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 episcopal
college of Lugano, asked his Protestant guest if he had been
baptised.--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 Piemont. 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 Piemont, 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.