Palombara drew in his breath slowly and let it out in silence. The sunlight in the room was so bright, it hurt his eyes.
“It is of the greatest importance,” John said gravely, his words chosen with care and only slightly accented with his native Portuguese. “You must work with all prayer and diligence to this end.” He smiled. “We need Byzantium not only to give lip service to its union with Rome, we need it to be real. We need to see the obedience and be able to prove it to the world. The days when we can afford leniency are past. Do you understand, Enrico?”
Palombara studied the new pope’s face. Was John XXI, under his bland exterior, far subtler than anyone had guessed, and willing to use whatever tool was to hand, turning its blade to suit his own purposes? Was this new office given in order to have Palombara safely out of Rome and in Constantinople, which he knew and loved as much as he loved anything? To whom did he owe this debt? Someone would seek to collect whatever favor he had given, but who?
“Yes, Holy Father,” he accepted. “I will do all I can to serve God, and the Church.”
John nodded again, still smiling.
Twenty-seven
IN THE YEAR AFTER THE DEATH OF GREGORY X, ANNA HAD little chance to pursue any further information about Justinian or his disillusionment with Bessarion, or even the courage or strength of the Church. There was little rain in the spring, and the summer’s heat came early.
Disease started in the poorer quarters where there was insufficient water. Rapidly the outbreak spread, and the situation spiraled out of control. The stench of sickness filled the air, clogging mouth and nose.
“What can you do?” Constantine said desperately as he stood in his beautiful arcade, gazing at Anna. His pained eyes were hollow with exhaustion, red-rimmed, his face pasty gray. “I have done all I know, but it is so little. They need your help.”
There was no possible answer but to make arrangements for someone else to see her regular patients and for Leo to turn away new ones until this fever and flux were past. If afterward she had to begin again and build up a new practice, it was the price that must be paid. She could not walk away from Constantine, and deeper and more lasting than that, she could not leave the sick without help.
When she told Leo he shook his head, but he did not argue. It was Simonis who did.
“And what about your brother?” she said, her face tight, eyes angry. “While you’re tending to the poor night and day, running yourself into the ground, risking your own health, who’s going to work to save him? He waits in the desert, wherever he is, for another summer?”
“If we could ask him, wouldn’t he say that I should help the sick?” Anna asked.
“Of course he would!” Simonis snapped, her voice sharp with frustration. “That doesn’t mean it’s what you should do.”
Anna worked night and day. She slept only in snatches here and there as exhaustion overtook her. She ate bread and drank a little sour wine, cleaner than water. She had no time to think of anything but how to get more herbs, more ointments, more food. There was no money. Without the generosity of Shachar and al-Qadir, all real help would have ceased.
Constantine worked also. She saw him only as he called on her because he knew of someone in need so desperate that he was willing to interrupt whatever she was doing or even to waken her when she slept.
Sometimes they ate together or merely spent the last hours of a dreadful day in wordless comfort, each knowing that the other had had experiences equally harsh and also ending in death.
Then as the year waned, at last the infection ebbed. The dead were buried, and the business of ordinary life slowly took over again.
Twenty-eight
AS WAS INEVITABLE, POPE JOHN XXI ALSO BECAME bitterly aware of the reality in Byzantium with regard to the faith. He was not inclined to be as lenient as his predecessors. He sent letters to Constantinople demanding a public and unqualified acceptance of the filioque clause about the nature of God, of Christ, and of the Holy Spirit, the Roman doctrine of purgatory, the seven sacraments as held by Rome, and papal primacy over all other princes of the Church, with the right of appeal to the Holy See and submission of all churches to Rome.
All Michael’s appeals for the Greek Church to retain its ancient rites, as before the Schism, were refused.
Palombara was present at the great ceremony in April 1277 when this new document was signed by Emperor Michael, his son, Andronicus, and the new bishops whom he had created because the established bishops would not yield their faith or their old allegiances. Of course, in that sense it was a farce. Michael knew it, and so did the new bishops. Their calling existed only on the condition of their abject and public surrender.
Palombara also knew it, and he watched the splendor of the ritual with no sense of victory. He stood in the magnificent hall and wondered how many of these men in their silks and gems felt any passion at all, and if they did, what it was. Was such a prize of any worth? Indeed, was it a service to God or to any kind of morality?
What was the difference between the whisper of the Holy Spirit, the hysteria born of the need for God to exist, and the terror and isolation of seeking Him alone? Was the darkness too big to look at? Or had they seen some light in it that he had not?
He turned slightly sideways to watch Vicenze, a couple of feet away. He stood upright, his eyes bright, his face totally unmoving. He reminded Palombara of nothing so much as a soldier at a victory parade.
How was Michael going to control his people after this? Was he realist enough to have some plan? Or was he shortsighted and utterly lost as well? All shorn lambs, struggling alone through the same gale, not seeing one another.
If only the monk Cyril Choniates would sign, then his followers would. It would be a giant step toward pacifying the opposition. Perhaps it could be brought about? But Palombara must do it, not Vicenze; at all costs, not Vicenze.
He smiled at himself and at his own weakness for victory.
But the main document was already signed. What he needed was an addendum. At first he saw it as a setback that Cyril Choniates was apparently quite seriously ill. Then he thought of Anastasius, the eunuch physician.
A few inquiries elicited the information that he was willing to treat anyone who needed his skills, Christian, Arab, or Jew. He would not rant on about sin or foolish talk of penitence, but would treat the illness, whether provoked by the mind or not.
The next thing for Palombara to do was have Anastasius recommended to whoever was caring for Cyril in his captivity. Who was powerful enough to do that and could be persuaded to?
The answer to that question was undoubtedly Zoe Chrysaphes.