Precipitous hilltop locations are the norm for settlements in these parts and Mérindol used to be no exception. It is some 450 years since the villagers started the somewhat extreme activity of relocation, abandoning what is now known as Vieux Mérindol in favour of its current site on the edge of the Durance river plain.
Looking north of the village toward the limestone lump of the Petit Luberon, the minimal remains of the old castrum forms a sorrowful crown on one of its foothills. These ruins have now been adopted as a memorial and serves as a poignant focal point for the remembrance of the events that initiated the village’s inexorable slide down the mountain.
There are two main routes up to the old town; the first is a rubble footpath signposted from outside the small, infrequently manned museum at the top of the Rue de la Musé while the second follows the winding road up to a number of villas that sit amongst the lower ruins. Filled with good intentions before the trip, I had invested in some rather smart walking shoes and a sporty backpack in which to store your offspring when doing energetic things (assuming the number of offspring is fairly low of course). This was the perfect opportunity to justify the expense and the Blonde decided to tag along, mainly because she found the sight of my ‘mini-me’ on my back endlessly amusing, particularly when he sneezed or chose to use my ears as safety handles. I badgered the Blonde into translating the plaques that peppered our journey and whetted my appetite to discover more of the village’s place in history.
The tragic story of Vieux Mérindol’s demise began nearly 400 years before in the fateful spring of 1545 in Lyons when a man known variously as Waldo, Valdes or Vaudes became rather influenced by a line in the gospel of Matthew:
If thou wilt be perfect, go and sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me
He and his followers began preaching a literal interpretation of the Bible to the people of Lyons and adopted a life of genuine poverty. This placed them in stark contrast to the Catholic clergy of the day who tended toward a life of indolent luxury and seemed to revel in confusing their parishioners with Biblical interpretations loaded with tangled logic and delivered in impenetrable Latin. Documents Vaudes wrote suggest that parting from the Catholic Church was the last thing on his mind; he simply wanted the church to return to the simple ways of Christ as described in the gospels. But the Church didn’t quite see it that way. Ex-communication for heresy and Inquisition was their chosen riposte - persecution became the order of the day for the ‘Poor of Lyons’ as they referred to themselves. Preaching in urban areas soon became a dangerous business and the group scattered to rural regions across southern and eastern France, northern Italy and further where they continued to live, and quietly practise their faith. Expanding the movement through conversion became less of a priority than simply surviving.
The Provence of the 15th century was remote and, thanks to the odd burst of plague, pretty empty. Landowners, keen to see fertile land tilled and profitable, signed over deeds of occupancy to those willing to move in. Mérindol, Lourmarin, Joucas and Lacoste were among a dozen villages populated by Vaudois, or Waldensian (as ‘the Poor of Lyons’ came to be known to others), communities. This was against the backdrop of continued Inquisition; the life of rural normality punctuated with the odd burst of light persecution.
The arrival of a new Inquisitor in Apt in 1530, a certain Jean de Roma, saw the intolerance cranked up a notch. Trials and executions of community elders led, not unsurprisingly, to reprisals by the Vaudois which, in turn, led to the ‘Decree of Mérindol’ in 1540; a decree that promised that those found guilty of heresy would be burnt alive. It took a further five years before a seemingly reluctant King signed the decree and opened the way for the less-than-charming Baron of Oppède to execute the decree with a zealousness that meant tragedy for the Vaudois.
In one short week 11 villages across the Luberon were lain waste. It is estimated that 2-3,000 lost their lives; many in hideous circumstances. Mérindol itself lost ‘only’ a dozen, the majority making their escape into the Petit Luberon and from there to the haven of Switzerland where the eventful story of the Vaudois, punctuated with many other atrocities, continued until the present day.
One is reminded of the threads of history in the most unexpected of places. The themes of religious intolerance, persecution, exile and brutality in the name of faith are all too familiar to us all; the fact that it has been going on for thousands of years in every corner man has inhabited only serves to exacerbate the sense of futility.
We reached the lower ruins in no time. Remains abut newly built homes and in some cases use parts of them for support. The final short ascent winds between walls overgrown with grass and climbing plants before we emergde at the site of the old village centre. The monument in Vieux Mérindol is beautifully simple; the crumbling remains of the old castrum reminds us of what once was, a panorama of the valley below describes the beauty that remains.
A sprightly spring breeze whipped around us as we gazed across the Durance and Tomatito reminded me of his presence with a sticky sneeze. We took the easy route back down to the village and gently kidded ourselves that we lived in happier, more civilised times.
For more about the Vaudois/Waldensians:
A brief sketch of Waldensian history
The Massacre in Mérindol