“But the holy endeavor that you invited me to share was sending Bentivenga, Jacomo, and Giovannuccio to the stake,” William said softly.
“They were besmirching her memory with their perversions. And you were an inquisitor!”
“And that was precisely why I asked to be relieved of that position. I did not like the business. Nor did I like—I shall be frank—the way you induced Bentivenga to confess his errors. You pretended you wished to enter his sect, if sect it was; you stole his secrets from him, and you had him arrested.”
“But that is the way to proceed against the enemies of Christ! They were heretics, they were Pseudo Apostles, they reeked of the sulphur of Fra Dolcino!”
“They were Clare’s friends.”
“No, William, you must not cast even the hint of a shadow on Clare’s memory.”
“But they were associated with her.”
“They were Minorites, they called themselves Spirituals, and instead they were monks of the community! But you know it emerged clearly at the trial that Bentivenga of Gubbio proclaimed himself an apostle, and then he and Giovannuccio of Bevagna seduced nuns, telling them hell does not exist, that carnal desires can be satisfied without offending God, that the body of Christ (Lord, forgive me!) can be received after a man has lain with a nun, that the Magdalen found more favor in the Lord’s sight than the virgin Agnes, that what the vulgar call the Devil is God Himself, because the Devil is knowledge and God is by definition knowledge! And it was the blessed Clare, after hearing this talk, who had the vision in which God Himself told her they were wicked followers of the Spiritus Libertatis!”
“They were Minorites whose minds were aflame with the same visions as Clare’s, and often the step between ecstatic vision and sinful frenzy is very brief,” William said.
Ubertino wrung his hands and his eyes were again veiled with tears. “Don’t say that, William. How can you confound the moment of ecstatic love, which burns the viscera with the perfume of incense, and the disorder of the senses, which reeks of sulphur? Bentivenga urged others to touch a body’s naked limbs; he declared this was the only way to freedom from the dominion of the senses, homo nudus cum nuda iacebat, ‘naked they lay together, man and woman. …’ ”
“Et non commiscebantur ad invicem, but there was no conjunction.”
“Lies! They were seeking pleasure, and they found it. If carnal stimulus was felt, they did not consider it a sin if, to satisfy it, man and woman lay together, and the one touched and kissed the other in every part, and naked belly was joined to naked belly!”
I confess. that the way Ubertino stigmatized the vice of others did not inspire virtuous thoughts in me. My master must have realized I was agitated, and he interrupted the holy man.
“Yours is an ardent spirit, Ubertino, both in love of God and in hatred of evil. What I meant is that there is little difference between the ardor of the seraphim and the ardor of Lucifer, because they are always born from an extreme igniting of the will.”
“Oh, there is a difference, and I know it!” Ubertino said, inspired. “You mean that between desiring good and desiring evil there is a brief step, because it is always a matter of directing the will. This is true. But the difference lies in the object, and the object is clearly recognizable. God on this side, the Devil on that.”
“And I fear I no longer know how to distinguish, Ubertino. Wasn’t it your Angela of Foligno who told of that day when her spirit was transported and she found herself in the sepulcher of Christ? Didn’t she tell how first she kissed his breast and saw him lying with his eyes closed, then she kissed his mouth, and there rose from those lips an ineffable sweetness, and after a brief pause she lay her cheek against the cheek of Christ and Christ put his hand to her cheek and pressed her to him and—as she said—her happiness became sublime? ...”
“What does this have to do with the urge of the senses?” Ubertino asked. “It was a mystical experience, and the body was our Lord’s.”
“Perhaps I am accustomed to Oxford,” William said, “where even mystical experience was of another sort. ...”
“All in the head.” Ubertino smiled.
“Or in the eyes. God perceived as light, in the rays of the sun, the images of mirrors, the diffusion of colors over the parts of ordered matter, in the reflections of daylight on wet leaves ... Isn’t this love closer to Francis’s when he praises God in His creatures, flowers, grass, water, air? I don’t believe this type of love can produce any snare. Whereas I’m suspicious of a love that transmutes into a colloquy with the Almighty the shudders felt in fleshly contacts. ...”
