This name, which originally signified uncle, was generally given to those persons treated with any particular respect and reverence, and was used to distinguish the pastors, until the calamity of 1630, mentioned above. "These barbes* were," says Leger, "models of all virtue, pious, humble, innocent, mild, and peaceable; as well as diligent, laborious, and vigilant in their office; faithful labourers in the Lord's vineyard; they consecrated all their time and talents to the care of souls; exposing themselves to reproaches and persecutions, nay, even death itself in defence of the truth; despising the vanities, luxuries, and honours which the world offered to them. In a word, they fulfilled to the utmost every duty of nature and society." Among them many were married, others remained single, on account of the changes of abode then so often necessary to keep up a correspondence with distant countries; particularly (since the twelfth century) with Bohemia, Germany, Gascony, Provence, DauphinÉ, Languedoc, England, Calabria, and Apulia. Our barbes visited each of those countries in turn, preaching and animating the courage of their brethren; and the money necessary for their journeys and support while absent, was furnished them from the valleys.

Besides preaching, they occupied themselves in making copies of the Holy Scriptures, for the use of their flocks; many of them studied medicine and surgery, an occupation the more laudable as medical men have always been very scarce in the valleys, only one residing even now in the valley of St. Martin, and none in that of Luzerne, except the apothecary of the Catholic town of that name. It is true that the frugal manner of life among the Vaudois renders their assistance little necessary; and well acquainted as were our ancient barbes with the simples, with which our country abounds, they found among them almost all the remedies required.

There were some of these venerable men, who, like the apostles, applied themselves to mechanical arts, but the most particular object of their care was the instruction of youth, and especially those intended for the church. In the most ancient times, the studies of the latter were confined to the learning by heart the gospels of St. Matthew and St. John, and the epistles; with a good part of the writings of Solomon, David, and the prophets; after which on presenting good testimonials, they were admitted into the ecclesiastical order, by the imposition of hands.*

Not only the inhabitants of the valleys, but the youth of distant countries came to have the instructions of our barbes. For Illyricus,* the Papist author before quoted, affirms—"I find that it was common, nay, customary, for Bohemians to travel from their country to their Valdensian preceptors in Lombardy, as if to some school or college for the sake of studying divinity."

The History of Alsace (lib. i.) makes a similar statement, with regard to the Alsaceans preparing themselves for holy orders.

The cavern, which served for the accademia of our venerable barbes, where they sowed and cultivated the principles of their pure and blameless religion, and whence they spread them through the world, is still in existence; it is the cavern of the famous PrÉ du Tour in the parish of Angrogna. Besides this sacred college, there was, and still exists in each parish, one or more schools, where the children of both sexes are instructed in writing, reading, arithmetic, and sacred music,** well as in the elements of religion. There are also two latin schools, where those destined to the study of divinity learn Latin, and a little Greek, previous to their removal to Lausanne or Geneva.

Note.—How different is this instruction from the method pursued in our days; it sufficed then to have studied the Christian religion in the gospel. But now a minister of the gospel must pass the flower of his youth, in learning sciences which certainly do not render him a more zealous and virtuous Christian, than he would have been had he studied alone at the school of Jesus. Now, for four or five years he is to groan beneath the study of languages:* then he goes on to the study of the belles lettres; and then to philosophy, of little use indeed to him, and indeed injurious, as it is taught at some universities. See here, ten years of labour and expense! and for what? To gain a knowledge of subjects which have no connection with the science of happiness. Ten years, during which, the youth who has devoted himself to the preaching of the gospel, has scarcely heard mention made of it; or if he has, only as a necessary part of his studies; while he should have made it his principal object. After this comes theology, which surely ought to consist in the simple, but fundamental and thorough knowledge of revelation; the proofs which establish its truth; and above all, the duties which it recommends. Is this the method of study in the colleges? By no means. It is not the gospel which they teach; it is the various opinions of commentators, and heads of sects, on different passages of the sacred writings. Is this to conform to the spirit of religion? is it not, on the contrary, to engage one's self in that pretended wisdom, that futile science it so much reproves? Let me be allowed freely to say, that I consider the manner in which the Christian religion is taught and learnt in our days, as the principal obstacle to its progress. The gospel has no need of all this paraphernalia of science, to affect the feelings or judgment.

It possesses in itself all that is necessary to produce these happy effects. I have only to cast a glance back upon our good ancestors, when our barbes studied the Bible alone, to be confirmed in my opinion. Is there now among the nations regarded as the most enlightened, any example of a society, which has attained to such a degree of perfection? Surely, if the answer is in the negative, we must not deny the source of the superiority of the ancient Vaudois over other nations, and even over the Vaudois of the present day. It is true that the studies of our young divines have not always been so simple. Logic, together with Italian, French, and Latin, were added, but still there was nothing like the present course of study. I deny not that all these sciences, (with which it is wished to adorn divines,) may be very useful in the countries where they are taught; as France, Germany, England, Switzerland, and the United Provinces; but I believe all this apparatus of learning to be totally useless in our valleys, and that it is consequently in vain to condemn so many youths, destined to the priesthood, to such heavy expense and waste of time;* and every enlightened person will be aware of the cruelty of awakening these young men to the pleasures of learning and science, when on their return to their homes, they must abandon them from poverty, want of time, and their isolated situation. For to whom can they communicate their sciences? to the Vaudois? they understand the gospel alone, and are indifferent as to the rest.

It must be remarked that the object of this note regards the Vaudois alone, and that it has been added with a view of drawing their attention to the establishment of a college, of which the author has drawn up a plan, which will be added at the end of the history. When it is considered what important objects may thus be obtained by a very small comparative sacrifice of money, it is hoped the benefactors of the Vaudois will turn their attention to it, and that some influence might be exerted by the British government to obtain the necessary permission, at the court of Turin.—Vide calculations of the expense by a traveller, in 1825.