Part 16

On the accession of Francis I., that youthful and ambitious prince wished to signalize the opening of his reign by the recovery of Milan. Anxious to have Switzerland neutral he made overtures, which were rejected. But intrigues amongst the Swiss and dissensions among their allies worked in his favour, and Bern, Freiburg, and Solothurn, accepted a peace against the interests of Switzerland, and their men returned home. Cardinal Schinner, strongly averse to the French, by a false report that the enemy was at the gate, brought up in wild haste the Eidgenossen, who had been wavering hitherto. The Swiss followed their leader who was mounted on his horse, his purple cloak streaming in the wind, and came up with the enemy at Marignano (the modern Malegnano) September 13, 1515. A terrific struggle ensued, abating only when the moon went down at midnight. Trivulzio had cut his way through the force with his sword. Bayard, the "Chevalier _sans peur et sans reproche_," for the first time in his life fled. At dawn the Swiss renewed to the attack. Their fortunes fluctuated till noon, when the cries of "San Marco!" announced the approach of the Venetians. These appeared to be about to cut off retreat, and the plain on which the Swiss stood being now under water--for the French had broken down the dykes of the Lambro--the Eidgenossen were compelled to retire. This they did in perfect order, carrying with them their wounded, and retaining their guns and banners. They were, indeed, rather foiled than defeated, and Francis, full of admiration for the Swiss, forbade his troops to pursue. Trivulzio declared that the eighteen battles he had previously witnessed were but child's play to that of Marignano.

In the November of the following year (1516) an "eternal peace" was concluded between France and the Swiss, and this drew Switzerland closer to her powerful neighbour. The material results of the war were the acquisition of Ticino (which was admitted a canton in 1805), and of Valtellina and Chiavenna. This defeat was a turning-point in Swiss history, establishing as it did the supremacy of France. The part they had hitherto played in European politics had come to an end, and the ascendency they had so long maintained as a leading military power had been strangely shattered. A decline was clearly inevitable.

A few words may be given here respecting the famous monastery of St. Gall. The cloisters of St. Gall shed a bright lustre on Swabian lands during its best period, from 800 to 1050 A.D. This famous religious-house was a centre of art and high culture, and was a blessing to the whole country. We can but allude to some of its famous monks, such as the Notkers, Ekkehard, Rabbert, and so forth; many famous as poets, musicians, savants, historians, and teachers of the very highest rank. In the noted school attached to the monastery there resided and were educated some three hundred sons of the German and Helvetic nobility. The discipline kept up was most severe. A story runs that King Conrad I., on a visit to the institution, wished to put this to the test, and caused to be scattered under the school benches a basketful of fine apples. Not a single scholar touched the fruit, and, to reward them for this very remarkable self-restraint, Conrad gave the youths three holidays. But the number of anecdotes attaching to this magnificent institution is endless.

FOOTNOTES:

[43] Maximilian, however, lies buried at Wiener (Vienna) Neustadt. The monument at Innsbruck was planned by the emperor himself, though it took some generations to execute the work (1509-83). Twenty of the relievi were the work of Colin of Mecheln, and excited the admiration of Thorwaldsen even. The whole monument is highly interesting from both an artistic and an historical point of view. Among the bronze figures that of King Arthur is the most exquisite, and is by the famous Peter Vischer.

[44] See p. 187.

[45] "Here you might observe men's disposition," he writes, "caution, and cunning. They strive to puzzle one another with the view of drawing advantage from the confusion. They pretend to one thing, but hope to get another."

XXI.

THE GREAT COUNCILS; THE LANDSGEMEINDE AND TAGSATZUNG, OR DIET; LITERATURE IN THE HEROIC AGE.

Perhaps no better place than this can be found for discussing the constitutional affairs of the enlarged Bund. A description of the _rouage administratif_ of each of the thirteen republics would be far too tedious to the reader, and we shall therefore treat them collectively as far as possible. The cantons naturally split into two divisions, those _à Grand Conseil_, and the cantons _à Landsgemeinde_, the latter including the country republics, the three Waldstätten, Glarus, Appenzell, and Zug.

