History of the Reformation, vol. 2

Book 8—The Swiss 1484—1522

Chapter 1

Movement in Switzerland—Source of the Reformation—Its democratic Character—Foreign Service—Morality—The Tockenburg—A Chalet on the Alps—A Family of Shepherds—Young Ulrich

At the moment when the decree of the Diet of Worms appeared, a continually increasing movement began to disturb the quiet valleys of Switzerland. The voices that resounded over the plains of Upper and Lower Saxony were re-echoed from the bosom of the Helvetic mountains by the energetic voices of its priests, of its shepherds, and of the inhabitants of its warlike cities. The partisans of Rome were filled with apprehension, and exclaimed that a wide and terrible conspiracy was forming everywhere in the Church against the Church. The exulting friends of the Gospel said that, as in spring the breath of life is felt from the shores of the sea to the mountain top, so the Spirit of God was now melting throughout Christendom the ices of a lengthened winter, and covering it with fresh flowers and verdure, from its lowest plains to its most barren and its steepest rocks. HRSCV2 257.1

It was not Germany that communicated the light of truth to Switzerland, Switzerland to France, and France to England: all these countries received it from God; just as one part of the world does not communicate the light of day to the other, but the same brilliant orb imparts it direct to all the earth. Infinitely exalted above men, Christ, the day-spring from on high, was at the epoch of the Reformation, as he had been at the establishment of Christianity, the Divine fire whence emanated the life of the world. One sole and same doctrine was suddenly established in the sixteenth century, at the hearths and altars of the most distant and dissimilar nations; it was everywhere the same spirit; everywhere producing the same faith. HRSCV2 257.2

The Reformation of Germany and that of Switzerland demonstrate this truth. Zwingle had no communication with Luther. There was no doubt a connecting link between these two men; but we must not look for it upon earth: it was above. He who from heaven gave the truth to Luther, gave it to Zwingle also. Their bond of union was God. “I began to preach the Gospel,” says Zwingle, “in the year of grace 1516, that is to say, at a time when Luther’s name had never been heard in this country. It is not from Luther that I learnt the doctrine of Christ, but from the Word of God. If Luther preaches Christ, he does what I am doing; and that is all.” HRSCV2 257.3

But if the different reformations derived a striking unity from the same Spirit whence they all proceeded, they also received certain particular marks from the different nations among whom they were effected. HRSCV2 257.4

We have already given an outline of the condition of Switzerland at the epoch of the Reformation. We shall add but little to what has been already said. In Germany the monarchical principle predominated, in Switzerland the democratic. In Germany the Reformation had to struggle with the will of princes; in Switzerland against the wishes of the people. An assembly of men, more easily carried away than a single individual, is also more rapid in its decisions. The victory over the papacy, which cost years of struggle beyond the Rhine, required on this side but a few months and sometimes only a few days. HRSCV2 257.5

In Germany, the person of Luther towers imposingly above the Saxon people; he seems to be alone in his attacks upon the Roman colossus; and wherever the conflict is raging, we discern from afar his lofty stature rising high above the battle. Luther is the monarch, so to speak, of the revolution that is accomplishing. In Switzerland, the struggle begins in different cantons at the same time; there is a confederation of reformers; their number surprises us; doubtless one head overtops the others, but no one commands; it is a republican senate, in which all appear with their original features and distinct influences. They were a host: Wittembach, Zwingle, Capito, Haller, Oecolampadius, Oswald, Myconius, Leo Juda, Farel, Calvin; their stage was Glaris, Basle, Zurich, Berne, Neufchatel, Geneva, Lucerne, Schafhausen, Appenzel, Saint Gall, and the Grisons. In the German reformation there is but one stage, flat and uniform as the country itself; in Switzerland, the Reformation is divided, like the region itself by its thousand mountains. Each valley, so to speak, has its own awakening, and each peak of the Alps its own light from heaven. HRSCV2 257.6

A lamentable epoch for the Swiss had begun after their exploits against the dukes of Burgundy. Europe, which had discovered the strength of their arms, had enticed them from their mountains, and had robbed them of their independence by rendering them the arbitrators of the fate of nations on the battle-field. The hand of a Swiss pointed the sword at the breast of his fellow-countryman on the plains of Italy and of France, and the intrigues of foreigners had filled with jealousy and dissension those lofty valleys of the Alps so long the abode of simplicity and peace. Attracted by the charms of gold, sons, laborers, and serving-men, stealthily quitted their Alpine pastures for the banks of the Rhone or the Po. Helvetian unity was broken under the slow steps of mules laden with gold. The Reformation, for in Switzerland also it had its political bearings, proposed to restore the unity and the ancient virtues of the cantons. Its first cry was for the Swiss to rend the perfidious toils of the stranger, and to embrace one another in close union at the foot of the cross. But its generous accents were unheeded. Rome, accustomed to purchase in these valleys the blood she shed to increase her power, uprose in anger; excited Swiss against Swiss; and new passions arose to tear the body of the nation. HRSCV2 257.7

