* Temple is the word always used by the Vaudois for church.
The number of pastors having at length greatly diminished, recourse was had to Switzerland to fill up vacancies.
Two commissioners were sent this year, on the part of the king, to command all to go to mass; but after a tour in the valleys they were convinced that their threats and promises were equally ineffectual, and returned with the intelligence that the Vaudois were determined to resist to the last extremity. This information was transmitted by the parliament to Francis, whose answer was received the year after, 1557, and consisted of a peremptory order to all the Vaudois to receive the mass, under penalty of confiscation and death; and to send twelve of the principal inhabitants and all the pastors immediately to the prisons of Turin, to receive the condemnation they deserved. The Vaudois to this replied much as before, with unshaken resolution. And though the parliament of Turin cited a great number by name to appear before them, none presented themselves.
Two barbes perished this year by the hands of the executioner. Sartoris, who was seized and burnt at Aosta, and Varaille, who suffered the same horrible fate at Turin. He was the son of Varaille who commanded the troops against the Vaudois in 1488, and had been a monk and a missionary; but the arguments used by his opponents, during his discussions with them, having at length made a strong impression upon his mind, he renounced the Catholic faith, though he was in the suite of a nuncio in France, retired to Geneva to complete his studies, and then served as pastor the church of St. Jean, till, yielding to an invitation to visit the brethren at Busque, he was seized at Barges on his return.
The intercession of the Protestant princes of Germany procured repose for the Vaudois till 1559.
When peace was signed and Duke Emanuel Philibert regained most of his territories, and concluded a marriage with Margaret of France, sister to King Henry. They at first seemed favourably disposed to the Vaudois, who now again fell under the Piemontese dominion. But the Duke was so pressed by the Pope's nuncio, the King of Spain, and some Italian princes and prelates, that a fresh edict was obtained from him against our ancestors.
This edict, dated Nice, 1560, was appointed to be carried into execution by Raconis, the inquisitor-general, and Thomas Jacomel, and the provost-general of justice, under the direction of Philip of Savoy, lord of Raconis, and George Coste, Count de la Trinité.
These delegates commenced their task at Carignan, where they burnt a man and his wife for refusing the mass; but the other Vaudois, determining to remain faithful to their religion, retired into the French territory. The commissioners, after committing some excesses by the way, attacked the parishes of Mathias and Meane, which they cruelly ravaged, and actually burnt the pastor on a slow fire.
The Vaudois, favoured by some of the nobles, again petitioned the Duchess to have compassion on their situation; which petition the court forwarded to the Pope. The answer was as follows: "That the Pontiff would by no means consent to any discussion respecting the articles of faith; that every person must submit blindly to all the ordinances of the Papal chair; and that mild treatment having proved useless, recourse must now be had to vigorous measures, and to force of arms if necessary."
In the mean time a desultory species of warfare was carried on, during which, attacks were made on Villar and Pinache, and a desperate assault on St. Germain by a troop of 300 robbers, kept in the pay of the monks of Pignerol.
After the answer of the Pontiff, Anthony Pousserin, commander of the order of S. Antonio di Fossano, made a tour through the valleys, preaching to the Vaudois and exhorting them to receive the mass, and dismiss the barbes. Petitions were again vainly sent in, and finding there was no hope of peace, the Vaudois, after holding a council-general of the heads of families, celebrated a public fast, and removed the feeble and old, as well as most of their goods, to the houses in most elevated situations. The army at length appeared in November, 1561, under the command of the Count de la Trinité.
It was at this time that the Catholic inhabitants of La Tour sent their wives and daughters for protection to the Vaudois on the mountains, as before mentioned, with a request that they would take care of them as long as the army remained at La Tour.
