CHAPTER 1.THE WALDENSES—THEIR VALLEYS

SUBMISSION OF THE CHURCHES OF Lombardy to Rome—The Old Faith maintained in the Mountains—The Waldensian Churches—Question of their Antiquity—Approach to their Mountains—Arrangement of their Valleys—Picture of blended Beauty and Grandeur.

It was the ninth century, and superstitious beliefs and idolatrous rites were overspreading the Church, when Claudius, Bishop of Turin, who was deeply imbued with the spirit of Augustine, set himself to arrest the growing corruption with all the fervour of a living faith, and the vigour of a courageous and powerful intellect. To the battle for the purity of doctrine he joined that for the independence of the Churches of Lombardy. Even in Claude’s day they remained free, although many Churches more remote from Rome had already been subjugated by that all-conquering power. The Ambrosian Liturgy was still used in the cathedral of Milan, and the Augustinian doctrine continued to be preached from many of the pulpits of Lombardy and Piedmont. This independence of Rome, and this greater purity of faith and worship, these Churches mainly owed to the three Apostolic men whose names adorn their annals—Ambrose, Vigilantius, and Claude.

When Claude went to his grave, about the year 840, the battle, although not altogether dropped, was but languidly maintained. Attempts were renewed to induce the Bishops of Milan to accept the episcopal pall, the badge of spiritual vassalage, from the Pope; but it was not till the middle of the eleventh century (1059), under Nicholas II., that these attempts were successful. Petrus Damianus, Bishop of Ostia, and Anselm, Bishop of Lucca, were dispatched by the Pontiff to receive the submission of the Lombard Churches, the popular tumults amid which that submission was extorted sufficiently show that the spirit of Claude still lingered at the foot of the Alps. Nor did the clergy conceal the regret with which they surrendered their ancient liberties to a power before which the whole earth was then bowing down; for the Papal legate, Damianus, informs us that the clergy of Milan maintained in his presence that “The Ambrosian Church, according to the ancient institutions of the Fathers, was always free, without being subject to the laws of Rome, and that the Pope of Rome had no jurisdiction over their Church as to the government or constitution of it” [Petrus Damianus, Opuse., p. 5. Allix, Churches of Piedmont. p. 113. M’Crie, Hist. of Reform. in Italy, p. 2].

But if the plains were conquered, not so the mountains. A considerable body of Protesters stood out against this deed of submission. Of these some crossed the Alps, descended the Rhine, and raised the standard of opposition in the diocese of Cologne, where they were branded as Manicheans, and rewarded with the stake. Others retired into the valleys of the Piedmontese Alps, and there maintained their scriptural faith and their ancient independence. What has just been related respecting the dioceses of Milan and Turin settles the question of the apostolicity of the Churches of the Waldensian valleys. It is not necessary to show that missionaries were sent from Rome in the first age to plant Christianity in these valleys, nor is it necessary to show that these Churches have existed as distinct and separate communities from early days; enough that they formed a part, as unquestionably they did, of the great evangelical Church of the North of Italy. This is the proof at once of their apostolicity and their independence. It attests their descent from apostolic men, if doctrine be the life of Churches. When their co-religionists on the plains entered within the pale of the Roman jurisdiction, they retired within the mountains, and, spurning alike the tyrannical yoke and the corrupt tenets of the Church of the Seven Hils, they preserved in its purity and simplicity the faith their fathers had handed down to them. Rome manifestly was the schismatic, she it was that had abandoned what was once the common faith of Christendom, leaving by that step to all who remained on the old ground the indisputably valid title of the True Church.

