It must not be supposed that she was an ordinary abbess or a type of the reverend lady who should control the lives and mould the conduct of quiet nuns. Indeed the recorder of this chronicle viewed her with disapproval and applied harsh terms to her; for in his description of this merry, fun-loving and comfortable person he uses such disagreeable expressions as mondaine and bonne viveuse.^[8]

As the rain was still beating on the convent roofs and as the young men had travelled far the abbess invited them into the refectory, a white, hollow room with bare table and stiff chairs. Here wine was placed before them, of rare quality and in copious amount; while—sad as it may be to tell the truth—nuns began to sidle timidly into the room, one by one. Whatever might be the comment the fact cannot be concealed that the grim refectory was soon buzzing with as merry a company as ever came together and one very unusual within the walls of a convent.

The time was drawing near for the evening service. Whether the abbess invited the young men to join in the devotions proper to the house, or whether the young men, out of politeness, suggested that they should attend I am unable to state, for the historian is silent upon this point.

The service proceeded. The male members of the congregation were, I am afraid, inattentive. They were tired; they had passed through an emotional adventure and wine is soporific. They lolled in their seats; some rested their heads on the bench before them; some dozed; some even may have slept.

In a while the nuns began the singing of the “De Profundis” (Out of the Depths). As they sang one voice could be heard soaring above the rest, a voice clear and beautiful, vibrating with tenderness, with longing and with infinite pathos. The young men remained unmoved save one. This one, who had been lounging in a corner, suddenly awoke and was at once alert, startled and alarmed. He clutched the seat in front of him as if he would spring towards the spot whence the music came. His eyes, fixed on the choir, glared as the eyes of one who sees a ghost. His countenance bore the pallor of death. He trembled in every fibre of his body.

He knew the voice. It was to him the dearest in the world. It was a voice from “out of the depths,” for it belonged to one whom he believed to be dead. He could not see the singer; but he could see, as in a dream, the vision of a piteous face, a face with eyes as blue as a summer lake, with lips whimsical, tantalising and ineffable; could see the tender cheek, the chin, the white forehead, the waving hair. He knew that she who sang was no other than Blanche d’Entrevannes, whom he had loved and to whom he was still devoted.

But a few years past he had held her in his arms, had kissed those lips, and had thrilled to the magic of that voice. Her father had frowned upon their hopes and had forbidden their union. The lad had been called away to the wars. When he returned he had sought her out and was told that “she is dead.” He haunted every spot where they had wandered together, only to learn the truth that “no place is so forlorn as that where she has been,” and only to hear again that she was dead.

Blanche was not dead, but, believing their case to be hopeless, she had entered the convent of St. Pons and, in a few days’ time, would take the veil.

After the service the youth—whose name was Raimbaud de Trects—disappeared to find the singer at any cost. The search was difficult. At last he met a sympathetic maid who said that Blanche d’Entrevannes was indeed a novice in the convent and who, with little pressing, agreed to convey a message to her. The message was short. It told that he was there and begged her to fly with him that night. The answer that the maid brought back was briefer still, for it was a message of two words—“I come.”

The rain continued to pour, the harsh wind blew and the gallant knights were still in need of shelter. How they spent the night and how they were disposed of I do not know, for the strict narrative avoids all reference to that matter.

By the morning the storm had passed away and as the sun broke out the young men reluctantly prepared to take their leave. The abbess would not allow them to go without one final ceremony. They must all drink the stirrup cup together, “to speed the parting guest,” as was the custom of the time. It was an hilarious ceremony and one pleasant to look upon. In the road before the convent gate stood the cheery abbess in the light of the unflinching day. In her hand she raised a brimming goblet and her sleeve falling back revealed a white and comely arm. Around her was a smiling company of young men whose many-coloured costumes lit up the dull road and the old grey-tinted rocks. Behind her were the nuns in a semicircle of sober brown, giggling and chatting, nudging one another and a little anxious about their looks in the merciless morning light. It was a noisy gathering but very picturesque; for the scarlet and blue of the knights’ doublets and the glint of steel made a pretty contrast with the row of white faces in white coifs and the cluster of dark-coloured gowns. It was like a bunch of flowers in an earthenware bowl.

The abbess, beaming as the morning, was about to speak when something terrible came to pass. There appeared in the road the most dread-inspiring thing that the company of knights and nuns could have feared to see. It was not a lion nor was it a dragon. It was a bishop. It was not one of those fat, smiling bishops with flabby cheeks and ample girth, whose loose mouth breathes benevolence and whose hands love to pat curly heads and trifle with pretty chins. It was a thin bishop with a face like parchment and the visage of a hawk. He was frenzied with rage. He stamped and shrieked. He foamed at the mouth. His arm seemed raised to strike, his teeth to bite.