The Count having garrisoned the chief towns in the valleys, and made successive attacks in different quarters of the passes, which all proved futile, pretended an eager desire to treat; and for that purpose it was arranged at Angrogna, that deputies should be sent to the Duke, and a truce agreed upon in the interim. The Count, indeed, asserted in the most barefaced manner, that the recent attacks were made without his knowledge. No sooner were the deputies departed than the Count required the inhabitants of two hamlets to surrender their arms; thus surprised they obeyed, and retired to Angrogna. An old man of 103 was massacred, having been found concealed; and his grand-daughter, to escape the affronts of the soldiers, threw herself down a precipice. After ravaging the Val de Luzerne, the Count promised to withdraw his troops on payment of 8000 crowns. He hesitated not, however, to remain after the payment of this sum. After committing some ravages and great cruelties, the army was ordered into the plains below the valleys.*
About this time the deputies returned with the edict of the Duke, dated 10th of January, in which he declares, that having considered all the privileges and immunities of the Vaudois, he now confirms them by this present edict, and commands all officers, civil and military, to observe them to the letter.**
* One Geiraet was absolutely put to death by the woundsinflicted by quantities of the scarabeus stercorarius,confined under a vessel placed on his stomach.** Cited in the second page of the original collection.
It now seemed that the utmost wishes of the Vaudois were accomplished; but, nevertheless, on the 7th of February the army re-entered the val' Luzerne, and after a general attack upon Angrogna, which was repulsed, burnt many hundred houses and barns, carrying away what they could. The Vaudois this night took possession of the strong post of Pré du Tour, abandoning their position at Angrogna, which was seized some days after by the Count, and a regular attack made upon them from it, as well as from the side of val Perouse and val St.
Martin. These three simultaneous attacks all failed, with great loss to the enemy. The Vaudois, who had only two men killed and as many wounded, terminated the day by thanksgivings to God, who had thus preserved them from total destruction.
After the entire destruction of the village of Rora, the Count retired to recruit his army; but, in the middle of March, again took possession of Angrogna, with forces amounting to six or seven thousand men.
The Count de la Trinité next called upon the inhabitants of Taillaré to give up their arms, promising not to molest them if they did. They had the weakness to consent, and the very next night a large division of the enemy massacredallthey could find in the village, and proceeded to take up a position for a third attack on the Pré du Tour, supported by a strong body, which made a simultaneous attack from Angrogna.
On the arrival of those who had gone by Taillaré at a narrow pass, near Pré du Tour, they were for some time held in check by only six Vaudois, three of whom occupied the pass, while the others rolled down rocks and stones from above, until a reinforcement came up and forced the enemy to retreat. The attempt from Angrogna was equally unsuccessful, and the enemy was even pursued to the castle of La Tour.
It would have been easy to have killed many more of the fugitives, had not the barbes, with the ardent benevolence of true Christians, given strict orders to act only on the defensive, and on all occasions to spare the effusion of blood.
On this memorable occasion the Vaudois had but four killed and wounded, which the enemy has never contradicted, though the behaviour of the defenders of Pré du Tour made a great impression on them; one officer declaring, that in no war had he ever seen soldiers so dismayed as when they were led against the Vaudois; and another, bringing the remains of his company to the Count, absolutely refused again to engage in such expeditions. It must be remarked, that among the reinforcements of the Count were ten companies of infantry and some other troops, all composed of picked men, sent by the King of France at the request of the Duke.
These successes, added to the illness of the Count de la Trinité, and the intercessions of the Duchess Marguerite, induced the Duke again to offer peace, and demand deputies from the Vaudois, whose noble firmness is recorded by Daubigné, a French historian. Chassincourt, who was appointed to meet them, rudely demanded, "How dare such wretches as you treat with a prince against whom you have made war? or how can such poor ignorant shepherds, who deserve a gibbet for your folly, have the assurance to contest religious points with a great prince, advised by men of learning and authorized in his belief by the whole world?"
"Sir," replied the most aged of the deputies, "it is the goodness of our prince who has called us, which gives us the assurance to appear before him. Our resistance has been just, since it was compulsory, and God has approved it by the wonderful assistance he has afforded us: nor have we fought for worldly wealth, but purely for conscience sake; and that when we found our prince endeavouring to put an end to the true service of God, and actuated not by his own will (as we charitably believe) but by that of others, while executing with regret the commands of the Pope. With respect to the simplicity, with which you reproach us, God hath blessed it, since the most humble instruments are often the most agreeable to him, and he can elevate the most ignoble for his own good purposes: the counsels of the Spirit are sufficiently wise, the hearts He excites sufficiently courageous, and the arms which He strengthens vigorous enough. We are ignorant, and affect no other eloquence than to pray with faith. As to the death you threaten us with, the word of our Sovereign is dearer than our lives; at all events, he who has the fear of God in his heart fears not death."