We have seen in the case of Zurich how her council sprang into existence and became the chief corner-stone of her constitutional freedom, after she had been for generations dependent on an abbey. In this latter respect Zurich but resembles Lucerne, Solothurn, Geneva, and others, which went through similar phases of development. Bern, however, received the stamp of independence at her very birth--in the very charter of liberties involved in her foundation--and her history ran more smoothly. Her government at once took an aristocratic tinge, a close corporation of dominant families ruling; and in this respect she resembled somewhat mighty Venice. In the eighteenth century these ruling families numbered 360, and kept at arm's length, as it were, the craftsmen, who, however, were not entirely excluded from a share in the government. Vast personal property and additional domains acquired by conquest formed the chief source of the power of Bern, and brought in a great income to the patricians. Rule, domination, statecraft, became the chief concern of the Bernese aristocracy, whilst in Lucerne, Solothurn, and Freiburg, the government was, if possible, still more aristocratic than that of Bern, and in all these cases was presided over by a Schultheiss, or Mayor. In the Zurich republic a more democratic spirit was found, and the inhabitants were given to industrial and intellectual pursuits rather than to rule and conquest. Her trade was considerable, and her constitution had done away with the prerogatives of the nobility. Owing to these things the way was opened for her burghers into the government, and there sprang up an ambition among the craftsmen to rise in the social scale. Zurich is the prototype of the Geneva of the eighteenth century, the two cities greatly resembling each other in their tendencies and movements, religious and political. At Geneva the craftsmen, occupying the _bas de la ville_, by their energy struggled to the _haut de la ville_, or quarter of the privileged classes. All authority was vested in the two councils--the "Grosse Rath," a sort of legislative body numbering one hundred or two hundred members; and the "Kleine Rath," a select committee of the former, consisting of from twenty-five to thirty-six members, in whom rested the executive and judicial power. In the liberal cantons the Burgomaster presided. The Council, however, encroached upon the rights of the people at large, and deprived them of direct influence in the management of affairs. Basel and Schaffhausen followed in the track of Zurich. Genuine democracies represent the cantons _à Landsgemeinde_. The government embodied the will of a sovereign people, and from its very antiquity commands our veneration and deserves special attention. To time immemorial the ancient custom goes back. It was known amongst the Greeks, and we meet with it in the "Volksversammlung" of the early German tribes--the gathering of a whole people around their king to administer justice or decide issues of peace or war. These assemblies sprang up again in the thirteenth century, in the Forest Cantons, but now became political meetings, from the necessity of guarding against a common foe. The rule by Landsgemeinde was adopted by eleven Alpine districts, of which two, Gersau and Urseren, were almost microscopical. Five of these were swept away, Schwyz amongst the number. Of these we shall not speak. Yet the hoary and patriarchal custom still lingers on in some of the secluded Alpine nooks, favoured by the isolation of the place, and the _génie conservateur_ innate in the Alpine folk. Unable, however, to clearly understand the ancient Landsgemeinde except by reference to the present age, we prefer to draw the reader's attention to the living spring, the sacred spot where he can "look face to face on freedom in its purest and most ancient form"--to quote Freeman's fine words--a heart-stirring sight to witness.

