The Name of the Rose by Umberto Eco
“You bear a great and very beautiful name,” he said. “Do you know who Adso of Montier-en-Der was?” he asked. I did not know, I confess. So Jorge added, “He was the author of a terrible book, the Libellus de Antichristo, in which he foresaw things that were to happen; but he was not sufficiently heeded.”
“The book was written before the millennium,” William said, “and those things did not come to pass. . . .”
“For those who lack eyes to see,” the blind man said. “The ways of the Antichrist are slow and tortuous. He arrives when we do not expect him: not because the calculation suggested by the apostle was mistaken, but because we have not learned the art.” Then he cried, in a very loud voice, his face turned toward the hall, making the ceiling of the scriptorium re-echo: “He is coming! Do not waste your last days laughing at little monsters with spotted skins and twisted tails! Do not squander the last seven days!”
Vespers
In which the rest of the abbey is visited, William comes to some conclusions about Adelmo’s death, there is a conversation with the brother glazier about glasses for reading and about phantoms for those who seek to read too much.
At that point the bell rang for vespers and the monks prepared to leave their desks. Malachi made it clear to us that we, too, should leave. He would remain with his assistant, Berengar, to put things back in order (those were his words) and arrange the library for the night. William asked him whether he would be locking the doors.
“There are no doors that forbid access to the scriptorium from the kitchen and the refectory, or to the library from the scriptorium. Stronger than any door must be the abbot’s prohibition. And the monks need both the kitchen and the refectory until compline. At that point, to prevent entry into the Aedificium by outsiders or animals, for whom the interdiction is not valid, I myself lock the outside doors, which open into the kitchen and the refectory, and from that hour on the Aedificium remains isolated.”
We went down. As the monks headed toward the choir, my master decided the Lord would forgive us if we did not attend holy office (the Lord had a great deal to forgive us in the days that followed!), and he suggested I walk a bit with him over the grounds, so that we might familiarize ourselves with the place.
The weather was turning bad. A cold wind had risen and the sky was becoming foggy. The sun could be sensed, setting beyond the vegetable gardens; and toward the east it was already growing dark as we proceeded in that direction, flanking the choir of the church and reaching the rear part of the grounds. There, almost against the outside wall, where it joined the east tower of the Aedificium, were the stables; the swineherds were covering the jar containing the pigs’ blood. We noticed that behind the stables the outside wall was lower, so that one could look over it. Beyond the sheer drop of the walls, the terrain that sloped dizzyingly down was covered with loose dirt that the snow could not completely hide. It was obviously the place for dumping old straw, which was thrown over the wall at that point and extended down to the curve where the path taken by the fugitive Brunellus began.
In the stalls nearby, the grooms were leading the animals to the manger. We followed the path along which, toward the wall, the various stalls were located; to the right, against the choir, were the dormitory of the monks and the latrines. Then, as the east wall turned northward, at the angle of the stone girdle, was the smithy. The last smiths were putting down their tools and extinguishing the fires, about to head for the holy office. William moved with curiosity toward one part of the smithy, almost separated from the rest of the workshop, where one monk was putting away his things. On his table was a very beautiful collection of multicolored pieces of glass, of tiny dimensions, but larger panes were set against the wall. In front of him there was a still-unfinished reliquary of which only the silver skeleton existed, but on it he had obviously been setting bits of glass and stones, which his instruments had reduced to the dimensions of gems.
Thus we met Nicholas of Morimondo, master glazier of the abbey. He explained to us that in the rear part of the forge they also blew glass, whereas in this front part, where the smiths worked, the glass was fixed to the leads, to make windows. But, he added, the great works of stained glass that adorned the church and the Aedificium had been completed at least two centuries before. Now he and the others confined themselves to minor tasks, and to repairing the damage of time.
“And with great difficulty,” he added, “because it’s impossible now to find the colors of the old days, especially the remarkable blue you can still see in the choir, so limpid that, when the sun is high, it pours a light of paradise into the nave. The glass on the west side of the nave, restored not long ago, is not of the same quality, and you can tell, on summer days. It’s hopeless,” he went on. “We no longer have the learning of the ancients, the age of giants is past!”
“We are dwarfs,” William admitted, “but dwarfs who stand on the shoulders of those giants, and small though we are, we sometimes manage to see farther on the horizon than they.”
“Tell me what we can do better than they were able to do,” Nicholas exclaimed. “If you go down to the crypt of the church, where the abbey’s treasure is kept, you will find reliquaries of such exquisite craftsmanship that the little monstrosity I am now cobbling up”—he nodded toward his own work on the table—“will seem a mockery of those!”