A word must here be said to explain how it was that the prelate had “dropped in” at this singularly unfortunate moment, since bishops are not usually wandering about in valleys at an early hour on November mornings. It came about in this way. The old almoner of the place, alarmed and horrified at the conduct of the abbess and the irreverent and indeed ribald “goings-on” at this religious house, had hurried during the night to the bishop and had given him an insight into convent life as lived at St. Pons. He begged the bishop to do something, and this the bishop did.

The arrival of the prelate at the convent gate had the effect of a sudden thunder-clap on a clear day. The abbess dropped her cup; the knights doffed their caps; the maids, peeping behind corners, fell out of sight; while the nuns stood petrified like a row of brown stones.

The great cleric screamed out his condemnation of the abbess, of the nuns, of the convent and of everything that was in it. He shrieked until he became inarticulate and until his voice had sunk to a venomous whisper like the hiss of a snake. He dismissed the young gallants with a speech that would have withered a worm. Turning to the women he said even more horrid things. He expelled the abbess and the nuns from St. Pons and ordered them to repair at once to the convent of St. Pierre d’Almanarre near Hyères, a convent notable for the severity of its rules. Here, as the historian says, they would be able “to expiate their sins with austerities to which they had long been strangers.”

It was in this way that the convent of St. Pons came to an end; for the desecrated building was never occupied from that day. No nun ever again paced its quiet courtyard; no pigeons came fluttering to the sister’s hand nor did the passer-by hear again the sound of women singing in the small grey chapel. In the course of centuries the building fell into ruin and, year by year, the scandalised walls crumbled away, while tender rosemary and chiding brambles crept over the place to cover its shame.

On this eventful morning the bishop’s efforts did not end when he had sentenced the lady abbess and had swept the convent from the earth. He proceeded, before he left, to pronounce over the assembly the anathema of the Church. He cursed them all from the abbess standing with bowed head to the scullion gaping from the kitchen door. He cursed the nuns, the novices, the lay helpers and the maids, and had there been a jackdaw in the building, as at Rheims, he would, no doubt, have included the bird in his anathema. So wide and so comprehensive a cursing, delivered before breakfast, had never before been known.

Two of the party—and two only—escaped the curse of the Church, Raimbaud de Trects and Blanche d’Entrevannes. It was not until the morning, when the whole of the company were assembled about the convent gate, that the two were missed.

The historian, in his mercy, adds this note at the end of his narrative: “In the parish register of the village of Entrevannes, in the year 1408, there stands the record of the marriage of the chevalier Raimbaud de Trects to the noble lady Blanche d’Entrevannes.”

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 Phœnicians, Phocæans 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 mediæval 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 Tenebræ before the altar of his cathedral of Vence.^[12] The Tenebræ 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.

On reaching Vence by the Nice road the first gate that is come upon is the Signadour Gate, which stands almost on the tramlines. It is a gate of the fourteenth century, with a pointed arch, and it opens at the base of a rough, old tower. Some way to the right of it is the East Gate, which is much more ample, has a rounded arch, and passes directly through the outer wall into the mysterious shadows of the town. It is credited to the eighteenth century.^[13] At the opposite end of Vence is the Portail du Peyra, guarded by a very massive square tower of great height. The gate belongs to the days of the good King René, who died in 1480, and the tower to the seventeenth century. The gate has evidently been much restored and, indeed, reconstructed. It leads into the Place du Peyra, a quiet square shaded by a chestnut tree and charmed by the babble of a fountain in the form of a vase, from which issues four streams. The name of this ancient lounging place has been recently (and rather precipitately) changed to Place Wilson. A very picturesque little gate, called the Portail Levis, opens on to the ramparts towards the north. It has a pointed arch of the fourteenth century and a channel in the masonry for a portcullis. It leads into the Rue de la Coste, one of the oldest of the old lanes of the town. In the Boulevard Marcelin-Maurel (which, as already stated, is laid on the site of the mediæval ramparts) is a modern gate, with the date 1863. It has been driven through the houses which here form the enceinte of the town and opens almost directly into the church square.

The church at Vence has many peculiarities, not the least being the way in which it has hidden itself from the eyes of the world. It is so surrounded by parasitic buildings that nothing of it can be seen from the outside except a gable end, which projects fortuitously into another square. Indeed, the only outward and visible sign of the church is a door, surmounted by an image of the Virgin, jammed in between a café and a blank wall. The blank wall belongs to a seminary, one of the buildings with which the church is encrusted. This building directly faces the new mairie, a very startling and effusive erection which stands where once stood a wing of the bishop’s palace. Between the schoolhouse and the exuberant mairie are two dark, picturesque arches under a house. They represent what remains of the court of the palace, while the building above them is a part of the palace itself. The other side of this old house, having been left undisfigured, serves to show how stately a structure was this évêché of the fifteenth century.

