I will not go into how we informed the abbot, how the whole abbey woke before the canonical hour, the cries of horror, the fear and grief that could be seen on every face, and how the news spread to all the people of the compound, the servants blessing themselves and uttering formulas against the evil eye. I don’t know whether the first office that morning proceeded according to regulations, or who took part in it. I followed William and Severinus, who had Berengar’s body wrapped up and ordered it laid out on a table in the infirmary.
When the abbot and the other monks had left, the herbalist and my master studied the corpse at length, with the cold detachment of men of medicine.
“He died by drowning,” Severinus said, “there’s no doubt. The face is swollen, the belly taut…”
“But he was not drowned by another’s hands,” William observed, “for in that case he would have reacted against the murderer’s violence, whereas everything was neat and clean, as if Berengar had heated the water, filled the bath, and lain in it of his own free will.”
“This doesn’t surprise me,” Severinus said. “Berengar suffered from convulsions, and I myself had often told him that warm baths serve to calm agitation of the body and the spirit. On several occasions he asked me leave to light the balneary fire. So he may have done last night…”
“Night before last,” William said, “because this body — as you see — has remained in the water at least one day.
William informed him of some of the events of that night. He did not tell him we had been in the scriptorium furtively, but, concealing various circumstances, he told him that we had pursued a mysterious figure who had taken a book from us. Severinus realized William was telling him only a part of the truth, but he asked no further questions. He observed that the agitation of Berengar, if he had been the mysterious thief, could have led him then to seek calm in a refreshing bath. Berengar, he said, was of a very sensitive nature, and sometimes a vexation or an emotion brought on his trembling and cold sweats and made his eyes bulge, and he would fall to the ground, spitting out a whitish slime.
“In any case,” William said, “before coming here he went somewhere else, because in the balneary I didn’t see the book he stole. So he had been somewhere else, and afterward, we’ll assume that, to calm his emotion and perhaps to elude our search, he slipped into the balneary and immersed himself in the water. Severinus, do you believe his illness could make him lose consciousness and drown?”
“That’s possible,” Severinus said, dubiously. For some moments he had been examining the hands of the corpse. “Here’s a curious thing …” he said.
“What?”
“The other day I observed Venantius’s hands, when the blood had been washed off, and I noticed a detail to which I attached little importance. The tips of two fingers of Venantius’s right hand were dark, as if blackened by some dark substance… Exactly — you see? — like two fingertips of Berengar now. In fact, here we have a trace also on the third finger. At the time I thought that Venantius had handled some inks in the scriptorium…”
“Interesting,” William said pensively, taking a closer look at Berengar’s fingers. Dawn was breaking, the light indoors was still faint, and my master was obviously suffering the lack of his lenses. “Interesting,” he repeated. “But there are fainter traces also on the left hand, at least on the thumb and index.”
“If it were only the right hand, they would be the fingers of someone who grasps something small, or long and thin…”
“Like a stylus. Or some food. Or an insect. Or a serpent. Or a monstrance. Or a stick. Too many things. But if there are signs also on the other hand, it could also be a goblet; the right hand holds it firmly and the left helps, exerting less strength…”
Severinus was now gently rubbing the dead man’s fingers, but the dark color did not disappear. I noticed he had put on a pair of gloves, which he probably used when he handled poisonous substances. He sniffed, but without receiving any sensation. “I could cite for you many vegetable (and also mineral) substances that leave traces of this sort. Some lethal, others not. The illuminators sometimes have gold dust on their fingers…”
“Adelmo was an illuminator,” William said. “I imagine that, shattered as his body was, you didn’t think of examining the fingers. But these others may have touched something that had belonged to Adelmo.”
“I really don’t know,” Severinus said. “Two dead men, both with blackened fingers. What do you deduce from that?”
“I deduce nothing: nihil sequitur geminis ex particularibus unquam. Both cases would have to conform to a rule. For example: a substance exists that blackens the fingers of those who touch it…”
Triumphantly, I completed the syllogism: “… Venantius and Berengar have blackened fingers, ergo they touched this substance!”
“Good, Adso,” William said, “a pity that your syllogism is not valid, because aut semel aut iterum medium generaliter esto, and in this syllogism the middle term never appears as general. A sign that we haven’t chosen the major premise well. I shouldn’t have said that all those who touch a certain substance have black fingers, because there could also be people with black fingers who have not touched the substance. I should have said that all those and only all those who have black fingers have certainly touched a given substance. Venantius and Berengar, etc. With which we would have a Darii, an excellent third mode of the first syllogistic figure.” “Then we have the answer,” I said, delighted.
“Alas, Adso, you have too much faith in syllogisms! What we have, once again, is simply the question. That is: we have ventured the hypothesis that Venantius and Berengar touched the same thing, an unquestionably reasonable hypothesis. But when we have imagined a substance that, alone among all substances, causes this result (which is still to be established), we still don’t know what it is or where they found it, or why they touched it. And, mind you, we don’t even know if it’s the substance they touched that brought them to their death. Imagine a madman who wants to kill all those who touch gold dust. Would we say it’s gold dust that kills?”
I was upset. I had always believed logic was a universal weapon, and now I realized how its validity depended on the way it was employed. Further, since I had been with my master I had become aware, and was to become even more aware in the days that followed, that logic could be especially useful when you entered it but then left it.
Severinus, who was surely not a logician, was meanwhile reflecting on the basis of his own experience. “The universe of poisons is various as the mysteries of nature are various,” he said. He pointed to a series of pots and ampoules, which we had already admired, neatly arranged on shelves along the walls, together with many volumes. “As I told you before, many of these herbs, duly compounded and administered in the proper dosage, could be used for lethal beverages and ointments. Over there, datura stramonium, belladonna, hemlock: they can bring on drowsiness, stimulation, or both; taken with due care they are excellent medicines, but in excess doses they bring on death.”
“But none of these substances would leave marks on the fingers?”
“None, I believe. Then there are substances that become dangerous only if ingested, whereas others act instead on the skin. And hellebore can cause vomiting in a person who grasps it to uproot it. Dittany and fraxinella, when in flower, bring on intoxication in gardeners who touch them, as if the gardeners had drunk wine. Black hellebore, merely at the touch, provokes diarrhea. Other plants cause palpitations of the heart, others of the head, still others silence the voice. But viper’s venom, applied to the skin and not allowed to enter the blood, produces only a slight irritation… And once I was shown a compound that, when applied to the inside of a dog’s thighs, near the genitalia, causes the animal to die in a short time in horrible convulsions, as the limbs gradually grow rigid…”
“You know many things about poisons,” William said with what sounded like admiration in his voice.
Severinus looked hard into his eyes for a few moments. “I know what a physician, an herbalist, a student of the sciences of human health must know.”
William remained thoughtful for some time. Then he asked Severinus to open the corpse’s mouth and observe the tongue. Severinus, his curiosity aroused, took a thin spatula, one of the instruments of his medical art, and obeyed. He uttered a cry of amazement: “The tongue is black!”
“So, then,” William murmured, “he grasped something with his fingers and ingested it… This eliminates the poisons you mentioned before, which kill by penetrating the skin. But it doesn’t make our deductions any easier. Because now, for him and for Venantius, we must presume a voluntary act. They rasped something and put it in their mouths, knowing what they were doing…”
“Something to eat? To drink?”
“Perhaps. Or perhaps — why not? — a musical instrument, like a flute …”
“Absurd,” Severinus said.
“Of course it’s absurd. But we mustn’t dismiss any hypothesis, no matter how farfetched. Now let’s return to the poisonous substance. If someone who knows poisons as you do had broken in here and had used some of these herbs of yours, could he have produced a lethal ointment capable of causing those marks on the fingers and the tongue? Capable of being mixed with food or drink, smeared on a spoon, on something that is put in the mouth?”
“Yes,” Severinus admitted, “but who? And besides, even if we accept this hypothesis, how would he have administered the poison to our two poor brothers?”
Frankly, I myself couldn’t imagine Venantius or Berengar letting himself be approached by someone who handed him a mysterious substance and being persuaded to eat it or drink it. But William did not seem upset by this unlikelihood. “We will think about that later,” he said, “because now I would like you to try to remember some event that perhaps you haven’t recalled before. Someone who asked you questions about your herbs, for instance; someone who has easy access to the infirmary …”
“Just a moment,” Severinus said. “A long time ago, years it was, on one of those shelves I kept a highly powerful substance, given to me by a brother who had traveled in distant lands. He couldn’t tell me what it was made of, herbs for sure, but not all of them familiar. To look at, it was slimy and yellowish; but I was advised not to touch it, because if it only came into contact with my lips it would kill me in a short time. The brother told me that, when ingested even in minimal doses, in the space of a half hour it caused a feeling of great weariness, then a slow paralysis of all the limbs, and finally death. He didn’t want to carry it with him, and so he presented it to me. I kept it for a long time, because I meant to examine it somehow. Then one day there was a great storm up here. One of my assistants, a novice, had left the infirmary door open, and the hurricane, wrought havoc in this room where we are now. Bottles broken, liquids spilled on the floor, herbs and powders scattered. I worked a whole day putting my things back in order, and I accepted help only in sweeping away the broken vessels and the herbs that could not be recovered. At the end I realized that the very ampoule I mentioned to you was missing. At first I was worried, then I decided it had been broken and become confused with the other rubbish. I had the infirmary floor washed carefully, and the shelves…”
“And you had seen the ampoule a few hours before the storm?”
“Yes … or, rather, no, now that I think about it. It was behind a row of pots, carefully hidden, and I didn’t check it every day…”
“Therefore, as far as you know, it could have been stolen quite a while before the storm, without your finding out?”
“Now that I think about it, yes, unquestionably.”
“And that novice of yours could have stolen it and, then could have seized the occasion of the storm deliberately to leave the door open and create confusion among your things?”
Severinus seemed very excited. “Yes, of course. Not only that, but as I recall what happened, I was quite surprised that the hurricane, violent though it was, had upset so many things. It could quite well be that someone took advantage of the storm to devastate the room and produce more damage than the wind could have done!”
“Who was the novice?”
“His name was Augustine. But he died last year, a fall from scaffolding as he and other monks and servants were cleaning the sculptures of the facade of the church. Actually, now that I think about it, he swore up and down that he had not left the door open before the storm. I was the one, in my fury, who held him responsible for the accident. Perhaps he really was not guilty.”
“And so we have a third person, perhaps far more expert than a novice, who knew about your rare poison. Whom had you told about it?”
“That I really don’t remember. The abbot, of course, to ask his permission to keep such a dangerous substance. And a few others, perhaps in the library, because I was looking for some herbaria that might give me information.”
“But didn’t you tell me you keep here the books that are most useful to your art?”
“Yes, and many of them,” he said, pointing to a corner of the room where some shelves held dozens of volumes. “But then I was looking for certain books I couldn’t keep here, which Malachi actually was very reluctant to let me see. In fact, I had to ask the abbot’s authorization.” His voice sank, and he was almost shy about letting me hear his words. “You know, in a secret part of the library, they keep books on necromancy, black magic, and recipes for diabolical philters. I was allowed to consult some of these works, of necessity, and I was hoping to find a description of that poison and its functions. In vain.”
“So you spoke about it with Malachi.”
“Of course, with him definitely, and perhaps also with Berengar, who was his assistant. But you mustn’t jump to conclusions: I don’t remember clearly, perhaps other monks were present as I was talking, the scriptorium at times is fairly crowded, you know…”
“I’m not suspecting anyone. I’m only trying to understand what can have happened. In any event, you tell me this took place some years ago, and it’s odd that anyone would steal a poison and then not use it until so much later. It would suggest a malignant mind brooding for a long time in darkness over a murderous plan.”
Severinus blessed himself, an expression of horror on his face. “God forgive us all!” he said.
There was no further comment to be made. We again covered Berengar’s body, which had to be prepared for the funeral.
We were coming out as Malachi entered. He seemed very annoyed to find us there and started to leave again. From inside, Severinus saw him and said, “Were you looking for me? Is it for — ” He broke off, glancing at us. Malachi signaled to him, imperceptibly, as if to say, “We’ll talk about it later…” We were going out as he was entering, and so all three of us were to the doorway.
Malachi said, somewhat redundantly, “I was looking for the brother herbalist… I … I have a headache.” “It must be the enclosed air of the library,” William said to him, in a tone of considerate sympathy. “You should inhale something.”
Malachi’s lips twitched as if he wanted to speak again, but then he gave up the idea, bowed his head, and went on inside, as we moved off.
“What is he seeing Severinus for?” I asked.
“Adso,” my master said to me impatiently, “learn to use your head and think.” Then he changed the subject: “We must question some people now. At least,” he added, as his eyes explored the grounds, “while they’re still alive. By the way: from now on we must be careful about what we eat and drink. Always take your food from the common plate, and your beverage from the pitcher the others have filled their cups from. After Berengar we are the ones who know most. Except, naturally, the murderer.”
“But whom do you want to question now?”
“Adso,” William said, “you will have observed that here the most interesting things happen at night. They die at night, they wander about the scriptorium at night, women are brought at night into the abbey… We have a daytime abbey and a nighttime abbey, and the nighttime one seems, unhappily, the more interesting. So, every person who roams about at night interests us, including, for example, the man you saw last night with the girl. Perhaps the business of the girl does not have anything to do with the poisonings, and perhaps it has. In any case, I have my ideas about last night’s man, and he must be one who knows other things about the nocturnal life of this holy place. And, speak of the Devil, here he is, coming this way.”
He pointed to Salvatore, who had also seen us. I notice a slight hesitation in his step, as if, wishing to avoid us, he was about to turn around. But it was only for a moment. Obviously, he realized he couldn’t escape the meeting, and he continued toward us. He greeted us with a broad smile and a fairly unctuous “Benedicite.” My master hardly allowed him to finish and spoke to him sharply.
“You know the Inquisition arrives here tomorrow?” he asked him.
Salvatore didn’t seem pleased with this news. In a faint voice, he asked, “And me?”
“And you would be wise to tell the truth to me, your friend and a Friar Minor as you once were, rather than have to tell it tomorrow to those whom you know quite well.”
Attacked so brusquely, Salvatore seemed to abandon all resistance. With a meek air he looked at William, as if to indicate he was ready to tell whatever he was asked.
“Last night there was a woman in the kitchen. Who was with her?”
“Oh, a female who sells herself like mercandia cannot be bona or have cortesia,” Salvatore recited.
“I don’t want to know whether the girl is pure. I want to know who was with her!”
“Deu, these evil females are all clever! They think di e noche about how to trap a man…”
William seized him roughly by the chest.” Who was with her, you or the cellarer?”
Salvatore realized he couldn’t go on lying. He began to tell a strange story, from which, with great effort, we learned that, to please the cellarer, he procured girls for him in the village, introducing them within the walls at night by paths he would not reveal to us. But he swore he acted out of the sheer goodness of his heart, betraying a comic regret that he could not find a way to enjoy his own pleasure and see that the girl, having satisfied the cellarer, would give something also to him. He said all this with slimy, lubricious smiles and, winks, as if to suggest he was speaking to men made of flesh, accustomed to such practices. He stole glances at me, nor could I check him as I would have liked, because I felt myself bound to him by a common secret, his accomplice and companion in sin.
At this point William decided to stake everything. He asked Salvatore abruptly, “Did you know Remigio before or after you were with Dolcino?”