The last Sunday in April is the date usually fixed for the holding of the Landsgemeinde. The gatherings all bear a general resemblance to each other, yet each shows the influence of the locality, the religion, or the industrial pursuits of the people. But whether we see the meeting in Protestant and manufacturing Glarus, in Catholic and conservative Unterwalden, or in picturesque Sarnen, the scene is one never to be forgotten. Dressed in their Sunday best, and wearing the sword, the badge of freedom--so orders the ancient ritual--the ardent burghers flock to the national ring, or forum, to discharge their civic duties. After early morning service, and a grand parade of Landammann and staff, halberdiers, troops, and bands of music, the Landsgemeinde opens at eleven with a religious ceremony. At Trogen the hymn, "All life flows from Thee," is sung by ten thousand voices, and, at the call of the Landammann, the vast crowd falls down in silent prayer. The effect is grand and solemn. An address by the Landammann follows, and then the business of the day is entered upon. The inspection of the yearly accounts, the election of magistrates and officials, amendment of existing laws and the promulgation of new ones, are the chief items on the agenda list. All the officers, from the Landammann himself down to the humblest public servant, are subject to yearly election, though in the case of the chief man re-election usually takes place for many years. There are indeed regular dynasties of Landammanns, so to speak, for the office may remain in the same family for many generations. Assent to a proposal is given by holding up the right hand, and this the crowd does with great eagerness. The list of candidates is drawn up by the Landsgemeinde, but, strange to say, free discussion on proposed reforms and new laws is permitted only at Glarus. The question is discussed beforehand by the Landrath, a legislative body elected by the parish. "De minoribus rebus principes consultant, de majoribus omnes," writes Tacitus of the German Volksgemeinde, and the words apply almost equally well here. The Landsgemeinde is, in fact, the supreme court, which approves or annuls. So recently as the spring of 1888, for instance, Urseren was deprived of its autonomy and joined to the Canton of Uri, by order of the Landsgemeinde. And at Sarnen the revision of the constitution was agreed to at the open and general meeting. The election of the Waibel, or Summoner, gives rise to much amusement, for in him the chief requisite is strength of lungs, he being the mouthpiece of the Landammann. The installation of the Landammann himself is the closing scene, and the most impressive one. Slowly and solemnly he takes the oath of fidelity to the constitution, and the people in return pledge themselves to stand by the leader. With hands uplifted the vast crowd repeats the phrases word by word as they are spoken by the Landammann. This mutual engagement between leader and people--their hearts filled with the sacredness of the moment, and their voices swelling into one grand roll--is almost overwhelming in its touching simplicity and fervour. That the custom has maintained itself with but minor changes through so many centuries answers for the admirable stability of the people, and the suitableness of the _régime_ itself.

The common tie that bound together the thirteen autonomous states into one was the Diet or Tagsatzung. It met at one or other of the chief towns--Zurich, Lucerne, Bern, Baden, and so forth. Each canton was, as a rule, allowed one representative, and any one of the cantons could summon a meeting, though this was generally done by the Vorort or _canton directeur_--a position usually held by Zurich--whose member likewise presided. The various cantons joined in the discussions according to their rank and the order of their admission to the league. This will be made clearer by the accompanying list. The Boten, or envoys, not being plenipotentiaries, would post to and fro between their governments and the Diet, to report progress and receive instructions. As the proceedings were in later times committed to writing, we have extant a most valuable series of records called Abschiede (= leave or _congé_). Held at first but once a year, the Diet occasionally met as many as fifty times in the course of the twelvemonth, whilst a single session would last sometimes for several weeks. At one period the meetings became international congresses, at which the most important questions were deliberated. But, in truth, the Diet, down to its extinction in 1848, never again during its long existence exerted the vast influence it had in its brilliant fifteenth-century period. Yet despite its many defects, and its slow and round-about way of doing business, the Tagsatzung worked successfully--far more so indeed than did the German Government.