Chassincourt is said to have been so struck with this reply, that he changed his faith, and many were led by it to interest themselves for the Vaudois, so that peace was granted them by an edict, dated Cavour, June, 1565, in which their privileges, &c. were all confirmed, and not only the free exercise of their religion permitted, but communication and commerce with the states of his highness. In consequence, the Vaudois again took possession of their villages, houses, and lands; owing their restoration, in great measure, to Philip de Savoy, lord of Raconis.
Many families were, however, entirely ruined, and more reduced to the greatest distress. The pastors of Geneva generously undertook to solicit subscriptions for them among the reformed churches; and the celebrated Calvin distinguished himself by his zeal and charity; so that they received considerable assistance from the Palatinate, Wirtemberg, Baden, Strasbourg, and the Swiss and Provençal Protestants.
Notwithstanding the above mentioned formal treaty of Cavour, signed on the part of the Duke Emanuel Philibert, by his cousin, Philip de, Savoy, and by the principal people in the valleys, for the Vaudois; notwithstanding the many solemn promises, (so often repeated,) that they should not be again disturbed, another edict appeared, bearing date at Turin, June 10th, 1565, (only five days afterwards,) which authorised the seventh persecution.
It merits notice, from the false principles and fanaticism which it displays; independent of the reckless perfidy to which it owes its existence. After a short preamble, it runs thus:—"And seeing that the support of such a sect would excite the anger of God against us; and that public tranquillity and repose cannot exist in a country where there are two kinds of religion; and being resolved to maintain the ancient Catholic faith, &c. Nevertheless, not wishing to have recourse to rigour against our subjects, but to use clemency and humanity; We, by the advice of our good council, publish this our irrevocable order.—That all those who will not live according to the said Holy Catholic faith, do quit our states, within two months from the publication thereof; in which case we permit them to dispose of their possessions and goods. But all those who disobey this order, continue to dogmatise, or sell the forbidden books of this sect, will incur the penalty of death, and the confiscation of all their property."
To every virtuous and honourable man, who reflects on this edict, it must appear subversive of every principle of nature, religion, and of policy, even without considering the perfidy of it.
This frightful tyranny owes its origin to the Inquisition, the very name of which makes me shudder with horror.
Sebastian Gratioi, a colonel of Militia, had, by intrigues, obtained the office of Governor of the valleys, and was eager to gratify his hatred of the Vaudois, which had been excited by the dishonour of having been their prisoner, though he was well treated. His first act of vengeance was the persecution of Gilles de Gilles,* Humbert, and Lentule, all barbes, of whom the latter was forced into exile, and the first dragged to Turin, where every means was used to induce him to desert his faith, in vain.
* He wrote a History of the Vaudois.
The persecution also extended to Lower Piémont, where the fiscal general, Barberi, conducted it. Coni was the first town which suffered; and here the Vaudois had already endured much, for seven years preceding, since the peace of 1559; for during the war they were employed against the French. All who remained faithful to their religion, were now either driven into banishment, or imprisoned; those alone remaining in possession of their goods who received the mass. The village of Carville, where great numbers of Vaudois lived, was treated in the same way; and all who resisted condemned to the galleys. Imprisonments, and numberless horrible cruelties, took place also in other districts, wherever Vaudois were to be found. As soon as intelligence of these persecutions was received in Germany, the Electors of Saxony and of the Palatinate, united in complaining to the Duke of Savoy of his conduct; and in consequence the most solemn assurances were given to their envoy, that the Vaudois should no longer be harassed. But no sooner had he departed, than Castrocaro recommenced his severities; and among others, ordered all those of the valley of Luzerne, not natives, to depart in twenty-four hours, under pain of death. Such was the fanaticism of the time, that not the slightest scruple was made of breaking faith with those whom they were pleased to call heretics. The Elector of Palatine, indignant at such conduct, wrote again, very energetically to the Duke of Savoy, in 1566, expressing his bitter complaints, and exculpating the Vaudois from the calumnies spread against them.* The demands of the generous Frederic, added to those of the duchess herself, at last procured them repose until 1571.