Salvatore knelt at his feet, begging him, between sobs, not to destroy him, to save him from the Inquisition. William solemnly swore not to tell anyone what he would learn, and Salvatore did not hesitate to deliver the cellarer into our hands. The two men had met on Bald Mountain, both in Dolcino’s band; Salvatore and the cellarer had fled together and had entered the convent of Casale, and, still together, they had joined the Cluniacs. As he stammered out pleas for forgiveness, it was clear there was nothing further to be learned from him. William decided it was worth taking Remigio by surprise, and he left Salvatore, who ran to seek refuge in the church.
The cellarer was on the opposite side of the abbey, in front of the granaries, bargaining with some peasants from the valley. He looked at us apprehensively and tried to act very busy, but William insisted on speaking with him.
“For reasons connected with your position you are obviously forced to move about the abbey even when the others are asleep, I imagine,” William said.
“That depends,” Remigio answered. “Sometimes there are little matters to deal with, and I have to sacrifice a few hours’ sleep.”
“Has nothing happened to you, in these cases, that might indicate there is someone else roaming about, without your justification, between the kitchen and the library?”
“If I had seen anything, I would have told the abbot.”
“Of course,” William agreed, and abruptly changed the subject: “The village down below is not very rich, is it?”
“Yes and no,” Remigio answered. “Some prebenders live there, abbey dependents, and they share our wealth in the good years. For example, on Saint John’s Day they received twelve bushels of malt, a horse, seven oxen, a bull, four heifers, five calves, twenty sheep, fifteen pigs, fifty chickens, and seventeen hives. Also twenty smoked pigs, twenty-seven tubs of lard, half a measure of honey, three measures of soap, a fishnet …”
“I understand, I understand,” William interrupted him. “But you must admit that this still tells me nothing of the situation of the village, how many among its inhabitants have prebends, and how much land those who are not prebendaries possess to cultivate on their own…”
“Oh, as far as that goes,” Remigio said, “a normal family down there has as much as fifty tablets of land.”
“How much is a tablet?”
“Four square trabucchi, of course.”
“Square trabucchi? How much are they?”
“Thirty-six square feet is a square trabucco. Or, if you prefer, eight hundred linear trabucchi make a Piedmont mile. And calculate that a family — in the lands to the north — can cultivate olives for at least half a sack of oil.”
“Half a sack?”
“Yes, one sack makes five emine, and one emina makes eight cups.”
“I see,” my master said, disheartened. “Every locality has its own measures. Do you measure wine, for example, by the tankard?”
“Or by the rubbio. Six rubbie make one brenta, and eight brente, a keg. If you like, one rubbio is six pints from two tankards.”
“I believe my ideas are clear now,” William said, resigned.
“Do you wish to know anything else?” Remigio asked, with a tone that to me seemed defiant.
“Yes, I was asking you about how they live in the valley, because today in the library I was meditating on the sermons to women by Humbert of Romans, and in particular on that chapter ‘Ad mulieres pauperes in villulis,’ in which he says that they, more than others, are tempted to sins of the flesh because of their poverty, and wisely he says that they commit mortal sin when they sin with a layman, but the mortality of the sin becomes greater when it is committed with a priest, and greatest of all when the sin is with a monk, who is dead to the world. You know better than I that even in holy places such as abbeys the temptations of the noontime Devil are never wanting. I was wondering whether in our contacts with the people of the village you had heard that some monks, God forbid, had induced maidens into fornication.”
Although my master said these things in an almost absent tone, my reader can imagine how the words upset the poor cellarer. I cannot say he blanched, but I will say that I was so expecting him to turn pale that I saw him look whiter.
“You ask me about things that I would already have told the abbot if I knew them,” he answered humbly. “In any case, if, as I imagine, this information serves for your investigation, I will not keep silent about anything I may learn. Indeed, now that you remind me, with regard to your first question … The night poor Adelmo died, I was stirring about the yard … a question of the hens, you know … I had heard rumors that one of the blacksmiths was stealing from the chicken coops at night… Yes, that night I did happen to see — from the distance, I couldn’t swear to it — Berengar going back into the dormitory, moving along the choir, as if he had come from the Aedificium… I wasn’t surprised; there had been whispering about Berengar among the monks for some time. Perhaps you’ve heard …”
“No. Tell me.”
“Well … how can I say it? Berengar was suspected of harboring passions that … that are not proper for a monk…”
“Are you perhaps trying to tell me he had relations with village girls, as I was asking you?”
The cellarer coughed, embarrassed, and flashed a somewhat obscene smile. “Oh, no … even less proper passions …”
“Then a monk who enjoys carnal satisfaction with a village maid is indulging in passions, on the other hand, that are somehow proper?”
“I didn’t say that, but you’ll agree that there is a hierarchy of depravity as there is of virtue… The flesh can be tempted according to nature and … against nature.”
“You’re telling me that Berengar was impelled by carnal desires for those of his own sex?”
“I’m saying that such were the whisperings… I’m informing you of these things as proof of my sincerity and my good will…”
“And I thank you. And I agree with you that the sin of sodomy is far worse than other forms of lust, which, frankly, I am not inclined to investigate…”
“Sad, wretched things, even if they prove to have taken place,” the cellarer said philosophically:
“Yes, Remigio. We are all wretched sinners. I would never seek the mote in a brother’s eye, since I am so afraid of having a great beam in my own. But I will be grateful to you for any beams you may mention to me in the future. So we will talk great, sturdy trunks of wood and we will allow the motes to swirl in the air. How much did you say a square trabucco was?”
“Thirty-six square feet. But you mustn’t waste your time. When you wish to know something specific, come to me. Consider me a faithful friend.”
“I do consider you as such,” William said warmly. “Ubertino told me that you once belonged to my own order. I would never betray a former brother, especially in these days when we are awaiting the arrival of a papal legation led by a grand inquisitor, famous for having burned many Dolcinians. You said a square trabucco equals thirty-six square feet?”
The cellarer was no fool. He decided it was no longer worthwhile playing at cat and mouse, particularly since he realized he was the mouse.
“Brother William,” he said, “I see you know many more things than I imagined. Help me, and I’ll help you. It’s true, I am a poor man of flesh, and I succumb to the lures of the flesh. Salvatore told me that you or your novice caught them last night in the kitchen. You have traveled widely, William; you know that not even the cardinals in Avignon are models of virtue. I know you are not questioning me because of these wretched little sins. But I also realize you have learned something of my past. I have had a strange life, like many of us Minorites. Years ago I believed in the ideal of poverty, and I abandoned the community to live as a vagabond. I believed in Dolcino’s preaching, as many others like me did. I’m not an educated man; I’ve been ordained, but I can barely say Mass. I know little of theology. And perhaps I’m not really moved by ideas. You see, I once tried to rebel against the overlords; now I serve them, and for the sake of the lord of these lands I give orders to men like myself. Betray or rebel: we simple folk have little choice.”
“Sometimes the simple understand things better than the learned,” William said.
“Perhaps,” the cellarer said with a shrug. “But I don’t even know why I did what I did, then. You see, for Salvatore it was comprehensible: his parents were serfs, he came from a childhood of hardship and illness… Dolcino represented rebellion, the destruction of the lords. For me it was different: I came from a city family, I wasn’t running away from hunger. It was — I don’t know how to say it — a feast of fools, a magnificent carnival… On the mountains with Dolcino, before we were reduced to eating the flesh of our companions killed in battle, before so many died of hardship that we couldn’t eat them all, and they were thrown to the birds and the wild animals on the slopes of Rebello … or maybe in those moments, too … there was an atmosphere … can I say of freedom? I didn’t know, before, what freedom was; the preachers said to us, ‘The truth will make you free.’ We felt free, we thought that was the truth. We thought everything we were doing was right…”
And there you took … to uniting yourself freely with women?” I asked, and I don’t even know why, but since the night before, Ubertino’s words had been haunting me, along with what I had read in the scriptorium and the events that had befallen me. William looked at me, curious; he had probably not expected me to be so bold and outspoken. The cellarer stared at me as if I were a strange animal.
“On Rebello,” he said, “there were people who throughout their childhood had slept, ten or more of them, in a room of a few cubits — brothers and sisters, fathers and daughters. What do you think this new situation meant to them? They did from choice what they had formerly done from necessity. And then, at night, when you fear the arrival of the enemy troops and you cling tight to your neighbor, on the ground, so as not to feel cold … The heretics: you pitiful monks who come from a castle and end up in an abbey think that it’s a form of belief, inspired by the Devil. But it’s a way of living, and it is … it was … a new experience… There were no more masters; and God, we were told, was with us. I’m not saying we were right, William, and, in fact, you find me here because I abandoned them before long. But I never really understood our learned disputes about the poverty of Christ and ownership and rights… I told you, it was a great carnival, and in carnival time everything is done backward. As you grow old, you grow not wise but greedy. And here I am, a glutton… You can condemn a heretic to death, but would you condemn a glutton?”
“That’s enough, Remigio,” William said. “I’m not questioning you about what happened then, but about what happened recently. Be frank with me, and I will surely not seek your downfall. I cannot and would not judge you. But you must tell me what you know about events in the abbey. You move about too much, night and day, not to know something. Who killed Venantius?”
“I do not know, I give you my solemn oath. I know when he died, and where.”
“When? Where?”
“I’ll tell you. That night, an hour after compline, I went into the kitchen…”
“How did you enter, and for what reasons?”
“By the door from the vegetable garden. I have a key I had the smiths make for me long ago. The kitchen door is the only one not barred on the inside. And my reasons … are not important; you said yourself you don’t want to condemn me for my weaknesses of the flesh…” He smiled, embarrassed. “But I wouldn’t want you to believe I spend my days in fornication, either… That night I was looking for food to give to the girl Salvatore was to bring into the kitchen…”
“Where from?”
“Oh, the outside walls have other entrances besides the gate. The abbot knows them; I know them… But that evening the girl didn’t come in; I sent her back precisely because of what I discovered, what I’m about to tell you. This is why I tried to have her return last night. If you’d arrived a bit later you would have found me instead of Salvatore; it was he who warned me there were people in the Aedificium. So I went back to my cell…”
“Let’s return to the night between Sunday and Monday.”
“Yes, then. I entered the kitchen, and on the floor I saw Venantius, dead.”
“In the kitchen?”
“Yes, near the sink. Perhaps he had just come down from the scriptorium.”
“No sign of a struggle?”
“None. Though there was a broken cup beside the body, and traces of water on the ground.”
“How do you know it was water?”
“I don’t know. I thought it was water. What else might it have been?”
As William pointed out to me later, that cup could mean two different things. Either someone had given Venantius a poisoned potion to drink right there in the kitchen, or else the poor youth had already taken the poison (but where? and when?) and had come down to drink, to soothe a sudden burning, a spasm, a pain that seared his viscera or his tongue (for certainly his must have been black like Berengar’s).
In any case, we could learn no more for the moment. Having glanced at the corpse, terrified, Remigio asked himself what he should do and decided he would do nothing. If he sought help, he would have to admit he had been wandering around the Aedificium at night, nor would it do his now lost brother any good. Therefore, he resolved to leave things as they were, waiting for someone else to discover the body in the morning, when the doors were opened. He rushed to head off Salvatore, who was already bringing the girl into the abbey, then he and his accomplice went off to sleep, if their agitated vigil till matins could be called that. And at matins, when the swineherds brought the news to the abbot, Remigio believed the body had been discovered where he had left it, and was aghast to find it in the jar. Who had spirited the corpse out of the kitchen? For this Remigio had no explanation.
“The only one who can move freely about the Aedificium is Malachi,” William said.
The cellarer reacted violently: “No, not Malachi. That is, I don’t believe … In any case, I didn’t say anything to you against Malachi…”
“Rest assured, whatever your debt to Malachi may be. Does he know something about you?”
“Yes.” The cellarer blushed. “And he has behaved like a man of discretion. If I were you, I would keep an eye on Benno. He had strange connections with Berengar and Venantius… But I swear to you, I’ve seen nothing else. If I learn something, I’ll tell you.”
“For the present this will do. I’ll seek you out again if I need you.” The cellarer, obviously relieved, returned to his dealings, sharply reproaching the peasants, who in the meantime had apparently shifted some sacks of seeds.
At that point Severinus joined us. In his hand he was carrying William’s lenses — the ones stolen two nights before. “I found them inside Berengar’s habit,” he said. “I saw them on your nose the other day in the scriptorium. They are yours, aren’t they?”
“God be praised,” William cried joyously. “We’ve solved two problems! I have my lenses and I finally know for sure that it was Berengar who robbed us the other night in the scriptorium!”
We had barely finished speaking when Nicholas of Morimondo came running up, even more triumphant than William. In his hands he held a finished pair of lenses, mounted on their fork. “William,” he cried, “I did it all by myself. I’ve finished them! I believe they’ll work!” Then he saw that William had other lenses on his nose, and he was stunned. William didn’t want to humiliate him: he took off his old lenses and tried on the new ones. “These are better than the others,” he said. “So. I’ll keep the old ones as a spare pair, and will always use yours.” Then he turned to me. “Adso, now I shall withdraw to my cell to read those papers you know about. At last! Wait for me somewhere. And thank you, thank all of you, dearest brothers.”
Terce was ringing and I went to the choir, to recite with the others the hymn, the psalms, the verses, and the “Kyrie.” The others were praying for the soul of the dead Berengar. I was thanking God for having allowed us to find not one but two pairs of lenses.
In that great peace, forgetting. all the ugly things I had seen and heard, I dozed off, waking only as the office ended. I realized I hadn’t slept that night and I was distressed to think also how I had expended much of my strength. And at this point, coming out into the fresh air, I began to find my thoughts obsessed by the memory of the girl.
Trying to distract myself, I began to stride rapidly over the grounds. I felt a slight dizziness. I clapped my numbed hands together. I stamped my feet on the earth. I was still sleepy, and yet I felt awake and full of life. I could not understand what was happening to me.
To tell the truth, the other terrible events following my sinful encounter with the girl had caused me almost to forget that occurrence, and once I had confessed to Brother William, my spirit was relieved of the remorse I had felt on waking after my guilty lapse, so it was as if I had handed over to the monk, with my words, the burden itself of which they were the signifying voice. What is the purpose of the holy cleansing of confession-, if not to unload the weight of sin, and the remorse it involves, into the very bosom of our Lord, obtaining with absolution a new and airy lightness of soul, such as to make us forget the body tormented by wickedness? But I was not freed of everything. Now, as I walked in the cold, pale sun of that winter morning, surrounded by the fervor of men and animals, I began to remember my experiences in a different way. As if, from everything that had happened, my repentance and the consoling words of the penitential cleansing no longer remained, but only visions of bodies and human limbs. Into my feverish mind came abruptly the ghost of Berengar, swollen with water, and I shuddered with revulsion and pity. Then, as if to dispel that lemur, my mind turned to other images of which the memory was a fresh receptacle, and I could not avoid seeing, clear before my eyes (the eyes of the soul, but almost as if it appeared before my fleshly eyes), the image of the girl, beautiful and terrible as an army arrayed for battle.
I have vowed (aged amanuensis of a text till now unwritten, though for long decades it has spoken in my mind) to be a faithful chronicler, not only out of love for the truth, or the desire (worthy though it be) to instruct my future readers, but also out of a need to free my memory, dried up and weary of visions that have troubled it for a whole lifetime. Therefore, I must tell everything, decently but without shame. And I must say. now, and clearly, what I thought then and almost tried to conceal from myself, walking over the grounds, sometimes breaking into a run so that I might attribute to the motion of my body the sudden pounding of my heart, or stopping to admire the work of the villeins, deluding myself that I was being distracted by such contemplation, breathing the cold air deeply into my lungs, as a man drinks wine to forget fear or sorrow.