“You blaspheme, William! It is not the same thing. There is an immense abyss between the high ecstasy of the heart loving Christ Crucified and the base, corrupt ecstasy of the Pseudo Apostles of Montefalco. ...”
“They were not Pseudo Apostles, they were Brothers of the Free Spirit; you said as much yourself.”
“What difference is there? You haven’t heard everything about that trial, I myself never dared record certain confessions, for fear of casting, if only for a moment, the shadow of the Devil on the atmosphere of sanctity Clare had created in that place. But I learned certain things, certain things, William! They gathered at night in a cellar, they took a newborn boy, they threw him from one to another until he died, of blows ... or other causes. ... And he who caught him alive for the last time, and held him as he died, became the leader of the sect. ... And the child’s body was torn to pieces and mixed with flour, to make blasphemous hosts!” “Ubertino,” William said firmly, “these things were said, many centuries ago, by the Armenian bishops, about the sect of the Paulicians. And about the Bogomils.”
“What does that matter? The Devil is stubborn, he follows a pattern in his snares and his seductions, he repeats his rituals at a distance of millennia, he is always the same, this is precisely why he is recognized as the enemy! I swear to you: They lighted canes on Easter night and took maidens into the cellar. Then they extinguished the candles and threw themselves on the maidens, even if they were bound to them by ties of blood. ... And if from this conjunction a baby was born, the infernal rite was resumed, all around a little jar of wine, which they called the keg, and they became drunk and would cut the baby to pieces, and pour its blood into the goblet, and they threw babies on the fire, still alive, and they mixed the baby’s ashes and his blood, and drank!”
“But Michael Psellus wrote this in his book on the workings of devils three hundred years ago! Who told you these things?”
“They did. Bentivenga and the others, and under torture!”
“There is only one thing that arouses animals more than pleasure, and that is pain. Under torture you are as if under the dominion of those grasses that produce visions. Everything you have heard told, everything you have read returns to your mind, as if you were being transported, not toward heaven, but toward hell. Under torture you say not only what the inquisitor wants, but also what you imagine might please him, because a bond (this, truly, diabolical) is established between you and him. ... These things I know, Ubertino; I also have belonged to those groups of men who believe they can produce the truth with white-hot iron. Well, let me tell you, the white heat of truth comes from another flame. Under torture Bentivenga may have told the most absurd lies, because it was no longer himself speaking, but his lust, the devils of his soul.”
“Lust?”
“Yes, there is a lust for pain, as there is a lust for adoration, and even a lust for humility. If it took so little to make the rebellious angels direct their ardor away from worship and humility toward pride and revolt, what can we expect of a human being? There, now you know: this was the thought that struck me in the course of my inquisitions. And this is why I gave up that activity. I lacked the courage to investigate the weaknesses of the wicked, because I discovered they are the same as the weaknesses of the saintly.”
Ubertino had listened to William’s last words as if not understanding them. From the old man’s expression, as it
became filled with affectionate commiseration, I realized he considered William prey to culpable sentiments, which he forgave because he loved my master greatly. Ubertino interrupted him and said in a very bitter voice, “It does not matter. If that was how you felt, you were right to stop. Temptations must be fought. Still, I lacked your support; with it, we could have routed that band. And instead, you know what happened, I myself was accused of being weak toward them, and I was suspected of heresy. You were weak also, in fighting evil. Evil, William! Will this condemnation never cease, this shadow, this mire that prevents us from arriving at the holy source?” He moved still closer to William, as if he were afraid someone might overhear.
“Here, too, even among these walls consecrated to prayer, you know?”
“I know. The abbot has spoken to me; in fact, he asked me to help him shed light on it.”
“Then observe, investigate, look with a lynx’s eye in both directions: lust and pride. ...”
“Lust?”
“Yes, lust. There was something ... feminine, and therefore diabolical, about that young man who is dead. He had the eyes of a maiden seeking commerce with an incubus. But I said ‘pride’ also, the pride of the intellect, in this monastery consecrated to the pride of the word, to the illusion of wisdom.”