* A copy of this letter is to be found in Leger.
In 1570, another decree was published, forbidding the Vaudois to assemble together, under a fine of one hundred crowns; their refusal of obedience to this order, which so clearly violated their privileges, greatly irritated Castrocaro, who was particularly enraged at the recent construction of the fort of Mirabouc, on which depended the only issue of the val Luzerne towards France, and would undoubtedly have proceeded to great extremities against the inhabitants of Bobbi, had he been allowed. Strict searches were also made after some of the Vaudois, who were accused of having assisted the Protestants in France; until Charles the Ninth requested the Duke of Savoy to forgive them, as he had already done his own Protestant subjects.
In 1571, at a general assembly of the heads of families, six articles, called "the articles of the union of the valleys," were drawn up; the object of which was to bind themselves by still more solemn ties to persevere in their religious faith, and in obedience to their prince, when his orders were not contrary to their conscience. The news of the massacre of St. Bartholomew, in that same year, gave them the utmost disquietude, and the more so, as Castrocaro manifested his intention to inflict the same punishment on all the French refugees he could find; until he received the Duke's order to desist.
A sudden attack was made about this time by order of the parliament of Pignerol, upon St. Germain, in val Perouse, by Charles de Birague, an officer in the French service; but he was repulsed, after taking five Vaudois prisoners, who were hanged by the Papists.
Peace was soon after concluded; and in consequence of Henry the Third passing through Turin, on his way from Poland, to take possession of the crown of France, the town of Pignerol and the valley of Perouse were restored to the Duke of Savoy, from whose territory they had been separated by Francis the First.
Before we proceed further it is necessary to give some account of the Vaudois of the marquisate of Saluces, who chiefly inhabit the valley of the Po, the most northern part of the marquisate, and only separated from the val de Luzerne by mount Viso, at the foot of which that noble river takes its source. We have already mentioned the colonies sent here from the valleys at the beginning of the fourteenth century; these increased into numerous flourishing churches, among which those of Praviglielm, Biolet, Bietonet, and Dronierwere the principal ones, in 1561; when they had no less than nine barbes distributed among these and other towns.
They had experienced only partial persecutions till 1572, when, (being then under the French government,) after the dreadful day of St. Bartholomew, M. Birague, governor of the marquisate, received an order to put the chief Vaudois to death, and particularly those whose names were transcribed in an accompanying list. On referring to the council, after much discussion, the archdeacon remarked, that false reports could alone have changed the sentiments of the king, who had before commanded that his Protestant subjects should be treated with lenity; and he advised that a representation of their good conduct should be sent back, with a request for further orders. The courier charged with this despatch met another, bearing an edict revoking the former one, and requiring only that the Vaudois should not be allowed the public exercise of their religion. In consequence, many who had fled returned, and were reinstated in their possessions.
All persecution was then suspended till 1588, when the Duke of Savoy took possession of their country, and, in 1597, exhorted the Vaudois to receive the mass by every means in his power; they replied firmly, but dutifully, like peaceful subjects, and the threatened persecution was suspended till 1601. When Charles Emanuel became absolute master of the marquisate, in exchange for Bresse: he published an edict, commanding that every Vaudois, who did not declare his intention of receiving the mass in fifteen days, should leave the country within two months, and never return, under pain of confiscation and death. Let the compassionate imagine the distress of these unfortunate Vaudois, when they found that nothing could diminish the rigour of this decree; they were forced to abandon all their property and retire, some to France, and others to Geneva and the valleys. Those of the church of Praviglielm were alone flattered with the hopes of an exception in their favour; yet they too were forced to fly suddenly, leaving their wives and children; but some time afterwards, upon a threat of retaliation if any harm happened to them, they were allowed to return. They remained till 1633, visited occasionally by a pastor from the valleys, in the greatest secresy; when, on the reception of an order (from Duke Victor Amadeus, similar to the one issued by Emanuel Philibert in 1565,) they too were driven into perpetual banishment, and thus perished the last trace of the Vaudois church in the marquisate of Saluces, where it had flourished for three centuries.