In vain. I thought of the girl. My flesh had forgotten the intense pleasure, sinful and fleeting (a base thing), that union with her had given me; but my soul had not forgotten her face, and could not manage to feel that this memory was perverse: rather, it throbbed as if in that face shone all the bliss of creation.
I sensed, in a confused way, and almost denying to myself the truth of what I felt, that the poor, filthy, impudent creature who sold herself (who knows with what stubborn constancy) to other sinners, that daughter of Eve, weak like all her sisters, who had so often bartered her own flesh, was yet something splendid and wondrous. My intellect knew her as an occasion of sin, my sensitive appetite perceived her as the vessel of every grace. It is difficult to say what I felt. I could try to write that, still caught in the snares of sin, I desired culpably, for her to appear at every moment, and I spied on the labor of the workers to see whether, around the corner of a but or from the darkness of a barn, that form that had seduced me might emerge. But I would not be writing the truth, or, rather, I would be attempting to draw a veil over the truth to attenuate its force and clarity. Because the truth is that I “saw” the girl, I saw her in the branches of the bare tree that stirred lightly when a benumbed sparrow flew to seek refuge there; I saw her in the eyes of the heifers that came out of the barn, and I heard her in the bleating of the sheep that crossed my erratic path. It was as if all creation spoke to me of her, and I desired to see her again, true, but I was also prepared to accept the idea of never seeing her again, and of never lying again with her, provided that I could savor the joy that filled me that morning, and have her always near even if she were to be, and for eternity, distant. It was, now I am trying to understand, as if — just as the whole universe is surely like a book written by the finger of God, in which everything speaks to us of the immense goodness of its Creator, in which every creature is description and mirror of life and death, in which the humblest rose becomes a gloss of our terrestrial progress — everything, in other words, spoke to me only of the face I had hardly glimpsed in the aromatic shadows of the kitchen. I dwelled on these fantasies because I said to myself (or, rather, did not say: at that moment I did not formulate thoughts translatable into words) that if the whole world is destined to speak to me of the power, goodness, and wisdom of the Creator, and if that morning the whole world spoke to me of the girl, who (sinner though she may have been) was nevertheless a chapter in the great book of creation, a verse of the great psalm chanted by the cosmos — I said to myself (I say now) that if this occurred, it could only be a part of the great theophanic design that sustains the universe, arranged like a lyre, miracle of consonance and harmony. As if intoxicated, I then enjoyed her presence in the things I saw, and, desiring her in them, with the sight of them I was sated.
And yet I felt a kind of sorrow, because at the same time I suffered from an absence, though I was happy with the many ghosts of a presence. It is difficult for me to explain this mystery of contradiction, sign that the human spirit is fragile and never proceeds directly along the paths of divine reason, which has built the world as a perfect syllogism, but instead grasps only isolated and often disjointed propositions of this syllogism, whence derives the ease with which we fall victims to the deceptions of the Evil One. Was it a deception of the Evil One, that morning, that so moved me? I think today that it was, because I was a novice, but I think that the human feeling that stirred me was not bad in itself, but only with regard to my state. Because in itself it was the feeling that moves man toward woman so that the one couples with the other, as the apostle of the Gentiles wants, and that both be flesh of one flesh, and that together they procreate new human beings and succor each other from youth to old age. Only the apostle spoke thus for those who seek a remedy for lust and who do not wish to burn, recalling, however, that the condition of chastity is far preferable, the condition to which as a monk I had consecrated myself. And therefore what I suffered that morning was evil for me, but for others perhaps was good, the sweetest of good things; thus I understand now that my distress was not due to the depravity of my thoughts, in themselves worthy and sweet, but to the depravity of the gap between my thoughts and the vows I had pronounced. And therefore I was doing evil in enjoying something that was good in one situation, bad in another; and my fault lay in trying to reconcile natural appetite and the dictates of the rational soul. Now I know that I was suffering from the conflict between the illicit appetite of the intellect, in which the will’s rule should have been displayed, and the illicit appetite of the senses, subject to human passions. In fact, as Aquinas says, the acts of the sensitive appetite are called passions precisely because they involve a bodily change. And my appetitive act was, as it happened, accompanied by a trembling of the whole body, by a physical impulse to cry out and to writhe. The angelic doctor says that the passions in themselves are not evil, but they must be governed by the will led by the rational soul. But my rational soul that morning was dazed by weariness, which kept in check the irascible appetite, addressed to good and evil as terms of conquest, but not the concupiscent appetite, addressed to good and evil as known entities. To justify my irresponsible recklessness of that time, I will say now that I was unquestionably seized by love; which is passion and is cosmic law, because the weight of bodies is actually natural love. And by this passion I was naturally seduced, and I understood why the angelic doctor said that amor est magis cognitivus quam cognitio, that we know things better through love than through knowledge. In fact, I now saw the girl better than I had seen her the previous night, and I understood her intus et in cute because in her I understood myself and in myself her. I now wonder whether what I felt was the love of friendship, in which like loves like and wants only the other’s good, or love of concupiscence, in which one wants one’s own good and the lacking wants only what completes it. And I believe that the nighttime love had been concupiscent, for I wanted from the girl something I had never had; whereas that morning I wanted nothing from the girl, and I wanted only her good, and I wished her to be saved from the cruel necessity that drove her to barter herself for a bit of food, and I wished her to be happy; nor did I want to ask anything further of her, but only to think of her and see her in sheep, oxen, trees, in the serene light that bathed in happiness the grounds of the abbey.
Now I know that good is cause of love and that which is good is defined by knowledge, and you can only love what you have learned is good, whereas I had, indeed, learned that the girl was the good of the irascible appetite, but the evil of the will. But I was in the grip of so many and such conflicting emotions, because what I felt was like the holiest love just as the doctors describe it: it produced in me that ecstasy in which lover and beloved want the same thing (and by mysterious enlightenment I, in that moment, knew that the girl, wherever she was, wanted the same things I myself wanted), and for her I felt jealousy, but not the evil kind, condemned by Paul in I Corinthians, but that which Dionysius speaks of in The Divine Names whereby God also is called jealous because of the great love He feels for all creation (and I loved the girl precisely because she existed, and I was happy, not envious, that she existed): I was jealous in the way in which, for the angelic doctor, jealousy is motus in amatum, the jealousy of friendship, which inspires us to move against all that harms the beloved (and I dreamed, at that moment; only of freeing the girl from the power of him who was buying her flesh and befouling it with his own infamous passions).
Now I know, as the doctor says, that love can harm the lover when it is excessive. And mine was excessive. I have tried to explain what I felt then, not in the least to justify what I felt. I am speaking of what were my sinful ardors of youth. They were bad, but truth obliges me to say that at the time I felt them to be extremely good. And let this serve to instruct anyone who may fall, as I did, into the nets of temptation. Today, an old man, I would know a thousand ways of evading such seductions. And I wonder how proud of them I should be, since I am free of the temptations of the noontime Devil; but not free from others, so that I ask myself whether what I am now doing is not a sinful succumbing to the terrestrial passion of recollection, a foolish attempt to elude the flow of time, and death.
Then, I saved myself as if by miraculous instinct. The girl appeared to me in nature and in the works of man that surrounded me. I sought then, thanks to a happy intuition of my soul, to lose myself in the relaxed contemplation of those works. I observed the cowherds as they led the oxen out of the stable, the swineherds taking food to the pigs, the shepherds shouting to the dogs to collect the sheep, peasants carrying cracked wheat and millet to the mills and coming out with sacks of good food. I lost myself in the contemplation of nature, trying to forget my thoughts and to look only at beings as they appear, and to forget myself, joyfully, in the sight of them.
How beautiful was the spectacle of nature not yet touched by the often perverse wisdom of man!
I saw the lamb, to which this name was given as if in recognition of its purity and goodness. In fact the noun “agnus” derives from the fact that this animal “agnoscit”; it recognizes its mother, and recognizes her voice in the midst of the flock while the mother, among many lambs of the same form, with the same bleating, recognizes always and only her offspring, and nourishes him. I saw the sheep, which is called from “ab oblatione” because from earliest times it served for sacrificial rites; the sheep, which, as is its habit as winter approaches, seeks grass greedily and stuffs itself with forage before the pastures are seared by frost. And the flocks were watched by dogs, called “canes” from the verb “canor” because of their barking. The perfect animal among animals, with superior gifts of perception, the dog recognizes its master and is trained to hunt wild animals in the forests, to guard flocks against wolves; it protects the master’s house and his children, and sometimes in its office of defense it is killed. King Garamant, who had been taken away to prison by his enemies, was brought back to his homeland by a pack of two hundred dogs who made their way past the enemy troops; the dog of, Jason Licius, after its master’s death, persisted in refusing food until it died of starvation; and the dog of King Lysimachus threw himself on his master’s funeral pyre, to die with him. The dog has the power to heal wounds by licking them with his tongue, and the tongue of his puppies can heal intestinal lesions. By nature he is accustomed to making second use of the same food, after vomiting it. His sobriety is the symbol of perfection of spirit, as the thaumaturgical power of his tongue is the symbol of the purification of sins through confession and penance. But the dog’s returning to his vomit is also a sign that, after confession, we return to the same sins as before, and this moral was very useful to me that morning to admonish my heart, as I admired the wonders of nature.
Meanwhile, my steps were taking me to the oxen’s stable, where they were coming out in great number, led by their drovers. They immediately appeared to me as they were and are, symbols of friendship and goodness, because every ox at his work turns to seek his companion at the plow; if by chance the partner is absent at that moment, the ox calls him with affectionate lowing. Oxen learn obediently to go back by, themselves to the barn when it rains, and when they take refuge at the manger, they constantly stretch their necks to look out and see whether the bad weather has stopped, because they are eager to resume work. With the oxen at that moment also came from the barn the calves, whose name, “vituli,” derives from “viriditas,” or from “virgo,” because at that age they are still fresh, young, and chaste, and I had done wrong and was still wrong, I said to myself, to see in their graceful movements an image of the girl who was not chaste. I thought of these things, again at peace with the world and with myself, observing the merry toil of that morning hour. And I thought no more of the girl, or, rather, I made an effort to transform the ardor I felt for her into a sense of inner happiness and devout peace.
I said to myself that the world was good and admirable. That the goodness of God is made manifest also in the most horrid beasts, as Honorius Augustoduniensis explains. It is true, there are serpents so huge that they devour stags and swim across the ocean, there is the bestia cenocroca with an ass’s body, the horns of an ibex, the chest and maw of a lion, a horse’s hoofs but cloven like an ox’s, a slit from the mouth that reaches the ears, an almost human voice, and in the place of teeth a single, solid bone. And there is the manticore, with a man’s face, triple set of teeth, lion’s body, scorpion’s tail, glaucous eyes the color of blood, and a voice like the hissing of snakes, greedy for human flesh. And there are monsters with eight toes, wolfs muzzle, hooked talons, sheep’s fleece, and dog’s back, who in old age turn black instead of white, and who outlive us by many years. And there are creatures with eyes on their shoulders and two holes in the chest instead of nostrils, because they lack a head, and others that dwell along the river Ganges who live only on the odor of a certain apple, and when they go away from it they die. But even all these foul beasts sing in their variety the praises of the Creator and His wisdom, as do the dog and the ox, the sheep and the lamb and the lynx. How great, I said to myself then, repeating the words of Vincent Belovacensis, the humblest beauty of this world, and how pleasing to the eye of reason the consideration of not only the modes and numbers and orders of things, so decorously established for the whole universe, but also the cycle of times that constantly unravel through successions and lapses, marked by the death of what has been born. I confess that, sinner as I am, my soul only for a little while still prisoner of the flesh, I was moved then by spiritual sweetness toward the Creator and the rule of this world, and with joyous veneration I admired the greatness and the stability of creation.
I was in this good frame of mind when my master came upon me. Drawn by my feet and without realizing it, I had almost circled the abbey, and found myself back where we had parted two hours before. There was William, and what he told me jolted me from my thoughts and directed my mind again to the obscure mysteries of the abbey.
William seemed well pleased. In his hand he had Venantius’s parchment, which he had finally deciphered. We went to his cell, far from indiscreet ears, and he translated for me what he had read. After the sentence in zodiacal alphabet (Secretum finis Africae manus supra idolum primum et septimum de quatuor), this is what the Greek text said:
The terrible poison that gives purification …
The best weapon for destroying the enemy …
Use humble persons, base and ugly, take pleasure from their defect… They must not die… Not in the houses of the noble and the powerful but from the peasants’ villages, after abundant meal and libations … Squat bodies, deformed faces.
They rape virgins and lie with whores, not evil, without fear.
A different truth, a different image of the truth …
The venerable figs.
The shameless stone rolls over the plain… Before the eyes.
Deceit is necessary and to surprise in deceit, to say the opposite of what is believed, to say one thing and mean another.
To them the cicadas will sing, from the ground.
That was all. In my opinion too little, almost nothing. The words seemed the ravings of a madman, and I said as much to William.
“Perhaps. And it surely seems even madder thanks to my translation. My knowledge of Greek is rather scanty. And yet, even if we assume that Venantius was mad or that the author of the book was mad, this would not tell us why so many people, not all of them mad, went to great trouble, first to hide the book and then to recover it…”
“But do the things written here come from the mysterious book?”
“They are unquestionably things written by Venantius. You can see for yourself: this is not an ancient parchment. And these must be notes taken down while he was reading the book; otherwise Venantius would not have written in Greek. He has certainly copied, condensing them, some sentences he found in the book stolen from the finis Africae. He carried it to the scriptorium and began to read it, noting down what seemed to him noteworthy. Then something happened. Either he felt ill, or he heard someone coming up. So he put the book, with his notes, under his desk, probably planning to pick it up again the next evening… In any case, this page is our only possible starting point in re-creating the nature of the mysterious book, and it’s only from the nature of that book that we will be able to infer the nature of the murderer. For in every crime committed to possess an object, the nature of the object should give us an idea, however faint, of the nature of the assassin. If someone kills for a handful of gold, he will be a greedy person; if for a book, he will be anxious to keep for himself the secrets of that book. So we must find out what is said in the book we do not have.”
“And from these few lines will you be able to understand what that book is?”
“Dear Adso, these seem like the words of a holy text, whose meaning goes beyond the letter. Reading them this morning, after we had spoken with the cellarer, I was struck by the fact that here, too, there are references to the simple folk and to peasants as bearers of a truth different from that of the wise. The cellarer hinted that some strange complicity bound him to Malachi. Can Malachi have hidden a dangerous heretical text that Remigio had entrusted to him? Then Venantius would have read and annotated some mysterious instructions concerning a community of rough and base men in revolt against everything and everybody. But …”
“But?”
“But two facts work against this hypothesis of mine. The first is that Venantius didn’t seem interested in such questions: he was a translator of Greek texts, not a preacher of heresies. The other is that sentences like the ones about the figs and the stone and the cicadas would not be explained by this first hypothesis…”
“Perhaps they are riddles with another meaning,” I ventured. “Or do you have another hypothesis?”
“I have, but it is still vague. It seemed to me, as I read this page, that I had read some of these words before, and some phrases that are almost the same, which I have seen elsewhere, return to my mind. It seems to me, indeed, that this page speaks of something there has been talk about during these past days… But I cannot recall what. I must think it over. Perhaps I’ll have to read other books.”
“Why? To know what one book says you must read others?”
“At times this can be so. Often books speak of other books. Often a harmless book is like a seed that will blossom into a dangerous book, or it is the other way around: it is the sweet fruit of a bitter stem. In reading Albert, couldn’t I learn what Thomas might have said? Or in reading Thomas, know what Averroes said?”
