existed during many ages; and Reinerus, the inquisitor, who lived a century afterwards, calls them the most dangerous of all sects, because the most ancient; "for some say," adds he, "that it has continued to flourish since the time of Sylvester; others, from the time of the apostles." This last is a singular corroboration of the authenticity of the n.o.bla Leycon, which refers to the corruptions which began under Sylvester as the cause of their separation from the communion of the Church of Rome. Rorenco, the grand prior of St Roch, who was commissioned to make enquiries concerning them, after hinting that possibly they were detached from the Church by Claude, the good Bishop of Turin, in the eighth century, says "that they were not a new sect in the ninth and tenth centuries."

Campian the Jesuit says of them, that they were reputed to be "more ancient than the Roman Church." Nor is it without great weight, as the historian Leger observes, that not one of the Dukes of Savoy or their ministers ever offered the slightest contradiction to the oft-reiterated a.s.sertions of the Vaudois, when pet.i.tioning for liberty of conscience, "We are descendants," said they, "of those who, from father to son, have preserved entire the apostolical faith in the valleys which we now occupy."[1] We have no doubt that, were the ecclesiastical archives of Lombardy, especially those of Turin and Milan, carefully searched, doc.u.ments would be found which would place beyond all doubt what the scattered proofs we have referred to render all but a certainty.

The historical evidence for the antiquity of the Vaudois Church is greatly strengthened by a consideration of the geographical position of "the Valleys." They lie on what anciently was the great high-road between Italy and France. There existed a frequent intercourse betwixt the Churches of the two countries; pastors and private members were continually going and returning; and what so likely to follow this intercourse as the evangelization of these valleys? There is a tradition extant, that the Apostle Paul visited them, in his journey from Rome to Spain. Be this as it may, one can scarce doubt that the feet of Irenaeus, and of other early fathers, trod the territory of the Vaudois, and preached the gospel by the waters of the Pelice, and under the rocks and chestnut trees of Bobbio. Indeed, we can scarce err in fixing the first rise of the Vaudois Churches at even an earlier period,--that of apostolic times. So soon as the Church began to be wasted by persecution, the remote corners of Italy were sought as an asylum; and from the days of Nero the primitive Christians may have begun to gather round those mountains to which the ark of G.o.d was ultimately removed, and amid which it so long dwelt.

"I go up to the ancient hills, Where chains may never be; Where leap in joy the torrent rills; Where man may worship G.o.d alone, and free.

There shall an altar and a camp Impregnably arise; There shall be lit a quenchless lamp, To shine unwavering through the open skies.

And song shall 'midst the rocks be heard, And fearless prayer ascend; While, thrilling to G.o.d's holy Word, The mountain-pines in adoration bend.

And there the burning heart no more Its deep thought shall suppress; But the long-buried truth shall pour Free currents thence, amidst the wilderness."

How could a small body of peasants among the mountains have discovered the errors of Rome, and have thrown off her yoke, at a time when the whole of Europe received the one and bowed to the other? This could not have happened in the natural order of things. Above all, if they did not arise till the twelfth or thirteenth century, how came they to frame so elaborate and full a testimony as the _n.o.ble Lesson_ against Rome? A Church that has a creed must have a history. Nor was it in a year, or even in a single age, that they could have compiled such a creed. It could acquire form and substance only in the course of centuries,--the Vaudois adding article to article, as Rome added error to error. We can have no reasonable doubt, then, that in the Vaudois community we have a relic of the primitive Church. Compared with them, the house of Savoy, which ruled so long and rigorously over them, is but of yesterday. They are more ancient than the Roman Church itself. They have come down to us from the world before the papal flood, bearing in their heaven-built and heaven-guarded ark the sacred oracles; and now they stand before us as a witness to the historic truth of Christianity, and a living copy, in doctrine, in government, and in manners, of the Church of the Apostles.

Fain would we tell at length the heroic story of the Vaudois. We use no exaggerated speech,--no rhetorical flourish,--but speak advisedly, when we say, that their history, take it all in all, is the brightest, the purest, the most heroic, in the annals of the world. Their martyr-age lasted five centuries; and we know of nothing, whether we regard the sacredness of the cause, or the undaunted valour, the pure patriotism, and the lofty faith, in which the Vaudois maintained it, that can be compared with their glorious struggle. This is an age of hero-worship.