Charles Emanuel having succeeded his father Emanuel Philibert, Castrocaro, governor of the valleys, was, for his many enormities, imprisoned for life; and, in 1582, the young prince issued an edict, confirming the ancient privileges and usages of the Vaudois; a list of them is included in this document of the dates' of these former edicts, being 1448, 1452, 1466, 1473, 1499, 1509, all, it will be observed, preceding the Reformation. For some years the Vaudois enjoyed some repose; but Charles Emanuel, being afterwards occupied by the war in Provence, the French army, under Les-dequiere, entered the valleys in 1592; and, after some resistance, possessed himself of the town of Perouse, and the castles of La Tour, Mirabouc, Cavour, &c. During which time the Vaudois, having taken arms, sent a deputation to the court to inquire what they should do, and were recommended to submit to the enemy, as there were not forces sufficient to oppose him effectually. The campaign was concluded on the return of the Duke, and, after an engagement at Salabertran, each army retired to its respective country. In 1593, Charles Emanuel retook some of the forts, and took up a position near Luzerne, on the southern bank of the Pelice, while the enemy occupied the opposite side. A truce was then concluded till 1594, when the Duke took Bri-queiras; and, in 1595, Cavour, and Mirabouc, the only remaining forts in the hands of the French; on this occasion the inhabitants of the valleys assembled at Villar, to felicitate him on his victories, and received the most flattering assurances of his protection. Indeed, the preceding year, an edict granting them full pardon for their submission to the French had appeared. This did not, however, prevent the Roman Catholic clergy from persecuting all who fell into their hands. One Coupin, an elder, was seized at Aste, and dying in prison, his body was publicly burnt.
Such acts did not satisfy the enemies of the Vaudois, who, in 1602, succeeded in obtaining from the Duke a public repeal of former immunities. The principal clauses in this edict were:—That the Vaudois should not perform any religious act beyond the limits of the valleys Luzerne, Perouse, and St. Martin, on pain of death:—that they should maintain there neither public nor private schools:—that no marriage should take place between those of different communions:—that no Catholic should assist at the Vaudois worship:—that no Vaudois should dissuade others from attending mass, or reply to the missionaries sent for their conversion:—that all Vaudois should be incapable of holding any public employment whatever:—that no Catholic, under pain of confiscation, should sell or hire to a Vaudois either goods or lands.
It will be observed that this edict, under the appearance of preventing the extension of heresy, acted as a severe persecution on those of the marquisate of Saluces, as well as of Bri-queiras, Fenil, Campillon, Bubiana, and the town of Luzerne.
In consequence of this edict, the Count Charles, lord of Luzerne, the governor of Turin, and the archbishop of Broglia, arrived at Luzerne, as commissioners for its execution, accompanied by numbers of monks and jesuits: having ordered the heads of families before them, they commanded all who would not receive the mass to quit the town. Very few were weak enough to comply with this condition. At Bubiana, Campillon, and Fenil, where they next proceeded, they made no more proselytes, and ordered all Vaudois to depart within five days, under pain of confiscation and death. From these towns some of the chief people were sent to Turin, where Valne Boule was presented to the prince, and pressed by him to receive the mass; but, on refusal, was dismissed with kindness. The others promised all that was asked of them, and soon repented of having done so. At Perouse the archbishop had no better success than elsewhere, and the governor of Turin falling into disgrace, the Count of Luzerne was pressed to use his influence in favour of the Vaudois. By his means the edict of Nice was obtained from the Duke, in 1603; by which the religious exercises of the Vaudois were freely permitted within the valleys, and they were allowed to trade with the Catholics and to hold public employments.
Nothing of importance occurred till 1613, when, in consequence of the war in Montferrat, all the subjects of the Duke, and particularly the Vaudois, were summoned to defend the frontiers. The next year the same thing happened, (war having been declared against the king of Spain,) and the post of Verceil was committed to the guard of Vaudois. These duties were so well performed as to obtain the marked approbation of the prince, and the assurance that he would not forget their services. The poor ignorant Catholics, among whom they marched in these wars, were so prejudiced against them that they fled at their approach, believing them to be heathens, and that they had one eye in the forehead, and four rows of black teeth, with which they used to devour their own children, &c. &c.* Those who had the courage to stay in their houses, trembled at the very sight of a Vaudois.