“True,” I said, amazed. Until then I had thought each book spoke of the things, human or divine, that lie outside books. Now I realized that not infrequently books speak of books: it is as if they spoke among themselves. In the light of this reflection, the library seemed all the more disturbing to me. It was then the place of a long, centuries-old murmuring, an imperceptible dialogue between one parchment and another, a living thing, a receptacle of powers not to be ruled by a human mind, a treasure of secrets emanated by many minds, surviving the death of those who had produced them or had been their conveyors.
“But then,” I said, “what is the use of hiding books, if from the books not hidden you can arrive at the concealed ones?”
“Over the centuries it is no use at all. In a space of years or days it has some use. You see, in fact, how bewildered we are.”
“And is a library, then, an instrument not for distributing the truth but for delaying its appearance?” I asked, dumbfounded.
“Not always and not necessarily. In this case it is.”
After these considerations my master decided to proceed no further. I have already said that he occasionally had moments of total inactivity, as if the ceaseless cycle of the stars had stopped, and he with it and with them. And so it was that morning. He stretched out on his pallet, staring into the void, his hands folded on his chest, barely moving his lips, as if he were reciting a prayer, but irregularly and without devotion.
I thought he was thinking, and I resolved to respect his meditation. I returned to the courtyard and saw that the sun had grown weaker. Beautiful and clear as it had been, the morning (as the day approached the completion of its first half) was becoming damp and misty. Heavy clouds moved from the north and were invading the top of the mountain, covering it with a light brume. It seemed to be fog, and perhaps fog was also rising from the round, but at that altitude it was difficult to distinguish the mists that rose from below and those that came down from above. It was becoming hard to discern the bulk of the more distant buildings.
I saw Severinus gaily assembling the swineherds and some of their animals. He told me he was going to descend along the mountain slopes, and into the valley, to hunt for truffles. I wasn’t familiar with that choice fruit of the underbrush, which was found in the peninsula and seemed typical especially of the Benedictine domains, whether at Norcia — the black ones — or in these lands — the white and more aromatic. Severinus explained to me what a truffle was, and how tasty, when prepared in the most diverse ways. And he told me it was very difficult to find, because it was hidden underground, more secret than a mushroom, and the only animals capable of unearthing it were pigs, following their smell. But on finding it they wanted to devour it themselves, and they had to be chased off at once, so that you could step in and dig up the truffle. I learned later that many lords did not disdain to join this hunt, following the pigs as if they were noblest hounds, and followed, in turn, by servants with hoes. I remember, indeed, that in later years a lord of my country, knowing I was acquainted with Italy, asked me why, as he had seen down there, some lords went out to pasture their pigs; and I laughed, realizing that, on the contrary, they were going in search of truffles. But when I told him that these lords hoped to find the “truffle” underground,. to eat it, he thought I had said they were seeking “der Teufel,” the Devil, and he blessed himself devoutly, looking at me in amazement. Then the misunderstanding was cleared up and we both laughed at it. Such is the magic of human languages, that by human accord often the same sounds mean different things.
My curiosity aroused by Severinus’s preparations, I decided to follow him, also because I realized he was turning to this hunt in order to forget the sad events that oppressed everyone; and I thought that in helping him to forget his thoughts I would perhaps, if not forget, at least restrain my own. Nor will I deny, since I have determined to write always and only the truth, that I was secretly lured by the idea that, down in the valley, I might perhaps glimpse someone I will not mention. But to myself and almost aloud I declared that, since the two legations were expected to arrive that day, I might perhaps sight one of them.
As we gradually descended the curves of the mountain, the air became clearer. Not that the sun returned, for the upper part of the sky was heavy with clouds, but things stood out sharply, even as the fog remained above our heads. Indeed, when we had gone some distance, I turned to look up at the top of the mountain and could no longer see anything. From the halfway point upward, the summit, the high plain, the Aedificium — everything had disappeared among the clouds.
The morning of our arrival, when we were already among the mountains, at certain bends it was still possible to view the sea, no more than ten miles away, perhaps even less. Our journey had been rich in surprises, because suddenly we would find ourselves on a kind of terrace in the mountain, which fell sharply down to beautiful bays, and then a little later we would enter deep chasms, where mountains rose among mountains, and one blocked from another the sight of the distant shore, while the sun could hardly force its way into the deep valleys. Never before had I seen, as I saw in that part of Italy, such narrow and sudden juttings of sea and mountains, of shores followed by alpine landscapes, and in the wind that whistled among the gorges you could catch the alternate conflict of the marine balms with icy mountain gusts.
That morning, however, all was gray, almost milky white, and there were no horizons even when the gorges opened out toward the distant shores. But I am dwelling on recollections of little interest as far as our story goes, my patient reader. So I will not narrate the ups and downs of our search for “der Teufel,” and I will tell, rather, of the legation of Friars Minor, which I was the first to sight. I ran at once to the monastery to inform William.
My master waited till the newcomers had entered and been greeted by the abbot according to the ritual. Then he went to meet the group, and there was a series, of fraternal embraces and salutations.
The meal hour had already passed, but a table had been set for the guests, and the abbot thoughtfully left us among them; alone with William, exempted from the obligations of the Rule, they were free to eat and at the same time exchange their impressions. After all, it was, God forgive me the unpleasant simile, like a council of war, to be held as quickly as possible before the enemy host, namely the Avignon legation, could arrive.
Needless to say, the newcomers also promptly met Ubertino, whom all greeted with surprise, joy, veneration inspired not only by his long absence and by the fears surrounding his disappearance, but also by the qualities of that courageous warrior who for decades had fought their same battle.
Of the friars that made up the group I will speak later, when I tell about the next day’s meeting. For that matter, I talked very little with them at first, involved as I was in the three-man conference promptly established between William, Ubertino, and Michael of Cesena.
Michael must have been a truly strange man: most ardent in his Franciscan passion (he had at times the gestures, the accents of Ubertino in his moments of mystical transport); very human and jovial in his earthly nature, a man of the Romagna, capable of appreciating a good table and happy to be among his friends. Subtle and evasive, he could abruptly become sly and clever as a fox, elusive as a mole, when problems of relations among the mighty were touched upon; capable of great outbursts of laughter, fervid tensions, eloquent silences, deft in turning his gaze away from his interlocutor if the latter’s question required him to conceal, with what seemed absent-mindedness, his refusal to reply.
I have already spoken a bit about him in the preceding pages, and those were things I had heard said, perhaps by persons to whom they had been said. Now, on the other hand, I understood better many of his contradictory attitudes and the sudden changes of political strategy that in recent years had amazed his own friends and followers. Minister, general of the order of the Friars Minor, he was in principle the heir of Saint Francis, and actually the heir of his interpreters: he had to compete with the sanctity and wisdom of such a predecessor as Bonaventure of Bagnoregio; he had to assure respect for the Rule and, at the same time, the fortunes of the order, so powerful and vast; he had to keep an eye on the courts and on the city magistrates from whom the order, though in the guise of alms, received gifts and bequests, source of prosperity and wealth; and at the same time he had to make sure that the requirement of penance did not lead the more ardent Spirituals to abandon the order, scattering that splendid community of which he was the head, in a constellation of bands of heretics. He had to please the Pope, the Emperor, the Friars of the Poor Life, and Saint Francis, who was certainly watching over him from heaven, as well as the Christian people, who were watching him from the earth. When John had condemned all Spirituals as heretics, Michael had not hesitated to hand over to him five of the most unruly friars of Provence, allowing the Pontiff to burn them at the stake. But realizing (and Ubertino may have had some share in this) that many in the order sympathized with the followers of evangelical simplicity, Michael had then acted in such a way that the chapter of Perugia, four years later, took up the demands of the burned men, naturally trying to reconcile a need, which could be heretical, with the ways and institutions of the order, and trying to harmonize the desires of the order and those of the Pope. But, as Michael was busy convincing the Pope, without whose consent he would have been unable to proceed, he had been willing also to accept the favors of the Emperor and the imperial theologians. Two years before the day I saw him he had yet enjoined his monks, in the chapter general of Lyons, to speak of the Pope’s person only with moderation and, respect (and this was just a few months after the Pope, referring to the Minorites, had complained of their yelping, their errors, their insanities”). But here he was at table, friendly, with persons who spoke of the Pope with less than no respect.
I have already told the rest of the story. John wanted him at Avignon. He himself wanted and did not want to go, and the next day’s meeting was to decide on the form and guarantees of a journey that should not appear as an act of submission or as an act of defiance. I don’t believe Michael had ever met John personally, at least not as pope. In any event, he hadn’t seen him for a long time, and Michael’s friends hastened to paint the portrait of that simoniac in the darkest hues.
“One thing you must learn,” William said to him, “is never to trust his oaths, which he always maintains to the letter, violating their substance.”
“Everyone knows,” Ubertino said, “what happened at the time of his election…”
“I wouldn’t call it an election, but an imposition!” one man at the table cried, a man I later heard them call Hugh of Newcastle, whose accent was similar to my master’s. “For that matter, the death of Clement the Fifth itself was never very clear. The King had never forgiven him for having promised to try Boniface the Eighth posthumously and then doing everything he could to avoid repudiating his predecessor. Nobody really knows how Clement died, at Carpentras. The fact is that when the cardinals met in Carpentras for the conclave, the new Pope didn’t materialize, because (quite rightly) the argument shifted to the choice between Avignon and Rome. I don’t know exactly what happened at that time — it was a massacre, I’m told — with the cardinals threatened by the nephew of the dead Pope, their servants slaughtered, the palace set afire, the cardinals appealing to the King, who says he never wanted the Pope to desert Rome and they should be patient and make a good choice… Then Philip the Fair died, again God only knows how…”
“Or the Devil knows,” Ubertino said, blessing himself, in which he was imitated by all the others.
“Or the Devil knows,” Hugh agreed, with a sneer. “Anyway, another king succeeds, survives eighteen months, and dies. His newborn heir also dies in a few days’ time, and the regent, the King’s brother, assumes the throne…”
“And this is Philip the Fifth. The very one who, when he was still Count of Poitiers, stopped the cardinals who were fleeing from Carpentras,” Michael said.
“Yes,” Hugh went on. “He puts them again into conclave in Lyons, in the Dominicans’ convent, swearing he will defend their safety and not keep them prisoner. But once they place themselves in his power, he does not just have them locked up (which is the custom, after all), but every day reduces their food until they come to a decision. And each one promises to support his claim to the throne. When he does assume the throne, the cardinals are so weary of being prisoners after two years, and so afraid of staying there for the rest of their lives, eating badly, that they agree to everything, the gluttons, and on the throne of Peter they put that gnome, who is now over seventy…”
“Gnome, yes, true,” Ubertino said, laughing. “And rather consumptive-looking, but stronger and shrewder than anyone thought!”
“Son of a cobbler,” one of the legates grumbled.
“Christ was the son of a carpenter,” Ubertino reproached him. “That is not the point. He is a cultivated man, he studied law at Montpellier and medicine in Paris, he cultivated his friendships in the ways best suited to win the episcopal seats and the cardinal’s hat when it seemed opportune to him, and as counselor of Robert the Wise in Naples he amazed many with his acumen. When Bishop of Avignon, he gave all the right advice (right, that is, for the outcome of that squalid venture) to Philip the Fair about how to ruin the Templars. And after his election he managed to foil a plot of cardinals who wanted to kill him… But this is not what I meant to talk about: I was speaking of his ability to betray vows without being accused of swearing falsely. To be elected, he promised Cardinal Orsini he would return the papal seat to Rome, and when he was elected he swore on the consecrated host that if he were not to keep his promise, he would never mount a horse or a mule again. Well, you know what that fox did? After he had himself crowned in Lyons (against the will of the King, who wanted the ceremony to take place in Avignon), he traveled from Lyons to Avignon by boat!”
The monks all laughed. The Pope was a perjurer, but there was no denying he had a certain ingeniousness.
“He is without shame,” William remarked. “Didn’t Hugh say that John made no attempt to conceal his bad faith? Haven’t you, Ubertino, told about what he said to Orsini on the day of his arrival in Avignon?”
“To be sure,” Ubertino said. “He said to him that the sky of France was so beautiful he could not see why he should set foot in a city full of ruins, like Rome. And inasmuch as the Pope, like Peter, had the power to bind and to loosen, he was now exercising this power: and he decided to remain where he was, where he enjoyed being. And when Orsini tried to remind him that it was his duty to live on the Vatican hill, he recalled him sharply to obedience and broke off the discussion. But I have not finished the story of the oath. On disembarking from the boat, John was to have mounted a white horse, to be followed by the cardinals on black horses, according to tradition. Instead he went to the episcopal palace on foot. Nor have I ever heard of his riding a horse again. And this is the man, Michael, you expect to abide by the guarantees he will give you?”
Michael remained silent for a long time. Then he said, “I can understand the Pope’s wish to remain in Avignon, and I will not dispute it. But he cannot dispute our desire for poverty and our interpretation of the example of Christ.”
“Don’t be ingenuous, Michael,” William spoke up, “your wishes, ours, make his appear sinister. You must realize that for centuries a greedier man has never ascended the papal throne. The whore of Babylon against whom our Ubertino used to fulminate, the corrupt popes described by the poets of your country, like that Alighieri, were meek lambs and sober compared to John. He is a thieving magpie, a Jewish usurer; in Avignon there is more trafficking than in Florence! I have learned of the ignoble transaction with Clement’s nephew, Bertrand of Goth, he of the slaughter of Carpentras (during which, incidentally, the cardinals were relieved of all their jewels). He had laid his hands on his uncle’s treasure, which was no trifle, and John had not overlooked anything Bertrand had stolen: to the Cum venerabiles John lists precisely the coins, the gold and silver vessels, the books, rugs, precious stones, ornaments… John, however, pretended not to know that Bertrand had seized more than a million and a half gold florins during the sack of Carpentras; he questioned another thirty thousand florins Bertrand confessed he had received from his uncle for a ‘pious cause,’ namely for a crusade. It was agreed that Bertrand would keep half the sum for the crusade and donate the other half to the papal throne. Then Bertrand never made the crusade, or at least he has not made it yet, and the Pope has not seen a florin…”
“He is not so clever, then,” Michael remarked.
“That was the only time he has been outwitted in a matter of money,” Ubertino said. “You must know well the kind of tradesman you will be dealing with. In every other situation he has displayed a diabolical skill in collecting money. He is a Midas: everything he touches becomes gold and flows into the coffers of Avignon. Whenever I entered his apartments I found bankers, moneychangers, and tables laden with gold, clerics counting florins and piling them neatly one on top of another… And you will see the palace he has had built for himself, with riches that were once attributed only to the Emperor of Byzantium or the Great Khan of the Tartars. And now you understand why he issued all those bulls against the ideal of poverty. But do you know that he has driven the Dominicans, to their hatred of our order, to carve statues of Christ with a royal crown, a tunic of purple and gold, and sumptuous sandals? In Avignon they display crucifixes where Christ is nailed by a single hand while the other touches a purse hanging from his belt, to indicate that he authorizes the use of money for religious ends…”
“Oh, how shameless!” Michael cried. “But this is outright blasphemy!”
“He has added,” William went on, “a third crown to the papal tiara, hasn’t he, Ubertino?”
