CHAPTER IX.
A JOURNEY TO THE VALLEYS OF PIEDMONT, AND STRUGGLES NEAR NEUCHATEL.
(End of 1532.)
=FAREL AND FROMENT.=
FAREL expelled from Geneva, with a heart full of love for those whom he had been obliged to quit, meditated on the means of evangelising them, and like a skilful general, was preparing even during his retreat for a new and more successful struggle. After having saluted the Christians of Orbe and Grandson he departed for the village of Yvonand, on the southern shore of the lake of Neuchatel, where dwelt a youthful Christian Anthony Froment by name, born at Val de Frières in Dauphiny in 1510, and consequently a year younger than Calvin and his countryman Farel. The reformer invited several evangelists to meet him in this village, and about the middle of October there came Olivetan, who had been unable to stay in Geneva after the departure of his two friends; Adam, Martin (probably Martin Gonin the Waldensian), and Guido (who must not be confounded with the Belgian reformer Guido or Guy von Brès) who with Farel, Saunier, Froment, and others formed a little council. Farel gave an account of his mission: he described his journey to the valleys of Piedmont, and the stormy reception he had met with at Geneva. They all looked with interest on the fugitive missionary who had escaped as by a miracle from the violence of the Genevan priests. Froment in particular could not take his eyes off the reformer; every word of Farel's made a deep impression on him, and disgusted with the ministers of popery, he pitied the fate of the huguenots deprived of God's word by the intrigues of the clergy. Farel, fixing his eyes on him, said: 'Go and try if you can find an entrance into Geneva to preach there.'[534] Froment was disturbed and speechless. He possessed learning and talents; but he was young and without experience, and wanted that perseverance and firmness by which other reformers were distinguished. His feelings were sensitive, his imagination was ardent, but his character was uneven and rather fickle. He is believed to have been drawn to the Reformation more by witnessing the excesses of Rome than by the inner charms of the Word of God.
'Alas! father,' he said to Farel, 'how can I face the enemies from whom you were compelled to flee?'—'Begin,' replied Farel, 'as I began at Aigle, where I was a schoolmaster at first and taught little children, so that even the priests gave me liberty to preach. True they soon repented; and even now I seem to hear the curate exclaiming: "I would sooner have lost my hand than introduced this man, for he will ruin all our business." But it was too late; the Word of God had begun its work, and the mass and images fell.' Froment, who was at that time full of ardour and zeal, began to familiarise himself gradually with the idea of going to the city that drove out the prophets. Farel, observing this, persevered, and encouraged his disciple by the recollection of the great dangers they had once incurred together. 'My dear Froment,' he said, 'you fear the men of Geneva; but were you not with me when I planted the Gospel at Bienne, among the mountains, in the valley of Saint Imier, at Tavannes, and near that mountain (Pierre Pertuis) which Julius Cæsar tunnelled?... Were you not with me when I went to Neuchatel and preached in the streets and market-place, and in the surrounding villages? Do you not remember that we very often received our rent (censes), that is, blows and abuse ... once in particular at Valengin, where my blood remained for more than four years on the pavement of a little chapel, near which the women and priests bruised my head against the walls, so that we were both of us nearly killed?'[535] These remembrances were not very encouraging. Some sided with Farel, others thought that a man of twenty-two was too young to be launched into such a terrible gulf ... for Geneva really alarmed them. Froment could not yet make up his mind to attempt the enterprise. Another thought absorbed Farel.