“It is not written that master glaziers must go on making windows, and goldsmiths reliquaries, since the masters of the past were able to produce such beautiful ones, destined to last over the centuries. Otherwise, the earth would become filled with reliquaries in a time when saints from whom to take relics are so rare,” William jested. “Nor will windows have to be soldered forever. But in various countries I have seen new works made of glass which suggest a future world where glass will serve not only for holy purposes but also as a help for man’s weakness. I want to show you a creation of our own times, of which I am honored to own a very useful example.” He dug inside his habit and drew out the lenses, which dumbfounded our interlocutor.
With great interest, Nicholas took the forked instrument William held out to him. “Oculi de vitro cum capsula!” he cried. “I had heard tell of them from a Brother Jordan I met in Pisa! He said it was less than twenty years since they had been invented. But I spoke with him more than twenty years ago.”
“I believe they were invented much earlier,” William said, “but they are difficult to make, and require highly expert master glaziers. They cost time and labor. Ten years ago a pair of these glasses ab oculis ad legendum were sold for six Bolognese crowns. I was given a pair of them by a great master, Salvinus of the Armati, more than ten years ago, and I have jealously preserved them all this time, as if they were—as they now are—a part of my very body.”
“I hope you will allow me to examine them one of these days; I would be happy to produce some similar ones,” Nicholas said, with emotion.
“Of course,” William agreed, “but mind you, the thickness of the glass must vary according to the eye it is to serve, and you must test many of these lenses, trying them on the person until the suitable thickness is found.”
“What a wonder!” Nicholas continued. “And yet many would speak of witchcraft and diabolical machination. . . .”
“You can certainly speak of magic in this device,” William allowed. “But there are two forms of magic. There is a magic that is the work of the Devil and which aims at man’s downfall through artifices of which it is not licit to speak. But there is a magic that is divine, where God’s knowledge is made manifest through the knowledge of man, and it serves to transform nature, and one of its ends is to prolong man’s very life. And this is holy magic, to which the learned must devote themselves more and more, not only to discover new things but also to rediscover many secrets of nature that divine wisdom had revealed to the Hebrews, the Greeks, to other ancient peoples, and even, today, to the infidels (and I cannot tell you all the wonderful things on optics and the science of vision to be read in
“But why don’t those who possess this learning communicate it to all the people of God?”
“Because not all the people of God are ready to accept so many secrets, and it has often happened that the possessors of this learning have been mistaken for necromancers in league from birth with the Devil, so that they have paid with their lives for their wish to share their knowledge with everyone. I myself, during trials in which someone was suspected of dealings with the Devil, have had to take care not to use these lenses, resorting to eager secretaries who would read to me the writings I required. Otherwise, in a moment when the Devil’s presence was so widespread, and everyone could smell the odor of sulphur, I myself would have been considered a friend of the accused. And finally, as the great Roger Bacon warned, the secrets of science must not always pass into the hands of all, for some could use them to evil ends. Often the learned man must make seem magic certain books that are not magic, in order to protect them from indiscreet eyes.”
“You fear the simple can make evil use of these secrets, then?” Nicholas asked.
“As far as simple people are concerned, my only fear is that they may be terrified by them, confusing them with those works of the Devil of which their preachers speak too often. You see, I have known very skilled physicians who had distilled medicines capable of curing a disease. They gave their unguent or their infusion to simple folk, chanting phrases that sounded like prayers, and not because these prayers could cure, but because the soul, aroused by faith in the pious formula, would be better disposed toward the bodily action of the medication. But often the treasures of learning must be defended, not against the simple but, rather, against other learned men. Wondrous machines are now made with which the course of nature can truly be predicted, but woe if they should fall into the hands of men who would use them to extend their earthly power. I am told that in Cathay a sage has compounded a powder that, on contact with fire, can produce a great rumble and a great flame, destroying everything for many yards around. A wondrous device, if it were used to shift the beds of streams or shatter rock when ground is being broken for cultivation. But if someone were to use it to bring harm to his personal enemies?”
“Perhaps it would be good, if they were enemies of the people of God,” Nicholas said piously.
“Perhaps,” William admitted. “But who today is the enemy of the people of God? Louis the Emperor or John the Pope?”
“Oh, my Lord!” Nicholas said, quite frightened. “I really wouldn’t like to decide such a painful question!”
“You see?” William said. “Sometimes it is better for certain secrets to remain veiled by arcane words. The secrets of nature are not transmitted on skins of goat or sheep. Aristotle says in the book of secrets that communicating too many arcana of nature and art breaks a celestial seal and many evils can ensue. Which does not mean that secrets must not be revealed, but that the learned must decide when and how.”
“Wherefore it is best that in places like this,” Nicholas said, “not all books be within the reach of all.”