“If you know something, help me.”
“I know nothing. There is nothing that I know. But the heart senses certain things. Let your heart speak, question faces, do not listen to tongues. ... But come, why must we talk of these sad things and frighten this young friend of ours?” He looked at me with his pale-blue eyes, grazing my cheek with his long white fingers, and I instinctively almost withdrew; I controlled myself and was right to do so, because I would have offended him, and his intention was pure. “Tell me of yourself instead,” he said, turning’ again to William. “What have you done since then? It has been—”
“Eighteen years. I went back to my country. I resumed studying at Oxford. I studied nature.”
“Nature is good because she is the daughter of God,” Ubertino said.
“And God must be good, since He generated nature,” William said with a smile. “I studied, I met some very wise friends. Then I came to know Marsilius, I was attracted by his ideas about empire, the people, about a new law for the kingdoms of the earth, and so I ended up in that group of our brothers who are advising the Emperor. But you know these things: I wrote you. I rejoiced at Bobbio when they told me you were here. We believed you were lost. But now that you are with us you can be of great help in a few days, when Michael also arrives. It will be a harsh conflict with Berengar Talloni. I really believe we will have some amusement.”
Ubertino looked at him with a tentative smile. “I can never tell when you Englishmen are speaking seriously. There is nothing amusing about such a serious question. At stake is the survival of the order, which is your order; and in my heart it is mine, too. But I shall implore Michael not to go to Avignon. John wants him, seeks him, invites him too insistently. Don’t trust that old Frenchman. O Lord, into what hands has Thy church fallen!” He turned his head toward the altar. “Transformed into harlot, weakened by luxury, she roils in lust like a snake in heat! From the naked purity of the stable of Bethlehem, made of wood as the lignum vitae of the cross was wood, to the bacchanalia of gold and stone! Look, look here: you have seen the doorway! There is no escaping the pride of images! The days of the Antichrist are finally at hand, and I am afraid, William!” He looked around, staring wide-eyed among the dark naves, as if the Antichrist were going to appear any moment, and I actually expected to glimpse him. “His lieutenants are already here, dispatched as Christ dispatched the apostles into the world! They are trampling on the City of God, seducing through deceit, hypocrisy, violence. It will be then that God will have to send His servants, Elijah and Enoch, whom He maintained alive in the earthly paradise so that one day they may confound the Antichrist, and they will come to prophesy clad in sackcloth, and they will preach penance by word and by example. ...”
“They have already come, Ubertino,” William said, indicating his Franciscan habit.
“But they have not yet triumphed; this is the moment when the Antichrist, filled with rage, will command the killing of Enoch and Elijah and the exposure of their bodies for all to see and thus be afraid of imitating them. Just as they wanted to kill me. ...”
At that moment, terrified, I thought Ubertino was in the power of a kind of holy frenzy, and I feared for his reason. Now, with the distance of time, knowing what I know—namely, that two years later he would be mysteriously killed in a German city by a murderer never discovered—I am all the more terrified, because obviously that evening Ubertino was prophesying.
“The abbot Joachim spoke the truth, you know. We have reached the sixth era of human history, when two Antichrists will appear, the mystic Antichrist and the Antichrist proper. This is happening now, in the sixth era, after Francis appeared to receive in his own flesh the five wounds of Jesus Crucified. Boniface was the mystic Antichrist, and the abdication of Celestine was not valid. Boniface was the beast that rises up from the sea whose seven heads represent the offenses to the deadly sins and whose ten horns the offenses to the commandments, and the cardinals who surrounded him were the locusts, whose body is Apollyon! But the number of the beast, if you read the name in Greek letters, is Benedicti!” He stared at me to see whether I had understood, and he raised a finger, cautioning me: “Benedict XI was the Antichrist proper, the beast that rises up from the earth! God allowed such a monster of vice and iniquity to govern His church so that his successor’s virtues would blaze with glory!”