* In 1825, a Catholic priest, educated at the episcopalcollege of Lugano, asked his Protestant guest if he had beenbaptised.—That guest was the Translator.
In the year 1622 a decree appeared, by which the inhabitants of St. Jean were ordered to shut up the church, built there a few years before, and a payment of six thousand ducats required from the three valleys. At the same period Pope Gregory XV. granted to the Duke the tenth of all ecclesiastical revenues. In gratitude for this bounty, more vigorous measures were taken against the poor Vaudois. Those of Praviglielm were banished by the prefect of Saluces; and a great number in the valley of Barcelona, dependent on the Cardinal de Savoy, were driven thence in 1625, and fled into the south of France, or Piemontese valleys. Although the decree only mentioned the church of St. Jean, a regiment of infantry, in the val de Perouse, forced the inhabitants to demolish six of their churches, and then made a perfidious attack on St. Germain.
The report of this treatment having spread into foreign countries, an ambassador extraordinary from Great Britain arrived at Turin, in 1627, to intercede for the Vaudois. He received a promise that they should not be any longer molested, and returned in October, having recommended them to the protection of some of the nobility. The following year, the French army having shown a disposition to attack the frontiers, the passes were placed under the defence of the Vaudois; who so well defended them, that no enemy penetrated into Piémont. A convent of capuchin monks was this year founded at Luzerne, by two of the noble family of Rorenco, lords of that place and La Tour, which has since taken a great part in our history.
In 1629, another ambassador came from England, named Carlisle, who earnestly interceded for the Vaudois, and obtained the most honourable testimonies in their favour. But though the court was well disposed towards them, the implacable clergy always found means to evade its benevolent purposes. One of their contrivances was, to disperse a great number of monks through the valleys; but these, upon reference to the court, were at this time withdrawn.
The Vaudois were also this year again called upon to defend the frontiers against a threatened attack, on the part of the French; but a truce having been concluded, it was not till 1630 that the enemy actually advanced by Susa and reduced Pignerol. The inhabitants of the valleys, after some hesitation, consented to submit, on being summoned to do so by Marshal Schomberg; but on condition that no one should be forced to bear arms against the Duke. A violent plague, this year, made great ravages, and most of the pastors fell victims to it. Charles Emanuel also died about the same time, and Victor Amadeus I. having succeeded him, peace was signed between Piémont, Spain, and France, by the articles of which the town of Pignerol and the val St. Martin were retained by the latter.
From this time till the death of Victor Amadeus the First, in 1637, tranquillity remained nearly uninterrupted, except by the violent writings of Rorenco, and the monk Belvedere, which were subsequently refuted by Gilles, pastor of La Tour, and author of the history of the Vaudois.*
* Printed at Geneva, 1644.
Before we enter upon the dreadful tragedy which took place in the valleys during the regency of the Duchess Christina, sister to the king of France, (which succeeded the reign of Victor Amadeus;) it is necessary to call the attention of the reader to the state of the valleys at this period. For years, the continual partial and individual persecutions had held them in a state of alarm, even in the midst of peace, and now they had suffered most severely by pestilence, and were reduced to want or poverty by the great scarcity of provisions which succeeded it. After a calm of thirteen years, under the regency, what must have been their dismay to hear that councils, for the propagation of the faith and extirpation of heresy, had been established in all Catholic countries, after the model of that at Rome; and that one was now instituted at Turin, in 1650.
This establishment was divided into two bodies of supporters; the archbishop being the head of the male, and the Marchioness di Pia-nezza of the female, devotees.
The eagerness of the ladies engaged in this pious enterprise can hardly be imagined, they sent forth spies to promote dissensions in private families, offered money to new converts, and even penetrated into the prisons to make proselytes. To support their expenses, they went round even to the shops and inns to collect contributions. The secular arm also assisted them, if required, in their labours to deserve the plenary indulgence for all their sins granted them by the court of Rome.