Behind this rampart of mountains, which Providence, foreseeing the approach of evil days, would almost seem to have reared on purpose, did the remnant of the early apostolic Church of Italy kindle their lamp, and here did that lamp continue to burn all through the long night which descended on Christendom. There is a singular concurrence of evidence in favour of their high antiquity. Their traditions invariably point to an unbroken descent from the earliest times, as regards their religious belief. The Nobla Leycon, which dates from the year 1100 [recent German criticism refers the Nobla Leycon to a later date, but still one anterior to the Reformation], goes to prove that the Waldenses of Piedmont did not owe their rise to Peter Waldo of Lyons, who did not appear till the latter half of that century (1169). The Nobla Leycon though a poem, is in reality a confession of faith, and could have been composed only after some considerable study of the system of Christianity, in contradistinction to the errors of Rome. How could a Church have arisen with such a document in her hands? Or how could these herdsmen and vine-dressers, shut up in their mountains, have detected the errors against which they bore testimony, and found their way to the truths of which they made open profession in times of darkness like these? If we grant that their religious beliefs were the heritage of former ages, handed down from an evangelical ancestry, all is plain; but if we maintain that they were the discovery of the men of those days, we assert what approaches almost to a miracle. Their greatest enemies, Claude Seyssel of Turin (1517), and Reynerius the Inquisitor (1250), have admitted their antiquity, and stigmatised them as “the most dangerous of all heretics, because the most ancient.”

Rorenco, Prior of St. Roch, Turin (1640), was employed to investigate the origin and antiquity of the Waldenses, and of course had access to all the Waldensian documents in the ducal archives, and being their bitter enemy he may be presumed to have made his report not more favourable than he could help. Yet he states that “they were not a new sect in the ninth and tenth centuries, and that Claude of Turin must have detached them from the Church in the ninth century.”

Within the limits of her own land did God provide a dwelling for this venerable Church. Let us bestow a glance upon the region. As one comes from the south, across the level plain of Piedmont, while yet nearly a hundred miles off, one sees the Alps rise before one, stretching like a great wall along the horizon. From the gates of the morning to those of the setting sun, the mountains run on in a line of towering magnificence. Pasturages and chestnut-forests clothe their base; eternal snows crown their summits. How varied are their forms! Some rise like castles of stupendous strength; others shoot up tall and tapering like needles; while others again run along in serrated lines, their summits torn and cleft by the storms of many thousand winters. At the hour of sunrise, what a glory kindles along the crest of that snowy rampart! At sunset the spectacle is again renewed, and a line of pyres is seen to burn in the evening sky.

Drawing nearer the hills, on a line about thirty miles west of Turin, there opens before one what seems a great mountain portal. This is the entrance to the Waldensian territory. A low hill drawn along in front serves as a defence against all who may come with hostile intent, as but too frequently happened in times gone by, while a stupendous monolith—the Castelluzzo—shoots up to the clouds, and stands sentinel at the gate of this renowned region. As one approaches La Torre the Castelluzzo rises higher and higher, and irresistibly fixes the eye by the perfect beauty of its pillar-like form. [The new and elegant temple of the Waldenses now rises near the foot of the Castelluzzo.] But to this mountain a higher interest belongs than any that mere symmetry can give it. It is indissolubly linked with martyr-memories, and borrows a halo from the achievements of the past. How often, in days of old, was the confessor hurled sheer down its awful steep, and dashed on the rocks at its foot! And there, commingled in one ghastly heap, growing ever the bigger and ghastlier as another and yet another victim was added to it, lay the mangled bodies of pastor and peasant, of mother and child! It was the tragedies connected with this mountain mainly that called forth Milton’s noble sonnet:

“Avenge, O Lord, Thy slaughtered saints, whose bones

Lie scattered on the Alpine mountains cold.

Who were Thy sheep, and in their ancient fold,

Slain by the bloody Piedmonteses, that rolled

Mother with infant down the rocks. Their moans

The vales redoubled to the hills, and they

To heaven.”

The Waldensian valleys are seven in number; they were more in ancient times, but the limits of the Vandois territory have undergone repeated curtailment, and now only seven remain, lying between Pinerolo on the east and Monte Viso on the west—that pyramidal hill which forms so prominent an object from every part of the plain of Piedmont, towering as it does above the surrounding mountains, and, like a horn of silver, cutting the ebon of the firmament.

The first three valleys run out somewhat like the spokes of a wheel, the spot on which we stand—the gateway, namely—being the nave. The first is Luserna, or Valley of Light. It runs right out in a grand...