VENCE is a very ancient place with a history of some merit. It is said to have been, in its earliest days, the stronghold of a native tribe. Since it stands on a hill convenient in position this statement may probably be allowed. It had the usual infantile troubles of growing towns in this area. It was occupied in turn by the Ph?nicians, Phoc?ans and Gauls, and was ravaged, in due course and in appropriate manner, by both Saracens and Lombards. It played but a minor part in those later turmoils which rent the rest of Provence, and was indifferently moved by the upheaval and the downfall of neighbouring principalities and powers. Vence, however, had concerns and troubles of its own, achievements to be proud of and dissensions to deplore; for it was, first and foremost, a religious town, and both its greatness and its trials had an origin in religion. When the Romans came they established on this secluded spot an imperial city. It seems to have been not so much a military station as an outpost of the picturesque faith of Rome, a kind of Canterbury in the backwoods of Provence. They called the place Ventium, and some indication of its ancient boundaries can still be traced. It is known to the historian by its temples. How many of these buildings existed is a matter of doubt, but certain it is that the pious Roman, toiling up to Ventium from the coast, would see afar off, standing up against the hills, the white columns of the temples to Cybele and to Mars. Of these shrines no vestige now remains. The stones have been scattered and have become mere material in the mason’s hands. Some have helped to build a Christian church, others to found a city wall or to give dignity to the house of a medi?val burgher.[9]
There are many Roman inscriptions still in Vence. They have been found in all sorts of odd places, on street walls, in gardens, in cellars, as well as on certain stones in the old church. From these fragments, as disjointed and as incongruous as the mutterings of a sleeping man, a broken history of Ventium, in the years before and just after Christ, has been pieced together.
The inscriptions are, in a general way, commemorative. There is one, for instance, to Lucius Veludius Valerianus, decurion of Vence, to record the fact that he had filled the functions both of magistrate and of priest. With his name is associated very prettily that of his wife Vibia, for she no doubt shared both his honours and his trials. Vibia, we may suppose, had left the gay and resplendent city of Rome to follow her adventurous husband into the wilds of Gaul, and was not a little proud of the position he had made in the lonely and solemn city. One might guess that it was Vibia who suggested the inscription. It is notable, moreover, that the most prominent word in the whole tablet and the one in the largest letters is UXORI (wife). Indeed, this word occupies an entire line to itself. It would seem as if Vibia wished to make it emphatic that she was a wife, and not otherwise.
If any of the inhabitants of the old town could come back to life again I should especially like to witness the meeting, in the main street, between Vibia and her successor in office, the mayoress of Vence of to-day. They would be a strange couple, strange in dress, in bearing and in speech, as odd as if a person wore on one foot a dainty Roman sandal and on the other an American boot. The two ladies would have, however, this in common—the country they gazed across would be as familiar to the one as to the other.
There is among the many writings in stone one which refers to the goddess Cybele and the ceremony of the Taurobolium. This pagan ceremony was both a sacrifice and an act of purification. Its symbolism is of interest when viewed in connection with that of the Christian church which directly followed upon the old faith. A bull was sacrificed to the goddess. The animal was placed upon a grating or latticed stage over a pit. In the pit crouched the penitent. The blood of the bull, as it poured over the body of the penitent, washed away all sin, all impurities and stains, and gave to the man thus made regenerate a new and holier life.[10]
Vence was at an early period converted to Christianity. The identity of the missionary who brought about this change is not clearly established; but the work is generally ascribed to St. Trophime. The body of St. Trophime lies in the old cathedral of Arles, in that church which bears his name. Among the ruins of the abbey of Montmajour, near Arles, is his cell, a little rock sanctuary buried in the very bowels of the earth.
A bishopric was founded in Vence as early as 374. The city became a prominent and influential centre and its bishops were, with scarcely an exception, illustrious men. Most of these prelates are buried in the cathedral of the town. The tombs of two of the very earliest, viz. St. Veran and St. Lambert, occupy chapels in that sanctuary.
A famous ecclesiastic was Bishop Godeau. He was born in 1605 and took orders when he was thirty years old. He was a man of great learning and one of the founders of the French Academy. He was highly esteemed, not only by the people of Provence but also by the Papal Court and the counsellors of the king. “The epitaph of Bishop Godeau,” writes Hare, “commemorates the favourite of Richelieu, who obtained his good graces by dedicating to him a paraphrase of the Psalms, which begins with the words ‘Benedicite omnia opera Domini,’ on receiving which the powerful cardinal said, ‘Monsieur l’Abbé, vous me donnez Benedicite, et moi je vous donner Grasse.’ The Pope afterwards allowed Godeau to hold the bishopric of Vence with that of Grasse.”[11]
The worthy bishop died as he would have wished to die. In Holy Week in the year 1672 he was singing the Tenebr? before the altar of his cathedral of Vence.[12] The Tenebr? represent a very beautiful service of the Catholic Church. A candlestick bearing fifteen candles is placed in the sanctuary. These are lit when the service begins. At the end of each Psalm or Canticle one of the candles is extinguished to express the desertion of Our Lord by His apostles and disciples. At last only one candle remains. It signifies the Light of the World, and when it is taken down and placed behind the altar it serves to symbolise the burial of the Redeemer of Mankind. On the occasion of the celebration at Vence as the last candle was being extinguished the good bishop fell dead upon the altar steps.
 
VENCE: THE EAST GATE AND OUTER WALL
Bishop Surian who succeeded to the see in 1727 had a somewhat romantic career. He began life as a shepherd boy. Finding this existence intolerable he ran away from home with the very inadequate sum of 35 sous in his pocket. Falling in with men who perceived his ability he was educated by them and admitted, in due course, to the priesthood. It is said that he lived as frugally when he was a bishop as he did when he was tending sheep on the hillside.
On the outbreak of the French Revolution, the bishop of Vence, Bishop Pisani, fled and joined that vast body of some 4,000 priests who left the country in order to avoid the penalties which the Revolution imposed. Pisani was the last bishop of Vence, for the see was never restored.
In early days Vence belonged to the bishops, the Church being the ruling power in the pious town. When Vence came into the possession of the Villeneuves—the lords of Villeneuve-Loubet—the seigniorial rights over Vence were divided between the bishopric and the Villeneuve family. The Villeneuves fled from France at the time of the Revolution and although they returned when the Terror had passed away it was only to rid themselves of their lands in Provence and seek a habitation elsewhere.
Vence being a devout town and one prominent in all ecclesiastical affairs it is no matter of surprise that it became deeply disturbed by the “new religion” as taught and stoutly maintained by the Huguenots. It is further no matter of surprise that the dissenters made this stron............