“But, Sainted Father,” I replied in a faint voice, summoning my courage, “his successor is John!”
Ubertino put a hand to his brow as if to dispel a troublesome dream. He was breathing with difficulty; he was tired. “True, the calculations were wrong, we are still awaiting the Angelic Pope. ... But meanwhile Francis and Dominic have appeared.” He raised his eyes to heaven and said, as if praying (but I was sure he was quoting a page of his great book on the tree of life): “Quorum primus seraphico calculo purgatus et ardore celico inflammatus totum incendere videbatur. Secundus vero verbo predicationis fecundus super mundi tenebras clarius radiavit. … Yes, these were the promises: the Angelic Pope must come.”
“And so be it, Ubertino,” William said. “Meanwhile, I am here to prevent the human Emperor from being deposed. Your Angelic Pope was also preached by Fra Dolcino. …”
“Never utter again the name of that serpent!” Ubertino cried, and for the first time I saw his sorrow turn into rage. “He has befouled the words of Joachim of Calabria, and has made them bringers of death and filth! Messenger of the Antichrist if ever there was one! But you, William, speak like this because you do not really believe in the advent of the Antichrist, and your masters at Oxford have taught you to idolize reason, drying up the prophetic capacities of your heart!”
“You are mistaken, Ubertino,” William answered very seriously. “You know that among my masters I venerate Roger Bacon more than any other. …”
“Who raved of flying machines,” Ubertino muttered bitterly.
“Who spoke clearly and calmly of the Antichrist, and was aware of the import of the corruption of the world and the decline of learning. He taught, however, that there is only one way to prepare against his coming: study the secrets of nature, use knowledge to better the human race. We can prepare to fight the Antichrist by studying the curative properties of herbs, the nature of stones, and even by planning those flying machines that make you smile.”
“Your Bacon’s Antichrist was a pretext for cultivating intellectual pride.”
“A holy pretext.”
“Nothing pretextual is holy. William, you know I love you. You know I have great faith in you. Mortify your intelligence, learn to weep over the wounds of the Lord, throw away your books.”
“I will devote myself only to yours.” William smiled.
Ubertino also
smiled and waved a threatening finger at him. “Foolish Englishman. Do not laugh too much at your fellows. Those whom you cannot love you should, rather, fear. And be on your guard here at the abbey. I do not like this place.”
“I want to know it better, in fact,” William said, taking his leave. “Come, Adso.”
“I tell you it is not good, and you reply that you want to know it better. Ah!” Ubertino said, shaking his head.
“By the way,” William said, already halfway down the nave, “who is that monk who looks like an animal and speaks the language of Babel?”
“Salvatore?” Ubertino, who had already knelt down, turned. “I believe he was a gift of mine to this abbey ... along with the cellarer. When I put aside the Franciscan habit I returned for a while to my old convent at Casale, and there I found other monks in difficulty, because the community accused them of being Spirituals of my sect ... as they put it. I exerted myself in their favor, procuring permission for them to follow my example. And two, Salvatore and Remigio, I found here when I arrived last year. Salvatore ... he does indeed look like an animal. But he is obliging.”
William hesitated a moment. “I heard him say Penitenziagite.”
Ubertino was silent. He waved one hand, as if to drive off a bothersome thought. “No, I don’t believe so. You know how these lay brothers are. Country people, who have perhaps heard some wandering preacher and don’t know what they are saying. I would have other reproaches to make to Salvatore: he is a greedy animal and lustful. But nothing, nothing against orthodoxy. No, the sickness of the abbey is something else: seek it among those who know too much, not in those who know nothing. Don’t build a castle of suspicions on one word.”
“I would never do that,” William answered. “I gave up being an inquisitor precisely to avoid doing that. But I like also to listen to words, and then I think about them.”
“You think too much. Boy,” he said, addressing me, “don’t learn too many bad examples from your master. The only thing that must be pondered—and I realize this at the end of my life—is death. Mors est quies viatoris—finis est omnis laboris. Let me pray now.”
The name of the rose Page 7