The council of men formed still greater designs, in the execution of which they were indefatigable, and sent spies and missionaries into the valleys, who were always at hand to excite quarrels, rebellion against church discipline, and even to carry off women and children from the Vaudois, and attack the pastors. They cited the principal people to appear before the tribunal at Turin, whence they scarcely ever escaped without having been imprisoned, ill treated, or nearly ruined; nay, often were they condemned to confiscation and banishment. Such were the means used by the Propaganda to harass the Vaudois. An unfortunate accident happened in 1603, which gave them more power of doing mischief. A convent of monks had been some years established at Villar, when an infamous traitor, whom they had engaged in their service, undertook to excite the Vaudois to expel these missionaries; having persuaded the wife of the pastor Manget to further the plan, she had influence enough to induce her husband, and two others of the name of Pellene, to call an assembly, where this subject was discussed, and the project of Manget highly disapproved of and censured. The wife of Manget made a false report of the decision to the two young Pellenes, who succeeded that very evening in driving out the monks and setting fire to the convent. It may well be supposed that the inquisitors did not lose so favourable an opportunity; and the fact having been represented in the blackest colours to the Duchess Regent, they obtained five or six thousand men, under the command of Count Tedesco, who marched immediately with orders to surprise and burn down the town of Villar.
In the mean time Leger, then moderator of the valleys, with the principal members of his own and the neighbouring churches, repaired to the chief magistrate at Luzerne, and protesting the innocence of the assembly, and even the parish of Villar, offered to bring the offenders to justice. The Count Tedesco nevertheless proceeded to Villar, and made his attack; but a storm of rain prevented the muskets of his soldiers from going off, and the Vaudois then having given every where the alarm, the approach of darkness induced him to return to Luzerne without having accomplished his purpose.
The Propaganda being thus defeated, had recourse, in 1654, to a still more sanguinary plot for the destruction of the Vaudois, by means of the French army under Marshal Grancé. The court of Savoy had offered to provide this army with winter quarters in our valleys, at a much less sum than had been demanded elsewhere, in consequence, the troops appeared before Pignerol, demanding their quarters; in the mean time, the monks and other agents of the Propaganda had artfully persuaded the Vaudois, that it was contrary to the intention of the Duchess, that these troops had entered her states, and excited them to take up arms. The main body of these forces was already before the fort of La Tour, and all the inhabitants of the val de Luzerne were drawn up to oppose them, when Leger, the moderator, throwing himself at the feet of the Marshal, explained the trick played upon him, and requested he would suspend hostilities until a written order could arrive from the Duchess Regent for the cantonment of the troops. This was assented to, and on the arrival of the order, on the morrow, the army quietly took possession of their quarters.
This plot was afterwards more fully proved by two officers in De Grancé's army,* and its details were lodged with the other MSS. by Leger, in the Cambridge library.
* One named De Petit Bourg.
A year had scarcely elapsed when another motive was added to the zealous labours of the propaganda, which was the wish of establishing in the valleys those Irish whom Cromwell had banished in consequence of the massacres they had committed among their Protestant countrymen.
This eager desire to obtain possession of the valleys, and all that the Vaudois possessed in them, excited a series of intrigues, which ended in an order to Gastaldo, auditor of Luzerne, to enjoin and command the Vaudois inhabitants of Briqueiras, S. Second, Bubiana, Fenil, Campillon, Luzerne, St. Jean, and La Tour, to abandon those places within three days, or receive the mass, under pain of death and confiscation of their property.
What makes this step still more cruel and unjust, if possible, is, that it took place in the winter of 1654, when Charles Emanuel II. had, by an edict of 3rd December, just confirmed all their privileges, &c.* In this, and in the one of the preceding year, they were mentioned as faithful and obedient subjects; nay more, at the very time the lawyers were employed in verifying the original charters, the last decree was about to be enrolled, and the sum of money exacted on these occasions had long been paid.
It will easily be imagined that no time was lost in sending deputies to Turin, and trying every means to obtain a mitigation of this dreadful sentence. These deputies were amused by an affected deliberation on their petition, and were referred sometimes from the Duke to his mother, sometimes from the Duchess to the Marquis di Pianezza, and from him to the Propaganda, till they received information on the 16th of April (though they were promised a final audience on the 17th) that the Marquis was already at Luzerne with his forces, and that they had better provide for their own safety.
