Brother William mentioned just now the Areo

“Venerable Jorge,” he said, “your virtue makes you unjust. Two days before Adelmo died, you, were present at a learned debate right here in the scriptorium. Adelmo took care that his art, indulging in bizarre and fantastic images, was directed nevertheless to the glory of God, as an instrument of the knowledge of celestial things. Brother William mentioned just now the Areo?pagite, who spoke of learning through distortion. And Adelmo that day quoted another lofty authority, the doctor of Aquino, when he said that divine things should be expounded more properly in figures of vile bodies than of noble bodies. First because the human spirit is more easily freed from error; it is obvious, in fact, that certain properties cannot be attributed to divine things, and become uncertain if portrayed by noble corporeal things. In the second place because this humbler depiction is more suited to the knowledge that we have of God on this earth: He shows Himself here more in that which is not than in that which is, and therefore the similitudes of those things furthest from God lead us to a more exact notion of Him, for thus we know that He is above what we say and think. And in the third place because in this way the things of God are better hidden from unworthy persons. In other words, that day we were discussing the question of understanding how the truth can be revealed through surprising expressions, both shrewd and enigmatic. And I reminded him that in the work of the great Aristotle I had found very clear words on this score. …”
“I do not remember,” Jorge interrupted sharply, “I am very old. I do not remember. I may have been excessively severe. Now it is late, I must go.”
“It is strange you should not remember,” Venantius insisted; “it was a very learned and fine discussion, in which Benno and Berengar also took part. The question, in fact, was whether metaphors and puns and riddles, which also seem conceived by poets for sheer pleasure, do not lead us to speculate on things in a new and surprising way, and I said that this is also a virtue demanded of the wise man. ... And Malachi was also there. …”
“If the venerable Jorge does not remember, respect his age and the weariness of his mind ... otherwise always so lively,” one of the monks following the discus?sion said. The sentence was uttered in an agitated tone—at least at the beginning, because the speaker, once realizing that in urging respect for the old man he was actually calling attention to a weakness, had slowed the pace of his own interjection, ending almost in a whisper of apology. It was Berengar of Arundel who had spoken, the assistant librarian. He was a pale-faced young man, and, observing him, I remembered Ubertino’s description of Adelmo: his eyes seemed those of a lascivious woman. Made shy, for everyone was now looking at him, he held the fingers of both hands enlaced like one wishing to suppress an internal tension.
Venantius’s reaction was unusual. He gave Berengar a look that made him lower his eyes. “Very well, Brother,” he said, “if memory is a gift of God, then the ability to forget can also be good, and must be respected. I respect it in the elderly brother to whom I was speaking. But from you I expected a sharper recollection of the things that happened when we were here with a dear friend of yours. …”
I could not say whether Venantius underlined with his tone the word “dear.” The fact is that I sensed an embarrassment among those present. Each looked in a different direction, and no one looked at Berengar, who had blushed violently. Malachi promptly spoke up, with authority: “Come, Brother William,” he said, “I will show you other interesting books.”
The group dispersed. I saw Berengar give Venantius a look charged with animosity, and Venantius return the look, silent and defiant. Seeing that old Jorge was leaving, I was moved by a feeling of respectful reverence, and bowed to kiss his hand. The old man received the kiss, put his hand on my head, and asked who I was. When I told him my name, his face brightened.
“You bear a great and very beautiful name,” he said. “Do you know who Adso of Montier-en-Der was?” he asked. I did not know, I confess. So Jorge added, “He was the author of a great and awful book, the Libellus de Antichristo, in which he foresaw things that were to happen; but he was not sufficiently heeded.”
“The book was written before the millennium,” William said, “and those things did not come to pass. …”
“For those who lack eyes to see,” the blind man said. “The ways of the Antichrist are slow and tortuous. He arrives when we do not expect him: not because the calculation suggested by the apostle was mistaken, but because we have not learned the art.” Then he cried, in a very loud voice, his face turned toward the hall, making the ceiling of the scriptorium re-echo: “He is coming! Do not waste your last days laughing at little monsters with spotted skins and twisted tails! Do not squander the last seven days!”