“Certainly. At the beginning of the millennium Pope Hildebrand had assumed one, with the legend ‘Corona regni de manu Dei’; the infamous Boniface later added a second, writing on it ‘Diadema imperii de manu Petri’; and John has simply perfected the symbol: three crowns, the spiritual power, the temporal, and the ecclesiastical. A symbol worthy of the Persian kings, a pagan symbol …”
There was one monk who till then had remained silent, busily and devoutly consuming the good dishes the abbot had sent to the table. With an absent eye he followed the various discussions, emitting every now and then a sarcastic laugh at the Pope’s expense, or a grunt of approval at the other monks’ indignant exclamations. But otherwise he was intent on wiping from his chin the juices and bits of meat that escaped his toothless but voracious mouth, and the only times he had spoken a word to one of his neighbors were to praise some delicacy. I learned later that he was Master Jerome, that Bishop of Kaffa whom, a few days before, Ubertino had thought dead. (I must add that the news of his death two years earlier continued to circulate as the truth throughout Christendom for a long time, because I also heard it afterward. Actually, he died a few months after that meeting of ours, and I still think he died of the great anger that filled him at the next day’s meeting; I would almost believe he exploded at once, so fragile was he of body and so bilious of humor.)
At this point he intervened in the discussion, speaking with his mouth full: “And then, you know, the villain issued a constitution concerning the taxae sacrae poenitentiariae in which he exploits the sins of religious in order to squeeze out more money. If an ecclesiastic commits a carnal sin, with a nun, with a relative, or even with an ordinary woman (because this also happens!), he can be absolved only by paying sixty-seven gold pieces and twelve pence. And if he commits bestiality,. it is more than two hundred pieces, but if he has committed it only with youths or animals, and not with females, the fine is reduced by one hundred. And a nun who has given herself to many men, either all at once or at different times, inside the convent or out, if she then wants to become abbess, must pay one hundred thirty-one gold pieces and fifteen pence…”
“Come, come, Messer Jerome,” Ubertino protested, “you know how little I love the Pope, but on this point I must defend him! It is a slander circulated in Avignon. I have never seen this constitution!”
“It exists,” Jerome declared vigorously. “I have not seen it, either, but it exists.”
Ubertino shook his head, and the others fell silent. I realized they were accustomed to not paying great heed to Master Jerome, whom William had called a fool the other day. William tried to resume the conversation: “In any case, true or false as it may be, this rumor tells us the moral climate of Avignon, where all, exploited and exploiters, know they are living more in a market than at the court of Christ’s vicar. When John ascended the throne there was talk of a treasure of seventy thousand florins and now there are those who say he has amassed more than ten million.”
“It is true,” Ubertino said. “Ah, Michael, Michael, you have no idea of the shameful things I had to see in Avignon!”
“Let us try to be honest,” Michael said. “We know that our own people have also committed excesses. I have been told of Franciscans who made armed attacks on Dominican convents and despoiled their rival monks to impose poverty on them… This is why I dared not oppose John at the time of the events in Provence… I want to come to an agreement with him; I will not humiliate his pride, I will only ask him not to humiliate our humility. I will not speak to him of money, I will ask him only to agree to a sound interpretation of Scripture. And this is what we must do with his envoys tomorrow. After all, they are men of theology, and not all will be greedy like John. When some wise men have determined an interpretation of Scripture, he will not be able to — ”
“He?” Ubertino interrupted him. “Why, you do not yet know his follies in the field of theology! He really wants to bind everything with his own hand, on earth and in heaven. On earth we have seen what he does. As for heaven … Well, he has not yet expressed the ideas I cannot divulge to you — not publicly, at least — but I know for certain that he has whispered them to his henchmen. He is planning some mad if not perverse propositions that would change the very substance of doctrine and would deprive our preaching of all power!”
“What are they?” many asked.
“Ask Berengar; he knows, he told me of them.” Ubertino had turned to Berengar Talloni, who over the past years had been one of the most determined adversaries of the Pope at his own court. Having come from Avignon, he had joined the group of the other Franciscans two days earlier and had arrived at the abbey with them.
“It is a murky and almost incredible story,” Berengar said. “It seems John is planning to declare that the just will not enjoy the beatific vision until after judgment. For some time he has been reflecting on the ninth verse of the sixth chapter of the Apocalypse, where the opening of the fifth seal is discussed, where under the altar appear those who were slain for testifying to the word of God and who ask for justice. To each is given a white robe, and they are told to be patient a little longer… A sign, John argues, that they will not be able to see God in his essence until the last judgment is fulfilled.”
“To whom has he said these things?” Michael asked, horrified.
“So far only to a few intimates, but word has spread; they say he is preparing an open declaration, not immediately, perhaps in a few years. He is consulting his theologians…”
“Ha ha!” Jerome sneered as he ate.
“And, more, it seems that he wants to go further and assert that nor will hell be open before that day … not even for the devils!”
“Lord Jesus, assist us!” Jerome cried. “And what will we tell sinners, then, if we cannot threaten them with an immediate hell the moment they are dead?”
“We are in the hands of a madman,” Ubertino said. “But I do not understand why he wants to assert these things…”
“The whole doctrine of indulgences goes up in smoke,” Jerome complained, “and not even he will be able to sell any after that. Why should a priest who has committed the sin of bestiality pay so many gold pieces to avoid such a remote punishment?”
“Not so remote,” Ubertino said firmly. “The hour is at hand!”
“You know that, dear brother, but the simple do not know it. This is how things stand!” cried Jerome, who no longer seemed to be enjoying his food. “What an evil idea; those preaching friars must have put it into his mind… Ah!” And he shook his head.
“But why?” Michael of Cesena returned to this question.
“I don’t believe there’s a reason,” William said. “It’s a test he allows himself, an act of pride. He wants to be truly the one who decides for heaven and earth. I knew of these whisperings — William of Occam had written me. We shall see in the end whether the Pope has his way or the theologians have theirs, the voice of the whole church, the very wishes of the people of God, the bishops…”
“Oh, on doctrinal matters he can bend even the theologians to his will,” Michael said sadly.
“Not necessarily,” William replied. “We live in times when those learned in divine things have no fear of proclaiming the Pope a heretic. Those learned in divine things are in their way the voice of the Christian people. And not even the Pope can set himself against them now.”
“Worse, still worse,” Michael murmured, frightened. “On one side a mad pope, on the other the people of God, who, even if through the words of His theologians, will soon claim to interpret Scripture freely…”
“Why? Was what your people in Perugia did any different?” William asked.
Michael reacted as if stung. “That is why I want to meet the Pope. We can do nothing if he is not in agreement.”
“We shall see, we shall see,” William said in an enigmatic tone.
My master was truly very sharp. How could he foresee that Michael himself would later decide to support the theologians of the empire and to support the people in condemning the Pope? How could William foresee that, in four years’ time, when John was first to pronounce his incredible doctrine, there would be an uprising on the part of all Christianity? If the beatific vision was thus postponed, how could the dead intercede for the living? And what would become of the cult of the saints? It was the Minorites themselves who would open hostilities in condemning the Pope, and William of Occam would be in the front rank, stern and implacable in his arguments. The conflict was to last for three years, until John, close to death, made partial amends. I heard him described, years later, as he appeared in the consistory of December 1334, smaller than he had seemed previously, withered by age, eighty-five years old and dying, his face pale, and he was to say (the fox, so clever in playing on words not only to break his own oaths but also to deny his own stubbornness): “We confess and believe that the souls separated from the body and completely purified are in heaven, in paradise with the angels, and with Jesus Christ, and that they see God in His divine essence, clearly, face to face …” and then, after a pause — it was never known whether this was due to his difficulty in breathing or to his perverse desire to underline the last clause as adversative — “to the extent to which the state and condition of the separated soul allows it.” The next morning, a Sunday, he had himself laid on a long chair with reclining back, and he received the cardinals, who kissed his hand, and he died.
But again I digress, and tell things other than those I should tell. Yet, after all, the rest of that conversation at table does not add much to the understanding of the events I am narrating. The Minorites agreed on the stand to be taken the next day. They sized up their adversaries one by one. They commented with concern on the news, announced by William, of the arrival of Bernard Gui. And even more on the fact that Cardinal Bertrand del Poggetto would be presiding over the Avignon legation. Two inquisitors were too many: a sign they planned to use the argument of heresy against the Minorites.
“So much the worse,” William said. “We will treat them as heretics.”
“No, no,” Michael said, “let us proceed cautiously; we must not jeopardize any possible agreement.”
“As far as I can see,” William said, “though I also worked for the realization of this meeting, and you know it, Michael, I do not believe the Avignonese are coming here to achieve any positive result. John wants you at Avignon alone, and without guarantees. But the meeting will have at least one function: to make you understand that. It would have been worse if you had gone there before having had this experience.”
“And so you have worked hard, and for many months, to bring about something you believe futile,” Michael. said bitterly.
“I was asked to, by the Emperor and by you,” William said. ‘And ultimately it is never a futile thing to know one’s enemies better.”
At this point they came to tell us that the second delegation was coming inside the walls. The Minorites rose and went out to meet the Pope’s men.
Men who had already known one another for some time, men who without knowing one another had each heard the others spoken of, exchanged greetings in the courtyard with apparent meekness. At the abbot’s side, Cardinal Bertrand del Poggetto moved like a man accustomed to power, as if he were virtually a second pope himself, and to one and all, especially to the Minorites, he distributed cordial smiles, auguring splendid agreement for the next day’s meeting and bearing explicit wishes for peace and good (he used deliberately this expression dear to the Franciscans) from John XXII.
“Excellent,” he said to me, when William was kind enough to introduce me as his scribe and pupil. Then he asked me whether I knew Bologna and he praised its beauty to me, its good food and its splendid university, inviting me to visit the city, rather than return one day, as he said, among those German people of mine who were making our lord Pope suffer so much. Then he extended his ring for me to kiss, as he directed his smile at someone else.
For that matter, my attention immediately turned to the person of whom I had heard most talk recently: Bernard Gui, as the French called him, or Bernardo Guidoni or Bernardo Guido, as he was called elsewhere.
He was a Dominican of about seventy, slender and erect. I was struck by his gray eyes, capable of staring without any expression; I was to see them often flash with ambiguous light, shrewd both in concealing thoughts and passions and in deliberately conveying them.
In the general exchange of greetings, he was not affectionate or cordial like the others, but always and just barely polite. When he saw Ubertino, whom he already knew, he was very deferential, but stared at him in a way that gave me an uneasy shudder. When he greeted Michael of Cesena, his smile was hard to decipher, and he murmured without warmth, “You have been awaited there for some time,” a sentence in which I was unable to catch either a hint of eagerness or a shadow of irony, either an injunction or, for that matter, a suggestion of interest. He met William, and when he learned who he was, he looked at him with polite hostility: not because his face betrayed his secret feelings, I was sure of that (even while I was unsure that he harbored any feelings at all), but because he certainly wanted William to feel he was hostile. William returned his hostility, smiling at him with exaggerated cordiality and saying, “For some time I have been wanting to meet a man whose fame has been a lesson to me and an admonition for many important decisions that have inspired my life.” Certainly words of praise, almost of flattery, for anyone who did not know, as Bernard did know well, that one of the most important decisions in William’s life had been to abandon the position of inquisitor. I derived the impression that, if William would gladly have seen Bernard in some imperial dungeon, Bernard certainly would have been pleased to see William suddenly seized by accidental and immediate death; and since Bernard to those days had men-at-arms under his command, I feared for my good master’s life.
Bernard must already have been informed by the abbot of the crimes committed in the abbey. In fact, pretending to ignore the venom in William’s words, he said to him, “it seems that now, at the abbot’s request, and in order to fulfill the mission entrusted to me under the terms of the agreement that has united us all here, I must concern myself with some very sad events in which the pestiferous stink of the Devil is evident. I mention this to you because I know that in remote times, when you would have been closer to me, you fought as did I — and those like me — in that field where the forces of good are arrayed against the forces of evil.”
“True,” William said calmly, “but then I went over to the other side.”
Bernard took the blow well. “Can you tell me anything helpful about these criminal deeds?”
“No, unfortunately,” William answered with civility. “I do not have your experience of criminal deeds.”
From that moment on I lost track of everyone. William, after another conversation with Michael and Ubertino, withdrew to the scriptorium. He asked Malachi’s leave to examine certain books, but I was unable to hear the titles. Malachi looked at him oddly but could not deny permission. Strangely, they did not have to be sought in the library. They were already on Venantius’s desk, all of them. My master immersed himself in his reading, and I decided not to disturb him.
I went down into the kitchen. There I saw Bernard Gui. He probably wanted to comprehend the layout of the abbey and was roaming about everywhere. I heard him interrogating the cooks and other servants, speaking the local vernacular after a fashion (I recalled that he had been inquisitor in northern Italy). He seemed to be asking for information about the harvest, the organization of work in the monastery. But even while asking the most innocuous questions, he would look at his companion with penetrating eyes, then would abruptly ask another question, and at this point his victim would blanch and stammer. I concluded that, in some singular way, he was carrying out an inquisition, and was exploiting a formidable weapon that every inquisitor, in the performance of his function, possesses and employs: the fear of others. For every person, when questioned, usually tells the inquisitor, out of fear of being suspected of something, whatever may serve to make somebody else suspect.
For all the rest of the afternoon, as I gradually moved about, I saw Bernard proceed in this fashion, whether by the mills or in the cloister. But he almost never confronted monks: always lay brothers or peasants. The opposite of William’s strategy thus far.
Later William descended from the scriptorium in good humor. While we were waiting for suppertime, we came upon Alinardo in the cloister. Remembering his request, I had procured some chickpeas the day before in the kitchen, and I offered them to him. He thanked me, stuffing them into his toothless, drooling mouth. “You see, boy?” he said. “The other corpse also lay where the book announced it would be… Now wait for the fourth trumpet!”
I asked him why he thought the key to the sequence of crimes lay in the book of Revelation. He looked at me, amazed: “The book of John offers the key to everything!” And he added, with a grimace of bitterness, “I knew it, I’ve been saying as much for a long time… I was the one, you know, to suggest to the abbot … the one we had then … to collect as many commentaries on the Apocalypse as possible. I was to have become librarian… But then the other one managed to have himself sent to Silos, where he found the finest manuscripts, and he came back with splendid booty… Oh, he knew where to look; he also spoke the language of the infidels… And so the library was given into his keeping, and not mine. But God punished him, and sent him into the realm of darkness before his time. Ha ha …” He laughed in a nasty way, that old man who until then, lost in the serenity of his old age, had seemed to me like an innocent child.
“Who was the monk you were speaking of?” William asked.
He looked at us, stunned. “Whom was I speaking of? I cannot remember … it was such a long time ago. But God punishes, God nullifies, God dims even memories. Many acts of pride were committed in the library. Especially after it fell into the hands of foreigners. God punishes still…”
We could get no more out of him, and we left him to his calm, embittered delirium. William declared himself very interested in that exchange: “Alinardo is a man to listen to; each time he speaks he says something interesting.”
“What did he say this time?”
“Adso,” William said, “solving a mystery is not the same as deducing from first principles. Nor does it amount simply to collecting a number of particular data from which to infer a general law. It means, rather, facing one or two or three particular data apparently with nothing in common, and trying to imagine whether they could represent so many instances of a general law you don’t yet know, and which perhaps has never been pronounced. To be sure, if you know, as the philosopher says, that man, the horse, and the mule are all without bile and are all long-lived, you can venture the principle that animals without bile live a long time. But take the case of animals with horns. Why do they have horns? Suddenly you realize that all animals with horns are without teeth in the upper jaw This would be a fine discovery, if you did not also realize that, alas, there are animals without teeth in the upper jaw who, however, do not have horns: the camel, to name one. And finally you realize that all animals without teeth in the upper jaw have four stomachs. Well, then, you can suppose that one who cannot chew well must need four stomachs to digest food better. But what about the horns? You then try to imagine a material cause for horns — say, the lack of teeth provides the animal with an excess of osseous matter that must emerge somewhere else. But is that sufficient explanation? No, because the camel has no upper teeth, has four stomachs, but does not have horns. And you must also imagine a final cause. The osseous matter emerges in horns only in animals without other means of defense. But the camel has a very tough hide and doesn’t need horns. So the law could be …”
“But what have horns to do with anything?” I asked impatiently. “And why are you concerned with animals having horns?”