Thus, by a series of base treachery, duplicity, and cruelty, was the way prepared for those dreadful massacres, which have cast so foul a stain on the reign of Charles Emanuel the Second.**
* This seems to have been necessary every new reign, theseconfirmations being personal acts of the sovereign.—T.** Which excited the compassionate muse of Milton.—T.
It was on the 17th of April, 1655, that the Marquis di Pianezza entered the valleys with an army of 15,000 men, composed of the troops of the Duke, four French regiments, one German corps, and 1200 Irish.
On the 18th, this army ravaged the parishes of St. Jean and La Tour. On the 19th, they even attacked them in quarters to which the order of Gastaldo (to abandon their possessions) did not extend; the enemy was repulsed, notwithstanding his immense superiority of numbers; and, on the 20th, vainly attempted to burn the church of St. Jean.
In consequence of this spirited resistance, Pianezza had recourse to the most infamous treachery. Having sent to demand a conference, he protested to the deputies that his only object was to enforce the order which had been given by Gastaldo, and that the parishes not falling within it might rest secure of peace, if, in sign of their obedience, they would permit a regiment of infantry and two troops of cavalry to be quartered in their territory for two or three days.
The deputies who, unsuspicious of treason, judged of the Marquis by themselves, assented, though M. J. Leger and some other pastors greatly suspected the measure.
The before mentioned troops no sooner entered, than they seized the strong points round each village, and (regardless of entreaties that they would remain in the lower villages) pressed forward to the highest positions. Meanwhile they were followed by the whole army, in divisions, which marched in different directions against Angrogna, Villar, and Bobbi, and upon the last bulwark of defence, the Prè du Tour; this last force laid the country they passed through waste by fire and sword; and in consequence, the error being now perceived, most of those who inhabited the right of the Val de Luzerne, passed the mountains in the night, and took refuge in the Val de Perouse. The inhabitants of the other side of the valley were almost all obliged to remain, having no means of retreat,* the passage being completely closed against them. The enemy after gaining entire possession of the valleys, pretended to have no intention of remaining there more than a few days, and exhorted the Vaudois to recall their fugitive brethren, which some had the weakness to do, trusting to the assurance given them that no harm should befall them. Such was the situation of affairs when, on the 24th of April, the signal was given from a hill near La Tour, called Castellas, for a general massacre, which extended through the whole valley, and began at the same instant neither age nor sex were spared; every refinement of cruelty which the malice of demons could invent was put in practice.
* Behind the mountains in their rear was a Catholic country.
The very mention of these horrors excites too much disgust to allow of a detail of them. Violation, mutilation, and impalement were mere common atrocities; many were roasted by slow fires; others cut in pieces while alive, or dragged by mules, with ropes passed through their wounds; some were blown up by gunpowder placed in the ears and mouth; many rolled off the rocks, with their hands bound between their legs, among precipices, where they were abandoned to a lingering death; children were carried on pikes, and women.... But let us not dwell longer on these infernal barbarities.* They are detailed in Leger, and the names of many of the sufferers, and the evidence of eye witnesses there recorded. The number who perished in the Val Luzerne alone, amounted to 250, besides children and others, whose names have not been collected, and the men who fell sword in hand; for nearly all the victims of these cruelties were women, children, and old people. But the mere recital of the numbers destroyed, cannot suffice to give an idea of the miseries endured, we must add the horrors encountered by the survivors, wandering in utter destitution among the mountains, in terror and want, after witnessing the murder and outrages committed on their dearest relatives and friends.
* The translator has spared the feelings of the reader byomitting many of the horrors mentioned by Bresse.** Leger, chap. ix. second part.
Will it be believed, that the Marquis di Pianezza, shortly afterwards published, in the name of the government, a manifesto, justifying these barbarities, and even declaring that the Vaudois had deserved greater punishment.
In addition to this, appeared an edict under the name of Charles Emanuel II., dated 23rd May, 1655, one month after the massacre, by which he condemns to exile all the principal persons of the Vaudois, setting a price on their heads, "because they had rebelled against his supreme authority, and opposed in arms the forces of the Marquis di Pianezza."
Such is in general the blindness of those who misunderstand the true spirit of the gospel, that after having violated its clearest precepts, there is no sort of artifice which they do not use in order to give a colour to their crimes.