A short sketch of the intellectual and literary life of the heroic period may here be given. It is clear at the outset that an epoch so largely given over to warfare and political progress would not be likely to produce much meditative or reflective poetry. "The clash of arms frightens the Muses," says an old proverb. (An exception must, however, be usually made in the case of the peaceful and sheltered cloister.) Yet this active and stirring period brought forth much national literature. Throughout we find singers who in verse or prose chant the national glory, and no episode of importance is without its poetic chronicle or interpretation; the national enthusiasm vents itself in war-song, in satire, in mock-heroics, or in rhyming chronicle. Wandering poets living on the scanty proceeds of their _lieder_; craftsmen who have taken up the sword; soldiers by profession--these are the bards of the time. Rugged and unpolished sometimes are their verses, for the Middle German is in a transition state, and poetry has long since left courts and descended among the people. In Germany, as everybody knows, had formed the body of the _Meistersinger_. The historical "Folk songs" (_Volkslieder_) are the overflowing of a nation's heart stirred to its depths by the thrilling scenes around it, and they are the true expression of the temper of the time. We need only allude to the songs inspired by Sempach and Naefels, and the fiery song of Morat by Veit Weber, an Alsacian, who fought in the Swiss ranks filled with patriotic enthusiasm. Lucerne, too, has brought forth many poets--Auer, Wick, Viol, Birkes, and others--who sang the glory of the great wars. A song and a play dealing with Tell appeared about this time.

Along with the poet the chronicler springs up, and numerous instances of this class are met with. At Bern we find Justinger (1420), the first to draw historical knowledge from the _Volkslieder_, Diebold Schilling (1484), and Anshelm; at Schwyz, John Fründ; at Lucerne, Melchior Russ, Diebold Schilling, the chaplain, whose account of the meeting at Stanz is most trustworthy, Petermann Etterlin, and Nicolas Schradin; at Zurich, Gerold Edlibach, the noble knights Strettlinger of Bern, who wrote the chronicles bearing their name, and the author of the "White Book of Sarnen," complete the list. The "White Book" is much referred to by modern writers. The most brilliant annalist perhaps is Tschudi, of whom mention was made in the chapter on the foundation of the league. Biassed as the writers often are--nothing else can be expected from the times--their records bear witness to the national spirit of the Swiss, and to the intellectual revival taking place. The first Helvetian typography was produced by Albert von Bonnstetten, a Zurich nobleman, and Dean of Einsiedeln, and one of the chief scholars of his age. He gave a trustworthy account of Nicolas von der Flüe, and the Burgundian wars. Another great scholar was his friend Nicolas von Wyl, a nobleman of Aargau.

The revival of letters introduced into the subtle scholasticism of the time a world of new thoughts, learning, and refined literary tastes--_humanismus_ as the Germans so expressively call it. Nicolas von Wyl is one of the oldest German-Swiss humanists. He extended the Italian Renaissance to his native soil by his masterly translations of Petrarch, Boccaccio, Poggio, and others. Æneas Sylvius, the elegant poet, novelist, and orator, who rose to the Papal dignity as Pius II., would have had the world forget his fascinating but worldly writings. "Rejicite Æneam, suscipite Pium," was his request. For twenty years Æneas had laboured to bring classical culture to barbarian Germany. His earliest pupil, Von Wyl,[46] became a great favourite at the German courts, and with the literary circle which the highly-cultivated Duchess of Wurtemberg gathered around her. Von Wyl translated some of the Latin works of Felix Malleolus, his friend and benefactor; for instance, his biting satire on the idle Lollards and "Beghards." He died at Zurich.

But if the courts and the nobles promoted the growth of the New Learning, the universities were its chief support. That of Basel was opened in 1460, under the auspices of Pius II. (Æneas Sylvius), who granted its foundation charter. It rapidly gathered within its walls some of the brightest minds of the day, amongst whom we need only mention the world-famed Erasmus and Zwingli the reformer.

FOOTNOTES:

[46] Prof. Bächtold's "Swiss-German Literature."

XXII.

THE REFORMATION IN GERMAN SWITZERLAND.

(1484-1531.)