Switzerland needed a reform. There was, it is true, among the Helvetians, a simplicity and good nature that seemed ridiculous to the refined Italians; but at the same time they had the reputation of being the people that most habitually transgressed the laws of chastity. This astrologers attributed to the constellations; philosophers, to the strength of temperament among those indomitable people; moralists, to the Swiss principles, which looked upon deceit, dishonesty, and calumny, as sins of a much deeper die than impurity. Marriage was forbidden the priests; but it would have been difficult to find one who lived in a real state of celibacy. They were required to behave, not chastely, but prudently. This was one of the earliest disorders against which the Reformation was directed. HRSCV2 258.1

It is now time to investigate the dawnings of the new day in these valleys of the Alps. HRSCV2 258.2

About the middle of the eleventh century two hermits made their way from Saint Gall towards the mountains that lie to the south of this ancient monastery, and arrived at a desert valley about ten leagues long. On the north, the lofty mountains of the Sentis, Sommerigkopf, and the Old Man, separate this valley from the canton of Appenzel; on the south, the Kuhfirsten with its seven peaks rises between it and the Wallensee, Sargans, and the Grisons; on the east, the valley slopes away to the rays of the rising sun, and displays the magnificent prospect of the Tyrolese Alps. These two hermits, having reached the springs of the little river Thur, erected there two cells. By degrees the valley was peopled; on its most elevated portion, 2010 feet above the level of Lake Zurich, these arouse around a church a village named Wildhaus, or the Wild-house, upon which now depend two hamlets, Lisighaus, or Elizabeth’s house, and Schonenboden. The fruits of the earth grow not upon these heights. A green turf of alpine freshness covers the whole valley, ascending the sides of the mountains, above which enormous masses of rock rise in savage grandeur to the skies. HRSCV2 258.3

About a quarter of a league from the church, near Lisighaus, by the side of a path that leads to the pasture-grounds beyond the river, may still be seen a peasant’s cottage. Tradition narrates that the wood necessary for its construction was felled on the very spot. Everything seems to indicate that it was built in the most remote times. The walls are thin; the windows are composed of small round panes of glass; the roof is formed of shingles, loaded with stones to prevent their being carried away by the wind. Before the house bubbles forth a limpid stream. HRSCV2 258.4

About the end of the fifteenth century, this house was inhabited by a man named Zwingle, amman or bailiff of the parish. The family of the Zwingles or Zwingli was ancient, and in great esteem among the inhabitants of these mountains. Bartholomew, the bailiff’s brother, at first incumbent of the parish, and from the year 1487 dean of Wesen, enjoyed a certain celebrity in the country. The wife of the amman of Wildhaus, Margaret Meili (whose brother John was somewhat later abbot of the convent of Fischingen in Thurgovia), had already borne him two sons, Henry and Klaus, when on New Year’s day 1484, seven weeks after the birth of Luther, a third son, who was christened Ulrich, was born in this lonely chalet. Five other sons, John, Wolfgang, Bartholomew, James, Andrew, and an only daughter, Anna, increased the number of this Alpine family. No one in the whole district was more respected than the amman Zwingle. His character, his office, and his numerous children, made him the patriarch of the mountains. He was a shepherd, as were his sons. No sooner had the first days of May clothed the mountains with verdure, than the father and his children would set off for the pasture-grounds with their flocks, rising gradually from station to station, and reaching in this way, by the end of July, the highest summits of the Alps. They then began to return gradually towards the valleys, and in autumn the whole population of the Wildhaus re-entered their humble cottages. Sometimes, during the summer, the young people who should have stayed at home, longing to enjoy the fresh breezes of the mountains, set out in companies for the chalets, accompanying their voices with the melodious notes of their rustic instruments; for all were musicians. When they reached the Alps, the shepherds welcomed them from afar with their horns and songs, and spread before them a repast of milk; and then the joyous troop, after many devious windings, returned to their valleys to the sound of the bagpipe. In his early youth, Ulrich doubtless sometimes shared in these amusements. He grew up at the foot of these rocks that seemed everlasting, and whose summits pointed to the skies. “I have often thought,” said one of his friends, “that being brought near to heaven on these sublime heights, he there contracted something very heavenly and divine.” HRSCV2 258.5

Long were the winter evenings in the cottages of the Wildhaus. At such a season the youthful Ulrich listened, at the paternal hearth, to the conversations between the bailiff and the elders of the parish. He heard them relate how the inhabitants of the valley had in former times groaned beneath a heavy yoke. He thrilled with joy at the thought of the independence the Tockenburg had won for itself, and which its alliance with the Swiss had secured. The love of country kindled in his heart; Switzerland became dear to him; and if any one chanced to drop a word unfavorable to the confederates, the child would immediately rise up and warmly defend their cause. Often, too, might he be seen, during these long evenings, quietly seated at the feet of his pious grandmother, listening, with his eyes fixed on her, to her scripture stories and her pious legends, and eagerly receiving them into his heart. HRSCV2 259.1