“I have never concerned myself with them, but the Bishop of Lincoln was greatly interested in them, pursuing an idea of Aristotle. Honestly, I don’t know whether his conclusions are the right ones, nor have I ever checked to see where the camel’s teeth are or how many stomachs he has. I was trying to tell you that the search for explicative laws in natural facts proceeds in a tortuous fashion. In the face of some inexplicable facts you must try to imagine many general laws, whose connection with your facts escapes you. Then suddenly, in the unexpected connection of a result, a specific situation, and one of those laws, you perceive a line of reasoning that seems more convincing than the others. You try applying it to all similar cases, to use it for making predictions, and you discover that your intuition was right. But until you reach the end you will never know which predicates to introduce into your reasoning and which to omit. And this is what I am doing now. I line up so many disjointed elements and I venture some hypotheses. I have to venture many, and many of them are so absurd that I would be ashamed to tell them to you. You see, in the case of the horse Brunellus, when I saw the clues I guessed many complementary and contradictory hypotheses: it could be a runaway horse, it could be that the abbot had ridden down the slope on that fine horse, it could be that one horse, Brunellus, had left the tracks in the snow and another horse, Favellus, the day before, the traces of mane in the bush, and the branches could have been broken by some men. I didn’t know which hypothesis was right until I saw the cellarer and the servants anxiously searching. Then I understood that the Brunellus hypothesis was the only right one, and I tried to prove it true, addressing the monks as I did. I won, but I might also have lost. The others believed me wise because I won, but they didn’t know the many instances in which I have been foolish because I lost, and they didn’t know that a few seconds before winning I wasn’t sure I wouldn’t lose. Now, for the events of the abbey I have many fine hypotheses, but there is no evident fact that allows me to say which is best. So, rather than appear foolish afterward, I renounce seeming clever now. Let me think no more, until tomorrow at least.”
I understood at that moment my master’s method of reasoning, and it seemed to me quite alien to that of the philosopher, who reasons by first principles, so that his intellect almost assumes the ways of the divine intellect. I understood that, when he didn’t have an answer, William proposed many to himself, very different one from another. I remained puzzled.
“But then …” I venture to remark, “you are still far from the solution…”
“I am very close to one,” William said, “but I don’t know which.”
“Therefore you don’t have a single answer to your questions?”
“Adso, if I did I would teach theology in Paris.”
“In Paris do they always have the true answer?”
“Never,” William said, “but they are very sure of their errors.”
“And you,” I said with childish impertinence, “never commit errors?”
“Often,” he answered. “But instead of conceiving only one, I imagine many, so I become the slave of none.”
I had the impression that William was not at all interested in the truth, which is nothing but the adjustment between the thing and the intellect. On the contrary, he amused himself by imagining how many possibilities were possible.
At that moment, I confess, I despaired of my master and caught myself thinking, “Good thing the inquisitor has come.” I was on the side of that thirst for truth that inspired Bernard Gui.
And in this culpable mood, more torn than Judas on the night of Holy Thursday, I went with William into the refectory to eat my supper.
The supper for the legation was superb. The abbot must have known well both human weaknesses and the customs of the papal court (which, I must say, did not displease Brother Michael’s Minorites, either). The freshly slaughtered pigs were to have produced blood pudding according to the Monte Cassino recipe, the cook had told us. But Venantius’s wretched end had obliged them to throw away all the pigs’ blood, though they would eventually slaughter some more pigs. I believe that in those days everyone abhorred the idea of killing the Lord’s creatures. Nevertheless, we had a ragout of pigeon, marinaded in the wine of those lands, and roast rabbit, Saint Clare’s pasties, rice with the almonds of those hills — the blanc-mange of fast days, that is — and borage tarts, stuffed olives, fried cheese, mutton with a sauce of raw peppers, white broad beans, and exquisite sweets, Saint Bernard’s cake, Saint Nicholas’s pies, Saint Lucy’s dumplings, and wines, and herb liqueurs that put everyone in a good humor, even Bernard Gui, usually so austere: an elixir of lemon verbena, walnut wine, wine against the gout, and gentian wine. It seemed an assembly of gluttons, except that every sip or every morsel was accompanied by devotional readings.
In the end, all rose very happy, some mentioning vague ailments as an excuse not to go down to compline. But the abbot did not take offense. Not all have the privilege and the obligations we assume on being consecrated in our order.
As the monks departed, my curiosity made me linger in the kitchen, where they were preparing to lock up for the night. I saw Salvatore slip off toward the garden with a bundle under his arm. My curiosity still further aroused, I followed and called him. He tried to evade me, but when I questioned him he replied that in the bundle (which moved as if inhabited by something alive) he was carrying a basilisk.
“Cave basilischium! The rex of serpenti, tant pleno of poison that it all shines dehors! Che dicam, il veleno, even the stink comes dehors and kills you! Poisons you … And it has black spots on his back, and a head like a coq, and half goes erect over the terra, and half on the terra like the other serpents. And it kills the bellula…”
“The bellula?”
“Oc! Parvissimum animal, just a bit plus longue than the rat, and also called the musk-rat. And so the serpe and the botta. And when they bite it, the bellula runs to the fenicula or to the cicerbita and chews it, and comes back to the battaglia. And they say it generates through the oculi, but most say they are wrong.”
I asked him what he was doing with a basilisk and he said that was his business. Now completely overwhelmed by curiosity, I said that these days, with all the deaths, there could be no more secret matters, and I would tell William. Then Salvatore ardently begged me to remain silent, opened the bundle, and showed me a black cat. He drew me closer and, with an obscene smile, said that he didn’t want the cellarer, who was powerful, or me, young and handsome, to enjoy the love of the village girls any more, when he couldn’t because he was ugly and a poor wretch. But he knew a prodigious spell that would make every woman succumb to love. You had to kill a black cat and dig out its eyes, then put them in two eggs of a black hen, one eye in one egg, one eye in the other (and he showed me two eggs that he swore he had taken from appropriate hens). Then you had to let the eggs rot in a pile of horse dung (and he had one ready in a corner of the vegetable garden where nobody ever went), and there a little devil would be born from each egg, and would then be at your service, procuring for you all the delights of this world. But, alas, he told me, for the magic spell to work, the woman whose love he wanted had to spit on the eggs before they were buried in the dung, and that problem tormented him, because he would have to have the woman in question at hand that night, and make her perform the ritual without knowing its purpose.
A sudden heat seized me, in the face, or the viscera, or in my whole body, and I asked in a faint voice whether that night he would bring the same girl within the walls. He laughed, mocking me, and said I was truly gripped by a great lust (I said not, that I was asking out of pure curiosity), and then he said there were plenty of women in the village, and he would bring up another, even more beautiful than the one I liked. I supposed he was lying to me to make me go away. And in any case what could I have done? Follow him all night, when William was awaiting me for quite different enterprises? And again see her (if it was she) toward whom my appetites drove me while my reason drove me away — and whom I should never see again even though I did desire to see her further? Surely not. So I persuaded myself that Salvatore was telling the truth, as far as the woman was concerned. Or perhaps he was lying about everything, and the spell he described was a fantasy of his naive, superstitious mind, and he would not do anything.
I became irritated with him, treated him roughly, told him that for that night he would do better to go to bed, because archers were patrolling the abbey. He answered that he knew the abbey better than the archers did, and with this fog nobody would see anybody. Indeed, he said to me, I’m going to run off now, and you won’t see me any more, even if I were two feet away having my pleasure with the girl you desire. He expressed himself with different words, but this was the meaning of what he said. I left, indignant, because it was unworthy of me, nobleman and novice, to dispute with such rabble.
I joined William and we did what was to be done. That is, we prepared to follow compline at the rear of the nave, so that when the office ended we would be ready to undertake our second (for me, third) journey into the bowels of the labyrinth.
The visit to the library cost us long hours of work. Described in words, the verification we aimed to carry out was simple, but our progress by lamplight as we read the legends, marked the passages and the blank walls on the map, recorded the initials, followed the various routes that the play of openings and obstacles allowed us, was very long. And tedious.
It was bitter cold. The night was not windy and we did not hear those faint whistlings that had upset us the first evening, but a damp, icy air entered from the arrow slits. We had put on woolen gloves so as to be able to touch the volumes without having our hands become numb. But they were the kind used for writing in winter, the fingertips left bare, and sometimes we had to hold our hands to the flame or put them against our chests or clap them as we hopped about, half frozen.
For this reason we didn’t perform the whole task consecutively. We stopped to browse in the cases, and now that William — with his new glasses on his nose — could linger and read the books, at every title he discovered he let out exclamations of happiness, either because he knew the work, or because he had been seeking it for a long time, or finally because he had never heard it mentioned and was highly excited and titillated. In short, for him every book was like a fabulous animal that he was meeting in a strange land. And as he leafed through one manuscript, he ordered me to look for others.
“See what’s in that case!”
And I, deciphering and shifting volumes, said, “Histories anglorum of Bede … And also by Bede, De aedificatione templi, De tabernaculo, De temparibus et computo et chronica et circuli Dionysi, Ortographia, De ratione metrorum, Vita Sancti Cuthberti, Ars metrica …”
“Naturally, the complete works of the Venerable … And look at these! De rhetorica cognatione, Locorum rhetoricorum distinctio, and here many grammarians, Priscian, Honoratus, Donatus, Maximus, Victorinus, Eutiches, Phocas, Asper … Odd, I thought at first that here there were authors from Anglia… Let us look below…”
“Hisperica… famines. What is that?”
“A Hibernian poem. Listen:
I didn’t understand the meaning, but as William read he rolled the words in his mouth so that you seemed to hear the sound of the waves and the sea foam.
“And this? Aldhelm of Malmesbury. Listen to this page: ‘Primitus pantorum procerum poematorum pio potissimum paternoque presertim privilegio panegiricum poemataque passim prosatori sub polo promulgates.’ … The words all begin with the same letter!”
“The men of my islands are all a bit mad,” William said proudly. “Let us look in the other case.”
“Virgil.”
“What is he doing here? What Virgil? The Georgics?”
“No. Epitomae. I’ve never heard of it.”
“But it’s Virgil of Toulouse, the rhetorician, six centuries after the birth of our Lord. He was considered great sage…”
“Here it says that the arts are poema, rethoria, grama, leporia, dialecta, geometria… But what language was he writing?”
“Latin. A Latin of his own invention, however, which he considered far more beautiful. Read this; he says that astronomy studies the signs of the zodiac, which are mon, man, tonte, piron, dameth, perfellea, belgalic, margaleth, lutamiron, taminon, and raphalut.”
“Was he crazy?”
“I don’t know: he didn’t come from my islands. And listen to this; he says there are twelve ways of designating fire: ignis, coquihabin (quia incocta coquendi habet dictionem), ardo, calax ex calore, fragon ex fragore flammae, rusin de rubore, fumaton, ustrax de urendo, vitius quia pene mortua membra suo vivificat, siluleus, quod de silice siliat, unde et silex non recte dicitur, nisi ex qua scintilla silit. And aeneon, de Aenea deo, qua in eo habitat, sive a quo elementis flatus fertur.”
“But there’s no one who speaks like that!”
“Happily. But those were times when, to forget an evil world, grammarians took pleasure in abstruse questions. I was told that in that period, for fifteen days and fifteen nights, the rhetoricians Gabundus and Terentius argued on the vocative of ‘ego,’ and in the end they attacked each other, with weapons.”
“But this, too. Listen…” I had grasped a book marvelously illuminated with vegetable labyrinths from which monkeys and serpents peered out. “Listen to these words: cantamen, collamen, gongelamen, stemiamen, plasmamem, sonerus, alboreus, gaudifluus, glaucicomus…”
“My islands,” William said again, with tenderness. “Don’t be too harsh with those monks of far-off Hibernia. Perhaps, if this abbey exists and if we still speak of the Holy Roman Empire, we owe it to them. At that time, the rest of Europe was reduced to a heap of ruins; one day they declared invalid all baptisms imparted by certain priests in Gaul because they baptized “in nomine patris et filiae’ — and not because they practiced a new heresy and considered Jesus a woman, but because they no longer knew any Latin.”
“Like Salvatore?”
“More or less. Vikings from the Far North came down along the rivers to sack Rome. The pagan temples were falling in ruins, and the Christian ones did not yet exist. It was only the monks of Hibernia in their monasteries who wrote and read, read and wrote, and illuminated, and then jumped into little boats made of animal hide and navigated toward these lands and evangelized them as if you people were infidels, you understand? You have been to Bobbio, which was founded by Saint Columba, one of them. And so never mind if they invented a new Latin, seeing that in Europe no one knew the old Latin any more. They were great men. Saint Brendan reached the Isles of the Blest and sailed along the coasts of hell, where he saw Judas chained to a rock, and one day he landed on an island and went ashore there and found a sea monster. Naturally they were all mad,” he repeated contentedly.
“These images are … I can hardly believe my eyes! So many colors!” I said, drinking it all in.
“From a land that doesn’t have many colors, a bit of blue and much green. But we mustn’t stand here discussing Hibernian monks. What I want to know is why they are here with the Anglians and with grammarians of other countries. Look at your chart; where should we be?”
“In the rooms of the west tower. I’ve copied down the scrolls, too. So, then, leaving the blind room, we enter the heptagonal room, and there is only one passage to a single room of the tower; the letter in red is H. Then we go from room to room, moving around the tower, and we return to the blind room. The sequence of the letters spells … you are right! HIBERNI!”
“HIBERNIA, if we come from the blind room back into the heptagonal, which, like all the others, has the letter A for Apocalypsis. So there are the works of the authors of Ultima Thule, and also the grammarians and rhetoricians, because the men who arranged the library thought that a grammarian should remain with the Hibernian grammarians, even if he came from Toulouse. It is a criterion. You see? We are beginning to understand something.”
“But in the rooms of the east tower, where we came in, we readFONS … What does that mean?”
“Read your map carefully. Keep reading the letters of the rooms that follow, in order of access.”
“FONS ADAEU…”
“No, Fons Adae; the U is the second east blind room, I remember it; perhaps it fits into another sequence. And what did we find in the Fons Adae, that is, in the earthly paradise (remember that the room with the altar acing the rising sun is there)?”
“There were many Bibles there, and commentaries on the Bible, only books of Holy Scripture.”
“And so, you see, the word of God corresponding to the earthly paradise, which as all say is far off to the east. And here, to the west: Hibernia.”
“So the plan of the library reproduces the map of the world?”
“That’s probable. And the books are arranged according to the country of their origin, or the place where their authors were born, or, as in this instance, the place where they should have been born. The librarians told themselves Virgil the grammarian was born in Toulouse by mistake; he should have been born in the western islands. They corrected the errors of nature.”
We resumed our way. We passed through a series of rooms rich in splendid Apocalypses, and one of these was the room where I had had visions. Indeed, we saw the light again from afar. William held his nose and ran to put it out, spitting on the ash. To be on the safe side, we hurried through the room, but I recalled that I had seen there the beautiful, many-colored Apocalypse with the mulier amicta sole and the dragon. We reconstructed the sequence of these rooms, starting from the one we entered last, which had Y as its red initial. Reading backward gave us the wordYSPANIA, but its final A was also the one that concludedHIBERNIA. A sign, William said, that there were some rooms in which works of mixed nature were housed.