Let us go to the mountains of the Waldenses: there we will find heroes "unsung by poet, by senators unpraised," yet of such gigantic stature, that the proudest champions of ancient Rome are dwarfed in their presence. It was no transient flash of patriotism and valour that broke forth on the soil of the Vaudois: that country saw sixteen generations of heroes, and five centuries of heroic deeds. Men came from pruning their vines or tending their flocks, to do feats of arms which Greece never equalled, and which throw into the shade the proudest exploits of Rome. The Jews maintained the worship of the true G.o.d in their country for many ages, and often gained glorious victories; but the Jews were a nation; they possessed an ample territory, rich in resources; they were trained to war, moreover, and marshalled and led on by skilful and courageous chiefs. But the Waldenses were a primitive and simple people; they had neither king nor leader; their only sovereign was Jehovah; their only guides were their _Barbes_. The struggle under the Maccabees was a n.o.ble one; but it attained not the grandeur of that of the Vaudois. It was short in comparison; nor do its single exploits, brave as they were, rise to the same surpa.s.sing pitch of heroism. When read after the story of the Vaudois, the annals of Greece and Rome even, fruitful though they be in deeds of heroism, appear cold and tame. In short, we know of no other instance in the world in which a great and sacred object has been prosecuted from father to son for such a length of time, with a patriotism so pure, a courage so unshrinking, a devotion so entire, and amidst such a mult.i.tude of sacrifices, sufferings, and woes, as in the case of the Vaudois. The incentives to courage which have stimulated others to brave death were wanting in their case. If they triumphed, they had no admiring circus to welcome them with shouts, and crown them with laurel; and if they fell, they knew that there awaited their ashes no marble tomb, and that no lay of poet would ever embalm their memory. They looked to a greater Judge for their reward. This was the source of that patriotism, the purest the world has ever seen, and of that valour, the n.o.blest of which the annals of mankind make mention.

Innocent III., who hid under a sanctimonious guise the boundless ambition and quenchless malignity of Lucifer, was the first to blow the trumpet of extermination against the poor Vaudois. And from the middle of the thirteenth to the end of the seventeenth century they suffered not fewer than thirty persecutions. During that long period they could not calculate upon a single year's immunity from invasion and slaughter.

From the days of Innocent their history becomes one long harrowing tale of papal plots, interdicts, excommunications, of royal proscriptions and perfidies, of attack, of plunder, of rapine, of ma.s.sacre, and of death in every conceivable and horrible way,--by the sword, by fire, and by unutterable tortures and torments. The Waldenses had no alternative but to submit to these, or deny their Saviour. Yet, driven to arms,--ever their last resource,--they waxed valiant in fight, and put to flight the armies of the aliens. They taught their enemies that the battle was not to the strong. When the cloud gathered round their hills, they removed their wives and little ones to some rock-girt valley, to the caverns of which they had taken the precaution of removing their corn and oil, and even their baking ovens; and there, though perhaps they did not muster more than a thousand fighting men in all, they waited, with calm confidence in G.o.d, the onset of their foes. In these encounters, sustained by Heaven, they performed prodigies of valour. The combined armies of France and Piedmont recoiled from their shock. Their invaders were almost invariably overthrown, sometimes even annihilated; and their sovereigns, the Dukes of Savoy, on whose memory there rests the indelible blot of having pursued this loyal, industrious, and virtuous people with ceaseless and incredible injustice, cruelty, treachery, and perfidy, finding that they could not subdue them, were glad to offer them terms of peace, and grant them new guarantees of the quiet possession of their ancient territory. Thus an invisible omnipotent arm was ever extended over the Vaudois and their land, delivering them miraculously in times of danger, and preserving them as a peculiar people, that by their instrumentality Jehovah might accomplish his designs of mercy towards the world.

Nor were the Waldenses content simply to maintain their faith. Even when fighting for existence, they recognised their obligations as a missionary Church, and strove to diffuse over the surrounding countries the light that burned amid their own mountains. Who has not heard of the Pra de la Torre, in the valley of Angrona? This is a beautiful little meadow, encircled with a barrier of tremendous mountains, and watered by a torrent, which, flowing from an Alpine summit, _La Sella Vecchia_, descends with echoing noise through the dark gorges and shining dells of the deep and romantic valley. This was the inner sanctuary of the Vaudois. Here their _Barbes_ sat; here was their school of the prophets; and from this spot were sent forth their pastors and missionaries into France, Germany, and Britain, as well as into their own valleys. It was a native and missionary of these valleys, Gualtero Lollard, which gave his name, in the fourteenth century, to the Lollards of England, whose doctrines were the day-spring of the Reformation in our own country. The zeal of the Vaudois was seen in the devices they fell upon to distribute the Bible, and along with that a knowledge of the gospel. Colporteurs travelled as pedlars; and, after displaying their laces and jewels, they drew forth, and offered for sale, or as a gift, a gem of yet greater value. In this way the Word of G.o.d found entrance alike into cottage and baronial castle. It is a supposed scene of this kind which the following lines depict:--

Oh! lady fair, these silks of mine Are beautiful and rare,-- The richest web of the Indian loom Which beauty's self might wear; And these pearls are pure and mild to behold, And with radiant light they vie: I have brought them with me a weary way;-- Will my gentle lady buy?

Oh! lady fair, I have got a gem, Which a purer l.u.s.tre flings Than the diamond flash of the jewell'd crown On the lofty brow of kings: A wonderful pearl of exceeding price, Whose virtue shall not decay,-- Whose light shall be as a spell to thee, And a blessing on the way!