ever more feeble form in the East until the emperor Justinian closed the Academy of Athens and ended nearly a millennium of teaching that began with Socrates. It was a long time since anything of the sort had been taught in Gaul, and Manlius and his circle only came into contact with it when they encountered Sophia, the intellectual legatee of Alexandria.
It was a duty, not a labor of love, that made her teach, for she could not but be aware that each newcomer to her door, however curious, knew less than the one he replaced. The ability to argue diminished; the grasp of basic concepts weakened; and the knowledge that comes from study grew perpetually less. Christianity, which spread over men’s minds like a blanket, put faith above reason; increasingly those brought up under its influence scorned knowledge and thought. Even those with a spark given to them by the gods wanted to be told, rather than wanted to think. Getting them to accept that the goal was thought itself, not any conclusion at the end of thought, was hard indeed. They came to her for answers; all they got instead were questions.
But she continued, because every now and then, just often enough, someone like Manlius came to her door and she tasted the joy of guiding someone whose curiosity was boundless, whose desire to approach truth inexhaustible. As Manlius grew into manhood he came to disguise this under the sneering façade of gentlemanly idleness, but it was only ever buried, not extinguished. And she felt an urgency that slowly changed their relationship from teacher and pupil into something more complex and dangerous. For after a while it was not simply that he wanted to learn from her; she also felt the desperate need to teach him, to pass on to him something so that at least it would be preserved awhile longer. For the first and only time in her life she put aside all doubts, and almost willfully refused to see him whole. She knew that Manlius had his weaknesses, knew that the regime of contemplation she offered could subdue but not quell his pride and his desire for renown. She suspected that the Manlius who retired to his estates and the Manlius who emerged to impose himself on the province were in opposition to each other, not two facets of a harmonious soul. But she ignored this, because she needed to.
There were some illusions she could not hold on to; she saw clearly that whatever he took from her would not be philosophy in any pure form. Yet through him, something might survive, and Sophia desperately wanted it to do so. She spent her life in thought, and held that thought was its own end; yet she was still sufficiently of this world to wish that something would outlast her. She scorned the body, rejected marriage, and was past the age of children; the ideas and concepts that she deposited in the mind of Manlius would be her only legacy, her only memorial. Without realizing it, she came to depend on him more than she ever dreamed possible, and this need, which rose from the depths of her soul, often showed itself in a hectoring, lecturing, critical harshness that revealed little but her desire. She loved him because he was all she had; and worried about him for the same reason.
“The soul dies when it falls to earth.” It was not a literal belief; nothing she taught was to be held literally; this was one of the most difficult concepts that her poor pupils had to grasp. For Christians had taken from Greece the idea of the
Olivier, however, had no such advantages; the context had vanished, the associated texts were destroyed or buried in monasteries scattered around the Mediterranean. All he had was this one text, without the means of decipherment.
And so, with great trepidation, he knocked on the door of Rabbi Levi ben Gershon. The door was opened by his servant, Rebecca, whom Pisano wanted as his model for Saint Sophia, and whom Olivier had first glimpsed two years previously hurrying along the street in her brown cloak, as the Christian stood on the steps of the church, thinking about love.
HE DID NOT make a good first impression; only the clipped recommendations of cardinals de Deaux and Ceccani persuaded Gersonides to allow the young man to return, for Olivier was so flustered after his unexpected encounter on the doorstep that he could scarcely speak. And being in the presence of the learned Jew made him distinctly uncomfortable. He had never talked to such a person before, only spied them in the street; Gersonides’s manner also was intimidating: gruff and ill-humored, rude and excessively critical in his remarks, but only partly managing to disguise a humanity that showed through in flashes of dazzling insight. Olivier was both admiring and repelled and did not know how to react or behave. All he did know was that after the meeting he could remember every word the old man had said, and had in his mind dozens of other questions he needed answered. And knew, also, that only Gersonides could help him find those answers.
Only toward the end of their initial meeting, when he began to talk of the things he had discovered, of the manuscripts he had read, did his speech become animated and his face light up. Even so, the old man remained in a bad mood, for he was feeling his age that day, and was crotchety about being interrupted from his work. Olivier’s youth reminded him of how little time he had left to study.
“You talk too much about the language, and not at all of the content,” he said with annoyance at one stage. “Is that all you think matters? You think ignoble thoughts become less so if they are phrased beautifully?”
“I assume ugly things cannot be disguised.”
“Then you think wrongly. Indeed, you are scarcely thinking at all. I have spent my life in study and have witnessed all too often the words of the devil coming from the mouths of angels. You bring me this manuscript— which I must confess I have never seen before. I am grateful for that. It is, as you would no doubt say, written beautifully. Elegant. Charming. Even witty. But is what he says beautiful? And what do you know of the author? Is he therefore elegant and charming? You suggest only good people can write beautiful things.”
“You do not agree?”
Gersonides levered himself up from his chair with a groan, then leaned on the table in front of him as he felt his head spinning. Olivier jumped up to support him. “Sit down, sir, please. I do apologize. I never realized you were ill. I’ll go away and come back when you are better.”
“Stop fussing over me,” said Gersonides more sharply than the young man’s consideration deserved. “I cannot stand it. I am an old man. This is what happens when we grow old. It is neither unexpected nor unwelcome. Go and get me that book you see on the shelf over there.”
It took some time to pinpoint which one he meant, but eventually Olivier found it and brought it to him. Gersonides flicked through it.
“Aha,” he said. “Here we are. At least my memory still serves me. Now, then. Manlius Hippomanes. Your philosopher-bishop. Do you know how he seems to Jews?”
Olivier was not meant to answer, so he kept silent while Gersonides read: “I will spare you the preamble,” he began. “The essence of the matter is this. ‘Manlius sent a letter to the leader of the Jews in that town and said, “I wish to live in peace with you, but your deceit and stubbornness has been the cause of violence. My patience is thus at an end. If you are prepared to believe what I believe, then become one in my flock. If not, then depart. And if you will do neither, then you must look to yourselves.” Most did embrace the truth, although some fled. The rest were killed by the mob, to avenge the stain on their bishop’s honor caused by this stubborn refusal.’ ”
Gersonides looked up. “Remember, young man, when you wax lyrical over his beauteous prose, that this man also killed my people. Not only that, he set an example for others to emulate or surpass. In this lies his sanctity. Do not expect me to admire the elegance of his thought without reservation.”
Olivier could hardly say he found it no great shame to have done so, that no one had even suggested that such a deed was to be condemned, but he could not let the matter pass silently. “Caesar was a general who killed far more people, but he is praised for his style.”
A grunt. “Caesar writes of battles and of armies, not of virtue and beauty. There is a difference. Not that we have time to talk anymore. Go away and think of this. Think of what sort of virtue this Manlius might have had in mind when he wrote about the need to embody virtue in activity. And consider also that what seems untrammeled virtue to one person may seem total iniquity to another. The task of the philosopher—your task if you so desire—is to see beyond such subluminary deceits and grasp the comprehension of virtue entire.” Gersonides waved his hand. “Now, go away. Leave me in peace. And shut the door when you leave.”
“Can I come back tomorrow, sir?”
Gersonides peered up at him. “You want to?”