In any case, the area denominated YSPANIA seemed to us populated with many codices of the Apocalypse, all splendidly made, which William recognized as Hispanic art. We perceived that the library had perhaps the largest collection of copies of the apostle’s book extant in Christendom, and an immense quantity of commentaries on the text. Enormous volumes were devoted to the commentary of the Apocalypse by Beatus of Liebana. The text was more or less always the same, but we found a rich, fantastic variation in the images, and William recognized some of those he considered among the greatest illuminators of the realm of the Asturias: Magius, Facundus, and others.
As we made these and other observations, we arrived at the south tower, which we had already approached the night before. The S room of Yspania — windowless — led into an E room, and after we gradually went around the five rooms of the tower, we came to the last, without other passages, which bore a red L. Again reading backward, we found LEONES.
“Leones: south. On our map we are in Africa, hic sunt leones. And this explains why the have found so many texts by infidel authors.”
“And there are more,” I said, rummaging in the cases. “Canon of Avicenna, and this codex with the beautiful calligraphy I don’t recognize …”
“From the decorations I would say it is a Koran, but unfortunately I have no Arabic.”
“The Koran, the Bible of the infidels, a perverse book …”
“A book containing a wisdom different from ours. But you understand why they put it here, where the lions, the monsters, are. This is why we saw that book on the monstrous animals, where you also found the unicorn. This area called LEONES contains the books that the creators of the library considered books of falsehood. What’s over there?”
“They’re in Latin, but from the Arabic. Ayyub al-Ruhawi, a treatise on canine hydrophobia. And this is a book of treasures. And this is De aspectibus of Alhazen …”
“You see, among monsters and falsehoods they have also placed works of science from which Christians have much to learn. That was the way they thought in the times when the library was built…”
“But why have they also put a book with the unicorn among the falsehoods?” I asked.
“Obviously the founders of the library had strange ideas. They must have believed that this book which speaks of fantastic animals and beasts living in distant lands was part of the catalogue of falsehoods spread by the infidels…”
“But is the unicorn a falsehood? It’s the sweetest of animals and a noble symbol. It stands for Christ, and for chastity; it can be captured only by setting a virgin in the forest, so that the animal, catching her most chaste odor, will go and lay its head in her lap, offering itself as prey to the hunters’ snares.”
“So it is said, Adso. But many tend to believe that it’s a fable, an invention of the pagans.”
“What a disappointment,” I said. “I would have liked to encounter one, crossing a wood. Otherwise what’s the pleasure of crossing a wood?”
“It’s not certain the animal doesn’t exist. Perhaps it’s different from the way it’s illustrated in these books. A Venetian traveler went to very distant lands, quite close to the fons paradisi of which maps tell, and he saw unicorns. But he found them rough and clumsy, and very ugly and black. I believe he saw a real animal with one horn on its brow. It was probably the same animal the ancient masters first described faithfully. They were never completely mistaken, and had received from God the opportunity to see things we haven’t seen. Then this description, passing from auctoritas to auctoritas, was transformed through successive imaginative exercises, and unicorns became fanciful animals, white and gentle. So if you hear there’s a unicorn in a wood, don’t go there with a virgin: the animal might resemble more closely the Venetian’s account than the description in this book.”
“But did the ancient masters happen to receive from God the revelation of the unicorn’s true nature?”
“Not the revelation: the experience. They were fortunate enough to be born in lands where unicorns live, or in times when unicorns lived in our own lands.”
“But then how can we trust ancient wisdom, whose traces you are always seeking, if it is handed down by lying books that have interpreted it with such license?”
“Books are not made to be believed, but to be subjected to inquiry. When we consider a book, we mustn’t ask ourselves what it says but what it means, a precept that the commentators of the holy books had very clearly in mind. The unicorn, as these books speak of him, embodies a moral truth, or allegorical, or analogical, but one that remains true, as the idea that chastity is a noble virtue remains true. But as for the literal truth that sustains the other three truths, we have yet to see what original experience gave birth to the letter. The literal object must be discussed, even if its higher meaning remains good. In a book it is written that diamond can be cut only with a billy goat’s blood. My great master Roger Bacon said it was not true, simply because he had tried and had failed. But if the relation between a diamond and goat’s blood had had a nobler meaning, that would have remained intact.”
“Then higher truths can be expressed while the letter is lying,” I said. “Still, it grieves me to think this unicorn doesn’t exist, or never existed, or cannot exist one day.”
“It is not licit to impose confines on divine omnipotence, and if God so willed, unicorns could also exist. But console yourself, they exist in these books, which, if they do not speak of real existence, speak of possible existence.”
“So must we then read books without faith, which is a theological virtue?”
“There are two other theological virtues as well. The hope that the possible is. And charity, toward those who believed in good faith that the possible was.”
“But what use is the unicorn to you if your intellect doesn’t believe in it?”
“It is of use to me as Venantius’s prints in the snow were of use, after he was dragged to the pigs’ tub. The unicorn of the books is like a print. If the print exists, there must have existed something whose print it is.”
“But different from the print, you say.”
“Of course. The print does not always have the same shape as the body that impressed it, and it doesn’t always derive from the pressure of a body. At times it reproduces the impression a body has left in our mind: it is the print of an idea. The idea is sign of things, and the image is sign of the idea, sign of a sign. But from the image I reconstruct, if not the body, the idea that others had of it.”
“And this is enough for you?”
“No, because true learning must not be content with ideas, which are, in fact, signs, but must discover things in their individual truth. And so I would like to go back from this print of a print to the individual unicorn that stands at the beginning of the chain. As I would like to go back from the vague signs left by Venantius’s murderer (signs that could refer to many) to a sole individual, the murderer himself. But it isn’t always possible in a short time, and without the help of other signs.”
“Then I can always and only speak of something that speaks to me of something else, and so on. But the final something, the true one — does that never exist?”
“Perhaps it does: it is the individual unicorn. And don’t worry: one of these days you will encounter it, however black and ugly it may be.”
“Unicorns, lions, Arab authors, and Moors in general,” I said at that point, “no doubt this is the Africa of which the monks spoke.”
“No doubt this is it. And if it is, we should find the African poets mentioned by Pacificus of Tivoli.”
And, in fact, when we had retraced our steps and were in room L again, we found in a case a collection of books by Floro, Fronto, Apuleius, Martianus Capella, and Fulgentius.
“So this is where Berengar said the explanations of a certain secret should be,” I said.
“Almost here. He used the expression ‘finis Africae,’ and this was the expression that so infuriated Malachi. The finis could be this last room, unless …” He cried out: “By the seven churches of Clonmacnois! Haven’t you noticed something?”
“What?”
“Let’s go back to room S, where we started!”
We went back to the first blind room, where the verse read “Super thronos viginti quatuor.” It had four openings. One led to room Y, which had a window on the inner octagon. Another led to room P, which continued, along the outside facade, the YSPANIA sequence. The opening toward the tower led into room E, which we had just come through. Then there was a blank wall, and finally an opening that led into a second blind room with the initial U. Room S was the one with the mirror — luckily on the wall immediately to my right, or I would have been seized with fear again.
Looking carefully at my map, I realized the singularity of this room. Like the other blind rooms of the other tree towers, it should have led to the central heptagonal room. If it didn’t, the entrance to the heptagon would have to be in the adjacent blind room, the U. But this room, which through one opening led into a room T with a window on the octagon, and through another was connected to room S, had the other three walls full, occupied with cases. Looking around, we confirmed what was now obvious from the map: for reasons of logic as well as strict symmetry, that tower should have had its heptagonal room, but there was none.
“None,” I said. “There’s no such room.”
“No, that’s not it. If there were no heptagon, the other rooms would be larger, whereas they are more or less the shape of those at the other extremes. The room exists, but cannot be reached.”
“Is it walled up?”
“Probably. And there is the finis Africae, there is the place that lose monks who are now dead were hovering about, in their curiosity. It’s walled up, but that does not mean there is no access. Indeed, there surely is one, and Venantius found it, or was given its description by Adelmo, who had it from Berengar. Let’s read his notes again.”
He took Venantius’s paper from his habit and reread it: “The hand over the idol works on the first and the seventh of the four.” He looked around. “Why, of course! The ‘idolum’ is the image in the mirror! Venantius was thinking in Greek, and in that tongue, even more than in ours, ‘eidolon’ is image as well as ghost, and the mirror reflects our own image, distorted; we ourselves mistook it for a ghost the other night! But what, then, can be the four ‘supra idolum’? Something over the reflecting surface? Then we must place ourselves at a certain angle in order to perceive something reflected in the mirror that corresponds to Venantius’s description…”
We tried every position, but with no result. Besides our images, the mirror reflected only hazy outlines of the rest of the room, dimly illuminated by the lamp.
“Then,” William meditated, “by ‘supra idolum’ he could mean beyond the mirror … which would oblige us to go into the next room, for surely this mirror is a door…”
The mirror was taller than a normal man, fixed to the wall by a sturdy oak frame. We touched it in every manner, we tried to thrust our fingers into it, our nails between the frame and the wall, but the mirror was as fast as if it were part of the wall, a stone among stones.
“And if not beyond, it could be ‘super idolum,’ ” William murmured, and meanwhile raised his arm, stood on tiptoe, and ran his hand along the upper edge of the frame. He found nothing but dust.
“For that matter,” William reflected gloomily, “even if beyond it there were a room, the book we are seeking and the others sought is no longer in that room, because it was taken away, first by Venantius and then, God knows where, by Berengar.”
“But perhaps Berengar brought it back here.”
No, that evening we were in the library, and everything suggests he died not long after the theft, that same night, in the balneary. Otherwise we would have seen him again the next morning. No matter … For the present we have established where the finis Africae is and we have almost all the necessary information for perfecting our map of the library. You must admit that many of the labyrinth’s mysteries have now been clarified.”
We went through other rooms, recording all our discoveries on my map. We came upon rooms devoted solely to writings on mathematics and astronomy, others with works in Aramaic characters which neither of us knew, others in even less recognizable characters, perhaps texts from India. We moved between two overlapping sequences that said IUDAEA and AEGYPTUS. In short, not to bore the reader with the chronicle of our deciphering, when we later perfected the map definitively we were convinced that the library was truly laid out and arranged according to the image of the terraqueous orb. To the north we found ANGLIA and GERMANI, which along the west wall were connected by GALLIA, which turned then, at the extreme west, into HIBERNIA, and toward the south wall ROMA (paradise of Latin classics!) and YSPANIA. Then to the south came the LEONES and AEGYPTUS, which to the east became IUDAEA and FONS ADAE. Between east and north, along the wall,ACAIA, a good synecdoche, as William expressed it, to indicate Greece, and in those four rooms there was, finally, a great hoard of poets and philosophers of pagan antiquity.
The system of words was eccentric. At times it proceeded in a single direction, at other times it went backward, at still others in a circle; often, as I said before, the same letter served to compose two different words (and in these instances the room had one case devoted to one subject and one to another). But obviously there was no point looking for a golden rule in this arrangement. It was purely a mnemonic device to allow the librarian to find a given work. To say of a book that it was found in “quarta Acaiae” meant that it was in the fourth room counting from the one in which the initial A appeared, and then, to identify it, presumably the librarian knew by heart the route, circular or straight, that he should follow, as ACAIA was distributed over four rooms arranged in a square. So we promptly learned the game of the blank walls. For example, approaching ACAIA from the east, you found none of the rooms led to the following rooms: the labyrinth at this point ended, and to reach the north tower you had to pass through the other three. But naturally the librarians entered from the FONS, knowing perfectly well that to go, let us say, into ANGLIA, they had to pass through AEGYPTUS, YSPANIA, GALLIA, and GERMANI.
With these and other fine discoveries our fruitful exploration in the library ended. But before saying that we prepared, contentedly, to leave it (only to be involved in other events I will narrate shortly), I must make a confession to my reader. I said that our exploration was undertaken, originally, to seek the key to the mysterious place but that, as we lingered along the way in the rooms we were marking down by subject and arrangement, we leafed through books of various kinds, as if we were exploring a mysterious continent or a terra incognita. And usually this second exploration proceeded by common accord, as William and I browsed through the same books, I pointing out the most curious ones to him, and he explaining to me many things I was unable to understand.
But at a certain point, and just as we were moving around the rooms of the south tower, known as LEONES, my master happened to stop in a room rich in Arabic works with odd optical drawings; and since we were that evening provided not with one but with two lamps, I moved, in my curiosity, into the next room, realizing that the wisdom and the prudence of the library’s planning had assembled along one of its walls books that certainly could not be handed out to anyone to read, because they dealt in various ways with diseases of body and spirit and were almost always written by infidel scholars. And my eye fell on a book, not large but adorned with miniatures far removed (luckily!) from the subject: flowers, vines, animals in pairs, some medicinal herbs. The title was Speculum amoris, by Maximus of Bologna, and it included quotations from many other works, all on the malady of love. As the reader will understand, it did not require much once more to inflame my mind, which had been numb since morning, and to excite it again with the girl’s image.
All that day I had driven myself to dispel my morning thoughts, repeating that they were not those of a sober, balanced novice, and moreover, since the day’s events had been sufficiently rich and intense to distract me, my appetites had been dormant, so that I thought I had freed myself by now from what had been but a passing restlessness. Instead, I had only to see that book and I was forced to say, “De te fabula narratur,” and I discovered I was more sick with love than I had believed. I learned later that, reading books of medicine, you are always convinced you feel the pains of which they speak. So it was that the mere reading of those pages, glanced at hastily in fear that William would enter the room and ask me what I was so diligently investigating, caused me to believe that I was suffering from that very disease, whose symptoms were so splendidly described that if, on the one hand, I was distressed to discover I was sick (and on the infallible evidence of so many auctoritates), on the other I rejoiced to see my own situation depicted so vividly, convincing myself that even if I was ill, my illness was, so to speak, normal, inasmuch as countless others had suffered in the same way, and the quoted authors might have taken me personally as the model for their descriptions.
So I was moved by the pages of Ibn-Hazm, who defines love as a rebel illness whose treatment lies within itself, for the sick person does not want to be healed and he who is ill with it is reluctant to get well (and God knows this was true!). I realized why, that morning, I had been so stirred by everything I saw: it seems that love enters through the eyes, as Basil of Ancira also says, and — unmistakable symptom — he who is seized by such an illness displays an excessive gaiety, while he wishes at the same time to keep to himself and seeks solitude (as I had done that morning), while other phenomena affecting him are a violent restlessness and an awe that makes him speechless… I was frightened to read that the sincere lover, when denied the sight of the beloved object, must fall into a wasting state that often reaches the point of confining him to bed, and sometimes the malady overpowers the brain, and the subject loses his mind and raves (obviously I had not yet reached that phase, because I had been quite alert in the exploration of the library). But I read with apprehension that if the illness worsens, death can ensue, and I asked myself whether the joy I derived from thinking of the girl was worth this supreme sacrifice of the body, apart from all due consideration of the soul’s health.