Now, on that wall of the seminary which immediately faces the unblushing mairie will be found the Roman inscriptions to which reference has been made in the previous chapter (inscriptions dealing with the Taurobolium and with Valerianus and his wife Vibia). Here also are preserved certain carved tablets showing an interlacement of grapes and roses, mingled with confused birds; while above is a smaller stone on which is depicted an archaic eagle of doubtful anatomy. These carvings are generally described as Merovingian (A.D. 500-750), but the author of the Vence Handbook inclines to the view that they are Romano-Byzantine, and suggests that they may have belonged to a church that stood on this spot in the fifth century.

A Christian church of some kind has existed at Vence since the fourth century, for the first bishop of Vence, St. Eusebius, held office in the year 374. The present church dates from the tenth century, although that which now stands belongs to a period between the twelfth and the fifteenth. On entering the building there is at once a sense of being in a place of great antiquity. No church in this part of France conveys so striking an impression of old age. It is dark and crypt-like and, above all, primitive. On each side of the nave are immense square pillars supporting round arches. The pillars are without capitals and without a trace of ornament. There are two side aisles roofed over by a wide gallery which looks into the nave through the line of arches. The galleries were erected in the fifteenth century to accommodate an increasing congregation. On each side of these aisles is still another aisle, which is narrow and dark and in which are the chapels. The church, therefore, is represented by a nave and four aisles.

The west end of the church presents a very large gallery or tribune, which was placed there at the close of the fifteenth century. Here are the famous choir stalls which were transferred from the choir at the same period. These stalls, fifty-one in number, are of dark oak and are most elaborately wrought. Besides much architectural detail there are innumerable carvings of animals and plants, of human figures and of vague incidents. Some details, as the writer of the Handbook says, are serious, others are amusing, and a few are not “très convenables.” These exquisite stalls were the work of Jacques Bellot of Grasse. He commenced the work, according to Mr. Kaye,^[14] in 1455, when he was twenty-five years of age, and completed it in 1495. He was, therefore, twenty-five when the work began and sixty-five when it was finished.

In this gallery also is a very fine lectern, which is claimed to be even an earlier work than the stalls. In one of the chapels of the church (the Chapelle des Saints-Anges) is the wondrously carved door of the prévôté or chapter house. This work is older than the stalls and is generally ascribed to the artist who fashioned the lectern. Certain Roman figures or statuettes are to be found in the church, one let into the pillar before the chapel of St. Veran, and another, that of a senator, in the wall between this chapel and that of the Sacred Heart.

Behind the church is a poor, distracted-looking square, once the cemetery, now the Place Godeau. It is shaded by three large chestnut trees and contains some ancient houses, one notably with a two-arched Romanesque window and another with the date 1524 carved above the doorway. In the centre is a disconsolate column of bluish granite to which is ignominiously fixed a brass water-tap. This column seems to have wandered from some museum and to have lost both its way and its label. There are those who affirm that it was a gift of the Phocæans to the ancient town, others that it came from the temple of Mars; while those who range less far believe it to be a Roman boundary stone or borne. From this Place can be seen the great watch tower of Vence, often called the tower of the castle. It is square and very severely plain, and contains the belfry and a too modern clock. The tower belongs to the fifteenth century, or to even an earlier period. From this square can also be seen a little lancet window of the church which is perhaps the oldest of its present lights.

The town of old Vence is small and cramped. Around the church, crushed in between it and the city wall, is a maze of small streets. They still maintain the lines they followed long before the day when—in England—Elizabeth was queen. They are narrow, of course, and dark and crowded with houses of great age, houses of such antiquity that no modern mask can hide the hollow eyes or the shrunken cheeks. There are among them handsome windows and fine entries, good mason’s work and some decoration pitiable in its playfulness.

The place is almost empty. Certain houses are deserted; a few are ruinous, and in these the black, blank windows glare like the eye-sockets of a skull. Many show the tottering deformities of age and have become crippled, wizened and bent.

This almost silent city once held seven thousand people. Its streets were then crowded, full of life and colour, of fair women and stalwart men. The wayfarer would need squeeze himself into a doorway to allow the lady in a litter to pass by, or to make room for a company of young gallants rollicking along arm in arm, or for the wedding party on its way to the cathedral close. The place is now hushed like a house of mourning, while in many a lane there may be no one to be seen.

He who strolls alone through the city of Vence may find himself carried back into the past by some nightmare witchery, and imagine that he wanders in a strange country, amid the scenes of a half-forgotten tale. There is about the streets the faint, musty smell that clings to the leaves of an ancient missal or that hovers about the worm-eaten chest stuffed with lumber. To read the life of the town as it was in earlier times is like the turning over of a bundle of old letters that are fragmentary and partly illegible, that are strange in both the wording and the script, but that show now and then a sudden light that illumines the figure of a man or a woman who stands out amidst the gloom—alive.