=OLIVETAN'S SCRUPLES OVERCOME.=
That pious reformer's heart was still full of the glorious synod of the valleys at which it had been decided to translate the Bible. He had several times already entreated Olivetan to undertake that great work: he repeated his entreaties both in the assembly and in private. Near Yvonand there is a number of hills which form a sort of labyrinth around a little river. Beautiful forests of majestic oaks stretch their branches so wide and high that it is possible to walk beneath their immense leafy arches—a circumstance which has earned for this district the name of Arcadia. Was it in a private room or in these woods that Farel urged Olivetan, as they trampled underfoot the dry leaves which autumn had already loosened from the trees? I cannot tell: in either case he no longer solicited, he 'importuned;'[536] but Olivetan—like Froment with respect to Geneva—repeated his unwillingness to 'venture' upon such a task. 'How,' said he, 'can I express Hebrew and Greek eloquence in French, which is but a barbarous language compared with them? You know it is as difficult as to teach the hoarse raven to sing the song of the nightingale.'[537] Farel tried to encourage him: he might do it. Olivetan's style is, considering the time, one of remarkable elegance. But Calvin's cousin alleged other reasons: he had certain fears. 'Such an undertaking,' he said, 'is like a ball in a public building wherein everybody dances as he likes. I shall be encompassed with critics, correctors, and calumniators.... They will not be friends, I am very sure, but strangers devoid of charity, Christians who will philosophise about the dot over an i, and bring forward a thousand false imputations.'[538]—'St. Jerome undertook a similar work,' said Farel. 'St. Jerome!' exclaimed Olivetan, 'he had more trouble in answering such people than in all his work. How could I do it—I who am but a petty page, a mere varlet, compared with such a knight?'[539] But Farel pressed him so much that he thought himself bound to undertake it. He promised, and it was well known that what he promised he would perform.
Farel had won a great victory. The French churches would have a good translation of scripture. But a journey was necessary. 'Cross the Alps,' he said to his friend; 'go to the Waldensian valleys, and come to an understanding with the brethren about the translation.' Then turning towards other members of the synod, he added: 'And you, Adam Martin and Guido, go with him and preach to them the doctrine that will correct all their errors.'
This mission, which was to result in the publication of the Bible in French, was not without importance or without danger. The evangelists proposed to take the direct road by Mount St. Bernard; but before reaching the lake of Geneva they would have to cross a district belonging to the Duke of Savoy. Now the duke, the Count of Challans, and the Sieur de Bellegarde were not at all anxious that the Waldensians of the Piedmontese valleys should unite with the reformers of Switzerland. The four friends determined, therefore, to travel by night. Having supped at Yvonand with Farel and the other brethren, they began their journey immediately after. It was at the end of October. They travelled through the darkness, led by a guide who knew the country well. They successfully accomplished their night journey, and arrived at Vevey the next day before dinner-time. They began immediately to speak of Christ, for they had no wish to fall into sloth and carelessness.[540] From Vevey they proceeded to Aigle, where they found the evangelical Christians of the place assembled to receive them. 'I salute you in Christ,' said Adam, 'and exhort you to reprove one another as becomes brethren and ministers of the word of truth.'[541]
=A MINISTER'S HOME.=
When they had almost reached the pretty village of Bex, in the midst of its orchards and walnut trees, in front of the picturesque Dent de Morcles, and the huge Dent du Midi, Martin was attacked with severe pains. His companions immediately looked for a house where they could lodge the sick man, but the country was so poor that they could not find a room fit to receive him.[542] These poor brethren were on the highway with their suffering friend, anxious and yet not knowing what to do. Some one told them that about a league behind them, at the village of Ollon, lived the minister Claude who would gladly receive them. They accordingly retraced their steps, and arrived at Ollon, a little place in the midst of the shady woods which extend to the foot of the mountain on which are situated the charming hamlets of Chesières and Villars. They asked for the pastor's house and it was shown them; they dragged their friend to it and knocked at the door. Claude opened it himself, and at the sight of a pale and fainting man invited the strangers in. But on a sudden hasty footsteps were heard, a woman appeared flushed with anger and with fiery eyes—a violent, wicked, pitiless, scolding woman: she was the unfortunate pastor's wife. She screamed and gesticulated, and instead of being grave, as Scripture requires such women to be, she forgot all restraint and broke out: 'What's this, a sick man? If you receive him into the house, I will leave it.'[543] Claude durst not say a word: the voice of this Xantippe rose higher and higher, and at last she turned her back on her husband and the strangers, and disappeared in a passion.[544] Poor Claude was sorely vexed and ashamed. 'We will not be the cause of a divorce,' said Adam, 'we will go away.'[545] The pastor, a good but weak man, who could not keep his wife in order, let them go.