The age of the Renaissance ushered in a century of intellectual revolution, and wrought remarkable changes in art, in science, in literature, in religion, and in every department of human life and energy. The space at our disposal will permit us to touch only on one of these developments, the religious. But the varying history of religious movement well-nigh fills up the sixteenth century. The revival of learning quickened the spirit of the Reformation, though most of the savants disapproved of the movement, as in the case of Erasmus and Glarean, a famous Swiss scholar. But whilst Luther's training was monastic rather than scholarly, and whilst he was, if anything, opposed to the New Learning, the great Swiss reformer was a scholar of the first order, who drew his profound and liberal ideas from his study of the classics. And it is a curious and noteworthy fact that with the spread of letters in Switzerland, there started up on its soil a host of men of parts[47] who, forming a school of disciples, as it were, espoused the cause of their great leader, Zwingli, and promoted it, each in his own canton. This is one peculiarity of the Swiss Reformation.

The degeneracy of the Church passed all belief, and was, as every one knows, the primary and chief cause of the Reformation on the Continent; but in Switzerland there was yet another cause, quite as important, which gave an impulse to the movement--the calamitous consequences of the mercenary wars, touched upon in previous chapters. Foreign pay had irresistible attractions for captain and man alike, and the country was constantly being drained of its stoutest arms and bravest hearts. It was difficult to over-estimate the baneful effects of this practice on the national welfare, and, of all the noble men who deplored these results, none felt it like Ulrich Zwingli. An enthusiastic scholar, a gifted preacher, a zealous patriot, and a remarkably able politician, he devoted his life to the work of rescuing his people and country from their moral decline. This he proposed to effect by the working of the Divine Word. Luther left the knotty skein of politics to his princely friends to unravel, but Zwingli, on the contrary, shrank from no political difficulties, encumbrances, or complications. To his clear and far-seeing mind social and political reform was inseparably bound up with religious change and progress. The one would be of but little avail without the other, and the great object of his life became the total regeneration of the commonwealth--church and state both.

Ulrich Zwingli was born at Wildhaus, among the song-loving Toggenburger, in the canton of St. Gall, January 1, 1484. The talented youth was destined for the Church by his father, a highly-respected magistrate, and was sent to school at Basel, and afterwards studied at Bern. Here sprang up his enthusiasm for classical studies under the famous Lupulus, whilst the friars were so struck with his musical talents that they tried hard to keep him in the cloisters. However, in 1500 he left for the University of Vienna, and two years later we find him established as Latin teacher at Basel and a student of the university there. Steeped in the New Learning his attention was now drawn to scriptural studies by the enlightened Wittenbach. At Basel, too, he formed a friendship with the famed Erasmus. Obtaining the degree of _magister philosophiæ_, in 1506, he was nominated pastor at Glarus, and with regret tore himself away from that seat of learning. During his ten years' ministry at Glarus (a Landsgemeinde canton) his natural taste and talent for politics were brought into play. And though he founded a Latin school for clever youths, and pursued his own studies vigorously, and kept up a vast correspondence with Erasmus, Glarean, and other noted scholars, he was no mere pedant or bookworm, but took a profound interest in the political life of that stirring age. Twice he accompanied the men of Glarus on their Italian expedition as field chaplain, but though he naturally rejoiced at the glory their arms acquired, yet his eyes became fully opened to the disastrous results of the mercenary wars. His direct and unsparing attacks on the _Reislaufen_ and foreign pension system roused such a storm against him that he was forced to take refuge at Einsiedeln, 1516. His two years' quiet retreat in the famous abbey afforded him a glimpse of the flagrant abuses rife in the Church. At first he appealed to the dignitaries of the Church to remedy the evils, but at length, driven no doubt by the sight of the superstitions around him, he introduced those sweeping measures of reform which did away with every vestige of Romanism that remained in the evangelical church. Preaching to the thousands who flocked to the wonder-working image of the Virgin, his sermons, full of force, novelty, and pithy eloquence, rapidly spread abroad his fame. He became friendly with other scholars and religious reformers. Rome made him tempting offers with the view of drawing him away from Switzerland and his life-work, but resisting all her persuasion, he accepted a call to Zurich, as _plebanus_ at the Minster, December, 1518. Zurich was the foremost town of the Confederation, but was justly reputed a dissolute city, not unlike the then Geneva. Its enlightened Council saw in Zwingli a spirited leader.