“This is another question,” William said. “Excess of loquacity can be a sin, and so can excess of reticence. I didn’t mean that it is necessary to conceal the sources of knowledge. On the contrary, this seems to me a great evil. I meant that, since these are arcana from which both good and evil can derive, the learned man has the right and the duty to use an obscure language, comprehensible only to his fellows. The life of learning is difficult, and it is difficult to distinguish good from evil. And often the learned men of our time are only dwarfs on the shoulders of dwarfs.”
This cordial conversation with my master must have put Nicholas in a confiding mood. For he winked at William (as if to say: You and I understand each other because we speak of the same things) and he hinted: “But over there”—he nodded toward the Aedificium—“the secrets of learning are well defended by works of magic. . . .”
“Really?” William said, with a show of indifference. “Barred doors, stern prohibitions, threats, I suppose.”
“Oh, no. More than that . . .”
“What, for example?”
“Well, I don’t know exactly; I am concerned with glass, not books. But in the abbey there are rumors . . . strange rumors. . . .”
“Of what sort?”
“Strange. Let us say, rumors about a monk who decided to venture into the library during the night and, by magic, saw serpents, headless men, and men with two heads. He was nearly crazy when he emerged from the labyrinth. . . .”
“Why do you speak of magic rather than diabolical apparitions?”
“Because even if I am only a poor master glazier I am not so ignorant. The Devil (God save us!) does not tempt a monk with serpents and two-headed men. If anything, with lascivious visions, as he tempted the fathers in the desert. And besides, if it is evil to read certain books, why would the Devil distract a monk from committing evil?”
“That seems to me a good enthymeme,” my master admitted.
“And finally, when I was repairing the windows of the infirmary, I amused myself by leafing through some of Severinus’s books. There was a book of secrets written, I believe, by Albertus Magnus; I was attracted by some curious illustrations, and I read some pages about how you can grease the wick of an oil lamp, and the fumes produced then provoke visions. You must have noticed—or, rather, you cannot have noticed yet, because you have not yet spent a night in the abbey—that during the hours of darkness the upper floor of the Aedificium is illuminated. At certain points there is a dim glow from the windows. Many have wondered what it is, and there has been talk of will-o’-the-wisps, or souls of dead librarians who return to visit their realm. Many here believe these tales. I think those are lamps prepared for visions. You know, if you take the wax from a dog’s ear and grease a wick, anyone breathing the smoke of that lamp will believe he has a dog’s head, and if he is with someone else, the other will see a dog’s head. And there is another unguent that makes those near the lamp feel big as elephants. And with the eyes of a bat and of two fish whose names I cannot recall, and the venom of a wolf, you make a wick that, as it burns, will cause you to see the animals whose fat you have taken. And with a lizard’s tail you make everything around you seem of silver, and with the fat of a black snake and a scrap of a shroud, the room will appear filled with serpents. I know this. Someone in the library is very clever. . . .”
“But couldn’t it be the souls of the dead librarians who perform these feats of magic?”
Nicholas remained puzzled and uneasy. “I hadn’t thought of that. Perhaps. God protect us. It’s late. Vespers have already begun. Farewell.” And he headed for the church.
We continued along the south side: to our right the hospice for pilgrims and the chapter house with its gardens, to the left the olive presses, the mill, the granaries, the cellars, the novices’ house. And everyone was hurrying toward the church.
“What do you think of what Nicholas said?” I asked.
“I don’t know. There is something in the library, and I don’t believe it is the souls of dead librarians. . . .”
“Why not?”
“Because I imagine they were so virtuous that today they remain in the kingdom of heaven to contemplate the divine countenance, if this answer will satisfy you. As for the lamps, we shall see if they are there. And as for the unguents our glazier spoke of, there are easier ways to provoke visions, and Severinus knows them very well, as you realized today. What is certain is that in the abbey they want no one to enter the library at night and that many, on the contrary, have tried or are trying to do so.”
“And what does our crime have to do with this business?”
“Crime. The more I think about it, the more I am convinced that Adelmo killed himself.”
“Why is that?”
“And so?”
“And so, think whether it is not less—how shall I say it?—less costly for our minds to believe that Adelmo, for reasons yet to be ascertained, threw himself of his own will from the parapet of the wall, struck the rocks, and, dead or wounded as he may have been, sank into the straw. Then the landslide, caused by the storm that night, carried the straw and part of the terrain and the poor young man’s body down below the east tower.”
“Why do you say this solution is less costly for our minds?”
“Dear Adso, one should not multiply explanations and causes unless it is strictly necessary. If Adelmo fell from the east tower, he must have got into the library, someone must have first struck him so he would offer no resistance, and then this person must have found a way of climbing up to the window with a lifeless body on his back, opening it, and pitching the hapless monk down. But with my hypothesis we need only Adelmo, his decision, and a shift of some land. Everything is explained, using a smaller number of causes.”