The animals brought for sale showed the limited resources of the neighbourhood. One hill-woman came along dragging two goats in milk; another led a sheep and a goat; a third a donkey in foal; a fourth a cow in milk; and so on. The largest lot consisted of about forty lambs, of various sizes and breeds, which had been driven down from the cool air of the mountains, and, gasping with heat, were cooling their heads against the shady side of a stone wall. There were several lots of pigs, of a bad but probably hardy sort—mostly black, round-backed, long-legged, and long-eared. In selling the animals, there was the usual chaffering, in shrill patois, at the top of the voice—the seller of some poor scraggy beast extolling its merits, the intending buyer running it down as a "misérable bossu," &c., and disputing every point raised in its behalf, until the contest of words rose to such a height—men, women, and even children, on both sides, taking part in it—that the bystander would have thought it impossible they could separate without a fight. But matters always came to a peaceable conclusion, for the French are by no means a quarrelsome people.
There were also various other sorts of produce offered for sale—wool, undressed sheepskins, sticks for firewood, onions and vegetable produce, and considerable quantities of honeycomb; while the sellers of scythes, whetstones, caps, and articles of dress, seemed to meet with a ready sale for their wares, arranged on stalls in the open space in front of the church. Altogether, the queer collection of beasts and their drivers, who were to be seen drinking together greedily and promiscuously from the fountains in the market-place; the steep streets, crowded with lean goats and cows and pigs, and their buyers and sellers; the braying of donkeys and the shrieking of chafferers, with here and there a goitred dwarf of hideous aspect, presented a picture of an Alpine mountain fair, which, once seen, is not readily forgotten.
There is a similar fair held at the village of La Bessie, before mentioned, a little higher up the Durance, on the road to Briançon; but it is held only once a year, at the end of October, when the inhabitants of Dormilhouse come down in a body to lay in their stock of necessaries for the winter. "There then arrives," says M. Albert, "a caravan of about the most singular character that can be imagined. It consists of nearly the whole population of the mountain hamlet, who resort thither to supply themselves with the articles required for family use during the winter, such as leather, lint, salt, and oil. These poor mountaineers are provided with very little money, and, to procure the necessary commodities, they have recourse to barter, the most ancient and primitive method of conducting trade. Hence they bring with them rye, barley, pigs, lambs, chamois skins and horns, and the produce of their knitting during the past year, to exchange for the required articles, with which they set out homeward, laden as they had come."
The same circumstances which have concurred in making Guillestre the seat of the principal fair of the valleys, led Felix Neff to regard it as an important centre of missionary operations amongst the Vaudois. In nearly all the mountain villages in its neighbourhood descendants of the ancient Vaudois are to be found, sometimes in the most remote and inaccessible places, whither they had fled in the times of the persecutions. Thus at Vars, a mountain hamlet up the torrent Rioubel, about nine miles from Guillestre, there is a little Christian community, which, though under the necessity of long concealing their faith, never ceased to be Vaudois in spirit.[106] Then, up the valley of the Guil, and in the lateral valleys which join it, there are, in some places close to the mountain barrier which divides France from Italy, other villages and hamlets, such as Arvieux, San Veran, Fongilarde, &c., the inhabitants of which, though they concealed their faith subsequent to the Revocation of the Edict of Nantes, never conformed to Roman Catholicism, but took the earliest opportunity of declaring themselves openly so soon as the dark period of persecution had passed by.
The people of these scattered and distant hamlets were, however, too poor to supply themselves with religious instructors, and they long remained in a state of spiritual destitution. Felix Neff's labours were too short, and scattered over too extensive a field, to produce much permanent effect. Besides, they were principally confined to the village of Dormilhouse, which, as being the most destitute, had, he thought, the greatest claim upon his help; and at his death comparatively little had been done or attempted in the Guillestre district. But he left behind him what was worth more than any endowment of money, a noble example, which still lives, and inspires the labourers who have come after him.
It was not until within the last twenty years that a few Vaudois families of Guillestre began to meet together for religious purposes, which they did at first in the upper chamber of an inn. There the Rev. Mr. Freemantle found them when paying his first visit to the valleys in 1851. He was rejoiced to see the zeal of the people, holding to their faith in the face of considerable opposition and opprobrium; and he exerted himself to raise the requisite funds amongst his friends in England to provide the Guillestre Vaudois with a place of worship of their own. His efforts were attended with success; and in 1854 a comfortable parsonage, with a commodious room for public worship, was purchased for their use. A fund was also provided for the maintenance of a settled ministry; a pastor was appointed; and in 1857 a congregation of from forty to seventy persons attended worship every Sunday. Mr. Freemantle, in a communication with which he has favoured us, says: "Our object has not been to make an aggression upon the Roman Catholics, but to strengthen the hands and establish the faith of the Vaudois. And in so doing we have found, not unfrequently, that when an interest has been excited among the Roman Catholic population of the district, there has been some family or hereditary connection with ancestors who were independent of the see of Rome, and such have again joined themselves to the faith of their fathers."
The new movement was not, however, allowed to proceed without great opposition. The "Momiers," or mummers—the modern nickname of the Vaudois—were denounced by the curé of the place, and the people were cautioned, as they valued their souls' safety, against giving any countenance to their proceedings. The curé was doubtless seriously impressed by the gravity of the situation; and to protect the parish against the assaults of the evil one, he had a large number of crosses erected upon the heights overlooking the town. On one occasion he had a bad dream, in which he beheld the valley filled with a vast assembly come to be judged; and on the site of the judgment-seat which he saw in his dream, he set up, on the summit of the Come Chauve, a large tin cross hearted with wood. We were standing in the garden in front of the parsonage at Guillestre late in the evening, when M. Schell, the pastor, pointing up to the height, said, "There you see it now; that is the curé's erection." The valley below lay in deep shadow, while the cross upon the summit brightly reflected the last rays of the setting sun.
The curé, finding that the "Momiers" did not cease to exist, next adopted the expedient of preaching them down. On the occasion of the Fête Napoleon, 1862, when the Rev. Mr. Freemantle visited Guillestre for the purpose of being present at the Vaudois services on Sunday, the 10th of August, the curé preached a special sermon to his congregation at early morning mass, telling them that an Englishman had come into the town with millions of francs to buy up the souls of Guillestre, and warning them to abstain from such men.
The people were immediately filled with curiosity to know what it was that this stranger had come all the way from England to do, backed by "millions of francs." Many of them did not as yet know that there was such a thing as a Vaudois church in Guillestre; but now that they did know, they were desirous of ascertaining something about the doctrines taught there. The consequence was, that a crowd of people—amongst whom were some of the highest authorities in the town, the registrar, the douaniers, the chief of a neighbouring commune, and persons of all classes—assembled at noon to hear M. de Faye, the Protestant pastor, who preached to them an excellent sermon under the trees of the parsonage orchard, while a still larger number attended in the afternoon.