I learned, further, from some words of Saint Hildegard, that the melancholy humor I had felt during the day, which I attributed to a sweet feeling of pain at the girl’s absence, was perilously close to the feeling experienced by one who strays from the harmonious and perfect state man experiences in paradise, and this “nigra et amara” melancholy is produced by the breath of the serpent and the influence of the Devil. An idea shared also by infidels of equal wisdom, for my eyes fell on the lines attributed to Abu-Bakr Muhammad ibn-Zakariyya ar-Razi, who in a Liber continens identifies amorous melancholy with lycanthropy, which drives its victim to behave like a wolf. His description clutched at my throat: first the lovers seem changed in the external appearance, their eyesight weakens, their eyes become hollow and without tears, their tongue slowly dries up and pustules appear on it, the whole body is parched and they suffer constant thirst; at this point they spend the day lying face down, and on the face and the tibias marks like dog bites appear, and finally the victims roam through the cemeteries at night like wolves.
Finally, I had no more doubts as to the gravity of my situation when I read quotations from the great Avicenna, who defined love as an assiduous thought of a melancholy nature, born as a result of one’s thinking again and again of the features, gestures, or behavior of a person of the opposite sex (with what vivid fidelity had Avicenna described my case!): it does not originate as an illness but is transformed into illness when, remaining unsatisfied, it becomes obsessive thought (and why did I feel so obsessed, I who, God forgive me, had been well satisfied? Or was perhaps what had happened the previous night not satisfaction of love? But how is this illness satisfied, then?), and so there is an incessant flutter of the eyelids, irregular respiration; now the victim laughs, now weeps, and the pulse throbs (and indeed mine throbbed, and my breathing stopped as I read those lines!). Avicenna advised an infallible method already proposed by Galen for discovering whether someone is in love: grasp the wrist of the sufferer and utter many names of members of the opposite sex, until you discover which name makes the pulse accelerate. I was afraid my master would enter abruptly, seize my arm, and observe in the throbbing of my veins my secret, of which I would have been greatly ashamed… Alas, as remedy Avicenna suggested uniting the two lovers in matrimony, which would cure the illness. Truly he was an infidel, though a shrewd one, because he did not consider the condition of the Benedictine novice, thus condemned never to recover — or, rather, consecrated, through his own choice or the wise choice of his relatives, never to fall ill. Luckily Avicenna, though not thinking of the Cluniac order, did consider the case of lovers who cannot be joined, and advised as radical treatment hot baths. (Was Berengar trying to be healed of his lovesickness for the dead Adelmo? But could one suffer lovesickness for a being of one’s own sex, or was that only bestial lust? And was the night I had spent perhaps not bestial and lustful? No, of course not, I told myself at once, it was most sweet — and then immediately added: No, you are wrong, Adso, it was an illusion of the Devil, it was most bestial, and if you sinned in being a beast you sin all the more now in refusing to acknowledge it!) But then I read, again in Avicenna, that there were also other remedies: for example, enlisting the help of old and expert women who would spend their time denigrating the beloved — and it seems that old women are more expert than men in this task. Perhaps this was the solution, but I could not find any old women at the abbey (or young ones, actually), and so I would have to ask some monk to speak ill to me of the girl, but who? And besides, could a monk know women as well as an old gossip would know them? The last solution suggested by the Saracen was truly immodest, for it required, the unhappy lover to couple with many slave girls, a remedy quite unsuitable for a monk. And so, I asked myself finally, how can a young monk be healed of love? Is there truly no salvation for him? Should I perhaps turn to Severinus and his herbs? I did find a passage in Arnold of Villanova, an author I had heard William mention with great esteem, who had it that lovesickness was born from an excess of humors and pneuma, when the human organism finds itself in an excess of dampness and heat, because the blood (which produces the generative seed), increasing through excess, produces excess of seed, a “complexio venerea,” and an intense desire for union in man and woman. There is an estimative virtue situated in the dorsal part of the median ventricle of the encephalus (What is that? I wondered) whose purpose is to perceive the insensitive intentions perceived by the senses, and when desire for the object perceived by the senses becomes too strong, the estimative faculty is upset, and it feeds only on the phantom of the beloved person; then there is an inflammation of the whole soul and body, as sadness alternates with joy, because heat (which in moments of despair descends into the deepest parts of the body and chills the skin) in moments of joy rises to the surface, inflaming the face. The treatment suggested by Arnold consisted in trying to lose the assurance and the hope of reaching the beloved object, so that the thought would go away.
Why, in that case I am cured, or nearly cured, I said to myself, because I have little or no hope, of seeing the object of my thoughts again, and if I saw it, no hope of gaining it, and if I gained it, none of possessing it again, and if I possessed it, of keeping it near me, because of both my monkish state and the duties imposed on me by my family’s station… I am saved, I said to myself, and I closed the book and collected myself, just as William entered the room.
We were coming back down into the refectory when we heard some loud noises and saw some faint flashes of light from the direction of the kitchen. William promptly blew out his lamp. Clinging to the walls, we approached the door to the kitchen; we realized the sound came from outside, but the door was open. Then the voices and lights moved away, and someone slammed the door violently. There was a great tumult, which heralded something unpleasant. Swiftly we went back through the ossarium, re-emerged in the now deserted church, went out by the south door, and glimpsed a flickering of torches in the cloister.
We approached, and in the confusion we must have rushed outside like the many others already on the spot, who had come from either the dormitory or the pilgrims’ hospice. We saw archers firmly grasping Salvatore, white as the white of his eyes, and a woman, who was crying. My heart contracted: it was she, the girl of my thoughts. As she saw me, she recognized me and cast me a desperate, imploring look. My impulse was to rush and free her, but William restrained me, whispering some far-from-affectionate reproaches. Monks and guests were now rushing in from all sides.
The abbot arrived, as did Bernard Gui, to whom the captain of the archers made a brief report. This is what had happened.
By the inquisitor’s order, they patrolled the whole compound at night, paying special attention to the path that went from the main gate to the church, the gardens, and the facade of the Aedificium. (Why? I wondered. Then I understood: obviously because Bernard had heard from servants or from the cooks rumors about nocturnal movement between the outer walls and the kitchen, perhaps without learning exactly who was responsible; and perhaps the foolish Salvatore, as he had divulged his intentions to me, had already spoken in the kitchen or the barns to some wretch who, intimidated by questioning that afternoon, had thrown this rumor as a sop to Bernard.) Moving cautiously and in darkness through the fog, the archers had finally caught Salvatore in the woman’s company, as he was fiddling with the kitchen door.
“A woman in this holy place! And with a monk!” Bernard said sternly, addressing the abbot. “Most magnificent lord,” he continued, “if it involved only a violation of the vow of chastity, this man’s punishment would be a matter for your jurisdiction. But since we are not yet sure that the traffickings of these two wretches hasn’t something to do with the well-being of all the guests, we must first cast light on this mystery. Now, you rogue there!” And from Salvatore’s bosom he seized the obvious bundle the poor man was trying to hide. “What’s this you have here?”
I already knew: a knife; a black cat, which, once the bundle was unwrapped, fled with a furious yowl; and two eggs, now broken and slimy, which to everyone else looked like blood, or yellow bile, or some such foul substance. Salvatore was about to enter the kitchen, kill the cat, cut out its eyes; and who knows what promises he had used to induce the girl to follow him. I soon learned what promises. The archers searched the girl, with sly laughter and lascivious words, and they found on her a little dead rooster, still to be plucked. Ill-luck would have it that in the night, when all cats are gray, the cock seemed black, like the cat. I was thinking, however, that it took very little to lure her, poor hungry creature, who the night before had abandoned (and for love of me!) her precious ox heart…
“Aha!” Bernard cried, in a tone of great concern. “Black cat and cock … Ah, I know such paraphernalia…” He noticed William among those present. “Do you not also recognize them, Brother William? Were you not inquisitor in Kilkenny three years ago, where that girl had intercourse with a devil who appeared to her in the form of a black cat?”
To me it seemed my master remained silent out of cowardice. I tugged at his sleeve, shook him, whispered to him in despair, “Tell him, tell him it was to eat…”
He freed himself from my grip and spoke politely to Bernard: “I do not believe you need my past experiences to arrive at your conclusions,” he said.
“Oh, no, there are far more authoritative witnesses.” Bernard smiled. “Stephen of Bourbon, in his treatise on the seven gifts of the Holy Spirit, tells how Saint Dominic, after preaching at Fanjeaux against the heretics, announced to certain women that they would see the master they had served till then. And suddenly into their midst sprang a frightful cat the size of a large dog, with huge blazing eyes, a bloody tongue that came to its navel, a short tail straight in the air so that however the animal turned it displayed the evil of its behind, more fetid than any other, as is proper for that anus which many devotees of Satan, not least the Knights Templar, have always been accustomed to kiss in the course of their meetings. And after moving about the women for an hour, the cat sprang on the bell rope and climbed up it, leaving his stinking waste behind. And is not the cat the animal beloved by the Catharists, who according to Alanus de Insulis are so called from ‘catus,’ because of this beast whose posterior they kiss, considering it the incarnation of Lucifer? And is this disgusting practice not confirmed also by William of La Verna in the De legibus? And does Albertus Magnus not say that cats are potential devils? And does not my venerable brother Jacques Fournier recall that on the deathbed of the inquisitor Geoffrey of Carcassonne two black cats appeared, who were no other than devils come to taunt those remains?”
A horrified murmur ran through the group of monks, many of whom made the sign of the holy cross.
“My lord abbot, my lord abbot,” Bernard was saying meanwhile, with a virtuous mien, “perhaps Your Magnificence does not know what sinners are accustomed to do with these instruments! But I know well, God help me! I have seen most wicked men, in the darkest hours of the night, along with others of their stripe, use black cats to achieve wonders that they could never deny: to straddle certain animals and travel immense spaces under cover of night, dragging their slaves, transformed into lustful incubi… And the Devil shows himself to them, or at least so they strongly believe, in the form of a cock, or some other black animal, and with him — do not ask me how — they even lie together. And I know for certain that not long ago, in Avignon itself, with necromancies of this sort philters and ointments were prepared to make attempts on the life of our lord Pope himself, poisoning his foods. The Pope was able to defend himself and identify the toxin only because he was supplied with prodigious jewels in the form of serpents’ tongues, fortified by wondrous emeralds and rubies that tough divine power were able to reveal the presence of poison in the foods. The King of France had given him eleven of these most precious tongues, thank heaven, and only thus could our lord Pope elude death! True, the Pontiffs enemies went still further, and everyone knows what was learned about the heretic Bernard Delicieux, arrested ten years ago: books of black magic were found in his house, with notes written on the most wicked pages, containing all the instructions for making wax figures in order to harm enemies. And would you believe it? In his house were also found figures that reproduced, with truly admirable craft, the image of the Pope, with little red circles on the vital parts of the body. And everyone knows that such a figure, hung up by a string, is placed before a mirror, and then the vital parts are pierced with a pin, and … Oh, but why do I dwell on these vile, disgusting practices? The Pope himself spoke of them and described and condemned them, just last year, in his constitution Super illius specula! And I truly hope you have a copy in this rich library of yours, where it can be properly meditated on…”
“We have it, we have it,” the abbot eagerly confirmed, in great distress.
“Very well,” Bernard concluded. “Now the case seems clear to me. A monk seduced, a witch, and some ritual, which fortunately did not take place. To what end? That is what we will learn, and I am ready to sacrifice a few hours’ sleep to learn it. Will Your Magnificence put at my disposal a place where this man can be confined?”
“We have some cells in the basement of the smithy,” the abbot said, “which fortunately are very rarely used and have stood empty for years…”
“Fortunately or unfortunately,” Bernard remarked. And he ordered the archers to have someone show them the way and to take the two prisoners to separate cells; and the men were to tie the monk well to some rings set in the wall, so that Bernard could go down shortly and, questioning him, look him in the face. As for the girl, he added, it was clear who she was, and it was not worth questioning her that night. Other trials awaited her before she would be burned as a witch. And if witch she were, she would not speak easily. But the monk might still repent, perhaps (and he glared at the trembling Salvatore, as if to make him understand he was being offered a last chance), telling the truth and, Bernard added, denouncing his accomplices.
The two were dragged off, one silent and destroyed, almost feverish, the other weeping and kicking and screaming like an animal being led to the shambles. But neither Bernard nor the archers nor I myself could understand what she was saying in her peasant tongue. For all her shouting, she was as if mute. There are words that give power, others that make us all the more derelict, and to this latter category belong the vulgar words of the simple, to whom the Lord has not granted the boon of self-expression in the universal tongue of knowledge and power.
Once again I was tempted to follow her; once again William, grim, restrained me. “Be still, fool,” he said. “The girl is lost; she is burnt flesh.”
As I observed the scene with terror, staring at the girl in a swarm of contradictory thoughts, I felt someone touch my shoulder. I don’t know why, but even before I turned I recognized the touch of Ubertino.
“You are looking at the witch, are you not?” he asked me. And I knew he could not know of my story, and therefore he was saying this only because he had caught, with his terrible penetration of human passions, the intensity of my gaze.
“No,” I defended myself, “I am not looking at her … or, rather, perhaps I am looking at her, but she isn’t a witch… We don’t know: perhaps she is innocent…”
“And you look at her because she is beautiful. She is beautiful, is she not?” he asked me with extraordinary warmth, pressing my arm. “If you look at her because she is beautiful, and you are upset by her (but I know you are upset, because the sin of which she is suspected makes her all the more fascinating to you), if you look at her and feel desire, that alone makes her a witch. Be on guard, my son… The beauty of the body stops at the skin. If men could see what is beneath the skin, as with the lynx of Boeotia, they would shudder at the sight of a woman. All that grace consists of mucus and blood, humors and bile. If you think of what is hidden in the nostrils, in the throat, and in the belly, you will find only filth. And if it revolts you to touch mucus or dung with your fingertip, how could we desire to embrace the sack that contains that dung.”
An access of vomiting seized me. I didn’t want to hear any more. My master, who had also heard, came to my rescue. He brusquely approached Ubertino, grasped his arm, and freed it from mine.
“That will do, Ubertino,” he said. “That girl will soon be under torture, then on the pyre. She will become exactly as you say, mucus, blood, humors, and bile. But it will be men like us who dig from beneath her skin that which the Lord wanted to be protected and adorned by that skin. And when it comes to prime matter, you are no better than she. Leave the boy alone.”
Ubertino was upset. “Perhaps I have sinned,” he murmured. “I have surely sinned. What else can a sinner do?”
Now everyone was going back inside, commenting on the event. William remained a little while with Michael and the other Minorites, who were asking him his impressions.
“Bernard now has an argument, ambiguous though it be. In the abbey there are necromancers circulating who do the same things that were done against the Pope in Avignon. It is not, certainly, proof, and, in the first place, it cannot be used to disturb tomorrow’s meeting. Tonight he will try to wring from that poor wretch some other clue, which, I’m sure, Bernard will not use immediately tomorrow morning. He will keep it in reserve: it will be of use later, to upset the progress of the discussions if they should ever take a direction unpleasing to him.”
“Could he force the monk to say something to be used against us?” Michael of Cesena asked.
William was dubious. “Let’s hope not,” he said. I realized that, if Salvatore told Bernard what he had told us, about his own past and the cellarer’s, and if he hinted at something about their relationship with Ubertino, fleeting though it may have been, a highly embarrassing situation would be created.
“In any case, let’s wait and see what happens,” William said with serenity. “For that matter, Michael, everything was already decided beforehand. But you want to try.”
“I do,” Michael said, “and the Lord will help me. May Saint Francis intercede for all of us.”
“Amen,” all replied.
“But that is not necessarily possible,” was William’s irreverent comment. “Saint Francis could be off somewhere waiting for judgment day, without seeing the Lord face to face.”
“A curse on that heretic John!” I heard Master Jerome mutter, as each went back to bed. “If he now robs us of the saints’ help, what will become of us, poor sinners that we are?”